Unlocking The New Testament

27 - New Testament Books

BOOK #40 - Matthew (28 - Chapters)

(To The Jews / Written For The 1st Generation of Believers)

PROOF OF JESUS CHRIST EXISTENCE

The Messiah - The Son of David (Matt 1:1); The King of the Jews (Matt 2:2); The Son of God (Matt 2:15); The Bridegroom (Matt 9:15)

The son of David

“Jesus is both the Creator of David and the Descendant of David”

Seventeen verses in the New Testament describe Jesus as the “son of David.” But the question arises, how could Jesus be the son of David if David lived approximately 1,000 years before Jesus? The answer is that Christ (the Messiah) was the fulfillment of the prophecy of the seed of David (2 Samuel 7:12–16).

2 Samuel 7:12–16 - 12 "When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. 13 He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. 14 I will be his father, and he will be my son. When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands. 15 But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you. 16 Your house and your kingdom will endure forever before me[a]; your throne will be established forever.’”

Jesus is the promised Messiah, which means He had to be of the lineage of David.

Matthew 1 gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father.

Luke 3 gives the genealogical proof of Jesus’ lineage through His mother, Mary.

Jesus is a descendant of David by adoption through Joseph and by blood through Mary. “As to his earthly life [Christ Jesus] was a descendant of David” (Romans 1:3).

Primarily, the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies.

Jesus was addressed as “Lord, thou son of David” several times by people who, by faith, were seeking mercy or healing. The woman whose daughter was being tormented by a demon (Matthew 15:22) and the two blind men by the wayside (Matthew 20:30) all cried out to the Son of David for help. The titles of honor they gave Him declared their faith in Him. Calling Him “Lord” expressed their sense of His deity, dominion, and power, and calling Him “Son of David,” expressed their faith that He was the Messiah.

The Pharisees understood exactly what the people meant when they called Jesus “Son of David.” But, unlike those who cried out in faith, the Pharisees were so blinded by their own pride that they couldn’t see what the blind beggars could see—that here was the Messiah they had supposedly been waiting for all their lives. They hated Jesus because He wouldn’t give them the honor they thought they deserved, so when they heard the people hailing Jesus as the Savior, they became enraged (Matthew 21:15) and plotted to destroy Him (Luke 19:47).

Jesus further confounded the scribes and Pharisees by asking them to explain the meaning of this very title: how could it be that the Messiah is the son of David when David himself refers to Him as “my Lord” (Mark 12:35–37; cf. Psalm 110:1)? The teachers of the Law couldn’t answer the question. Jesus thereby exposed the Jewish leaders’ ineptitude as teachers and their ignorance of what the Old Testament taught as to the true nature of the Messiah, further alienating them from Him.

Jesus’ point in asking the question of Mark 12:35-37 was that the Messiah is more than the physical son of David. If He is David’s Lord, He must be greater than David. As Jesus says in Revelation 22:16, “I am the Root and the Offspring of David.” That is, Jesus is both the Creator of David and the Descendant of David. Only the Son of God made flesh could say that.

The King of the Jews

During the trial of Jesus, Pilate had asked Him, “Are you the king of the Jews?” (Mark 15:2). “You have said so,” Jesus replied. Later, Jesus expanded on the idea of His being a king: Jesus said, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36). The “King of the Jews” was rejected by Israel, but there is a broader spiritual kingdom that He still ruled.

After the conversation about Jesus’ kingship, Pilate turns to the crowd and asks, “Do you want me to release ‘the king of the Jews’?” (John 18:39). In no uncertain terms, the crowd shouts their answer: “No, not him! Give us Barabbas!” (verse 40). Barabbas was a well-known criminal who had been imprisoned for an insurrection in the city, and for murder. Pilate then allows the soldiers to give Jesus a beating, during which they clothe Jesus as a king, mock Him with cries of “Hail, king of the Jews!” and repeatedly slap Him in the face (John 19:3). After the mockery, Pilate again presents Jesus to the crowd as the “King of the Jews”. Pilate says, “Here is your king,” (verse 14). In response they shout, “‘Take him away! Take him away! Crucify him!’ Pilate says, ‘Shall I crucify your king?’ The chief priests said, ‘We have no king but Caesar, (verse 15). Their choice had been made, and Jesus, their true king, was led away to be crucified (verse 16).

Some people during Jesus’ ministry recognized Jesus as the “King of the Jews.” As Jesus neared Jerusalem the final time, the crowd with Him “thought that the kingdom of God was going to appear at once” (Luke 19:11). In other words, they believed Jesus was the “King of the Jews”, and they were ready to help Him set up the earthly kingdom. Jesus told a parable indicating that the kingdom would be delayed (verses 12–27), but the crowd’s enthusiasm did not wane. As He entered Jerusalem, Jesus was greeted with shouts of welcome for the “King of the Jews.” They said, “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” (verse 38).

God’s people had been expecting a deliverer since God first promised one in Genesis 3:15. God Himself unified the Hebrews under Moses and told them that, as long as they followed and obeyed Him, He would bless and guide them (Deuteronomy 11:8–9; 27:9–10). But the children of Israel rejected the Lord as their leader and demanded an earthly king (1 Samuel 8:7, 19). God gave them what they wanted and appointed Saul as the first “King of the Jews” over Israel (1 Samuel 9:17). When Saul disobeyed the Lord, he was then rejected by God, and his sons were not allowed to succeed him on the throne (1 Samuel 15:9–11, 23, 28). Instead, God chose David to be the next “King of the Jews” (1 Samuel 16:1). God promised David that his name would be forever associated with the throne of Israel (2 Samuel 7:12–16). Through the inspiration of the Holy Spirit, David penned the prophetic Psalm 22, which gave Israel hints about what their future Messiah and Deliverer would endure. But, in their desperation for an earthly king and an earthly kingdom, most of the Jews disregarded those prophetic words as well as the ones in Isaiah 53. When Jesus came, He fulfilled those prophecies. Importantly, He was from the royal line of David (Matthew 1:1; John 7:42) and could rightly take the title “King of the Jews”, but because Jesus was not what they wanted, “He came to that which was his own, but his own did not receive him.” (John 1:11).

A king is a supreme ruler. When the Jews clamored for a king in Samuel’s day, they were rejecting God as their Supreme Ruler (1 Samuel 8:7). Because of their hard hearts, God allowed them temporary kings. But this led to bondage and their destruction as a nation, highlighting the reality that what they wanted was not what they needed. The kingdom was divided after King Solomon’s rule, and both parts of the divided kingdom eventually fell to foreign enemies. Jerusalem was destroyed at least twice, once by the Babylonians under Nebuchadnezzar (2 Kings 25:8–10) and again by the Romans under Titus in AD 70. The Jews who rejected their True King (Jesus Christ) were scattered among the nations for centuries until 1948 AD.

Isaiah 11 announced that one day a “shoot from the stem of Jesse” (verse 1) would come and set the world to rights. The Jews have long interpreted such prophecies as foretelling an “earthly king for Israel”. We understand Jesus to be that King; however, God had bigger plans than just an earthly kingdom. He never resigned Himself to Israel’s rejection of His kingship, but rather used their rejection of Him as an opportunity to demonstrate His love for the whole world (John 3:16). “The Son of God took on human flesh, came in the form of a servant, and showed His people what a real Deliverer was like” (Philippians 2:5–11; Mark 10:44).

Because this “King of the Jews” (Jesus Christ) did not fit the ideas they had cherished for thousands of years, the Jews again rejected the One they needed.

As of 2021, many Jews are still waiting for the wrong kind of king. Revelation 19:16 describes the day when Jesus will return to rule over the earth. At that time, the ancient prophecies of an earthly kingdom of God will be fulfilled, and no one will doubt that Jesus is the King of kings and the Lord of lords. Every nation, tribe, and tongue will bow to the “King of the Jews” (1 Timothy 6:14–16; Romans 14:11; Philippians 2:10; Revelation 5:9).

The Son of God

“The Son of God is God. Jesus is God made manifest”

Jesus is not God’s Son in the sense of a human father and a son. God did not get married and have a son. God did not mate with Mary and, together with her, produce a son. Jesus is God’s Son in the sense that He is God made manifest in human form (John 1:1, 14). Jesus is God’s Son in that He was conceived in Mary by the Holy Spirit. Luke 1:35 declares, “The angel answered, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.’”

During His trial before the Jewish leaders, the High Priest demanded of Jesus, “I charge you under oath by the living God: Tell us if you are the Christ, the Son of God” (Matthew 26:63). “‘Yes, it is as you say,’ Jesus replied. ‘But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven’” (Matthew 26:64). The Jewish leaders responded by accusing Jesus of blasphemy (Matthew 26:65-66). Later, before Pontius Pilate, “The Jews insisted, ‘We have a law, and according to that law He must die, because He claimed to be the Son of God’” (John 19:7). Why would His claiming to be the Son of God be considered blasphemy and be worthy of a death sentence? The Jewish leaders understood exactly what Jesus meant by the phrase “Son of God.” To be the Son of God is to be of the same nature as God. The “Son of God” is “of God.” The claim to be of the same nature as God—to in fact be God—was blasphemy to the Jewish leaders; therefore, they demanded Jesus’ death, in keeping with Leviticus 24:15. Hebrews 1:3 expresses this very clearly, “The Son is the radiance of God’s glory and the exact representation of His being.”

Another example can be found in John 17:12 where Judas is described as the “son of perdition.” This simply means, “a man doomed to destruction”. John 6:71 tells us that Judas was the son of Simon. What does John 17:12 mean by describing Judas as the “son of perdition”? The word perdition means “destruction, ruin, waste.” Judas was not the literal son of “ruin, destruction, and waste,” but those things were the identity of Judas' life. Judas was a manifestation of perdition. In this same way, Jesus is the “Son of God.” The Son of God is God. Jesus is God made manifest (John 1:1, 14).

The Bridegroom

A bridegroom is a man just married or just about to be married. A bridegroom is the male version of a bride, a woman who is just married or just about to be married. The word bridegroom comes from the Old English brydguma, which was a combination of bryd (“bride”) and guma (“man”). The word bridegroom appears in the Bible in both Testaments and carries the same meaning: the husband of the bride.

The word bridegroom is used often in the Bible as a metaphor for God, specifically for Jesus Christ. The church is likened to a bride with Christ as her bridegroom. When Jesus was with His disciples, He answered a question about fasting with an analogy involving a bridegroom: “How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them. But the time will come when the bridegroom will be taken from them, and on that day they will fast” (Mark 2:19–20). Jesus is the bridegroom, and His disciples are the wedding guests. John the Baptist presented himself as the “friend who attends the bridegroom,” which is the person we would today call the “best man” (John 3:29). John said, “The bride belongs to the bridegroom,” and by this he referred to Jesus and the church, His spiritual bride, who stands by His side and invites people in, saying, “‘Come!’ Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17).

This church—the Bride of Christ—is not one specific local church or denomination but the entire body of believers throughout the ages. All who have trusted the Lord and received salvation by grace through faith are collectively His Bride. This analogy exists in several New Testament passages. Paul gives believers instructions about marriage, saying, “Husbands, love your wives, just as Christ loved the church and gave himself up for her” (Ephesians 5:25). Paul also refers to the church as a virgin waiting for her bridegroom (2 Corinthians 11:2) and uses the relationship between Christ and the church as an example of the importance of wives’ submission to their husbands (Ephesians 5:24).

The New Jerusalem is also referred to “as a bride beautifully dressed for her husband” in Revelation 21:2, another passage that alludes to Christ as a bridegroom (verse 9).

The Bride

The imagery and symbolism of marriage is applied to Christ and the body of believers known as the church. The church is comprised of those who have trusted in Jesus Christ as their personal Savior and have received eternal life. Christ, the Bridegroom, has sacrificially and lovingly chosen the church to be His bride (Ephesians 5:25–27). Just as there was a betrothal period in biblical times during which the bride and groom were separated until the wedding, so is the bride of Christ separate from her Bridegroom during the church age. Her responsibility during the betrothal period is to be faithful to Him (2 Corinthians 11:2; Ephesians 5:24). At the rapture, the church will be united with the Bridegroom and the official “wedding ceremony” will take place and, with it, the eternal union of Christ and His bride will be actualized (Revelation 19:7–9; 21:1-2).

In the eternal state, believers will have access to the heavenly city known as New Jerusalem, also called “the holy city” in Revelation 21:2 and 10. The New Jerusalem is not the church, but it takes on some of the church’s characteristics. In his vision of the end of the age, the apostle John sees the city coming down from heaven adorned “as a bride,” meaning that the city will be gloriously radiant and the inhabitants of the city, the redeemed of the Lord, will be holy and pure, wearing white garments of holiness and righteousness. Some have misinterpreted verse 9 to mean the holy city is the bride of Christ, but that cannot be because Christ died for His people, not for a city. The city is called the bride because it encompasses all who are the bride, just as all the students of a school are sometimes called “the school.”

Believers in Jesus Christ are the bride of Christ, and we wait with great anticipation for the day when we will be united with our Bridegroom. Until then, we remain faithful to Him and say with all the redeemed of the Lord, “Come, Lord Jesus!” (Revelation 22:20).

Main Characters

Matthew, Andrew, Bartholomew (Nathanael), James, James (The Other), John, Lebbaeus, Thaddaeus (Judas), Philip, Simon (Peter), Simon (The Canaanite), Thomas (Didymus), Caiaphas, Judas Iscariot

Practical Application

The Gospel of Matthew is an excellent introduction to the core teachings of Christianity. The logical outline style makes it easy to locate discussions of various topics. Matthew is especially useful for understanding how the life of Christ was the fulfillment of the Old Testament prophecies. Matthew’s intended audience was his fellow Jews, many of whom—especially the Pharisees and Sadducees—stubbornly refused to accept Jesus as their Messiah. In spite of centuries of reading and studying the Old Testament, their eyes were blinded to the truth of who Jesus was. Jesus rebuked them for their hard hearts and their refusal to recognize the One they had supposedly been waiting for (John 5:38-40). They wanted a Messiah on their own terms, one who would fulfill their own desires and do what they wanted Him to do. How often do we seek God on our own terms? Don’t we reject Him by ascribing to Him only those attributes we find acceptable, the ones that make us feel good—His love, mercy, grace—while rejecting those we find objectionable—His wrath, justice, and holy anger? We dare not make the mistake of the Pharisees, creating God in our own image and then expecting Him to live up to our standards. Such a god is nothing more than an idol. The Bible gives us more than enough information about the true nature and identity of God and Jesus Christ to warrant our worship and our obedience.

OVERVIEW

This is an account of Jesus’ Life, Death, and Resurrection, focusing on Jesus’ role as the true KING of the JEWS.

Matthew tries to prove (demonstrate the truth or existence of (something) by evidence or argument) to the Jews that Jesus Christ is the promised Messiah.
Matthew quotes more than 60-times from prophetic passages of the Old Testament (Covenant/ an agreement), demonstrating how Jesus fulfilled them.
Matthew begins his Gospel with the genealogy (a line of descent traced continuously from an ancestor) of Jesus, tracing Him back to Abraham.
Matthew is especially useful for understanding how the life of Christ was the fulfillment of the Old Testament prophecies (predictions).
Matthew’s intended audience was his fellow Jews (people who trace their origins through the ancient Hebrew people of Israel to Abraham), many of whom—especially the Pharisees (The Pharisees were a social movement and a school of thought in the Holy Land during the time of Second Temple Judaism. They were a member of an ancient Jewish sect, distinguished by strict observance of the traditional and written law, and commonly held to have pretensions to superior sanctity) and Sadducees (a member of a Jewish sect or party of the time of Jesus Christ that denied the resurrection of the dead, the existence of spirits, and the obligation of oral tradition, emphasizing acceptance of the written Law alone)—stubbornly refused to accept Jesus as their Messiah.
Jesus rebuked the Jews for their hard hearts and their refusal to recognize HIM as the One they had supposedly been waiting for.

Dr. Moore’s View: I can relate to Matthew’s frustration. When I served in the United States Air Force, I found that many of my friends did not believe or take my advice when it concerned subjects related to entrepreneurship. But when they saw products that I produced or companies that I started, they wanted to know more. On a spiritual level, many of family and friends would not accept the fact that I had changed my life and found Jesus to replace my old bad habits. Some even became angry at me and called me insulting names that I will not mention. Now, these same people attended church services faithfully each Sunday, but they could not believe that God had changed my life. They heard my sermons, they watch me feed the hungry, they saw my generosity to the poor, but yet they tried their best to get me to do the things of my past. Why do people behave in this manner? Why didn’t they believe Matthew? We still have many Pharisees in our life today! They just look like Christians on the outside, but God may have not changed their hearts. They basically told me to shut up and start partying as I had done in my past life. Can you relate to this?

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BOOK #41. Mark (14 - Chapters)

(To The Romans-Gentiles / Written for Non-Believers)

PROOF OF JESUS CHRIST EXISTENCE

The Miracle Worker - The Holy One of God (Mark 1:24); The Servant (Mark 10:45); The King of Israel (Mark 15:32)

The Holy One of God

An “unclean spirit” is simply a New Testament synonym, a more descriptive Jewish term, for a demon. The terms unclean spirit and demon seem to be interchangeable in Scripture. There is no clear difference in their definitions. Some translations refer to them as “impure spirits.”

Throughout the New Testament, the term unclean spirits (akathartos in the Greek language) is mentioned over twenty (20) times. Throughout those passages we read that unclean spirits can possess people and cause them sickness and harm (Matthew 10:1; 12:43; Mark 1:26; Luke 4:36; 6:18; Acts 5:16; 8:7), that they are searching for someone to possess if they are not currently possessing someone (Matthew 12:43), that some are more unclean or evil than others (Luke 11:26), that unclean spirits can interact with one another (Mark 5:1–20; Matthew 12:45), and that unclean spirits are under God’s authority and must submit to Him (Mark 1:27; 3:11; 5:8, 13).

An unclean spirit or demon is “unclean” in that it is “wicked”. Evil spirits are not only wicked themselves, but they delight in wickedness and promote wickedness in humans. They are spiritually polluted and impure, and they seek to contaminate all of God’s creation with their filth. Their foul, putrid nature is in direct contrast to the purity and incorruption of the Holy Spirit’s nature. When a person is defiled by an unclean spirit, he takes pleasure in corrupt thoughts and actions; when a person is filled with the Holy Spirit, his thoughts and actions are heavenly.

Some people hold the idea that unclean spirits or demons are deceased humans who may or may not have been evil while alive. However, we know the unclean spirits mentioned in the Bible are not referring to the dead, for several reasons. One, humans are never called “spirits” when the word spirit is used as a stand-alone term, without a possessive. In Scripture, men are said to have a spirit/soul (saying “his spirit” in Proverbs 25:28 and 1 Corinthians 5:5), but men are not called “spirits.” Another reason is that, once a person dies, he immediately goes either to eternal life with the Lord or to eternal darkness in hell (Hebrews 9:27; 2 Corinthians 5:6–8; Matthew 25:46). Human spirits, therefore, do not and cannot wander on earth in their spirit bodies. Any unclean spirit that wanders around, taking up residence in places or people or interacting with people in any way, is a “fallen angel—a demon” (Matthew 12:44). All unclean spirits mentioned in Scripture are demons, and all demons are definitely unclean, unholy, impure, evil spirits doomed to an eternity in hell (Matthew 25:41).

The Servant

“Living is giving; all else is selfishness and boredom”

The Bible has a great deal to say about “servanthood” because the central theme of the Bible is the Servant of all—Jesus Christ. “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). When we give Jesus Christ His rightful place as Lord of our lives, His lordship will be expressed in the way we serve others (Mark 9:35; 1 Peter 4:10; John 15:12-13). How can we demonstrate love for God? Our love for God will be expressed in our love for others. “For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake” (2 Corinthians 4:5).

True leadership is servanthood, and the greatest leader of all time is Jesus Christ. Servanthood is an attitude exemplified by Christ “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant” (Philippians 2:6-7). The five words in the New Testament translated “ministry” generally refer to servanthood or service given in love. Serving others is the very essence of ministry. All believers are called to ministry (Matthew 28:18-20), and, therefore, we are all called to be servants for the glory of God. Living is giving; all else is selfishness and boredom.

It has been rightly stated, “Rank is given you to enable you to better serve those above and below you. It is not given for you to practice your idiosyncrasies” (General Bruce C. Clarke, USA, Ret). Let’s serve others by serving Christ (Colossians 3:23-24). God the Father has served us by sacrificing Christ on the cross for our sins, and we should serve others by giving the gospel and our lives to them (1 Thessalonians 1:5-6). Those who desire to be great in God’s kingdom must be the servant of all (Matthew 20:26).

The King of the Jews

Jesus is referred to as the “King of the Jews” only three times in His earthly life: at His birth by the wise men (Matthew 2:2) and at His trial and subsequent crucifixion (Mark 15:2). All four gospels record the words “King of the Jews” as part of Pilate’s instructions to the angry mob (Matthew 27:37; Mark 15:9; Luke 23:38; John 19:3) and Pilate’s direct address to Jesus (Matthew 27:11; Mark 15:2; Luke 23:3; John 18:33). It is interesting that only non-Jews used this specific title to describe Jesus, underscoring the truth of John 1:11, which says, “He came to his own, and his own people did not receive him.”

The title “King of the Jews” had both messianic and political implications. Kings in Israel were anointed with oil as a sign of God’s choosing (see 1 Kings 1:39), and the meaning of Messiah is “Anointed One.” As the Son of David, the Messiah was chosen by God to fulfill the Davidic Covenant and rule on the throne in Jerusalem. When the magi came to Jerusalem seeking the “King of the Jews”, they most likely had in mind a future political leader, much to King Herod’s chagrin. But the Jews in Jerusalem, hearing the magi’s question, would have thought of the long-awaited Messiah.

In Mark 15:32 some mockingly call Jesus the “King of Israel” and associate the title with “Christ” (“Messiah”). What they meant as jeering scorn—what kind of king would be hanging on a cross? This was, ironically, the exact truth. Jesus was the “King of Israel”, and He was on the cross to save them from their sins.

The sign that Pilate posted over Jesus on the cross identified Jesus as a “criminal” in three languages (Aramaic, Greek, and Latin): “Jesus of Nazareth, the King of the Jews” (John 19:19). The Jewish leaders objected to the application of a Messianic title to Jesus: they said, “Do not write ‘The King of the Jews,’ but that this man claimed to be king of the Jews” (verse 21). For reasons he kept to himself, Pilate refused to alter the sign (verse 22), which was another ironic statement of truth.

During the trial of Jesus, Pilate had asked Him, “Are you the king of the Jews?” (Mark 15:2). “You have said so,” Jesus replied. Later, Jesus expanded on the idea of His being a king: Jesus said, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36). The “King of the Jews” was rejected by Israel, but there is a broader spiritual kingdom that He still ruled.

After the conversation about Jesus’ kingship, Pilate turns to the crowd and asks, “Do you want me to release ‘the king of the Jews’?” (John 18:39). In no uncertain terms, the crowd shouts their answer: “No, not him! Give us Barabbas!” (verse 40). Barabbas was a well-known criminal who had been imprisoned for an insurrection in the city, and for murder. Pilate then allows the soldiers to give Jesus a beating, during which they clothe Jesus as a king, mock Him with cries of “Hail, king of the Jews!” and repeatedly slap Him in the face (John 19:3). After the mockery, Pilate again presents Jesus to the crowd as the “King of the Jews”. Pilate says, “Here is your king,” (verse 14). In response they shout, “‘Take him away! Take him away! Crucify him!’ Pilate says, ‘Shall I crucify your king?’ The chief priests said, ‘We have no king but Caesar, (verse 15). Their choice had been made, and Jesus, their true king, was led away to be crucified (verse 16).

Some people during Jesus’ ministry recognized Jesus as the “King of the Jews.” As Jesus neared Jerusalem the final time, the crowd with Him “thought that the kingdom of God was going to appear at once” (Luke 19:11). In other words, they believed Jesus was the “King of the Jews”, and they were ready to help Him set up the earthly kingdom. Jesus told a parable indicating that the kingdom would be delayed (verses 12–27), but the crowd’s enthusiasm did not wane. As He entered Jerusalem, Jesus was greeted with shouts of welcome for the “King of the Jews.” They said, “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” (verse 38).

God’s people had been expecting a deliverer since God first promised one in Genesis 3:15. God Himself unified the Hebrews under Moses and told them that, as long as they followed and obeyed Him, He would bless and guide them (Deuteronomy 11:8–9; 27:9–10). But the children of Israel rejected the Lord as their leader and demanded an earthly king (1 Samuel 8:7, 19). God gave them what they wanted and appointed Saul as the first “King of the Jews” over Israel (1 Samuel 9:17). When Saul disobeyed the Lord, he was then rejected by God, and his sons were not allowed to succeed him on the throne (1 Samuel 15:9–11, 23, 28). Instead, God chose David to be the next “King of the Jews” (1 Samuel 16:1). God promised David that his name would be forever associated with the throne of Israel (2 Samuel 7:12–16).

Through the inspiration of the Holy Spirit, David penned the prophetic Psalm 22, which gave Israel hints about what their future Messiah and Deliverer would endure. But, in their desperation for an earthly king and an earthly kingdom, most of the Jews disregarded those prophetic words as well as the ones in Isaiah 53. When Jesus came, He fulfilled those prophecies. Importantly, He was from the royal line of David (Matthew 1:1; John 7:42) and could rightly take the title “King of the Jews”, but because Jesus was not what they wanted, “He came to that which was his own, but his own did not receive him.” (John 1:11).

A king is a supreme ruler. When the Jews clamored for a king in Samuel’s day, they were rejecting God as their Supreme Ruler (1 Samuel 8:7). Because of their hard hearts, God allowed them temporary kings. But this led to bondage and their destruction as a nation, highlighting the reality that what they wanted was not what they needed. The kingdom was divided after King Solomon’s rule, and both parts of the divided kingdom eventually fell to foreign enemies. Jerusalem was destroyed at least twice, once by the Babylonians under Nebuchadnezzar (2 Kings 25:8–10) and again by the Romans under Titus in AD 70. The Jews who rejected their True King (Jesus Christ) were scattered among the nations for centuries until 1948 AD.

Isaiah 11 announced that one day a “shoot from the stem of Jesse” (verse 1) would come and set the world to rights. The Jews have long interpreted such prophecies as foretelling an “earthly king for Israel”. We understand Jesus to be that King; however, God had bigger plans than just an earthly kingdom. He never resigned Himself to Israel’s rejection of His kingship, but rather used their rejection of Him as an opportunity to demonstrate His love for the whole world (John 3:16). “The Son of God took on human flesh, came in the form of a servant, and showed His people what a real Deliverer was like” (Philippians 2:5–11; Mark 10:44).

Because this “King of the Jews” (Jesus Christ) did not fit the ideas they had cherished for thousands of years, the Jews again rejected the One they needed.

Main Characters

John The Baptist, Simon Peter, Barabbas

Practical Application

Mark presents Jesus as the Suffering Servant of God (Mark 10:45) and as the One who came to serve and sacrifice for us, in part to inspire us to do the same. We are to minister (come to the aid of someone) as He did, with the same greatness of humility and devotion to the service of others. Jesus exhorted us to remember that to be great in God’s kingdom, we must be the servant of all (Mark 10:44). Self-sacrifice should transcend our need for recognition or reward, just as Jesus was willing to be abased as He lay down His life for the sheep.

OVERVIEW

Mark presents Jesus as the SUFFERING SERVANT of God. Mark’s intended audience was the Gentiles (someone who is not a Jew).

Mark’s gospel (Good News about Jesus’ Life, Death, and Resurrection) appears to be targeted to the Roman non-believers, particularly Gentiles.
Mark’s gospel (Good News about Jesus’ Life, Death, and Resurrection is unique because it emphasizes Jesus’ actions more than His teaching.
Mark does not begin with a genealogy as in Matthew, because Gentiles would not be interested in His lineage.
Mark starts with Jesus at His baptism, and then Jesus public ministry in Galilee, and then His call of the first four of His twelve disciples.
Mark follows with the record of Jesus’ Life, Death and Resurrection.
Mark says that Jesus is the Messiah, not only for the Jews, but also for the Gentiles.

Dr. Moore’s View: When we come to the aid of someone, we are “Ministering” to them. That is what Jesus did. Do not leave this mandate to the clergy because it’s our responsibility as well. In 2020, we see that the “Poor and Needy” are in need of jobs and social services but many of the “Rich and Famous” are usually detached from their plight. We can help by reaching out to minister (aid) to “All” of God creations. In a climate of hatred and bigotry, Christians today behave in a manner outside of what Jesus taught. What I mean is that today, a person in need must “Qualify” for help. He or she must prove that they are poor and in need by submitting documents and filling out an application. Then, it may take months for them to receive assistance. For the Christians, what happened to the clergy of our day that promise to follow and imitate Jesus Christ actions? I’m just asking the question because many “Believers” are starving for life basic needs and we have a Church building on every corner in America.

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BOOK #42 - Luke (24 - Chapters)

(To The Outcast People Of Israel / Written For The Non-Believers)

PROOF OF JESUS CHRIST EXISTENCE

The Son of Man - The Horn of Salvation (Luke 1:69) The Consolation of Israel (Luke 2:25)

The Horn of Salvation

“The righteous will prevail, no matter how strong the wicked seem to be”

The “Horn of Salvation” is mentioned several times in the Bible, but what does this expression mean? What does salvation have to do with a horn?

In the Old Testament, the word horn signifies many things. Of course, one usage of horn was to refer to a pointed bony structure growing out of an animal’s head (Genesis 22:13). Animal horns, used for fighting, protection, and securing dominance, became symbols of strength, power, and victory. Often, Scripture’s mention of a “horn” is as a literary symbol representing potency and power.

For example, in Daniel 7:7 and 24, the ten horns of Daniel’s fourth beast represent ten kings. In Psalm 75:10, God says, “I will cut off the horns of all the wicked, but the horns of the righteous will be lifted up.” In other words, the righteous will prevail, no matter how strong the wicked seem to be. In Jeremiah 48:25, “Moab’s horn is cut off” means that the strength of Moab is gone. The four horns in Zechariah 1:18–19 represent the powerful nations that attacked and scattered Israel.

Animal horns were also used as receptacles for oil (1 Samuel 16:1) or as a shofar trumpet (Joshua 6:5). The prayer in Psalm 92:10 contains both a reference to oil and a figurative use of horn: “You have exalted my horn like that of a wild ox; fine oils have been poured on me.”

In 1 Samuel 2:1 Hannah prays, “In the Lord, my horn is lifted high,” indicating the strength that will come from her having a child. In Luke 1:69 Zechariah praises God that “He has raised up a horn of salvation for us in the house of his servant David.” In this case, the “horn of salvation” is a reference to Jesus Christ, the powerful deliverer and king who was soon to be born.

Another significant instance of the word horn in the Old Testament is in reference to the protrusion at each corner of the altar (Exodus 27:2). In worship, the “horns of the altar” were dabbed with blood to purify them and make atonement for sin (Leviticus 8:15; 4:6). The “horns of the altar” speak of the power of God’s salvation. That part of the altar also became a place of refuge and sanctuary for a fugitive (1 Kings 1:50).

We often see the “horn” in Scripture as a symbol of “salvation”. Psalm 18:2 says, “The LORD is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold.” In the New Testament, Jesus is the “horn of salvation” (Luke 1:68–69). Thus, a title applied to Yahweh is also applied to Jesus; they are both called “the horn of salvation.” The very name Jesus means “The Lord Is Salvation.” The salvation Jesus offers is strong, triumphant, and powerful. Just like the “horns on the altar” offered refuge and atonement, Jesus offers clemency and cleansing through His death on the cross. However strong our spiritual foe, the “horn of our salvation” is stronger still.

The Consolation of Israel

“people in desperate need of consolation and comfort provided for by Jesus”

When Mary and Joseph went to the temple in Jerusalem to follow the requirements of the law after the birth of Jesus, they met Simeon, a man who “was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was on him” (Luke 2:25).

The “Consolation of Israel” refers to the “Promised Messiah”. To “console” is to alleviate grief or to take away a sense of loss or trouble. The Messiah, the “Consolation of Israel”, was to remove sorrow and comfort the nation. Simeon and generations before him waited for the coming of the One who would console God’s people. Isaiah predicted that the Messiah would take on the ministry of consolation: “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for” (Isaiah 40:1–2).

God revealed to Simeon that he would not see death until he beheld the Lord’s Christ (Luke 2:26), the comforter of Israel who would fulfill all the promises of the Abrahamic and Davidic covenants, the One who would bring both personal and national salvation. After all those years of waiting and praying for the “Consolation of Israel”, God allowed Simeon to hold the Messiah in his arms. In this child, Simeon saw the fulfillment of all the hopes and dreams of the Jewish people down through the centuries, and he was overjoyed.

Throughout their history, the people of Israel had suffered greatly. They lived under slavery in Egypt and endured decades of exile. They were currently laboring under the rule of Rome and were a people in desperate need of consolation and comfort.

Many in Israel thought that the Messiah, the “Consolation of Israel”, would bring them political and national freedom (John 6:15; Luke 19:11). But the consolation Jesus brought was better than any political freedom He could have provided: He gave them “spiritual freedom and forgiveness of sin”. David described the guilt of his own sin this way: “My guilt has overwhelmed me like a burden too heavy to bear. My wounds fester and are loathsome because of my sinful folly. I am bowed down and brought very low; all day long I go about mourning. . . . I am feeble and utterly crushed; I groan in anguish of heart” (Psalm 38:4–8). The Son of David (Jesus Christ) came to bear the burden away, to lift up those who were bowed down, to replace the anguish with joy. All who trust in Him know that He is truly the “Consolation of Israel”—and the “Consolation of all who believe.”

Main Characters

Luke, Zacharias, Elizabeth, Mary-The Mother of Jesus, Augustus, Mary Of Magdala, Martha Of Bethany

Practical Application

The Gospel of Luke gives us a beautiful portrait of our compassionate Savior. Jesus was not “turned off” by the poor and the needy; in fact, they were a primary focus of His ministry (Aid to others). Israel at the time of Jesus was a very class-conscious society. The weak and downtrodden were literally powerless to improve their lot in life and were especially open to the message that “the kingdom of God is near you” (Luke 10:9). This is a message we must carry to those around us who desperately need to hear it. Even in comparatively wealthy countries—perhaps especially so—the spiritual need is dire. Christians must follow the example of Jesus and bring the good news of salvation to the spiritually poor and needy. The kingdom of God is near, and the time grows shorter every day.

OVERVIEW

Luke’s gospel gives the history of the Life of the GREAT PHYSICIAN Jesus Christ and emphasizes His ministry (aid) to—and compassion for—Gentiles, Samaritans, women, children, tax collectors, sinners, and others regarded as outcasts in Israel.

Luke’s gospel begins by telling us about Jesus’ parents; the birth of His cousin, John the Baptist; Mary and Joseph’s journey to Bethlehem (City of David), where Jesus is born in a manger; and the genealogy of Christ through Mary.
Luke tell us the stories of the prodigal son, the rich man and Lazarus, and the Good Samaritan.
Luke tells us how Jesus is betrayed (by Judas), tried (by Sanhedrin Court), sentenced (to death by Pilate) and crucified (Roman soldiers).
Luke tells us that the grave could not hold Him and that His Resurrection assures us the continuation of His ministry of seeking and saving the lost.
Luke shows us that Jesus was not “turned off” by the poor and the needy; in fact, they were a primary focus of His ministry (aid).
Luke shows us that we must follow Jesus and bring the “Good News” (the Good News is and was Jesus's death on the cross and His resurrection from the grave on the 3rd day at 9:00am, to restore people's relationship with God who chooses to believe this happened. It is also the news that the Holy Spirit is indwelling in believers and the second coming of Jesus and then the Kingdom of God will be established for eternity) of salvation to the spiritually poor and needy.

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BOOK #43 - John (21- Chapters)

(To The 2nd Generation Of Believers/Older Believers & New Believers)

PROOF OF JESUS CHRIST EXISTENCE

The Son of God - The Only Begotten Son (John 1:14,18) The Lamb of God (John 1:29,36); The Bread of life (John 6:35); The Light of the World (John 8:1); The I AM (John 8:58); The Door of the Sheep (John 10:7,9); The Good Shepherd (John 10:11); The Resurrection and Life John 11:25); The Way, the Truth, the Life (John 14:6); The True Vine (John 15:1)

The Only Begotten Son

“Uniquely God’s Son”— “Sharing the same Divine Nature as God”

The phrase “only begotten Son” occurs in John 3:16, which reads in the King James Version as, "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." The phrase "only begotten" translates the Greek word monogenes. This word is variously translated into English as "only," "one and only," and "only begotten." Now the word “begotten” is the past participle of the verb “beget”, which means to father or produce as offspring.

It’s this last phrase ("only begotten" used in the KJV, NASB and the NKJV) that causes problems. False teachers have latched onto this phrase to try to prove their false teaching that Jesus Christ isn’t God; i.e., that Jesus isn’t equal in essence to God as the Second Person of the Trinity. They see the word "begotten" and say that Jesus is a created being because only someone who had a beginning in time can be "begotten." What this fails to note is that "begotten" is an English translation of a Greek word. As such, we have to look at the original meaning of the Greek word, not transfer English meanings into the text.

So what does Greek word “monogenes” mean? According to the Greek-English Lexicon of the New Testament and Other Early Christian Literature (BAGD, 3rd Edition), “monogenes” has two primary definitions. The first definition is "pertaining to being the only one of its kind within a specific relationship." This is its meaning in Hebrews 11:17 when the writer refers to Isaac as Abraham’s "only begotten son" (KJV). Abraham had more than one son, but Isaac was the only son he had by Sarah and the only son of the covenant. Therefore, it is the “uniqueness” of Isaac among the other sons that allows for the use of “monogenes” in that context.

The second definition is "pertaining to being the only one of its kind or class, unique in kind." This is the meaning that is implied in John 3:16 (see also John 1:14, 18; 3:18; 1 John 4:9). John was primarily concerned with demonstrating that Jesus is the “Son of God” (John 20:31), and he uses “monogenes” to highlight Jesus as “uniquely God’s Son”—sharing the same divine nature as God”—as opposed to believers who are God’s sons and daughters by “adoption” (Ephesians 1:5). Jesus is God’s “one and only” Son.

The bottom line is that terms such as "Father" and "Son," descriptive of God and Jesus, are human terms that help us understand the relationship between the different “Persons of the Trinity”. If you can understand the relationship between a human father and a human son, then you can understand, in part, the relationship between the “First and Second Persons of the Trinity”. The analogy breaks down if you try to take it too far and teach, as some pseudo-Christian cults (such as the Jehovah’s Witnesses), that Jesus was literally "begotten" as in “produced” or “created” by God the Father. Jesus is God and the Holy Spirit is God!

The Lamb of God

When Jesus is called the Lamb of God in John 1:29 and John 1:36, it is referring to Him as the perfect and ultimate sacrifice for sin. In order to understand who Christ was and what He did, we must begin with the Old Testament, which contains prophecies concerning the coming of Christ as a “guilt offering” (Isaiah 53:10). In fact, the whole sacrificial system established by God in the Old Testament set the stage for the coming of Jesus Christ, who is the perfect sacrifice God would provide as atonement for the sins of His people (Romans 8:3; Hebrews 10).

The sacrifice of lambs played a very important role in the Jewish religious life and sacrificial system. When John the Baptist referred to Jesus as the “Lamb of God who takes away the sin of the world” (John 1:29), the Jews who heard him might have immediately thought of any one of several important sacrifices. With the time of the Passover feast being very near, the first thought might be the sacrifice of the Passover lamb. The Passover feast was one of the main Jewish holidays and a celebration in remembrance of God’s deliverance of the Israelites from bondage in Egypt. In fact, the slaying of the Passover lamb and the applying of the blood to doorposts of the houses (Exodus 12:11-13) is a beautiful picture of Christ’s atoning work on the cross. Those for whom He died are covered by His blood, protecting us from the angel of (spiritual) death.

Another important sacrifice involving lambs was the daily sacrifice at the temple in Jerusalem. Every morning and evening, a lamb was sacrificed in the temple for the sins of the people (Exodus 29:38-42). These daily sacrifices, like all others, were simply to point people towards the perfect sacrifice of Christ on the cross. In fact, the time of Jesus’ death on the cross corresponds to the time the evening sacrifice was being made in the temple. The Jews at that time would have also been familiar with the Old Testament prophets Jeremiah and Isaiah, who foretold the coming of One who would be brought “like a lamb led to the slaughter” (Jeremiah 11:19; Isaiah 53:7) and whose sufferings and sacrifice would provide redemption for Israel. Of course, that person was none other than Jesus Christ, “the Lamb of God.”

While the idea of a sacrificial system might seem strange to us today, the concept of payment or restitution is still one we can easily understand. We know that the wages of sin is death (Romans 6:23) and that our sin separates us from God. We also know the Bible teaches we are all sinners and none of us is righteous before God (Romans 3:23). Because of our sin, we are separated from God, and we stand guilty before Him. Therefore, the only hope we can have is if He provides a way for us to be reconciled to Himself, and that is what He did in sending His Son Jesus Christ to die on the cross. Christ died to make atonement for sin and to pay the penalty of the sins of all who believe in Him.

It is through His death on the cross as God’s perfect sacrifice for sin and His resurrection three days later that we can now have eternal life if we believe in Him. The fact that God Himself has provided the offering that atones for our sin is part of the glorious good news of the gospel that is so clearly declared in 1 Peter 1:18-21: “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake. Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God.”

The Bread of Life

“I am the Bread of Life” (John 6:35) is one of the seven “I Am” statements of Jesus. Jesus used the same phrase “I AM” in seven (7) declarations about Himself. In all seven, He combines “I AM” with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John.

John 6:35 says, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”

Bread is considered a staple food—i.e., a basic dietary item. A person can survive a long time on only bread and water. Bread is such a basic food item that it becomes synonymous for food in general. We even use the phrase “breaking bread together” to indicate the sharing of a meal with someone. Bread also plays an integral part of the Jewish Passover meal. The Jews were to eat unleavened bread during the Passover feast and then for seven days following as a celebration of the exodus from Egypt. Finally, when the Jews were wandering in the desert for 40 years, God rained down “bread from heaven” to sustain the nation (Exodus 16:4).

All of this plays into the scene being described in John 6 when Jesus used the term “bread of life.” He was trying to get away from the crowds to no avail. He had crossed the Sea of Galilee, and the crowd followed Him. After some time, Jesus inquires of Philip how they’re going to feed the crowd. Philip’s answer displays his “little faith” when he says they don’t have enough money to give each of them the smallest morsel of food. Finally, Andrew brings to Jesus a boy who had five small loaves of bread and two fish. With that amount, Jesus miraculously fed the throng with lots of food to spare.

Afterward, Jesus and His disciples cross back to the other side of Galilee. When the crowd sees that Jesus has left, they follow Him again. Jesus takes this moment to teach them a lesson. He accuses the crowd of ignoring His miraculous signs and only following Him for the “free meal.” Jesus tells them in John 6:27, “Do not labor for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” In other words, they were so enthralled with the food, they were missing out on the fact that their Messiah had come. So, the Jews ask Jesus for a sign that He was sent from God (as if the miraculous feeding and the walking across the water weren’t enough). They tell Jesus that God gave them manna during the desert wandering. Jesus responds by telling them that they need to ask for the true bread from heaven that gives life. When they ask Jesus for this bread, Jesus startles them by saying, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”

This is a phenomenal statement! First, by equating Himself with bread, Jesus is saying he is essential for life. Second, the life Jesus is referring to is not physical life, but eternal life. Jesus is trying to get the Jews’ thinking off of the physical realm and into the spiritual realm. He is contrasting what He brings as their Messiah with the bread He miraculously created the day before. That was physical bread that perishes. He is spiritual bread that brings eternal life.

Third, and very important, Jesus is making another claim to deity. This statement is the first of the “I AM” statements in John’s Gospel. The phrase “I AM” is the covenant name of God (Yahweh, or YHWH), revealed to Moses at the burning bush (Exodus 3:14). The phrase speaks of self-sufficient existence (or what theologians refer to as “aseity”), which is an attribute only God possesses. It is also a phrase the Jews who were listening would have automatically understood as a claim to deity.

Fourth, notice the words “come” and “believe.” This is an invitation for those listening to place their faith in Jesus as the Messiah and Son of God. This invitation to come is found throughout John’s Gospel. Coming to Jesus involves making a choice to forsake the world and follow Him. Believing in Jesus means placing our faith in Him that He is who He says He is, that He will do what He says He will do, and that He is the only one who can.

Fifth, there are the words “hunger and thirst.” Again, it must be noted that Jesus isn’t talking about alleviating physical hunger and thirst. The key is found in another statement Jesus made, back in His Sermon on the Mount. In Matthew 5:6, Jesus says, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” When Jesus says those who come to Him will never hunger and those who believe in Him will never thirst, He is saying He will satisfy our hunger and thirst to be made righteous in the sight of God.

If there is anything the history of human religion tells us, it is that people seek to earn their way to heaven. This is such a basic human desire because God created us with eternity in mind. The Bible says God has placed [the desire for] eternity in our hearts (Ecclesiastes 3:11). The Bible also tells us that there is nothing we can do to earn our way to heaven because we’ve all sinned (Romans 3:23) and the only thing our sin earns us is death (Romans 6:23). There is no one who is righteous in himself (Romans 3:10). Our dilemma is we have a desire we cannot fulfill, no matter what we do. That is where Jesus comes in. He, and He alone, can fulfill that desire in our hearts for righteousness through the Divine Transaction: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:21). When Christ died on the cross, He took the sins of mankind upon Himself and made atonement for them. When we place our faith in Him, our sins are imputed to Jesus, and His righteousness is imputed to us. Jesus satisfies our hunger and thirst for righteousness. He is our Bread of Life.

The Light of The World

“I am the Light of the world” (John 8:12) is the second of seven (7) “I AM” declarations of Jesus, recorded only in John’s gospel, that point to His unique divine identity and purpose. In declaring Himself to be the Light of the world, Jesus was claiming that He is the exclusive source of spiritual light. No other source of spiritual truth is available to mankind.
There are two (2) types of light in the world. We can perceive one, or both, or neither! When we are born into this world, we perceive physical light, and by it we learn of our Creator’s handiwork in the things we see. However, although that light is good, there is another Light, a Light so important that the Son of God had to come in order to both declare and impart it to men. John 8:12 records, “When Jesus spoke again to the people, He said, ‘I am the Light of the World. Whoever follows me will never walk in darkness but have the light of life.’” The allegory used by the Lord in this verse speaks of the light of His Truth, the light of His Word, the light of eternal Life. Those who perceive the true Light will never walk in spiritual darkness.

We take a candle into a room to dispel the darkness. Likewise, the Light of Jesus Christ has to be taken into the darkness of sin that engulfs the hearts and lives of those who are not following Him. That’s the condition behind having this Light—that we follow Him. If we do not follow Him, we will not have this light, this truth, this eternal life.

Physical light is necessary for physical life. The earth would certainly change very rapidly if there were no longer any sunlight. A forest full of trees with very thick canopies of foliage high above has very little plant life on the ground except for moss or lichen, which needs little sunlight. Plants will never move away from the light—they are said to be positively phototropic, drawn to the light. In the same way, spiritual light is necessary for spiritual life, and this can be a good test of our standing in Christ. The believer will always tend toward spiritual things; he will always tend toward fellowship, prayer, the Word of God, and so on. The unbeliever always does the opposite (John 1:5; 3:19–20) because light exposes his evil, and he hates the light. Indeed, no man can come into the true spiritual light of Jesus Christ, unless he is enabled (John 6:37).

Following Jesus is the condition of two (2) promises in John 8:12. First, His followers will never walk in darkness, which is a reference to the assurance of salvation we enjoy. As true followers of the Light, we will never follow the ways of sin, never live in a state of continually sinning (1 John 1:5–7). Rather, we repent of our sin in order to stay close to the Light of the world. The second promise is that we will reflect the Light of Life. Just as He came as the Light of the world, He commands us to be “lights,” too. In Matthew 5:14–16 we see believers depicted as the light of the world. Just as the moon has no light of its own, reflecting the light of the sun, so are believers to reflect the Light of Christ so that all can see it in us. The Light is evident to others by the good deeds we do in faith and through the power of the Holy Spirit.

The emphasis here is maintaining a credible and obvious witness in the world, a witness that shows us to be faithful, God-honoring, trustworthy, sincere, earnest, and honest in all that we do. Also, we should always be ready to give an account of the hope that we have (1 Peter 3:15), for the gospel Light we have is not to be covered, but made obvious for all to see and benefit from, that they, too, may leave the darkness and come into the Light.

The I Am

Jesus, in response to the Pharisees’ question “Who do you think you are?” Jesus said, “‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’ The said, ‘You are not yet fifty years old,’ the Jews said to him, ‘and you have seen Abraham!’ Jesus said, ‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’ At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds” (John 8:56–59). The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what He was declaring—that He was the eternal God incarnate. Jesus was equating Himself with the "I AM" title God gave Himself in Exodus 3:14.

If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was,” in the case of Abraham, and “am,” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but Jesus existed eternally (see John 1:1).

There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18). Such a statement, if not true, was blasphemy and the punishment prescribed by the Mosaic Law was death (Leviticus 24:11–14). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way.

Jesus used the same phrase “I AM” in seven (7) declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. They are

I AM the Bread of Life (John 6:35, 41, 48, 51)
I AM the Light of the World (John 8:12)
I AM the Door of the Sheep (John 10:7, 9)
I AM the Good Shepherd (John 10:11,14)
I AM the Resurrection and the Life (John 11:25)
I AM the Way, the Truth and the Life (John 14:6)
I AM the True Vine (John 15:1, 5)

The Door of The Sheep

To get a clear picture of Jesus’ meaning in this statement, it is helpful to understand a little of that ancient culture, especially of sheep and shepherding. Of all domesticated animals, sheep are the most helpless. Sheep will spend their entire day grazing, wandering from place to place, never looking up. As a result, they often become lost. But sheep have no “homing instinct” as other animals do. They are totally incapable of finding their way to their sheepfold even when it is in plain sight. By nature, sheep are followers. If the lead sheep steps off a cliff, the others will follow.

Additionally, sheep are easily susceptible to injuries and are utterly helpless against predators. If a wolf enters the pen, they won’t defend themselves. They won’t try to run away or spread out. Instead they huddle together and are easily slaughtered. If sheep fall into moving water, they will drown. However, sheep do fear moving water and will not drink from any stream or lake unless the water is perfectly still. This is why David in the 23rd Psalm tells us of the shepherd who “makes [us] to lie down in green pastures, he leads [us] beside the still waters . . . though [we] walk through the valley . . . [we] will fear no evil. For You [the Shepherd] are with [us].”

Sheep are totally dependent upon the shepherd who tends them with care and compassion. Shepherds (Pastors) were the providers, guides, protectors and constant companions of sheep. So close was the bond between shepherd and sheep that to this day Middle Eastern shepherds can divide flocks that have mingled at a well or during the night simply by calling their sheep, who know and follow their shepherd’s voice. Shepherds were inseparable from their flocks. The shepherd would lead the sheep to safe places to graze and make them lie down for several hours in a shady place. Then, as night fell, the shepherd would lead the sheep to the protection of a sheepfold.

There were two (2) kinds of sheepfolds or pens. One kind was a public sheepfold found in the cities and villages. It would be large enough to hold several flocks of sheep. This sheep pen would be in the care of a porter or doorkeeper, whose duty it was to guard the door to the sheep pen during the night and to admit the shepherds in the morning. The shepherds would call their sheep, each of which knew its own shepherd’s voice, and would lead them out to pasture.

The second kind of sheep pen was in the countryside, where the shepherds would keep their flocks in good weather. This type of sheep pen was nothing more than a rough circle of rocks piled into a wall with a small open space to enter. Through it the shepherd would drive the sheep at nightfall. Since there was no gate to close—just an opening—the shepherd would keep the sheep in and wild animals out by lying across the opening. He would sleep there, in this case literally becoming the door to the sheep.

In this context, Jesus is telling us that He is not only the shepherd of the sheep, but also the door of the sheep. In doing so, He is vividly contrasting Himself with that of the religious leaders of His time whom He describes as “thieves and robbers” (John 10:8). When Jesus says, “I am the door,” He is reiterating the fact that only through Him is salvation possible. This is far removed from the ecumenical teachings popular in today’s liberal religious circles. Jesus makes it clear that any religious leader who offers salvation other than the teachings of Christ is a “thief” and a “robber.”

One who believes the gospel (Hebrews 11:6) and repents of sin (Luke 13:3) is assured of being in “the fold” and of having entered by “the door.” As followers of Christ, Jesus is both our Shepherd and the Door to the sheepfold who provides for all our needs. Knowing that the world is full of predators whose sole intent is to destroy us (1 Peter 5:8), we are always under His protection. More importantly, we are fully confident that “when the Chief Shepherd appears, [we] will receive the crown of glory that does not fade away” (1 Peter 5:4).

The Good Shepherd

It should be understood that Jesus is “the” good shepherd, not simply “a” good shepherd, as others may be, but He is unique in character (Psalm 23; Zechariah 13:7; Hebrews 13:20; 1 Peter 2:25; 1 Peter 5:4). The Greek word kalos, translated “good,” describes that which is noble, wholesome, good, and beautiful, in contrast to that which is wicked, mean, foul, and unlovely. It signifies not only that which is good inwardly—character—but also that which is attractive outwardly. It is an innate goodness. Therefore, in using the phrase “the good shepherd,” Jesus is referencing His inherent goodness, His righteousness, and His beauty. As shepherd of the sheep, He is the one who protects, guides, and nurtures His flock.

As He did in declaring that He is “the door of the sheep” in John 10:7, Jesus is making a contrast between Himself and the religious leaders, the Pharisees (John 10:12–13). He compares them to a “hireling” or “hired hand” who doesn’t really care about the sheep. In John 10:9, Jesus speaks of thieves and robbers who sought to enter the sheepfold stealthily. In that passage the Jewish leaders (Pharisees) are contrasted with Christ, who is the Door. Here, in John 10:12, the hireling is contrasted with the true or faithful shepherd who willingly gives up his life for the sheep. He who is a “hireling” works for wages, which are his main consideration. His concern is not for the sheep but for himself.

Interestingly enough, the shepherds of ancient times were not usually the owners of the flock. Nevertheless, they were expected to exercise the same care and concern the owners would. This was characteristic of a true shepherd. However, some of the hirelings thought only of themselves. As a result, when a wolf appeared—the most common threat to sheep in that day—the hireling abandoned the flock and fled, leaving the sheep to be scattered or killed (John 10:12–13).

First, to better understand the purpose of a shepherd during the times of Jesus, it is helpful to realize that sheep are utterly defenseless and totally dependent upon the shepherd. Sheep are always subject to danger and must always be under the watchful eye of the shepherd as they graze. Rushing walls of water down the valleys from sudden, heavy rainfalls may sweep them away, robbers may steal them, and wolves may attack the flock. David tells how he killed a lion and a bear while defending his father’s flock as a shepherd boy (1 Samuel 17:36). Driving snow in winter, blinding dust and burning sands in summer, long, lonely hours each day—all these the shepherd patiently endures for the welfare of the flock. In fact, shepherds were frequently subjected to grave danger, sometimes even giving their lives to protect their sheep.

Likewise, Jesus gave His life on the cross as “the Good Shepherd” for his own. He who would save others, though He had the power, did not choose to save Himself. “The Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28). Through His willing sacrifice, the Lord made salvation possible for all who come to Him in faith. In proclaiming that He is the Good Shepherd, Jesus speaks of “laying down” His life for His sheep (John 10:15, 17–18).

Jesus’ death was divinely appointed. It is only through Him that we receive salvation. “I am the good shepherd; and I know My sheep, and am known by My own” (John 10:14). Furthermore, Jesus makes it clear that it wasn’t just for the Jews that he laid down His life, but also for the “other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd” (John 10:16). The “other sheep” clearly refers to the Gentiles. As a result, Jesus is the Good Shepherd over all, both Jew and Gentile, who come to believe upon Him (John 3:16).

The Resurrection and The Life

After Lazarus died, Jesus began a journey to Bethany, Lazarus’s home. Significantly, when Jesus informed His disciples that Lazarus was dead, He simply said His friend was “asleep, but I am going there to wake him up” (John 11:11).

Outside Bethany, Lazarus’s sister Martha went out to meet Jesus. “If you had been here,” she said, “my brother would not have died.” Such was her faith in Jesus’ power to heal. Jesus replied by assuring Martha that her brother would rise again. Martha responded again in faith: “I know he will rise again in the resurrection at the last day.” At this point, Jesus makes His fifth “I Am” statement in John’s gospel, “I am the resurrection and the life,” and He follows it with a call to faith: “He who believes in me will live, even though he dies, and whoever lives and believes in me will never die” (John 11:21-24).

When Jesus said, “I am the resurrection and the life,” He was claiming to be the source of both. There is no resurrection apart from Christ, and there is no eternal life apart from Christ. Beyond that, Jesus was also making a statement concerning His divine nature. He does more than give life; He is life, and therefore death has no ultimate power over Him. Jesus confers this spiritual life on those who believe in Him, so that they share His triumph over death (1 John 5:11-12). Believers in Jesus Christ will experience resurrection because, having the life Jesus gives, it is impossible for death to defeat them (1 Corinthians 15:53-57).

The grieving Martha wished that Jesus had arrived earlier so He could have healed her brother. And when Jesus spoke of resurrection, Martha assumed He was speaking of “the resurrection at the last day.” In both statements, Martha reveals that she considered Time an insurmountable obstacle. In effect, Martha was saying, “It’s too late to help Lazarus (the time is past), so now we must wait (allow more time).”

Jesus shows that neither Death nor time is an obstacle to Him. Outside the tomb, “Jesus called in a loud voice, ‘Lazarus, come forth!’ The dead man came out” (John 11:43). It’s one thing to claim to be the resurrection and the life, but Jesus proved it by raising Lazarus, who was four days dead. Truly, with Christ, death is but “sleep” (1 Thessalonians 4:13). Death has no dominion over Him who is Life itself, nor does death have dominion over those who are in Him (1 Corinthians 15:54-55). Because He lives, we live. Because He is Life, we have life eternally.

Jesus’ statement that He is the resurrection and the life provide a Godly perspective on several spiritual matters. Martha believed that the resurrection is an event; Jesus showed her (and us) that the resurrection is a Person. Martha’s knowledge of eternal life was an abstract idea; Jesus proved that knowledge of eternal life is a personal relationship. Martha thought victory over death was a future expectation; Jesus corrects her, showing that victory is a present reality.

After presenting Himself as the resurrection and the life, Jesus asks Martha an all-important question: “Do you believe this?” (John 11:26). May Martha’s answer be ours as well: “Yes, Lord, I believe that you are the Christ, the Son of God who was to come into the world” (verse 27).

The Way and The Truth and The Life

“I Am” – In the Greek language, “I Am” is a very intense way of referring to oneself. It would be comparable to saying, “I myself, and only I, am.” Several other times in the Gospels we find Jesus using these words. In Matthew 22:32 Jesus quotes Exodus 3:6, where God uses the same intensive form to say, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” In John 8:58, Jesus said, “Truly, truly I say unto you, before Abraham was, I am.” The Jews clearly understood Jesus to be calling Himself God because they took up stones to stone Him for committing blasphemy in equating Himself with God. In Matthew 28:20, as Jesus gave the Great Commission, He gave it emphasis by saying, “I am with you always, to the end of the age.” When the soldiers came seeking Jesus in the garden the night before His crucifixion, He told them, “I am he,” and His words were so powerful that the soldiers fell to the ground (John 18:4–6). These words reflect the very name of God in Hebrew, Yahweh, which means “to be” or “the self-existing one.” It is the name of power and authority, and Jesus claimed it as His own.

“The Way” – Jesus used the definite article to distinguish Himself as “the only way.” A way is a path or route, and the disciples had expressed their confusion about where He was going and how they could follow. As He had told them from the beginning, Jesus was again telling them (and us) “follow me.” There is no other path to heaven, no other way to the Father. Peter reiterated this same truth years later to the rulers in Jerusalem, saying about Jesus, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). The exclusive nature of the only path to salvation is expressed in the words “I am the way.”

“The Truth” – Again Jesus used the definite article to emphasize Himself as “the only truth.” Psalm 119:142 says, “Your law is the truth.” In the Sermon on the Mount, Jesus reminded His listeners of several points of the Law, then said, “But I say unto you . . .” (Matthew 5:22, 28, 32, 34, 39, 44), thereby equating Himself with the Law of God as the authoritative standard of righteousness. In fact, Jesus said that He came to fulfill the Law and the prophets (Matthew 5:17). Jesus, as the incarnate Word of God (John 1:1) is the source of all truth.

“The Life” – Jesus had just been telling His disciples about His impending death, and now He was claiming to be the source of all life. In John 10:17–18, Jesus declared that He was going to lay down His life for His sheep, and then take it back again. He spoke of His authority over life and death as being granted to Him by the Father. In John 14:19, He gave the promise that “because I live, you also will live.” The deliverance He was about to provide was not a political or social deliverance (which most of the Jews were seeking), but a true deliverance from a life of bondage to sin and death to a life of freedom in eternity.

In these words, Jesus was declaring Himself the great “I Am,” the only path to heaven, the only true measure of righteousness, and the source of both physical and spiritual life. He was staking His claim as the very God of Creation, the Lord who blessed Abraham, and the Holy One who inhabits eternity. He did this so the disciples would be able to face the dark days ahead and carry on the mission of declaring the gospel to the world. Of course, we know from Scripture that they still didn’t understand, and it took several visits from their risen Lord to shake them out of their disbelief. Once they understood the truth of His words, they became changed people, and the world has never been the same.

So how do we follow Him today? The same way the disciples did long ago. They heard the words of Jesus and believed them. They took His words and obeyed them. They confessed their sins to Jesus as their Lord and God. They believed that He died to take the punishment of their sins and rose from the dead to give them new life. They followed His example and command to tell others the truth about sin, righteousness, and judgment. When we follow Him in “The Way,” we can be assured of following Him all the way to heaven.

The True Vine

Jesus wanted His friends, not only those eleven, but those of all time, to know that He was not going to desert them, even though they would no longer enjoy His physical presence. His living energy—His spiritual reality—would continue to nourish and sustain them just as the roots and trunk of a grape vine produce the energy that nourishes and sustains its branches while they develop their fruit. Jesus wanted us to know that, even though we cannot see Him, we are as closely connected to Him as the branches of a vine are connected to its stem. Our desire to know and love Him and the energy to serve Him will keep flowing into and through us as long as we “abide” in Him.

Jesus went on to remove any misunderstanding about what He meant (John 15:4). He said that no branch can even live, let alone produce leaves and fruit, by itself. Cut off from the trunk, a branch is dead. Just as a vine’s branches rely on being connected to the trunk from which they receive their energy to bear fruit, Jesus’ disciples depend on being connected to Him for their spiritual life and the ability to serve Him effectively. The fruit we produce is that of the Holy Spirit—love, joy, peace, patience, goodness, kindness, gentleness, faithfulness, and self-control (Galatians 5:22–23). Our source of life and spiritual fruit is not in ourselves; it is outside us, in Christ Jesus. We can live, live rightly, and serve Him effectively only if we are rightly connected to Him in a faith/love relationship.

Then Jesus underscored His point even more strongly by saying, “Apart from me you can do nothing” (John 15:5). This illustration of the vine and branches is no thoughtless generality or careless simile. It is absolute, stark reality. No believer can achieve anything of spiritual value independently of Christ Jesus. He also reminds us that there are some who are “in” Him who bear no fruit. But these are not, as some would suppose, true branches that just happen to be fruitless. All true branches bear fruit. NOTE Just as we know a healthy, living tree by the good fruit it produces, so do we recognize fruitless branches as having no connection to the True Vine. This is why Jesus tells us, “By their fruit you will know them” (Matthew 7:16–20). Those who do not produce good fruit are cut away and burned. The reference here is to apostates, those who profess to know Christ but whose relationship to Him is insincere. He neither called them nor elected them nor saved them nor sustains them. Eventually, the fruitless branches are identified as not belonging to the Vine and are removed for the sake of truth and the benefit of the other branches.

So, we depend on Jesus for everything, starting with our very life—“For in Him we live and move and have our being” (Acts 17:28)—and including our reconciliation with God through Him (Romans 5:10). No one can serve God effectively until he is connected with Jesus Christ by faith. Jesus is our only connection with the God who gave life and who produces in us a fruitful life of righteousness and service.

Main Characters

John, Andrew, Lazarus, Mary Of Bethany

Practical Application

The Gospel of John continues to fulfill its purpose of evangelizing the lost (John 3:16 is likely the best-known Bible verse) and is often used in evangelistic Bible studies but it should not be used to evangelize unsaved people because they don’t know anything about the “Trinity.” In the recorded encounters between Jesus and Nicodemus and the woman at the well (chapters 3—4), we learn much from Jesus’ model of personal evangelism. His comforting words to His disciples before His death (John 14:1–6, 16; 16:33) are still of great comfort in sorrowful times. Jesus’ “high priestly prayer” for believers in chapter 17 is also a wonderful source of encouragement for believers. John’s teachings concerning the deity of Christ (John 1:1–3, 14; 5:22–23; 8:58; 14:8–9; 20:28) are helpful in apologetics and provide a clear revelation of who Jesus is: fully God and fully man.

OVERVIEW

John emphasized Jesus Christ as “THE SON OF GOD,” fully God and fully man. John is “the disciple whom Jesus loved,” brother of James, the sons of Zebedee; “Sons of Thunder”. John’s purpose is to present a chronological narrative of the life of Christ to display His deity (a form of god).

John’s gospel is the most theological (the study of theology which is the study of the nature of God and religious belief) of the four Gospels.
John introduces Jesus Christ, from “the beginning,” (Trinity) before creation. Therefore, use this book to encourage “Believers” to keep going.
John sought to strengthen the faith (a complete trust or confidence in someone or something) of Second-Generation (Older) believers and bring about faith in New Believers. (someone who already “Believes” in Christ)
John sought to correct a false teaching that was spreading in the first century.
John talks about the approaching ministry of the Holy Spirit after Jesus’ ascension (the act of rising to an important position or a higher level).
John’s portrayal of Jesus as the God of the Old Testament is seen most emphatically (in a forceful way) in the seven (7) “I Am” statements of Jesus. Satan also proclaimed his Five (5) “I Will” statements. “How you are fallen from heaven, O star of the morning [Lucifer], son of the dawn! You have been cut down to earth, You who have weakened the nations! But you said in your heart, I will ascend to heaven; I will raise my throne above the stars of God. And I will sit on the mount of assembly in the recesses of the north. I will ascend above the heights of the clouds; I will make myself above the Most High.” (Isaiah 14:12-14, NASB)
John’s gospel shows us Jesus’ model of personal encouragement.
John’s gospel tells us the deity (form of a god) of Christ and provide a clear revelation (Revealing or disclosure of information) of who Jesus is.

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BOOK #44 - ACTS (28 - Chapters)

(The Ministry Of The Holy Spirit / Paul Defense Letter To A High Official)

PROOF OF JESUS CHRIST EXISTENCE

The Ascended Lord - The Prince of Life (Acts 3:15); The Judge of the Living and the Dead (Acts 10:42); The Just One (Acts 7:52); The Hope of Israel (Acts 28:20)

The Prince of Life / Peace

“the spiritual harmony brought about by an individual’s restoration with God.”

In Isaiah’s prophecy about the coming Messiah, he says:

“For a child will be born to us, a son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace” (Isaiah 9:6).

In a world filled with war and violence, it’s difficult to see how Jesus could be the all-powerful God who acts in human history and be the embodiment of peace. But physical safety and political harmony don’t necessarily reflect the kind of peace He’s talking about (John 14:27).

The Hebrew word for “peace,” shalom, is often used in reference to an appearance of calm and tranquility of individuals, groups, and nations. The Greek word eirene means “unity and accord”; Paul uses eirene to describe the objective of the New Testament church. But the deeper, more foundational meaning of peace is “the spiritual harmony brought about by an individual’s restoration with God.”

In our sinful state, we are enemies with God (Romans 5:10). “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:8). Because of Christ’s sacrifice, we are restored to a relationship of peace with God (Romans 5:1). This is the deep, abiding peace between our hearts and our Creator that cannot be taken away (John 10:27–28) and the ultimate fulfillment of Christ’s work as “Prince of Peace.”

But Christ’s sacrifice provides more for us than eternal peace; it also allows us to have a relationship with the Holy Spirit, the Helper who promises to guide us (John 16:7, 13). Further, the Holy Spirit will manifest Himself in us by having us live in ways we couldn’t possibly live on our own, including filling our lives with love, joy, and peace (Galatians 5:22–23). This love, joy, and peace are all results of the Holy Spirit working in the life of a believer. They are reflections of His presence in us. And, although their deepest, most vital result is to have us live in love, joy, and peace with God, they can’t help but to spill over into our relationships with people.

And we desperately need it—especially since God calls us to live with singleness of purpose with other believers, with humility, gentleness, and patience, “being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:1–3). This unity in purpose and gentleness would be impossible without the work of the Holy Spirit in us and the peace we have with God thanks to the sacrifice of His Son.

Ironically, the lightest definition of peace, that of the appearance of tranquility in a person, can be the most difficult to grasp and maintain. We do nothing to acquire or maintain our spiritual peace with God (Ephesians 2:8–9). And, while living in unity with other believers can be extremely difficult, living in peace in our own lives can very often feel impossible.

Note that peaceful doesn’t mean “easy.” Jesus never promised easy; He only promised help. In fact, He told us to expect tribulation (John 16:33) and trials (James 1:2). But He also said that, if we called on Him, He would give us the “peace of God, which surpasses all comprehension” (Philippians 4:6–7). No matter what hardships we are faced with, we can ask for a peace that comes from the powerful love of God that is not dependent on our own strength or the situation around us.

The Judge of the Living and the Dead

Jesus states how He has been given the authority to judge by the Father. In John 5:22–23, He says, “Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him.” Yes, Jesus came into the world to save those who put their trust in Him (John 3:16), but His coming also brought judgment (John 9:39). Through His death and resurrection, Jesus brought judgment to Satan (John 12:31–33). Furthermore, unbelievers will ultimately be judged by Lord Jesus.

BELIEVER’S JUDGEMENT - REWARD

Jesus will act as judge over believers and unbelievers. At the Bema Seat of Christ, He will judge believers’ works after salvation to determine reward or loss of reward (1 Corinthians 4:5; 2 Corinthians 5:10). This judgment has nothing to do with salvation, as believers’ eternal destiny is secure in Jesus (Ephesians 1:13–14). Rather, believers will receive rewards according to how faithfully they served Christ (Luke 19:12–27; 1 Corinthians 3:12–15).

UNBELIEVER’S JUDGEMENT - PUNISHMENT

In contrast, unbelievers will be judged by Christ at the Great White Throne Judgment (Revelation 20:11–15). Again, this judgment has nothing to do with their eternal destiny—at that point, unbelievers have already sealed their fate by rejecting Jesus. The Great White Throne Judgment determines the severity of unbelievers’ punishment based on what they did in life (Revelation 20:12). Notably, all of the people at this judgment are thrown into the lake of fire because their names were not found in the Book of Life, which means they rejected Christ’s free gift of salvation (Revelation 20:15).

Sheep and Goat Judgment or the Judgment of the Nations

Another judgment that Jesus will preside over is referred to as the Sheep and Goat Judgment or the Judgment of the Nations (Matthew 25:31–46). Some interpreters equate this judgment with the Great White Throne Judgment, but there are many notable differences, a major one being that the judgment is based on how people treated Jesus’ “brothers,” that is, the people of Israel (Matthew 25:40). Considering its placement after Jesus’ second coming, the Sheep and Goat Judgment will most likely determine the earthly fate of those who are alive at the time of Christ’s return (Matthew 25:1–30). During this judgment, Jesus will separate the “sheep” from the “goats.” The sheep are believers who gave evidence to their faith by helping the Jewish people during the tribulation; the goats are unbelievers who portrayed their unbelief by failing to help Jews during the tribulation (Matthew 25:33–36, 41–43). Those who rejected Christ and took the side of the beast during the tribulation “will go away to eternal punishment, but the righteous to eternal life” (Matthew 25:46).

Because Jesus is both God and man, He is the perfect judge of mankind. His judgment will be fair and perfectly just and not subject to appeal (Acts 17:31). He is not like sinful human rulers who at times judge unfairly and seek to fulfill their own agendas. Instead, Jesus states, “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me” (John 5:30, ESV). We can be assured that Jesus is a fair judge and will enact judgment according to His wisdom and righteousness (Isaiah 11:3–4; John 8:15–16; Revelation 19:11). The Son of God will transform a world full of injustice into a place of peace and safety. No more will the guilty go free; no more will the innocent suffer: “He will make your righteous reward shine like the dawn, your vindication like the noonday sun” (Psalm 37:6).

The Just One – The One True God

This is a profoundly important question. Because we live in a world with many competing truth claims—and many so-called gods—the identity of the One True God matters. The One True God is distinguished from all the false gods that have been foisted upon mankind by evil spirits and deluded men. Gods that are fashioned by the imaginations and hands of men are absolutely worthless (Isaiah 44:9–10), but the One True God is full of glory, grace, and truth (John 1:14).

The Bible says that the One True God is the sovereign, self-existent Creator of the universe (Isaiah 42:5; Ephesians 1:11). He is spirit (John 4:24), He is eternal (Psalm 90:2), and He is personal (Deuteronomy 34:10). The One True God possesses all knowledge (Isaiah 46:10) and all power (Matthew 19:26), is present in all places (Psalm 139:7–10), and is unchanging (James 1:17). There are many false gods—Hinduism alone supposedly recognizes as many as 330 million gods—but none of them possess the attributes of the One True God.

The Bible says that God is just (Acts 17:31), loving (Ephesians 2:4–5), truthful (Numbers 23:19), and holy (Isaiah 6:3). God shows compassion (2 Corinthians 1:3), mercy (Romans 9:15), and grace (Romans 5:17). God judges sin (Psalm 5:5), but He also offers forgiveness (Psalm 130:4). Any god that is not just, loving, truthful, holy, compassionate, merciful, gracious, and forgiving is not the One True God.

The One True God exists in tri-unity. The Bible speaks of Three Divine Persons who share the same nature and essence in One God. Father, Son, and Holy Spirit are Three in One (Matthew 3:16–17; 28:19). This characteristic of the One True God separates Him from all other gods of monotheistic religions: Islam, for example, teaches one god (Allah), but it is a false god, since Allah is not triune. Any concept of God that excludes Jesus Christ is faulty. As Scripture says, “No one who denies the Son has the Father; whoever acknowledges the Son has the Father also” (1 John 2:23).

The One True God wants to be known. He has revealed His power and glory in creation (Romans 1:20). He revealed Himself to Abram in Mesopotamia, calling him to a new life of faith and making of him a new nation (Genesis 12:1–3).

The One True God later identified Himself as the “the God of Abraham, the God of Isaac and the God of Jacob” (Exodus 3:6) and revealed Himself to Moses in Midian (verses 1–5). Using Moses, the One True God began to reveal Himself more clearly through His written Word, the Bible. And, finally, the One True God has given us the ultimate revelation of Himself in the Lord Jesus: “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son” (Hebrews 1:1–2). Jesus is “the exact representation of [God’s] being” (verse 3). Jesus is the Word of God made flesh who “made his dwelling among us” (John 1:14).

We all have a choice of whom to worship. Joshua told the Israelites it was time for them to choose the One True God over the gods of the Amorites (Joshua 24:15). Elijah told the people on top of Mt. Carmel that they could no longer stay ambivalent concerning God: “How long will you waver between two opinions? If the LORD is God, follow him; but if Baal is God, follow him” (1 Kings 18:21). Today, people worship some of the same pagan gods mentioned in the Old Testament; or they worship more recent false gods such as Mami Wata and Cernunnos; or they worship themselves. But the worship of false deities leads only to death in the end. “This is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3). May we be like Ruth, who chose the One True God over the idols of Moab (Ruth 1:16).

The Hope of Israel

“Hope is Confident Expectation”

Most people understand hope as wishful thinking, as in "I hope something will happen." This is not what the Bible means by hope. The biblical definition of hope is "confident expectation." Hope is a firm assurance regarding things that are unclear and unknown (Romans 8:24-25; Hebrews 11:1, 7). Hope is a fundamental component of the life of the righteous (Proverbs 23:18). Without hope, life loses its meaning (Lamentations 3:18; Job 7:6) and in death there is no hope (Isaiah 38:18; Job 17:15). The righteous who trust or put their hope in God will be helped (Psalm 28:7), and they will not be confounded, put to shame, or disappointed (Isaiah 49:23). The righteous, who have this trustful hope in God, have a general confidence in God’s protection and help (Jeremiah 29:11) and are free from fear and anxiety (Psalm 46:2-3).

The New Testament idea of hope is the recognition that in Christ is found the fulfillment of the Old Testament promises (Matthew 12:21, 1 Peter 1:3). Christian hope is rooted in faith in the divine salvation in Christ (Galatians 5:5). Hope of Christians is brought into being through the presence of the promised Holy Spirit (Romans 8:24-25). It is the future hope of the resurrection of the dead (Acts 23:6), the promises given to Israel (Acts 26:6-7), the redemption of the body and of the whole creation (Romans 8:23-25), eternal glory (Colossians 1:27), eternal life and the inheritance of the saints (Titus 3:5-7), the return of Christ (Titus 2:11-14), transformation into the likeness of Christ (1 John 3:2-3), the salvation of God (1 Timothy 4:10) or simply Christ Himself (1 Timothy 1:1).

The certainty of this blessed future is guaranteed through the indwelling of the Spirit (Romans 8:23-25), Christ in us (Colossians 1:27), and the resurrection of Christ (Acts 2:26). Hope is produced by endurance through suffering (Romans 5:2-5) and is the inspiration behind endurance (1 Thessalonians 1:3; Hebrews 6:11). Those who hope in Christ will see Christ exalted in life and in death (Philippians 1:20). Trustworthy promises from God give us hope (Hebrews 6:18-19), and we may boast in this hope (Hebrews 3:6) and exhibit great boldness in our faith (2 Corinthians 3:12). By contrast, those who do not place their trust in God are said to be without hope (Ephesians 2:12, 1 Thessalonians 4:13).

Along with faith and love, hope is an enduring virtue of the Christian life (1 Corinthians 13:13), and love springs from hope (Colossians 1:4-5). Hope produces joy and peace in believers through the power of the Spirit (Romans 12:12; 15:13). Paul attributes his apostolic calling to the hope of eternal glory (Titus 1:1-2). Hope in the return of Christ is the basis for believers to purify themselves in this life (Titus 2:11-14, 1 John 3:3).

Main Characters

Barnabas, Ananias And Sapphira, Stephen, Philip The Evangelist, Simon The Magician, The Treasurer Of Ethiopia, Ananias The Disciple, Tabitha, Cornelius, Claudius, Saul, Paul, Silas, John, Mark, Lydia, Apollos, Demetrius The Silversmith, Ananias The High Priest, Felix, Festus, Nero

Practical Application

God can do amazing things through ordinary people when He empowers them through His Spirit. God essentially took a group of fishermen and used them to turn the world upside down (Acts 17:6). God took a Christian-hating murderer (Saul) and changed him into the greatest Christian evangelist (Paul), the author of almost half (13-Books) the books of the New Testament. God used persecution to cause the quickest expansion of a "new faith" in the history of the world. God can and does do the same through us—changing our hearts, empowering us by the Holy Spirit, and giving us a passion to spread the good news of salvation through Christ (Jesus’ Life, Death, and Resurrection). If we try to accomplish these things in our own power, we will fail. Like the disciples in Acts 1:8, we are to wait for the empowering of the Spirit, then go in His power to fulfill the Great Commission (Matthew 28:19-20).

OVERVIEW

The book of Acts was written to provide a history of the Early Church. The emphasis of the book is the fulfillment of the Great Commission (the instruction of the resurrected Jesus Christ to his disciples that they spread his teachings to all the nations of the world). This is Luke’s 2nd Volume.

Acts serves as a transition from the Old Covenant (Testament) to the New Covenant (Testament).
Acts sheds light on the gift of the Holy Spirit, who empowers, guides, teaches, and serves as our Counselor.
Acts covers the transitional time between the ascension of Christ and the completion of the New Testament canon.
Acts gives the history of the Christian movement and the spread of the gospel of Jesus Christ.
The word “Church” means a assembly of Jesus Christ “Believers”.
“Believers” in Christ (The Church) or Christians meet in the “Church Building” for worship services. So, a “Church” is not a “Building”. If someone ask you what “Church” you attend, they really mean what “Church Building” do meet in to have “Church Services.”
Acts talks about Paul’s dramatic conversion on the Damascus road (Turkey).
Acts gives us a change in the ministry of the Holy Spirit, whose primary function in the Old Testament was the external “anointing” of God’s people, among them Moses. (OT=External Anointing / NT=Internal Anointing)
Acts tells us that after the ascension of Jesus, the Spirit came to live in the very hearts of “Believers” guiding and empowering them from within.
Acts shows how God essentially took a group of fisherman and commoners and used them to turn the world upside down.
Acts tells us how God took a Christian-hating murderer (Saul) and transformed him into history’s greatest Christian evangelist (Paul) (a person who seeks to convert others to the Christian faith, especially by public preaching).
Acts show us how God used the persecution (hostility and ill-treatment, especially because of race or political or religious beliefs) the Christians endured to help stimulate the incredibly rapid expansion of the fledgling “Believers”.

Dr. Moore’s View: Today in 2020, I see so much violence between so-called “Believers” and it’s primary based on differences between political beliefs. I can understand why “Non-Believers” find it so hard to trust “Believers” based on the actions of these God-fearing so-called believers. Racism has always existed and I’m sad to say that in 2020, it appears as though it is raising its ugly head again but in a more hateful and violent way. How can two political parties claim to know God but hate their brothers and sisters who do not align with their party? I have seen gun totting so-called Christians threating to kill other Christians in the name of God. They think that they are helping God carry-out His plan. But what plan could that be? God is very capable of running this world and do not need our help in cleansing the earth of “Unclean” souls. People who exhibit this type of hatred actually hate themselves and project their shortcomings on to others in an attempt to make themselves feel better about their own lives. If a child is born in 1990, the year that I went to Desert Storm, how would he know about slavery or racism unless his society taught him and trained him to behave in a dissimilatory manner?

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BOOK #45 - ROMANS (16 - Chapters)

(Paul Explains How Everybody Has Sinned and Is Unrighteous)

PROOF OF JESUS CHRIST EXISTENCE

The Justifier - The Rock of Offense (Romans 9:33); The Deliverer (Romans 11:26); The Lord of the Dead and the Living (Romans 14:9); The Root of Jesse (Romans 15:12)

The Rock of Offense

“I am here to do God’s work”

In Matthew 21:44, Jesus says, "He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed." The key to understanding this statement lies in the context of the verse and the larger conversation Jesus was having.

Jesus was teaching in the temple courts when the chief priests and elders approached Him and demanded to know the source of His authority. In response, Jesus asked them about John the Baptist—was he a prophet of God or not? The religious leaders, fearing the people’s response, refused to reveal their true opinion on the matter. In turn, Jesus refused to reveal the source of His authority (Matthew 21:23-27). In doing so, Jesus made it clear that the Jewish leaders themselves had no authority to judge Him.

Jesus then related two parables concerning vineyards. In the first parable, Jesus told of two sons who were told by their father to go work in the vineyard. The first son initially refused but later changed his mind and went to work. The second son promised to work, but he never went to the vineyard. Jesus applied this to the religious leaders of Israel, who were like the second son—they expressed agreement with the Father but, in the final analysis, were disobedient. The sinners who responded to John the Baptist’s message were like the first son—they seemed unlikely candidates for heaven, but they repented and thus will enter the kingdom (verses 28-32).

In the second parable, Jesus tells of a landowner who, at harvest time, sent some servants to his vineyard to collect the fruit. However, the farmers who were tending the vineyard were a wicked lot, and when the servants arrived, the farmers beat some of them and killed others. Finally, the landowner sent his own son to collect the fruit, expecting that the farmers would show him respect. But the farmers treated the son worst of all, throwing him out of the vineyard and killing him (verses 33-39).

Jesus then asks a question: "When the owner of the vineyard comes, what will he do to those tenants?" (v. 40). The chief priests and elders respond, "He will bring those wretches to a wretched end" (v.41). Jesus then presses His point home with a quotation from Psalm 118: "The stone the builders rejected has become the capstone; the Lord has done this, and it is marvelous in our eyes" (verse 42). After a warning that the religious leaders will not inherit the kingdom (verse 43), we come to the statement in question, which is the culmination of a series of dire pronouncements aimed at the chief priests and elders.

Jesus begins with a question about John the Baptist in verse 25, but by the end of the conversation, Jesus is plainly speaking of Himself, referring to a "father" sending his "son" who was killed (v. 37). He then immediately quotes a Messianic prophecy (v.42), in effect claiming to be the long-awaited Messiah. The progression is logical: a rejection of John leads one naturally to a rejection of Christ, to whom John pointed (John 1:29, 3:30).

The stone which "the builders rejected" in verse 42 is Jesus. Although rejected, He nevertheless becomes the "chief cornerstone" (NKJV). See also Acts 4:11; Ephesians 2:20; and 1 Peter 2:6-8. The builders’ rejection of the stone is a reference to Christ’s crucifixion. The Lord’s choice of the stone to be the cornerstone is a reference to Christ’s resurrection. God chose His Son, despised and rejected by the world, to be the foundation of His church (1 Corinthians 3:11). "See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation" (Isaiah 28:16).

Now, there are consequences for coming into contact with a stone. If you trip over the edge of a rock and fall on it, you may break some bones. If a large enough rock falls on top of you, you may be killed. Jesus uses these truths to deliver a warning to the Jewish leaders.

The stone in verse 44 is also Jesus. In saying that those who fall on this stone "will be broken to pieces," Jesus is warning against opposing Him. Defying Jesus is like beating one’s head against a solid rock—a foolish action. In saying that those upon whom the stone falls "will be crushed," Jesus is warning against ignoring Him or trivializing Him. Apathy towards Jesus is like standing in the way of a falling rock—another foolish action. "I am here to do God’s work," Jesus essentially says. "The foundation for the church will be laid. It is unwise to oppose Me because God’s work is not inconsequential."

Rejection of the Savior is fatal. Unfortunately, many do reject Him. "He will be a stone that causes men to stumble and a rock that makes them fall" (Isaiah 8:14). To persistently reject the Savior is to court judgment so severe that the only thing left will be dust. The prophet Daniel gives a similar picture of the Messiah, likening Him to a rock "cut out, but not by human hands," which smashes into the nations of the world and completely obliterates them (Daniel 2:31-45).

Matthew 21:44 is a call to faith, an appeal to open one’s eyes and see that Jesus is indeed the Son of God sent into the world. The verse is also a strict warning against rejecting Jesus Christ. He is the Sure Rock of Salvation for those who believe, but an Immovable Stumbling Stone for those who do not.

The Deliverer

“Jesus is the one foundation and source of the church”

"And he is the head of the body, the church; he is the beginning and the firstborn from among the dead . . . the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints . . . Christ in you, the hope of glory" (Colossians 1:18, 26-28).

Discussing the origin of Christianity requires the review of an intricate story spanning time and eternity. Instead of a simple beginning, we consider Christianity’s origin from several points of view. Acts 2 records the birth of the church at Pentecost. This was indeed a Feast of Harvest (Exodus 23:16), because a harvest of about 3,000 souls took place on that day when the Holy Spirit came upon the apostles and disciples (Acts 2:1-41).

Biblically, Christianity is not a building or religion but the church, or household of God. It is embodied in Christ and His people, individually and collectively. Before time began, the church was conceived in the mind of God. Then, “when the time had fully come" (Galatians 4:4), God sent His only son, "born of a woman, born under law" to be the church’s true founder, foundation, and head (1 Corinthians 3:11).

As the first of the chosen ones (1 Peter 2:6), Jesus, the anointed one, died as the perfect Passover lamb fifty (50) days before the events of Acts 2. Before that, He prepared the apostles for three (3) years, giving them the Father’s Word and keeping them in His name (John 17:12, 14).

After His resurrection He breathed into the apostles the breath of eternal life in the form of the Holy Spirit, who was to indwell them (John 20:22; cf. John 14:25-26). They became the seeds of the new church, which sprouted into thousands when the Holy Spirit came upon them, empowering them to witness, preach, and carry out the mission Jesus gave them.

Rising from the dead, Jesus was the first fruits of God’s Kingdom; ''then, when he comes, those who belong to him will also rise, never to die again” (John 11:25-26). Thus, Jesus is the one foundation and source of the church.

The Old Testament had prophesied that a “shoot” would come from the “stump” of Jesse (King David’s father) and that this “branch” would bear fruit (Isaiah 11:1, 10). Jesus is that Messiah or Christ. He is the hope of Jews and Gentiles. "The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him" (Romans 15:12; cf. Revelation 5:5; 22: 16).

Peter learned that Jesus is not merely a human being, the Son of David, when God showed him that Jesus is "the Son of the living God." To this, Jesus added that He Himself is the Rock or foundation upon which He would build His church (Matthew 16:16-18; see also Isaiah 26:4). The building of the church upon Jesus, the Rock of Israel (Isaiah 30:29), is taught in 2 Corinthians 6:16 (see also Ephesians 2:21-22).

Some writers mention that the word for “church” in the original Greek is “ecclesia”, meaning “a called-out assembly” (εκκλησιαν – Matthew 16:18) and that the church is formed by the “elect” or chosen (Mark 13:20; Luke 18:7; Romans 8:33). Yes, the “elect” have been called out from the kingdom of darkness, but we have also been called into God’s family as adopted children. “The Spirit himself testifies with our spirit that we are God’s children” (Romans 8:16; cf. Ephesians 5:1, 8). We are chosen, but Jesus is the first of the chosen (1 Peter 2:6), and He lives in us as we live or abide in Him (John 8:31; 15:4-9).

Christians are individually in Christ even as the church as a whole is in Christ (Romans 12:5; 1 Corinthians 1:2, 30). The mystery of Christ and the church is brought out in Paul’s discussion of the mystery by which two (2) become “one flesh” in marriage, in Ephesians 5. There the apostle writes that “this mystery is profound,” referring to Christ and the Church (Ephesians 5:32). The tense of the Greek word translated “mystery” (μυστηριον) is singular. This grammatical detail shows that in their “unity” Christ and the church are “one mystery”. They are not a mixture or compound; rather, their union is like that of a man and woman in holy matrimony who become “one flesh” or a “new family unit” without giving up their individuality (Genesis 2:24). In marriage a couple becomes legal “kin,” even though they are not blood relatives as Adam and Eve were. Similarly, through Christ God legally “adopts” the chosen as children (Ephesians 1:5). Because of this, and because Christ lives in each member of the church, His spiritual body, He is our hope of glory (Colossians 1:18, 26-28). Christ’s presence in Christians answers Jesus’ prayer in John 17: “My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you” (John 17:20-21; see also John 17:11).

The connection between the words “church” and “Christianity” is old and complicated, but we can simply say that Christians do not go to church; rather, they are the church. Most disciples who first joined the growing church were Jews. Like Paul (Philippians 3:5; Romans 11:1), they considered themselves Israelites, descendants of Abraham, to whom belonged the covenants, the giving of the law, etc. (Romans 9:4-5). They acknowledged the Lord Jesus as Messiah and God but did not (at first) call themselves “Christians.” At Antioch in the first century, “outsiders” first called the followers of the Christ “Christians” (Acts 11:26). They thought “Christ” was the proper name of the God whom they worshiped, not aware that “Christ” means “anointed” and that Jesus is the Christ. As for “church,” some early Christian writers used this word to refer to the place where people worshiped (i.e., the church building). But in the New Testament, the word translated “church” refers to the “household of God.” In Ephesians 2:19, the Greek word translated “household” is οἰκεῖοι. This plural form refers to all those who belong to the immediate family of God, i.e., those who are spiritually family in the faith (Galatians 6:10; Ephesians 2:19). As members of this universal household, Christians have taken root and blossomed among the various peoples and in almost every language group in the world.

Now, let’s look beyond history to reflect on the eternal origins of the church (i.e., “Christianity”) in the mind of God. Even as God chose Israel (Deuteronomy 7:6; 26:18), He also elected the church in Christ “before the foundation of the world” (Ephesians 1:4). In eternity past, God willed that the “elect” would be saved and made part of His household by “adoption”. “He predestined us for adoption as sons through Jesus Christ, according to the purpose of his will” (Ephesians 1:5). However, the church born on Pentecost has not yet realized its ultimate purpose in its development. The church is not yet the spotless bride of Christ (Revelation 19:6-8), in accord with God’s purpose for it, as we read in Ephesians 1:4: “For he chose us in him before the creation of the world to be holy and blameless in his sight.” The fulfillment of this prophetic purpose which God set forth in Christ (Romans 8:28; 9:11) “to be put into effect when the times will have reached their fulfillment” (Ephesians 1:10) does not depend on “… anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time” (2 Timothy 1:9).

One reason the “visible” church is not perfect is because within its ranks there are “false Christians”. Jesus told the apostles that within the church there would be a mixture of “wheat and chaff,” genuine saints and secret, unrepentant, self-deceived sinners (hypocrites). Considering that Christ has not yet returned in power and glory (Matthew 26:64; Mark 13:26), and that the “elect” have not yet been revealed as God’s children (Romans 8:19; 1 John 3:2), the mystery of Christ and the church, kept secret for long ages (Romans 16:25), remains partially concealed. The unveiling of the church will not take place until the moment we are changed, as 1 Corinthians 15:51-53 says. The real hope for Christians is not that we will be immortal (the damned in hell will also be immortal, but they will be without Christ), but that Christ lives in us now (Colossians 1:28).

This brings us to a final thought about the church’s present hidden-ness and ultimate unveiling. We have been redeemed, we are no longer slaves to sin, and death no longer has dominion over us (Romans 6:5-9). Nevertheless, our “body of sin” or “body of death” (Romans 6:6; 7:24) has yet to be “brought to nothing.” We still await the resurrection and redemption of our sin-stained flesh. This will take place when the Lord returns for us. Then “we shall be like him; for we shall see him even as he is” (1 John 3:2). Then, our glorious, imperishable spiritual bodies will be revealed (Philippians 3:20-21), and we will no longer be burdened by what remains of the carnal or sinful mind. Thus, in a real sense, the “church” or “Christianity” in its perfection, as the undefiled and glorified bride of Christ, continues to wear a discrete veil, until she is called to heaven in glory at the marriage supper of the Lamb. This event is prophesied in Revelation 19:6-8, where we read, “Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: ‘Hallelujah! For our Lord God Almighty reigns. Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear.’ (Fine linen stands for the righteous acts of the saints.)”

The Lord of the Dead and the Living

“Jesus is God and has supreme authority over all things”

Generally speaking, a “lord” is someone with authority, control, or power over others; to say that someone is “lord” is to consider that person a master or ruler of some kind. In Jesus’ day the word lord was often used as a title of respect toward earthly authorities; when the leper called Jesus “Lord” in Matthew 8:2, he was showing Jesus respect as a healer and teacher (see also Matthew 8:25 and 15:25).

However, after the resurrection, the title “Lord,” as applied to Jesus, became much more than a title of honor or respect. Saying, “Jesus is Lord,” became a way of declaring Jesus’ deity. It began with Thomas’ exclamation when Jesus appeared to the disciples after His resurrection: “Thomas said to him, ‘My Lord and my God!’” (John 20:28). From then on, the apostles’ message was that Jesus is Lord, meaning “Jesus is God.” Peter’s sermon on the Day of Pentecost contained that theme: “Let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah” (Acts 2:36). Later, in Cornelius’s house, Peter declared that Jesus is “Lord of all” (Acts 10:36). Note how in Romans 10:9 Jesus’ lordship is linked to His resurrection: “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved.”

The statement “Jesus is Lord” means that Jesus is God. Jesus has “all authority in heaven and on earth” (Matthew 28:18). He is Lord of the Sabbath (Luke 6:5). He is “our only Sovereign and Lord” (Jude 1:4). He is, in fact, the Lord of lords (Revelation 17:14).

Jesus referred to Himself as “Lord” many times (e.g., Luke 19:31; John 13:13). And when we compare the Old Testament with the New, we find several times when the “LORD” (Yahweh) of the Hebrew Bible is equated with the “Lord Jesus” by the apostles. For example, Psalm 34:8 says, “Taste and see that the LORD is good,” and that passage is alluded to in 1 Peter 2:3, except there Jesus is the “Lord” who is good. Isaiah 8:13 says that “the LORD Almighty is the one you are to regard as holy”; in 1 Peter 3:15 we are commanded, “In your hearts honor Christ the Lord as holy” (ESV).

Amazingly, the Lord Jesus left His exalted position in heaven and came to earth to save us. In “His Incarnation”, He showed us what true meekness looks like (see Matthew 11:29). Just before His arrest, Jesus used His power and authority to teach us humility: “Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet” (John 13:14). The last will be first, according to our Lord (Matthew 19:30).

In saying, “Jesus is Lord,” we commit ourselves to obey Him. Jesus asked, “Why do you call me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46). An acknowledgement of Jesus’ lordship is logically accompanied by a submission to Jesus’ authority. If Jesus is Lord, then He owns us; He has the right to tell us what to do.

A person who says, “Jesus is Lord,” with a full understanding of what that means (Jesus is God and has supreme authority over all things) has been divinely enlightened: “No one can say, ‘Jesus is Lord,’ except by the Holy Spirit” (1 Corinthians 12:3). Faith in the Lord Jesus is required for salvation (Acts 16:31).

Jesus is Lord. It’s the truth, whether or not people acknowledge the fact. He is more than the Messiah, more than the Savior; He is the Lord of all. Someday, all will submit to that truth: “God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11).

The Root of Jesse

Root of Jesse is a metaphor found in Isaiah 11:10: “In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious.” The term root of Jesse figuratively stands for the Messiah.

The “root” of a family is its progenitor (a person or thing from which a person, animal, or plant is descended or originates; an ancestor or parent). Jesse was King David’s father. We know from the genealogical records (Matthew 1:1–17 and Luke 3:23–38) that Jesus was descended from the line of Jesse and his son David. In Isaiah 11:10, the Hebrew word used for “root” (sheresh) implies a “root” that remains alive and sends up a “shoot” or “branch”; thus, the “root” of Jesse was a “root” from which more descendants could come.

When Isaiah began to prophesy, there was a current hope among the people that a glorious earthly king—the Messiah—would assume the throne of David. Through the prophet Samuel, God had promised David that his offspring (root) would establish an eternal kingdom: “When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son. . . . Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:12–16). The messianic title “Son of David” traces back to this prophecy.

Isaiah’s use of root of Jesse expresses the promise of a messianic king who would be born of David’s family line and focuses Judah’s expectation of survival on a sparse, leaderless remnant. The prophet uses a similar metaphor—“a shoot from the stump of Jesse”—in Isaiah 11:1 to describe their future hope. This “stump” signifies the remnant of Jesse’s family that would barely survive. God’s judgment was coming on Judah, and the nation would be left with nothing but a seemingly lifeless “stump,” but there would be life yet. God promised to retain a remnant to carry on His work and the bloodline of King David. What seemed to be a dead, decaying “stump” would bring forth new life in the Messiah, Jesus Christ.

Quoting from the Septuagint (the Greek Old Testament), the apostle Paul referred to Isaiah’s prophecy in Romans 15:8–13. Paul specifically acknowledged Jesus Christ as the root of Jesse in whom the Gentiles put their hope: “And again, Isaiah says, ‘The Root of Jesse will spring up, one who will arise to rule over the nations; in him the Gentiles will hope’” (verse 12). And in the book of Revelation, Jesus states, “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star” (Revelation 22:16).

Isaiah’s use of the phrase root of Jesse calls into focus the humanity of Jesus. The Messiah would possess human ancestry. It also underscores Christ’s humble origins. As a shepherd from Bethlehem, Jesse occupied a relatively humble station in life. King Saul often used the phrase the son of Jesse to refer to David in a derogatory manner (1 Samuel 20:27, 30–31; 22:7–8). The Jesse Tree is an Advent (the arrival of a notable person, thing, or event) custom that originates from Isaiah’s prophecy of the root of Jesse. Instead of perishing, Jesse’s family grew into a “branch” that bore fruit in the form of Messiah: “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit” (Isaiah 11:1).

During Advent, some use a Jesse Tree to represent the genealogy of Jesus Christ.

The Jesse Tree tradition dates back to the Middle Ages. Tapestries and stained-glass windows depicting a tree with Jesse at the roots and Jesus at the top branch were prevalent in the earliest displays. As pictorial representations, they allowed unschooled people to learn the stories in Scripture from the time of creation until the birth of Jesus Christ.

Today, families often use a Jesse Tree in place of an Advent calendar to teach their children about the Bible and the story of salvation at Christmastime. Each day of Advent, symbolic ornaments are placed on the tree, an act followed by a short devotional to explore and reinforce the biblical significance of each ornament. Several variations of Jesse Tree themes exist, including messianic prophecies, ancestors in the bloodline of Jesus, the promises of God, and important Bible stories.

While little is known from Scripture about the man Jesse, throughout the Old and New Testaments, he is associated with the Messiah and mentioned as an ancestor of Jesus Christ. In the book of Acts, Paul makes it clear once again that the “root of Jesse,” God’s promise to David, is indeed the Messiah and Savior, Jesus Christ: “After removing Saul, he made David their king. God testified concerning him: ‘I have found David son of Jesse, a man after my own heart; he will do everything I want him to do.’ From this man’s descendants God has brought to Israel the Savior Jesus, as he promised” (Acts 13:22–23).

Main Characters

Priscilla And Aquila

Practical Application

The Book of Romans makes it clear that there is nothing we can do to save ourselves. Every “good” deed we have ever done is as a “Filthy Rag” before God. So dead in our trespasses and sins are we that only the grace and mercy of God can save us. God expressed that grace and mercy by sending His Son, Jesus Christ, to die on the cross in our place. When we turn our lives over to Christ, we are no longer controlled by our sin nature, but we are controlled by the Spirit. If we make confession that Jesus is Lord, and believe that He is raised from the dead, we are saved, born again. We need to live our lives offered to God as a living sacrifice to Him. Worship of the God who saved us should be our highest desire. Perhaps the best application of Romans would be to apply Romans 1:16 and not be ashamed of the gospel. Instead, let us all be faithful in proclaiming it!

OVERVIEW

Paul summarizes how the Gospel of Jesus works in a letter he sent to the churches at Rome, where he plans to visit. Paul used a man named Tertius to transcribe his words.

Paul’s purpose in writing was to proclaim (preach) the glory (Glory is used to describe the manifestation of God's presence as perceived by humans according to the Abrahamic religions) of the Lord Jesus Christ by teaching doctrine (a belief or set of beliefs held and taught by a Church, political party, or other group) and edify and encourage the believers who would receive his letter.
Manifestation means a clear visible appearance but not necessarily material, of a deity to a human person.
Paul was a Roman citizen, so he had a unique passion (strong and barely controllable emotion) for those in the assembly of believers in Rome.
Paul had not visited the church (Assembly of believers not a building) in Rome yet, so this letter also served as his introduction to them.
Romans was written from Corinth (Greece) just prior to Paul’s trip to Jerusalem to deliver the alms (money or food given to poor people) that had been given for the poor there.
Phoebe, who was a member of the church (Assembly of believers) at Cenchreae near Corinth most likely carried the letter to Rome.
Romans is primarily a work of doctrine (set of beliefs) and can be divided into 4- sections: Righteousness needed, Righteousness provided, Righteousness vindicated, Righteousness practiced.
Paul points out that God did not demand men to have their lives straightened out before coming to Christ.
While we were still sinners Christ died on a cross for our sins. (Rom. 5:8)
Romans makes it clear that there is nothing we can do to SAVE ourselves.
Paul says that only the Grace (unmerited divine assistance given to humans for their regeneration or sanctification. God gives you something good that you don’t deserve) and Mercy (Compassionate treatment, especially of those under one's power; clemency. God does not give you something bad that you do deserve) of God can SAVE (Rescue) us.
Paul says that if we make a confession (a formal statement admitting that one is guilty of a crime) that Jesus is Lord and believe in our hearts that God the Father raised Jesus from the dead, we shall be SAVED (rescued) born again. (Rom.10:9)
Paul says to not be ashamed (embarrassed or guilty because of one's actions, characteristics, or associations) of the Gospel of Christ (Jesus’ Life, Death, Resurrection). (Rom. 1:16)
Instead, let us all be faithful (remaining loyal and steadfast) in proclaiming (preaching) the Gospel of Jesus Christ!

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BOOK #46 – 1 CORINTHIANS (16 - Chapters)

(Corinth Is In Greece) (This is actually Paul’s 2nd Letter)

PROOF OF JESUS CHRIST EXISTENCE

The Last Adam - The First-Fruits (1 Corinthians 15:23); The Last Adam (1 Corinthians 15:45)

The First-Fruits

“First and Second Resurrections”

Daniel 12:2 summarizes the two very different fates facing mankind: “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” Everyone will be raised from the dead, but not everyone will share the same destiny. The New Testament reveals the further detail of separate resurrections for the just and the unjust.

Revelation 20:4-6 mentions a “first resurrection” and identifies those involved as “blessed and holy.” The second death (the lake of fire, Revelation 20:14) has no power over these individuals. The “first resurrection”, then, is the raising of all believers. It corresponds with Jesus’ teaching of the “resurrection of the just” (Luke 14:14) and the “resurrection of life” (John 5:29).

The “first resurrection” takes place in various stages. Jesus Christ Himself (the “first fruits,” 1 Corinthians 15:20), paved the way for the resurrection (the first resurrection) of all who believe in Him. There was a resurrection of the Jerusalem saints (Matthew 27:52-53) which should be included in our consideration of the “first resurrection”. Still to come are the resurrection of “the dead in Christ” at the Lord’s return (1 Thessalonians 4:16) and the resurrection of the martyrs at the end of the Tribulation (Revelation 20:4).

Revelation 20:12-13 identifies those comprising the “second resurrection” as the wicked judged by God at the “great white throne judgment” prior to being cast into the lake of fire. The “second resurrection”, then, is the raising of all unbelievers; the “second resurrection” is connected to the “second death”. It corresponds with Jesus’ teaching of the “resurrection of damnation” (John 5:29).

The event which divides the “first and second resurrections” seems to be the millennial kingdom. The last of the righteous are raised to reign “with Christ a thousand years” (Revelation 20:4), but the “rest of the dead [that is, the wicked] lived not again until the thousand years were finished” (Revelation 20:5).

What great rejoicing will attend the “first resurrection”! What great anguish at the second! What a responsibility we have to share the Gospel! “And others save with fear, pulling them out of the fire” (Jude 23).

The Last Adam

“eternal bodies suited to eternal life”

The Apostle Paul tells us in his first letter to the church in Corinth, “The first man Adam became a living being; the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:45-49).

Paul is here pointing out the difference between two kinds of bodies, i.e., the natural and the spiritual. Genesis 2:7 speaks of the first man, Adam, becoming a living person. Adam was made from the dust of the ground and given the breath of life from God. Every human being since that time shares the same characteristics. However, the last Adam or the “second Adam”—that is, Christ—is a life-giving Spirit. Just as Adam was the first of the human race, so Christ is the first of those who will be raised from the dead to eternal life. Because Christ rose from the dead, He is “a life-giving spirit” who entered into a new form of existence. He is the source of the spiritual life that will result in “believers' resurrection”. Christ’s new glorified human body now suits His new, glorified, spiritual life—just as Adam’s human body was suitable to his natural life. When believers are resurrected, God will give them transformed, eternal bodies suited to eternal life.

Paul tells us in verse 46 that the natural came first and after that the spiritual. People have natural life first; that is, they are born into this earth and live here. Only from there do they then obtain spiritual life. Paul is telling us that the natural man, Adam, came first on this earth and was made from the dust of the earth. While it is true that Christ has existed from eternity past, He is here called the “second man” or “second Adam” because He came from heaven to earth many years after Adam. Christ came as a human baby with a body like all other humans, but He did not originate from the dust of the earth as had Adam. He “came from heaven.”

Then Paul goes on: “As was the earthly man [Adam], so are those who are of the earth; and as is the man from heaven [Christ], so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:48-49). Because all humanity is bound up with Adam, so every human being has an earthly body just like Adam’s. Earthly bodies are fitted for life on this earth, yet they are limited by death, disease, and weakness because of sin which we’ve seen was first brought into the world by Adam.

However, the good news is that “believers” can know with certainty that their “heavenly bodies” will be just like Christ’s—imperishable, eternal, glorious, and filled with power. At this time, all are like Adam; one day, all believers will be like Christ (Philippians 3:21). The Apostle John wrote to the believers, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is” (1 John 3:2).

Main Characters

Paul

Practical Application

Many of the problems and questions the Corinthian church was dealing with are still present in the church today. Churches today still struggle with divisions, with immorality, and with the use of spiritual gifts. The Book of 1 Corinthians very well could have been written to the church today in 2020 and we would do well to heed Paul’s warnings and apply them to ourselves. Despite all the rebukes and corrections, 1 Corinthians brings our focus back to where it should be—on Jesus Christ. Genuine Christian love is the answer to many problems today no matter what political party you vote for (chapter 13). A proper understanding of the resurrection of Christ, as revealed in chapter 15, and thereby a proper understanding of our own resurrection, is the cure for what divides and defeats us.

OVERVIEW

Paul writes a disciplinary (Training expected to produce a specific character or pattern of behavior, especially training that produces moral or mental improvement) letter to a fractured church in Corinth and answers some questions that they’ve had about how Christians should behave.

Paul founded the church in Corinth (Greece) on his second missionary journey.

Paul stayed there one and a half years (1 ½ years).

Paul was told that they were full of pride (a feeling or deep pleasure or satisfaction derived from one's own achievements) and were excusing sexual immorality (all unlawful sexual intercourse. It includes adultery, prostitution, sexual relations between unmarried individuals, homosexuality, and bestiality).

Greeks love their “Physical Bodies”. This is where Americans get it from. This is why in 2020, Instagram and Face-Book, etc. are so popular.
Paul was told that their Spiritual gifts were being used improperly, and there was rampant misunderstanding of key Christian doctrines (set of beliefs).
Paul wrote his first letter (which should be the 2ndletter) to the Corinthians in an attempt to restore the Corinthian church to its foundation—Jesus Christ.
Paul uses the story of the Israelites wandering in the wilderness for 40-years as an example.
Paul has just warned the Corinthians about their lack of self-discipline (the ability to control one's feelings and overcome one's weaknesses; the ability to pursue what one thinks is right despite temptations to abandon it).
Paul exhorts the Corinthian church to note the example of the Israelites and avoid lusts (very strong sexual desires) and sexual immorality (all unlawful sexual intercourse. It includes adultery, prostitution, sexual relations between unmarried individuals, homosexuality, and bestiality).
The Greeks loved their bodies so much that sex was the norm.
The citizens of the USA adopted this habit of public display of their bodies as a sign of wealth (abundance of valuable material possessions or resources). It seems that if a woman or man is not shown in revealing attire, they won’t make as much money as those who give in to this temptation.

Dr. Moore’s View: In ancient Greece, the people loved their bodies more than we love our bodies today. I could have included pictures of their many “Orgy” parties, but I didn’t want to offend God’s children. But my point is that we, as Americans, have adopted many of the Greek customs and if you walk into any gym or watch social media today, you will find that we have not changed our behavior yet.

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BOOK #47 - 2 CORINTHIANS (13 - Chapters)

(This is actually Paul’s 4th Letter)

PROOF OF JESUS CHRIST EXISTENCE

The Last Adam - The First-Fruits (1 Corinthians 15:23); The Last Adam (1 Corinthians 15:45)

The First-Fruits

“First and Second Resurrections”

The Last Adam

“eternal bodies suited to eternal life”

Main Characters

Titus

Practical Application

This letter is the most biographical and least doctrinal of Paul's epistles. It tells us more about Paul as a person and as a minister than any of the others. That being said, there are a few things we can take from this letter and apply to our lives today. One thing is stewardship, not only of money, but of time as well. The Macedonians not only gave generously, but “they gave themselves first to the Lord and then to us in keeping with God's will” (2 Corinthians 8:5). In the same way, we should dedicate not only all we have to the Lord, but all that we are. God really doesn't need our money. He is Omnipotent (having unlimited power; able to do anything)! He wants our hearts that longs to serve and please and love Him. Stewardship and giving to God is more than just money. Yes, God does want us to help the less fortunate members of our society with our income because He promises to bless us when we do so. But there is more than that. God wants 100% of our being. He wants us to give Him our all. Everything we are. We should spend our lives living to serve our Father God. We should not only give to God from our paycheck, but our very lives should be a reflection of Him. We should give ourselves first to the Lord, then to the church (fellow believers) and the work of the ministry of Jesus Christ.

OVERVIEW

Paul writes a letter of reconciliation (the restoration of friendly relations) to the church at Corinth and clears up some concerns that they have.

Paul expresses his relief (a feeling of reassurance and relaxation following release from anxiety or distress) and joy (a feeling of great pleasure and happiness) that the Corinthians had received his “severe” 3rd letter (now lost) in a positive manner.
Paul’s lost letter (would have been his 3rd letter) addressed issues that were tearing the church apart, primarily the arrival of self-styled (false/ self-proclaimed) apostles (messenger and ambassador; used as a religious title) who were assaulting Paul’s character, sowing discord (disagreement / lack of harmony) among the believers, and teaching false doctrine (that which opposes some fundamental truth of that which is necessary for salvation).
Paul was overjoyed (extremely happy) to learn from Titus (bishop of the first church in Crete) that the majority of Corinthians had repented (feel or express sincere regret or remorse about one's wrongdoing or sin) of their rebellion (an act of violent or open resistance to an established government or ruler) against him.
Paul urged the Corinthians to finish collecting an offering for the poor and to take a harder stance against false teachers (people who deliver fake news).
Paul ends his letter by reiterating (to say something again or a number of times, typically for emphasis or clarity) his authority among them and concern for their faithfulness (the concept of unfailingly remaining loyal to someone or something, and putting that loyalty into consistent practice regardless of the circumstances that may challenge your faith) to him in the face of fierce (having or displaying an intense or cruel or violent aggressiveness) opposition from false apostles (false messengers).
Paul ends his epistle (letter) by describing the vision (image) of heaven he was allowed to experience and the “thorn in the flesh” he was given by God to ensure his humility (a modest or low view of one's own importance; humbleness).
Heaven here is referred to as the 3rd heaven where the very throne of God resides and where Jesus presently sits at the right hand of the Father. Heaven is a real place and there are angels there who all day, and all night, 24/7 declare, “Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory” (Isaiah 6:3).
Paul had some type of illness and that is why I believe Dr. Luke traveled with him a lot. It could have something to do with his stomach. Maybe Sea sickness? I remember when Christine and I took a cruise and I became ill.
It also could mean that In 2 Corinthians 12:7, Paul references a thorn was given to him in his flesh was so to keep him from becoming conceited because of the surpassing greatness of the revealing and disclosure of information and religious truths, a thorn was given to him in the flesh, which means that a messenger of Satan was sent to harass him in order to keep him from becoming conceited. Remember, if this is the case, God had to allow this to happen.

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BOOK #48 - GALATIANS (6 - Chapters)

(True Faith Is Seen By The 9-Fruits In a Believer’s Life)

PROOF OF JESUS CHRIST EXISTENCE

The One Who Sets Us Free - The Lord Jesus Christ (Gal 1:3)

The Lord Jesus Christ

“Lordship salvation vs. easy-believism”

The doctrine of lordship salvation teaches that submitting to Christ as Lord goes hand-in-hand with trusting in Christ as Savior. Lordship salvation is the opposite of what is sometimes called easy-believism or the teaching that salvation comes through an acknowledgement of a certain set of facts.

John MacArthur, whose book The Gospel According to Jesus lays out the case for lordship salvation, summarizes the teaching this way: “The gospel call to faith presupposes that sinners must repent of their sin and yield to Christ’s authority.” In other words, a sinner who refuses to repent is not saved, for he cannot cling to his sin and the Savior at the same time. And a sinner who rejects Christ’s authority in his life does not have saving faith, for true faith encompasses a surrender to God. Thus, the gospel requires more than making an intellectual decision or mouthing a prayer; the gospel message is a call to discipleship. The sheep will follow their Shepherd in submissive obedience.

Advocates of lordship salvation point to Jesus’ repeated warnings to the religious hypocrites of His day as proof that simply agreeing to spiritual facts does not save a person. There must be a heart change. Jesus emphasized the high cost of discipleship: “Whoever does not carry their cross and follow me cannot be my disciple” (Luke 14:27), and “Those of you who do not give up everything you have cannot be my disciples” (verse 32). In the same passage, Jesus speaks of counting the cost; elsewhere, He stresses total commitment: “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God” (Luke 9:62).

In the Sermon on the Mount, Jesus says that eternal life is a narrow path found by “only a few” (Matthew 7:14); in contrast, easy-believism seeks to broaden the path so that anyone who has a profession of faith can enter. Jesus says that “every good tree bears good fruit” (verse 17); in contrast, easy-believism says that a tree can still be good and bear nothing but bad fruit. Jesus says that many who say “Lord, Lord” will not enter the kingdom (verses 21–23); in contrast, easy-believism teaches that saying “Lord, Lord” is good enough.

Lordship salvation teaches that a true profession of faith will be backed up by evidence of faith. If a person is truly following the Lord, then he or she will obey the Lord’s instructions. A person who is living in willful, unrepentant sin has obviously not chosen to follow Christ, because Christ calls us out of sin and into righteousness. Indeed, the Bible clearly teaches that faith in Christ will result in a changed life (2 Corinthians 5:17; Galatians 5:22–23; James 2:14–26).

Lordship salvation is NOT a salvation-by-works doctrine. Advocates of lordship salvation are careful to say that salvation is by grace alone, that believers are saved before their faith ever produces any good works, and that Christians can and do sin. However, true salvation will inevitably lead to a changed life. The saved will be dedicated to their Savior. A true Christian will not feel comfortable living in unconfessed, unforsaken sin.

Here are nine (9) teachings that set lordship salvation apart from easy-believism:

1) Repentance is not a simple synonym for faith. Scripture teaches that sinners must exercise faith in conjunction with repentance (Acts 2:38; 17:30; 20:21; 2 Peter 3:9). Repentance is a change of mind from embrace of sin and rejection of Christ to a rejection of sin and an embrace of Christ (Acts 3:19; Luke 24:47), and even this is a gift of God (2 Timothy 2:25). Genuine repentance, which comes when a person submits to the lordship of Christ, cannot help but result in a change of behavior (Luke 3:8; Acts 26:18–20).

2) A Christian is a new creation and cannot just “stop believing” and lose salvation. Faith itself is a gift of God (Ephesians 2:1–5, 8), and real faith endures forever (Philippians 1:6). Salvation is all God’s work, not man’s. Those who believe in Christ as Lord are saved apart from any effort of their own (Titus 3:5).

3) The object of faith is Christ Himself, not a promise, a prayer, or a creed (John 3:16). Faith must involve a personal commitment to Christ (2 Corinthians 5:15). It is more than being convinced of the truth of the gospel; it is a forsaking of this world and a following of the Master. The Lord Jesus said, “My sheep listen to my voice; I know them, and they follow me” (John 10:27).

4) True faith always produces a changed life (2 Corinthians 5:17). The inner person is transformed by the Holy Spirit (Galatians 2:20), and the Christian has a new nature (Romans 6:6). Those with genuine faith—those who are submitted to the lordship of Christ—follow Jesus (John 10:27), love their brothers (1 John 3:14), obey God’s commandments (1 John 2:3; John 15:14), do the will of God (Matthew 12:50), abide in God’s Word (John 8:31), keep God’s Word (John 17:6), do good works (Ephesians 2:10), and continue in the faith (Colossians 1:21–23; Hebrews 3:14). Salvation is not adding Jesus to the pantheon of one’s idols; it is a wholesale destruction of the idols with Jesus reigning supreme.

5) God’s “divine power has given us everything we need for a godly life” (2 Peter 1:3; cf. Romans 8:32). Salvation, then, is not just a ticket to heaven. It is the means by which we are sanctified (practically) in this life and by which we grow in grace.

6) Scripture teaches that Jesus is Lord of all. Christ demands unconditional surrender to His will (Romans 6:17–18; 10:9–10). Those who live in rebellion to God’s will do not have eternal life, for “God opposes the proud but shows favor to the humble” (James 4:6).

7) Those who truly believe in Christ will love Him (1 Peter 1:8–9; Romans 8:28–30; 1 Corinthians 16:22). And those we love we long to please (John 14:15, 23).

8) Scripture teaches that behavior is an important test of faith. Obedience is evidence that one’s faith is genuine (1 John 2:3). If a person remains unwilling to obey Christ, he provides evidence that his “faith” is in name only (1 John 2:4). A person may claim Jesus as Savior and pretend to obey for a while, but, if there is no heart change, his true nature will eventually manifest itself. This was the case for Judas Iscariot.

9) Genuine believers may stumble and fall, but they will persevere in the faith (1 Corinthians 1:8). This was the case for Simon Peter. A “believer” who completely turns away from the Lord plainly shows that he was never born again to begin with (1 John 2:19).

A person who has been delivered from sin by faith in Christ should not desire to remain in a life of sin (Romans 6:2). Of course, spiritual growth can occur quickly or slowly, depending on the person and his circumstances. And the changes may not be evident to everyone at first. Ultimately, God knows who are His sheep, and He will mature each of us according to His perfect time table.

Is it possible to be a Christian and live in lifelong carnality, enjoying the pleasures of sin, and never seeking to glorify the Lord who bought him? Can a sinner spurn the lordship of Christ yet lay claim to Him as Savior? Can someone pray a “sinner’s prayer” and go about his life as if nothing had happened and still call himself a “Christian”? Lordship salvation says “no.” Let us not give unrepentant sinners false hope; rather, let us declare the whole counsel of God: “You must be born again” (John 3:7).

Main Characters

Paul

Practical Application

One of the main themes of the book of Galatians is found in 3:11: “The righteous shall live by faith.” We must stand firm in this truth. Any compromise with legalism or the mixture of human effort and the grace of God for salvation leads to heresy. If we could be saved through the keeping of the Law, then Jesus did not need to die (Galatians 2:21). Trying to save ourselves nullifies grace. Not only are we saved by faith (John 3:16; Ephesians 2:8–9), but the life of the believer in Christ—day by day, moment by moment—is lived by and through that faith (Galatians 2:20). Not that faith is something we conjure up on our own—it is the gift of God, not of works (see Ephesians 2:8–9)—but it is our responsibility and joy to exhibit our faith so that others will see the work of Christ in us and to grow in our faith by the application of spiritual disciplines (Bible study, prayer, obedience, etc.). Jesus said we would be known by the fruit of our lives (Matthew 7:16), which should give evidence of the faith within us. All Christians should be diligent in striving to build upon the saving faith within us so that our lives with reflect Christ and others will “glorify your Father who is in heaven” (Matthew 5:16, NKJV).

OVERVIEW

Paul’s purpose in writing to these Churches (in Turkey) was to confirm to them in the faith, especially concerning justification (the action of declaring or making righteous in the sight of God) by faith (complete trust or confidence in someone or something) alone, apart from the works (legal performances by means of which men sought to be accepted of God) of the 613-Law of Moses. The churches were comprised of both Jewish Christians (The original Christians) and Gentile Christians converts (everyone else besides the Jews).

Paul was told that the essential truth of justification by faith rather than by human works was being denied by the Judaizers—legalistic Jews who insisted that Christians must keep the 613-Mosaic Law.

The Judaizers insisted on circumcision as a requirement for Gentiles who wished to be SAVED.
The Judaizers were teaching them to convert to Judaism (keeping the 613-Law(s)) first, and then they would be eligible to become a Christian.
Paul says that we are justified (made righteous with God) by grace (unmerited divine assistance given to humans for their regeneration or sanctification. God is you something that you don’t deserve) through faith (complete trust or confidence in someone or something) and that means we have spiritual freedom (freedom from all religious dogma). Isn’t it a shame that even today in 2020, there are many clergy members who attempt to put their congregation back into “Religious Slavery” based on their own “Doctrines”? I believe that they are “Stripping” away at the “Religious Freedom” that Paul admonished them from doing. Why? Personal “Financial” greed and “Pride” in their position in the church.
Dogmatically religious people are those who think that they’re right and everyone else is wrong. For them, religion isn’t about self-development or experiencing the transcendent (something beyond or above the range of normal or merely physical human experience), but about adhering to a set of rigid beliefs and following the rules laid down by religious authorities. Most denominational churches practice this “Religious Slavery” and oppose “Religion Freedom”, which is to let God control man and not man controlling each other.
Paul says that we are not under bondage (some Jews and some Gentiles like being under the Law and by doing so, they feel and felt connected to a “Religious Group” and this fulfilled their “Psychological Need” of “Belonging”) to the dictates of the 613- Old Testament Law. Remember, if you break even one of the 613-individual laws, you have broken them all. Why? Because the 613-Laws is 1-Law tied together lie a pearl necklace.
Paul says that the flesh (the soft substance consisting of muscle and fat that is found between the skin and bones of an animal or a human) has been crucified (put (someone) to death by nailing or binding them to a cross, especially as an ancient punishment) with Christ and as a result, the Holy Spirit (the 3rd Person of the Godhead which is also God) is in all true believer.
The Holy Spirit will be recognizable (identified from previous encounters or knowledge) by the believers Spiritual Fruit (9-pieces of Fruit: Love, Joy, Peace, Kindness, Self-Control, Goodness, Patience, Faithfulness, and Gentleness) displayed as “Outward Signs” in their lives.
Paul talks about the gospel of grace (unmerited favor. Getting something that you don’t deserve) that Produces righteous living (Salvation).
James highlights that righteous living Proves your faith (complete trust or confidence in someone or something).
Jesus said we would be known by the fruit (9-Fruits) of our lives (Matthew 7:16), which should give Evidence (body of facts or information indicating whether a belief or proposition is true or valid) of the faith (complete trust or confidence in someone or something) within us. Remember this; a “Tree” is known by the “Fruit” that it produces.

Dr. Moore’s View: First I would like to acknowledge that not all clergy members are corrupt. But there are too many who are corrupt. I have interviewed many Pastors who started their ministries with making God their priorities but somewhere on their journey, they reverted back to “Legalism.” Let me tell you what happens to me sometimes. When I attend a local “Church Service” in my hometown, if that Pastor is aware of my published books, his or her sermons appears to shift in context and appears to be directed in my direction. Why? Because I preach “Religious Freedom” and they do not like that. I sometimes feel as Paul might have felt. I would suggest that all men and women of God who have been “Called” to the 5-Fold ministry to examine their own motives and not focus on who is in the congregation. The US Congress agrees with Paul.

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BOOK #49 - EPHESIANS (6 - Chapters)

(The Church Is The Body Of Christ & The Bride Of Christ)

PROOF OF JESUS CHRIST EXISTENCE

The Christ of Riches - The Head over All Things (Ephesians 1:22); The Cornerstone (Ephesians 2:20)

The Head over All Things

“The Supremacy of Jesus is Because Jesus is God”

The supremacy of Christ is a doctrine surrounding the authority of Jesus and His God-nature. In the simplest of terms, to affirm the supremacy of Christ is to affirm that Jesus is God.

Merriam-Webster’s dictionary defines supreme as “highest in rank or authority” or “highest in degree or quality.” In essence, there is none better. The supreme of something is its ultimate. Jesus is the ultimate in power, glory, authority, and importance. Jesus’ supremacy over all is developed biblically primarily in Hebrews and Colossians.

A main theme of the book of Hebrews is explaining the work of Jesus in the context of the Old Testament system. Jesus was the fulfillment of the Old Testament Jewish traditions and roles. Another main theme of Hebrews is that Jesus does not simply represent a new way of doing things. Rather, He is supreme. He is the actual fulfillment of the old way of doing things and is therefore greater than those ways. Concerning the temple system under the Mosaic Law, the author of Hebrews writes, “But the ministry Jesus has received is as superior to theirs as the covenant of which He is mediator is superior to the old one, and it is founded on better promises” (Hebrews 8:6). In essence, Jesus is greater than the Old Testament system. He both encompasses and supersedes the old way of doing things. This is evident in the many comparisons of Jesus to Old Testament roles and rituals. For instance, we are told that “because Jesus lives forever, He has a permanent priesthood. Therefore He is able to save completely those who come to God through Him, because He always lives to intercede for them” (Hebrews 7:24–25). Jesus, therefore, encompasses the Old Testament priesthood and is supreme over it.

Hebrews explains that Christ is supreme over more than just roles and systems. Hebrews 1:3a says, “The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” Similarly, Colossians 2:9 says, “For in Christ all the fullness of the Deity lives in bodily form.” Essentially, Jesus is God.

Colossians 1:15–23 is labeled “The Supremacy of Christ” in some Bibles. In this passage, Paul makes it plain that Jesus is over all things. Christ is called “the image of the invisible God” and “the firstborn over all creation” (Colossians 1:15).

The word firstborn may seem confusing. It does not imply that Christ was created (as in the doctrine of the Jehovah’s Witnesses). Instead, the term firstborn refers to a position of authority. To be “firstborn” was to hold an honored position. Paul immediately goes on to explain Jesus’ role in creation: “For by Him all things were created; things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by Him and for Him” (Colossians 1:16). This means that Jesus is not created but is Creator. He is God.

Paul goes on to say, “He is before all things, and in Him all things hold together. And He is the head of the body, the church; He is the beginning and the firstborn from among the dead, so that in everything He might have the supremacy” (Colossians 1:17–18). Paul highlights multiple areas in which Christ has authority—over creation, over the Church, over death, and finally “in everything.” Christ is both before all things and encompasses all things (“in Him all things hold together”). Therefore, Christ is supreme.

This doctrine is essential to our view of and worship of Christ. The supremacy of Christ affirms that Jesus is fully God. He is not simply a man greater than the rest but is truly above all creation, as only God can be. This truth is essential for our salvation. God is infinite and, therefore, our sin against Him is an infinite offense. In order to atone for this offense, the sacrifice must be infinite. Jesus, as God, is infinite and thus an able sacrifice.

That Jesus is supreme excludes us from saying that He is only one of many ways to God. He is not just a good moral teacher whom we may choose to follow; rather, He is God, and He is over all. Jesus’ supremacy also makes it evident that we cannot atone for our own sins. In fact, “it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4). Jesus both fulfilled and replaced that system. Salvation is not based on works (see Ephesians 2:1–10). And, once we are saved, Jesus’ supremacy shows us that we cannot aspire to be like Him of our own strength. Jesus is wholly other, supreme over all. Christians are called to be like Jesus, but this is through the work of the Holy Spirit (Philippians 2:12–13; Romans 8).

The supremacy of Jesus teaches us that He is not simply a spiritual being above the rest. Paul tells us that through Him all things visible and invisible, in heaven and on earth, i.e., spiritual and physical, were created (see Colossians 1:16). Hebrews 1:4 calls Jesus superior to the angels. This truth negates any tendencies toward angel worship. Jesus created the angels and is above them. We are explicitly told He is greater than they. Therefore, we need only worship Jesus. Similarly, that Jesus created the things of earth means that creation is not worthy of our worship. Jesus is supreme over both the physical and spiritual realms, thus giving both arenas importance while still remaining sovereign over them.

When we understand the supremacy of Christ, we have a more accurate view of Him. We more fully understand the depth of His love; we are more able to receive and to respond to His love. Theologians believe that Colossians was written, in part, to combat heresies rising in Colossae. It seemed fitting to Paul to affirm the supremacy of Christ in order to quash these misled beliefs. He affirmed Christ’s supremacy, His lordship, and His sufficiency for us. Hebrews explains the link between the Old Testament covenant and the new covenant of Jesus. It reveals the old system as a shadow of the ultimate fulfillment in Jesus Christ. The supremacy of Christ is central to an accurate view of His Person, His work, our status as believers, and the Kingdom.

The Cornerstone

“Jesus is the Cornerstone of His Church”

Since ancient times, builders have used cornerstones in their construction projects. A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon. He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment.

The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him.

In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words.

Peter says that Jesus, as our cornerstone, is “chosen by God and precious to him” (1 Peter 2:4). The Cornerstone is also reliable, and “the one who trusts in him will never be put to shame” (verse 6).

Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him. Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22). When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh. But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8).

How can people reject God’s chosen, precious cornerstone? Simply put, they want to build something different from what God is building. Just as the people building the tower of Babel rebelled against God and pursued their own project, those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (Matthew 21:44).

Main Characters

Paul

Practical Application

Perhaps more than any other book of the Bible, the Book of Ephesians emphasizes the connection between sound doctrine and right practice in the Christian life. Far too many people ignore "Theology" and instead want to only discuss things that are "Practical." In Ephesians, Paul argues that theology is practical. In order to live out God's will for us in our lives practically, we must first understand who we are in Christ doctrinally.

OVERVIEW

Paul writes to the church at Ephesus (in Turkey) about how-to walk-in grace (Un-deserved favor), peace (peace with God and the peace of God), and love (Agape Love/Because God made everything and everybody). Paul wants to help fortify and to establish the believer so that he can fulfill the purpose and calling God has given to him. He says that the aim of this epistle is to confirm and to equip a maturing church. Paul does not want them to remain as “Infants”.

As followers of Christ, we must fully understand who God declares us to be.
Our present existence and walk must become exercised and strengthened.
We must no longer totter or stagger back and forth with every false teaching.
The church is the “Body of Christ”.
The church as the “Bride of Christ”.
Paul argues that Theology (the study of God and how He relates to the world) is Practical and that in order to live out God’s will for us in our lives practically, we must first understand who we are in Christ doctrinally (set of beliefs).

Dr. Moore’s View: When I obtained my Doctorate Degree in Christian Theology, many people asked me why I pursued a Theology degree if I did not want to be a Pastor. I simply said to them, “I want to please God by digging deeper into His word in order to find out His will for my life.” Some people have called this degree “Waste of time.” When Jesus returns one day, He will be the Judge on this matter.

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BOOK #50 - PHILIPPIANS (4 - Chapters)

(Joy Is Found In Believer’s Lives By Focusing On Jesus)

PROOF OF JESUS CHRIST EXISTENCE

The God Who Meets Our Every Need - The Name Above all Names (Philippians 2:9)

The Name Above all Names

“Jesus has the name above all names because Jesus Christ is Lord!”

In Philippians 2:9–11 we read that Jesus has the name above all names: “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.” What did Paul mean when he said that God gave Jesus the name that is above every name?

In this passage, the apostle appeals to believers to cultivate an attitude of humility. He gives them an example to emulate, namely, Jesus Christ, who is the ultimate model of humility. He says in verses 6–9 that Jesus, who is God and who has always been God, did not hold tightly to His position of equality with God. Instead, Jesus emptied Himself or made Himself nothing. He left His high rank in heaven to become a humble, human servant. He set aside His rights and privileges as God to live a life of humble service and obedience, even to the point of dying a horrible death on the cross for sinners.

As a result of Jesus Christ’s self-emptying and self-humiliation, God exalted Him to the highest place of honor. Jesus, who stooped down low, was raised by the Father to His glorious position in heaven. The name that is above all names is the supreme name—the divine name Lord. This name acknowledges Jesus Christ’s absolute lordship as divine King of the universe, and it brings with it the right to be worshiped.

It was humbling for the Son of God to become a man. Taking on the character of a servant was even more humbling. But Jesus went a step beyond. He was willing to die one of the most disgraceful forms of execution as a condemned criminal on a cross. Following His humiliation and obedience, God elevated Jesus to His rightful place of glory. After Christ’s victorious resurrection from the dead, God bestowed honor upon His humble, obedient Son: “Because of the joy awaiting him, he endured the cross, disregarding its shame. Now he is seated in the place of honor beside God’s throne” (Hebrews 12:2, NLT).

When Paul said, “At the name of Jesus every knee will bow—in heaven and on earth and under the earth” (Philippians 2:10, CSB), the emphasis was on every creature in the universe acknowledging Jesus as Lord over all creation. When he stated, “Every tongue will confess that Jesus Christ is Lord” (verse 11, CSB), he meant that every living thing, both in heaven and on earth, will honor Christ. Heavenly forces and demonic powers, people who reject Christ and His faithful in the church—all will bow before Him (Isaiah 45:23–24). Every tongue will acknowledge Jesus for who He is—the Sovereign Lord of the universe.

The verses stating that all creation will honor Jesus Christ do not mean that everyone will be saved. Instead, they point to the time when every being acknowledges His authority. The exalted Christ, who sits in the place of honor at God’s right hand (Colossians 3:1) is Lord over all (Acts 10:36; Romans 10:12). He has the supreme Name; He is Lord of lords and King of kings (Revelation 17:14; 19:16). He is the one Lord, “Jesus Christ, through whom all things were created, and through whom we live” (1 Corinthians 8:6, NLT). Jesus is Lord of both the dead and the living (Romans 14:9). He is the Lord upon whom the church calls (1 Corinthians 1:2). Jesus is our Mediator (Hebrews 3:1–6; 8:6; 9:15; 12:24), Intercessor (Hebrews 7:24–25; Romans. 8:34), Reconciler (Ephesians 2:12–17; Romans 5:1), and the One who gives us entrance into the Kingdom of Heaven (Hebrews 4:1, 11; 6:19–20).

Jesus has the name above all names because Jesus Christ is Lord! This name, given to Him by the Father, affirms His divinity and supreme authority.

Main Characters

Epaphroditus

Practical Application

Philippians is one of Paul’s most personal letters, and as such it has several personal applications to believers. Written during his imprisonment in Rome, Paul exhorts the Philippians to follow his example and “be encouraged to speak the word of God more courageously and fearlessly” (Philippians 1:14) during times of persecution. All Christians have experienced, at one time or another, the animosity of unbelievers against the Gospel of Christ. This is to be expected. Jesus said that the world hated Him and it will hate His followers as well (John 5:18). Paul exhorts us to persevere in the face of persecution, to “stand firm in one spirit, contending as one man for the faith of the gospel” (Philippians 1:27). Another application of Philippians is the need for Christians to be united in humility. We are united with Christ and we need to strive to be united to one another in the same way. Paul reminds us to be “like-minded, having the same love, being one in spirit and purpose” and to put away conceit and selfishness, “but in humility consider others better than yourselves” looking out for the interest of others and caring for one another (Philippians 2:2-4). There would be far less conflict in churches today if we all took to heart Paul’s advice. Another application of Philippians is that of the joy and rejoicing which are found throughout his letter. He rejoices that Christ is being proclaimed (Philippians 1:8); he rejoices in his persecution (2:18); he exhorts others to rejoice in the Lord (3:1); and he refers to the Philippian brothers as his “joy and crown” (4:1). He sums up with this exhortation to believers: “Rejoice in the Lord always; again, I say Rejoice” (4:4-7). As believers, we can rejoice and experience the peace of God by casting all our cares on Him, if we “in everything by prayer and supplication with thanksgiving let [our] requests be made known to God” (4:6). Paul’s joy, in spite of persecution and imprisonment, comes shining through this epistle, and we are promised the same joy he experienced when we center our thoughts on the Lord (Philippians 4:8).

OVERVIEW

An encouraging letter to the church of Philippi (in Greece) from Paul, telling them how to have joy (a feeling of great pleasure and happiness) in Christ.

This is one of Paul’s prison epistles and was written in Rome.
Paul wrote this letter about 30-years after Christ’s ascension and about 10-years after Paul first preached at Philippi. So, Paul first preached in Philippi 20-years after Christ’s ascension.
Paul visited Philippi on his second missionary journey.
Lydia and the Philippian jailer and his family were converted to Christ.
In this letter, Paul uses titles which includes “bishops (elders) and deacons”.
Paul acknowledge a gift of money from the church at Philippi, brought to him by Epaphroditus, one of it’s the church members.
This is a tender letter to a group of Christians who were especially close to the heart of Paul.
Paul warned the new believers in the church of Philippi to beware of the tendency toward legalism which continually cropped up in the early churches. (In 2020, we are still experiencing legalism in our churches)
The Judaizers loved the 613- Old Testament Law so there was a constant effort on their part to return to the teaching of salvation by works.
Paul reiterated that salvation is by faith alone in Christ alone and branded the Judaizers as “dogs” and “men who do evil.”
Paul’s joy, in spite of persecution and imprisonment, comes shining through and we are promised the same joy (a feeling of great pleasure and happiness) he experienced when we center our thoughts on the Lord.

Dr. Moore’s View: It never surprises me when people deny having “Faith” in something that they can’t see or have not experience. I often ask people who work for a living why would they perform a job at the promise of receiving pay? It’s simple! They believe that the person who made the promise is trustworthy. We can trust that Jesus will keep His promise, but we must have “Faith” in His word.

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BOOK #51 - COLOSSIANS (4 - Chapters)

(Christianity is a Family, Way of Life, and a Relationship)

PROOF OF JESUS CHRIST EXISTENCE

The Fullness of The Godhead - The Image of the Invisible God (Colossians 1:15); The Head of the Body (Colossians 1:18); The Beginning (Colossians 1:18); The Firstborn From the Dead (Colossians 1:18); The Hope of Glory (Colossians 1:27)

The Image of the Invisible God

“Jesus created the world, saved the world, and rules the world”

In a letter to the church at Colossae, the Apostle Paul gave an intriguing description of Jesus. In it, he explained Christ’s relationship to God the Father and to creation. Some have claimed that Paul’s description of Christ as the firstborn of creation means that Jesus was created—not eternal, not God. Such a doctrine, however, conflicts with the rest of the Bible. Christ could not be both Creator and created; John 1 clearly names Him Creator. Let’s take a careful look at the passage where Jesus is called the firstborn.

Colossians 1:15-21

“And He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things have been created by Him and for Him. And He is before all things, and in Him all things hold together. He is also head of the body, the church; and He is the beginning, the firstborn from the dead; so that He Himself might come to have first place in everything. For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.”

Jesus is God

Christ’s relationship to His Father begins with the phrase "the image of the invisible God." The word “image,” meaning copy or likeness, expresses Christ’s deity. This word involves more than a resemblance, more than a representation. He is God! Although He took on human form, He has the exact nature of His Father (Hebrews 1:3).

The "Word" of John 1:1 is a divine Person, not a philosophical abstraction. In the incarnation, the invisible God became visible in Christ; deity was clothed with humanity (Matthew 17:2). God is in Christ: visible, audible, approachable, knowable, and available. All that God is, Christ is.

Jesus is Lord of Creation

The description "firstborn of all creation" speaks of Christ’s preexistence. He is not a creature but the eternal Creator (John 1:10). God created the world through Christ and redeemed the world through Christ (Hebrews 1:2-4).

Note that Jesus is called the “firstborn”, not the first-created. The word "firstborn" (Greek word "prototokos") signifies priority. In the culture of the Ancient Near East, the “firstborn” was not necessarily the oldest child. Being the “firstborn” referred not to birth order but to “rank”. The “firstborn” possessed the inheritance and leadership.

Therefore, the phrase expresses Christ’s sovereignty over creation. After resurrecting Jesus from the dead, God gave Him authority over the Earth (Matthew 28:18). Jesus created the world, saved the world, and rules the world. He is the self-existent, acknowledged Head of creation.

Finally, the phrase recognizes Him as the Messiah: "I will make Him [Christ] My firstborn, higher than the kings of the earth" (Psalm 89:27).

Six (6) times the Lord Jesus is declared to be the “firstborn of God”

(see Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; 12:23; Revelation 1:5). These passages declare the preexistence, the sovereignty, and the redemption that Christ offers.

Thus, the phrase "firstborn of all creation" proclaims Christ’s preeminence. As the eternal Son of God, He created the universe. He is the Ruler of creation!

The Head of the Body

“The church is the body, and Jesus is the head”

Two passages in the New Testament make it clear that the head of the church is Jesus Christ. Colossians 1:17–18a teaches, “And he is before all things, and in him all things hold together. And he is the head of the body, the church.” This passage makes a brief comparison between the human body and the church. The church is the body, and Jesus is the head. Jesus was before all things and holds all things together. This includes the church as well.

Ephesians 5:22–25 speaks of the relationship between husband and wife and includes the teaching of Jesus as head of the church:

“Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything. Husbands, love your wives, just as Christ loved the church and gave himself up for her.”

In this passage, wives are to submit to their husbands as the church submits to Christ, and husbands are to sacrificially love their wives in the way Christ was willing to die for the church. In this context, Jesus is called the “head of the church, his body.” He is also called its Savior.

What does it mean to be the head of the church? Both Colossians 1 and Ephesians 5 emphasize the leadership of Christ and His power. In Colossians, Christ is head because He holds all things together. In Ephesians, Christ is head because He is Savior.

The implications of this teaching are profound. First, church leaders are to surrender ultimate leadership to the Lord Jesus Christ. He is the One who leads and determines the teachings and practices of the church. Church members are to follow Christ first and earthly leaders second, as those leaders emulate Christ (see 1 Corinthians 11:1 and 1 Peter 5:3–4).

Second, the love Jesus has for the church is expressed in His desire that we also love the church. The church is not a building or organization but a group of people who know and worship Jesus. Christians are taught, “Let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Hebrews 10:24–25).

Regular connection with other believers honors the Lord, encourages us personally as believers, and allows us to encourage and serve others.

While every church will have its own local leaders, the ultimate leader of any church is the Lord Jesus. He said, “I will build my church” (Matthew 16:18, emphasis added); it belongs to Him. He is the head of the body and the only One with the power to adequately lead and love the church.

The Beginning

“Jesus Christ is “the Word” that was in the beginning”

John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” The Gospel of John begins much like Genesis, the “book of beginnings.” The account of creation in Genesis begins with the phrase In the beginning (Genesis 1:1), which is translated from the Hebrew word bereshit. In the Septuagint (the Greek Old Testament), which shares the same language as the Gospel of John, the words used in Genesis 1:1a are identical with John 1:1a: en arche, or “in the beginning.”

“In the beginning was the Word” (John 1:1). To the audience receiving the gospel, John’s intentions in this statement would be clear—“the Word” is connected with the God of Israel, the Creator of all things. John further explains this idea two verses later in John 1:3, “All things came into being through Him, and apart from Him nothing came into being that has come into being” (NASB). “The Word” is the sole means by which reality finds its existence—He is the Creator of all things, and without Him no created thing would exist. Before anything was created, “the Word” existed.

“The Word” is used within the first chapter of John four (4) times. The context for each occurrence is used to:

• describe the eternality of “the Word” (1:1a)
• describe the distinction of “the Word” from God (1:1b)
• describe the identity of “the Word” as God (1:1c)
• identify the person described by the phrase the Word (1:14)

Jesus Christ is “the Word” that was in the beginning (see John 1:14–18). “Word” comes from the Greek term logos. Logos would have been a familiar concept for both the Jews (Psalm 33:6) and the Greeks. The Jew would understand the word of God to point to creative and communicative acts of their personal God. Greek philosophers utilized the concept to identify the reason, thinking, or mind of divine authority as words were utilized to explain the thinking of the one using them. To both potential groups receiving John’s writing, the emphasis on the object behind “the Word” was clear.

Interestingly, John utilizes Logos in the first verse of his prologue (John 1:1–18) while explaining it in the last verse of the prologue. Much like Paul explains Jesus as revelatory (Hebrews 1:1–3; Colossians 1:15–20), John shows that Jesus is the complete revelation of God when he states, “He [Jesus] has explained Him [the Father]” (John 1:18, NASB).

“The Word” also finds connection with the Hebrew word dabar, which means “word, matter, word of God.” This Hebrew word, in connection with God’s name, Yahweh, appears 261 times in the Hebrew Old Testament and is translated most typically as “the word of the Lord.” The repeated usage of the phrase establishes a foundational connection between God and His personal interaction with His creation. Not only was everything created through the use of words (Genesis 1:3, 6, 9, 11, 14, 20, 24, 26), but God continues to interact with that creation through the use of words (2 Timothy 3:16–17) and the Word (John 14:6).

The statement “In the beginning was the Word” encapsulates the eternality of the Word, the creating power of the Word, and the revelatory nature of the Word. As John later defines the Word as being Jesus (John 1:14–18), the purpose of the Gospel of John becomes clear—“that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31). Jesus is the revelatory and actual eternal Creator—the object of the Christian’s faith. He is not simply a representation of God, but He is God, and He has always been so: “In the beginning was the Word.” The remaining chapters of the Gospel of John endeavor to show this statement to be true.

The Firstborn From the Dead

“God became man, died for our sins, and was resurrected the third day”

The resurrection of Jesus is important for several reasons. First, the resurrection witnesses to the immense power of God Himself. To believe in the resurrection is to believe in God. If God exists, and if He created the universe and has power over it, then He has power to raise the dead. If He does not have such power, He is not worthy of our faith and worship.

Only He who created life can resurrect it after death, only He can reverse the hideousness that is death itself, and only He can remove the sting and gain the victory over the grave (1 Corinthians 15:54–55). In resurrecting Jesus from the grave, God reminds us of His absolute sovereignty over life and death.

The resurrection of Jesus Christ is also important because it validates who Jesus claimed to be, namely, the Son of God and Messiah. According to Jesus, His resurrection was the “sign from heaven” that authenticated His ministry (Matthew 16:1–4). The resurrection of Jesus Christ, attested to by hundreds of eyewitnesses (1 Corinthians 15:3–8), provides irrefutable proof that He is the Savior of the world.

Another reason the resurrection of Jesus Christ is important is that it proves His sinless character and divine nature. The Scriptures said God’s “Holy One” would never see corruption (Psalm 16:10), and Jesus never saw corruption, even after He died (see Acts 13:32–37). It was on the basis of the resurrection of Christ that Paul preached, “Through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is set free from every sin” (Acts 13:38–39).

The resurrection of Jesus Christ is not only the supreme validation of His deity; it also validates the Old Testament prophecies that foretold of Jesus’ suffering and resurrection (see Acts 17:2–3). Christ’s resurrection also authenticated His own claims that He would be raised on the third day (Mark 8:31; 9:31; 10:34). If Jesus Christ is not resurrected, then we have no hope that we will be, either. In fact, apart from Christ’s resurrection, we have no Savior, no salvation, and no hope of eternal life. As Paul said, our faith would be “useless,” the gospel would be altogether powerless, and our sins would remain unforgiven (1 Corinthians 15:14–19).

Jesus said, “I am the resurrection and the life” (John 11:25), and in that statement claimed to be the source of both. There is no resurrection apart from Christ, no eternal life. Jesus does more than give life; He is life, and that’s why death has no power over Him. Jesus confers His life on those who trust in Him, so that we can share His triumph over death (1 John 5:11–12). We who believe in Jesus Christ will personally experience resurrection because, having the life Jesus gives, we have overcome death. It is impossible for death to win (1 Corinthians 15:53–57).

Jesus is “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20). In other words, Jesus led the way in life after death. The resurrection of Jesus Christ is important as a testimony to the resurrection of human beings, which is a basic tenet of the Christian faith. Unlike other religions, Christianity possesses a Founder who transcends death and promises that His followers will do the same. Every other religion was founded by men or prophets whose end was the grave. As Christians, we know that God became man, died for our sins, and was resurrected the third day. The grave could not hold Him. He lives, and He sits today at the right hand of the Father in heaven (Hebrews 10:12).

The Word of God guarantees the believer’s resurrection at the coming of Jesus Christ for His church at the rapture. Such assurance results in a great song of triumph as Paul writes in 1 Corinthians 15:55, “Where, O death, is your victory? Where, O death, is your sting?” (cf. Hosea 13:14).

The importance of the resurrection of Christ has an impact on our service to the Lord now. Paul ends his discourse on resurrection with these words: “Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58). Because we know we will be resurrected to new life, we can endure persecution and danger for Christ’s sake (verses 30–32), just as our Lord did. Because of the resurrection of Jesus Christ, thousands of Christian martyrs through history have willingly traded their earthly lives for everlasting life and the promise of resurrection.

The resurrection is the triumphant and glorious victory for every believer. Jesus Christ died, was buried, and rose the third day according to the Scriptures (1 Corinthians 15:3–4).

And He is coming again! The dead in Christ will be raised up, and those who are alive at His coming will be changed and receive new, glorified bodies (1 Thessalonians 4:13–18). Why is the resurrection of Jesus Christ important? It proves who Jesus is. It demonstrates that God accepted Jesus’ sacrifice on our behalf. It shows that God has the power to raise us from the dead. It guarantees that the bodies of those who believe in Christ will not remain dead but will be resurrected unto eternal life.

The Hope of Glory

“Christ in us is the hope of our future glory”

Colossians 1:27 is a powerful verse: “God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.”

Let’s start by clarifying that the apostle Paul is writing to believers in Jesus Christ—the “you” whom he addresses. He calls them “the Lord’s people” in the previous verse (Colossians 1:26). The “Gentiles” are non-Jewish people. A “mystery” in the New Testament is simply something that was hidden in times past but has now been revealed by God. The former mystery, now understood, is that Christ in us is the hope of our future glory.

In the Old Testament, the Holy Spirit came upon certain people to empower them for service, but then He would leave again. New Testament believers have a different experience, as the Spirit indwells us permanently. The permanent indwelling of the Holy Spirit given to New Testament believers was a “mystery” to the Old Testament saints. After Jesus ascended to heaven, He sent the Holy Spirit to live within us, never to leave (John 14:16–17; 16:7). Jesus told His disciples, “On that day you will realize that I am in my Father . . . and I am in you” (John 14:20).

The Holy Spirit seals us for the day of redemption (Ephesians 4:30). In other words, the Spirit’s presence in our hearts guarantees our ultimate salvation. Though we are in this world, we are not of it (John 17:16). God will continue to work in us until He is finished perfecting us (see Philippians 1:6). This forward-looking guarantee of perfection is what is meant by “Christ in you, the hope of glory.” The J. B. Phillips translation of Colossians 1:27 puts it this way: “The secret is simply this: Christ in you! Yes, Christ in you bringing with him the hope of all glorious things to come.”

The hope of glory is the fulfillment of God’s promise to restore us and all creation (see Romans 8:19–21 and 1 Peter 5:10). This hope is not a wishful thought, but the confident, expectant, joyful knowledge that we are being changed by God and will one day see Christ face to face, having been conformed to His image (Romans 8:29; 1 John 3:2).

The hope of glory includes our Resurrection: “If the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you” (Romans 8:11).

The hope of glory includes a Heavenly Inheritance: “In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you” (1 Peter 1:3–4). The Spirit of Christ within us is the “deposit guaranteeing our inheritance” (Ephesians 1:14).

Christ’s presence in us is the hope of glory, and this truth is full of “glorious riches.” Our once dead, darkened spirits are made alive. Christ is in our hearts, and we know that there is life beyond this earthly existence—a life that will be glorious beyond all imagination.

Main Characters

Paul

Practical Application

Although Paul addresses many areas, the basic application for us today is the total and complete sufficiency of Christ in our lives, both for our salvation and our sanctification. We must know and understand the gospel so as not to be led astray by subtle forms of legalism and heresy. We must be on guard for any deviation that would diminish the centrality of Christ as Lord and Savior. Any “religion” that tries to equate itself with the truth using books that claim the same authority as the Bible, or which combines human effort with divine accomplishment in salvation must be avoided. Other religions cannot be combined with or added to Christianity. Christ gives us absolute standards of moral conduct.

Christianity is a family, a way of life, and a relationship—not a religion. Good deeds, astrology, occultism and horoscopes do not show us God’s ways. Only Christ does. His will is revealed in His word, His love letter to us; we must get to know it!

OVERVIEW

Paul writes the church at Colosse (in Asian Turkey) a letter about who they are in Christ, and how-to walk-in Christ.

This letter is Paul’s response to something that he was told but we do not have that letter in the Cannon Bible. (A biblical canon or canon of scripture is a set of texts (or "books") which a particular religious community regards as authoritative scripture. The English word "canon" comes from the Greek κανών, meaning "rule" or "measuring stick".)
Based on Paul’s response, we can surmise (suppose that something is true without having evidence to confirm it) that he was dealing with a defective (imperfect or faulty) view of Christ. They were denying Jesus’ full humanity and not accepting His full deity.
The issue of Jewish legalism in Colosse was of great concern to Paul.
There was a continual movement among the legalists (Judaizers) to add certain requirements from the law to this new faith.
The requirement of circumcision which was still practiced among some of the Jewish converts.
Paul told them that what’s required is circumcision of the heart, not the flesh, making the ceremonial rites of the Old Testament law no longer necessary.
Paul teaches us today that we must know and understand the gospel so as not to be led astray by subtle forms of legalism (excessive adherence to law or formula) and heresy (belief or opinion contrary to orthodox religious (especially Christian) doctrine).
Christianity is a family, a way of life, and a relationship—NOT A RELIGION.
Religion is a social- cultural system of designated behaviors and practices, morals, worldviews, texts, sanctified places, prophecies, ethics, or organizations, that relates humanity to supernatural, transcendental, or spiritual elements. However, there is no scholarly consensus over what precisely constitutes a religion.
This is why Dr. Moore agrees with Paul, that “salvation” through Jesus Christ is by “Grace” and not by “works” because if it is by “works”, we then have reverted back to the Old Testament law that consisted of 613-Commands (works). No one could be “Saved” by observing the “Law.” The purpose of the “Law” was to show man how sinful he really was and still is.

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BOOK #52 - 1 THESSALONIANS (5 - Chapters)

(Believers Dead or Alive will be Raptured at the 2nd Advent)

PROOF OF JESUS CHRIST EXISTENCE

The Soon Coming King - The Lord of Peace (2 Thessalonians 3:16)

The Lord of Peace

“Satan is bound and forbidden to act during the millennium”

The second coming of Christ is referenced many times in Scripture, with over 1,500 passages in the Old Testament and one out of every 25 verses in the New Testament mentioning the Messiah’s return. The large amount of material devoted to this important event underscores what God says in Amos 3:7: “Surely the Sovereign LORD does nothing without revealing his plan to his servants the prophets.”

In short, the return of Christ brings about what is referred to as the kingdom of God in Scripture—God’s absolute rule over His creation, including humankind. To accomplish that, Jesus ushers in two (2) different judgments, two (2) different resurrections, and two (2) different eternities.

When Jesus returns, He will be ready for war (Revelation 19:11–16).

THE NATIONS WILL BE GATHERED TO FIGHT AGAINST JERUSALEM (Zechariah 14:2) in what we call the battle of Armageddon.

But that will be the day Jesus returns: “His feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south” (verse 4). It will be a unique day in the history of the world: “On that day there will be neither sunlight nor cold, frosty darkness . . . a day known only to the Lord—with no distinction between day and night. When evening comes, there will be light” (verses 6–7). God’s enemies will be defeated, and the Antichrist and the false prophet will be “thrown alive into the fiery lake of burning sulfur” (Revelation 19:20). Jesus will set up His kingdom, and “The Lord will be king over the whole earth” (Zechariah 14:9).

In establishing His kingdom on earth, Jesus will first set up a judgment for those who are still alive after the tribulation and who are on the earth at the time of the second coming. This is referred to as the “judgment of the sheep and the goats” or “judgment of the nations” (Matthew 25:31–46). Those who survive this judgment will remain on earth and enjoy a time of peace and prosperity with Christ for 1,000 years (referred to as the millennium; see Revelation 20:4–6).

Those who are found guilty in this judgment are cursed and consigned to “the eternal fire prepared for the devil and his angels” (Matthew 25:41). Satan is bound and forbidden to act during the millennium (Revelation 20:1–3).

During this time there will also be a resurrection of all believers in God (Revelation 20:4–6). These resurrected believers will join believers who are alive at the time of Christ’s coming and those Christ brings with Him from heaven, and all will live with Jesus during His 1,000-year earthly reign.

At the end of the millennium, Satan will be released, and one final battle will occur, which will rapidly be won by Christ (Revelation 20:7–9). Satan is then permanently consigned to the lake of fire. At this point the second resurrection will occur, and another judgment. Unbelievers will be resurrected and judged at what is referred to as the great white throne judgment; based on their works, they will be assigned to the lake of fire (Revelation 20:11–15).

So, the return of Jesus will usher in two (2) different eternities—one with God and one without Him. This truth is captured in two verses in the book of Malachi: “Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and the day that is coming will set them on fire. . . . Not a root or a branch will be left to them. But for you who revere my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well-fed calves” (Malachi 4:1–2).

What happens when Jesus returns?

Evil is defeated, the earth is restored, and God wins. Your response to Jesus’ return depends on your relationship with Him. It will either be, as John MacArthur calls it, “the greatest calamity in all of human history” or the fulfillment of the Blessed Hope (Titus 2:13). FAITH in Christ makes the difference. “But when the Son of Man returns, how many will he find on the earth who have faith?” (Luke 18:8, NLT).

What is the Difference between the Rapture and the Second Coming?

“Rapture Before Tribulation & Second Coming After Tribulation”

The Rapture and the Second Coming of Christ are often confused. Sometimes it is difficult to determine whether a scripture verse is referring to the rapture or the second coming. However, in studying end-times Bible prophecy, it is very important to differentiate between the two.

The rapture is when Jesus Christ returns to remove the church (all believers in Christ) from the earth. The rapture is described in 1 Thessalonians 4:13-18 and 1 Corinthians 15:50-54. Believers who have died will have their bodies resurrected and, along with believers who are still living, will meet the Lord in the air. This will all occur in a moment, in a twinkling of an eye. The second coming is when Jesus returns to defeat the Antichrist, destroy evil, and establish His millennial kingdom. The second coming is described in Revelation 19:11-16.

The important differences between the Rapture and Second coming are as follows:

1) At the Rapture, believers meet the Lord in the air (1 Thessalonians 4:17). At the Second Coming, believers return with the Lord to the earth (Revelation 19:14).

2) The Rapture occurs before the tribulation (1 Thessalonians 5:9; Revelation 3:10).The Second Coming occurs after the great and terrible tribulation (Revelation chapters 6–19).

3) The Rapture is the removal of believers from the earth as an act of deliverance (1 Thessalonians 4:13-17, 5:9). The Second Coming includes the removal of unbelievers as an act of judgment (Matthew 24:40-41).

4) The Rapture will be secret and instant (1 Corinthians 15:50-54). The Second Coming will be visible to all (Revelation 1:7; Matthew 24:29-30).

5) The Rapture is imminent; it could take place at any moment (Titus 2:13; 1 Thessalonians 4:13-18; 1 Corinthians 15:50-54). The Second Coming of Christ will not occur until after certain other end-times events take place (2 Thessalonians 2:4; Matthew 24:15-30; Revelation chapters 6–18).

Why is it important to keep the Rapture and the Second Coming distinct?

1) If the Rapture and the Second Coming are the same event, believers will have to go through the tribulation (1 Thessalonians 5:9; Revelation 3:10).

2) If the Rapture and the Second Coming are the same event, the return of Christ is not imminent—there are many things which must occur before He can return (Matthew 24:4-30).

3) In describing the “Tribulation Period”, Revelation chapters 6–19 nowhere mentions the church. During the tribulation—also called “the time of trouble for Jacob” (Jeremiah 30:7)—God will again turn His primary attention to Israel (Romans 11:17-31).

The Rapture and Second Coming are similar but separate events. Both involve Jesus returning. Both are end-times events. However, it is crucially important to recognize the differences.

In summary, the Rapture is the return of Christ in the clouds to remove all believers, alive and dead, from the earth before the time of God’s wrath “Tribulation Period”. The Second Coming is the return of Christ to the earth to bring the “Tribulation Period” to an end and to defeat the Antichrist and his evil world empire.

Main Characters

Paul

Practical Application

This book can be applied to many life situations. It gives us the confidence as Christians that dead or alive when Christ comes back, we will be together with Him (1 Thessalonians 4:13-18). It assures us as Christians that we won’t receive God’s wrath (1 Thessalonians 5:8-9). It instructs us how to walk the Christian life daily (1 Thessalonians 4–5).

e Faithful Friend (1 Sam 18:1-4)

OVERVIEW

In the church of Thessalonica (in Greece) there were some misunderstandings about the return of Christ. Paul desired to clear them up in his letter. He also writes it as an instruction in holy living. To be holy (pure) means to be set apart or separate from sin and evil. God is holy—completely separated from everything that is evil. The purpose of living a holy life is to glorify God and display His nature to those around us. Living a holy life of obedience to God is living in true freedom from the bondage of sin.

Paul starts off by his longing to visit the church in Thessalonica (Greece) but not being able to because Satan stopped them. (Could this be the “Thorn in Paul’s Side”?)
Paul is instructing the believers in Thessalonica on how to live in Christ Jesus, a holy life. (The purpose of living a holy life is to glorify God and display His nature to those around us. Living a holy life of obedience to God is living in true freedom from the bondage of sin.)
Paul tells them that the people who have died in Christ Jesus will also go to heaven when He comes back.
Paul reminds them that the persecution (hostility and ill-treatment, especially because of race or political or religious beliefs) they were receiving from their “own countrymen”, the Jews who rejected their Messiah, is the same that the Old Testament prophets suffered.
Paul reminds them that Jesus warned us that true prophets of God would always be opposed by the unrighteous (wicked).
This letter gives Christians the confidence (the feeling or belief that one can rely on someone or something; firm trust) that weather dead or alive, when Christ comes back, we will be together with Him.

Dr. Moore’s View: Some people, even some Christians do not believe in the “Rapture.” I believe that there will come a day when Jesus Christ will return to earth to bring all His brothers and sisters to their new homes which is in Heaven. If I were you, I would not want to miss this spectacular event. The dead and alive will see the face of God Almighty!

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BOOK #53 - 2 THESSALONIANS (3 - Chapters)

(Don’t Be “Idle” – Work For What You Want)

PROOF OF JESUS CHRIST EXISTENCE

The Soon Coming King - The Lord of Peace (2 Thessalonians 3:16)

IDLENESS

There are several different words translated “idleness” in the Bible. Although there are some subtle differences in nuance, the general meaning of idleness is “undisciplined slackness.” Ecclesiastes 10:18 gives a graphic description of the results of idleness: “Through laziness, the rafters sag; because of idle hands, the house leaks.” Idleness is the opposite of diligence, which the Bible often commends (Proverbs 12:24; 13:4; Romans 12:11; Ephesians 4:28).

Idleness can manifest in many different ways. Jesus warned us about idle words. He said, “But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken” (Matthew 12:36). Idle words are undisciplined speech. Ephesians 5:4 gives a partial list of idle speech: “Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving.” Idle speech is that which would most likely not be said in the physical presence of Jesus. First Timothy 6:20 also tells us we are to avoid “godless chatter and the opposing ideas of what is falsely called knowledge.” So not only are we to eliminate our own idle speech, but we are to turn away from the foolish talk of others.

First Timothy 5:13 gives instruction to young widows to marry again and have children so that they would not “learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not.” Idleness produces other evils such as gossip and slander (2 Corinthians 12:20). Women were not the only ones warned about idleness. Second Thessalonians 3:11 says, “We hear that some among you are idle and disruptive. They are not busy; they are busybodies.” Idleness is a foundation for many other sins, and believers are warned not to allow it in their own lives or in the church.

In contrast, the Bible praises those who were known for their good works and service for the kingdom of God. Tabitha “was always doing good and helping the poor” (Acts 9:36). Euodia and Syntyche are praised by Paul for working hard at his side for the sake of the gospel (Philippians 4:2–3). Epaphroditus worked so hard to share the gospel that he nearly died (Philippians 2:30). Tryphena, Tryphosa, and Persis are others who were commended for their hard work in the Lord (Romans 16:12). All of these are praised for their refusal to be idle when there was work to be done.

Idleness implies that there is nothing to be done that is worthy of time or effort. But as long as there are people who are lost without Christ, there is always something to be done. To combat the tendency to be idle, we should cultivate the habits of prayer, Bible study, meditation, and service. There is always someone who needs help, prayer, or encouragement. When our hearts are fully committed to the lordship of Jesus Christ, we cannot be idle for long because that is not what He would do. Jesus said, “As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work” (John 9:4).

The Bible instructs us to be “always abounding in the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58). Jesus said, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field” (Luke 10:2). Anyone who is tempted to be idle should ask himself: What can I do right now to be one of His workers?

Main Characters

Paul

Practical Application

The Book of 2 Thessalonians is filled with information that explains the end times. It also exhorts us not to be idle and to work for what we want. There are also some great prayers in 2 Thessalonians that can be an example for us on how to pray for other believers today.

OVERVIEW

The church in Thessalonica (Greece) still had some misconceptions (a view or opinion that is incorrect because based on faulty thinking or understanding) about the Day of the Lord (the day of the Lord is the time when God brings long-deserved judgment on the earth) They thought it had come already so they stopped with their work. They were being persecuted (subject (someone) to hostility and ill-treatment, especially because of their race or political or religious beliefs) badly. Paul wrote to clear up misconceptions and to comfort them. This letter explains the End Times (the times immediately preceding the end of life on earth and the Second Coming).

Paul encourages the believers to stand firm and instructs them to keep away from idle (avoiding work; lazy; without purpose or effect; pointless) men who don’t live by the gospel.
Paul’s teaching on the End Times in this letter is based on the prophet Daniel and his visions (images).
Paul exhorts us not to be idle and to work for what we want.
There are some great prayers in in this letter that can be an example for us on how to pray for other believers today.

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BOOK #54 - 1 TIMOTHY (6 - Chapters)

(Qualifications for Elders-Deacons / Beware of False Teachers)

PROOF OF JESUS CHRIST EXISTENCE

The Mediator Between God And Man - The King of Ages (1 Timothy 1:17); The Mediator (1 Timothy 2:5)

The Mediator Between God and Man

“Our Defense Attorney Took the Penalty for Us”

A mediator is one who mediates, that is, one who acts as an intermediary to work with opposing sides in order to bring about a settlement. A mediator attempts to influence a disagreement between two parties with the goal of resolving a dispute. There is only one Mediator between mankind and God, and that is Jesus Christ. In this article, we’ll see why God has a dispute with us, why Jesus is our mediator, and why we are doomed if we try to represent ourselves alone before God.

God has a dispute with us because of sin. Sin is described in the Bible as transgression of the law of God (1 John 3:4) and rebellion against God (Deuteronomy 9:7; Joshua 1:18). God hates sin, and sin stands between all of us and Him. “There is no one righteous, not even one” (Romans 3:10). All human beings are sinners by virtue of sin we have inherited from Adam, as well as the sin we commit on a daily basis. The only just penalty for this sin is death (Romans 6:23), not only physical death but eternal death (Revelation 20:11–15). The rightful punishment for sin is an eternity in hell.

Nothing we could do on our own would be sufficient to mediate between ourselves and God. No amount of good works or law-keeping makes us righteous enough to stand before a holy God (Isaiah 64:6; Romans 3:20; Galatians 2:16). Without a mediator, we are destined to spend eternity in hell, for by ourselves salvation from our sin is impossible. Yet there is hope! “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). Jesus represents those who have placed their trust in Him before God’s throne of grace. He mediates for us, much as a defense attorney mediates for his client, telling the judge, “Your honor, my client is innocent of all charges against him.” That is true for us also. Some day we will face God, but we will do so as totally forgiven sinners because of Jesus’ death on our behalf. The “Defense Attorney” took the penalty for us!

We see more proof of this comforting truth in Hebrews 9:15: “For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that He has died as a ransom to set them free from the sins committed under the first covenant.” It is because of the great Mediator that we are able to stand before God clothed in the righteousness of Christ Himself. On the cross Jesus exchanged our sin for His righteousness (2 Corinthians 5:21). His mediation is the only means of salvation.

The King of Ages

“King of Kings and Lord Of Lords - No Higher Authority”

The phrase king of kings is used in Scripture six (6) times. Once, the title is applied to God the Father (1 Timothy 6:15), and twice to the Lord Jesus (Revelation 17:14; 19:16). The other three (Ezra 7:12; Ezekiel 26:7; Daniel 2:37) refer to either Artaxerxes or Nebuchadnezzar, kings who used the phrase to express their absolute sovereignty over their respective realms (Persia and Babylon). The phrase lord of lords is used by itself in Scripture twice and refers to God the Father (Deuteronomy 10:17; Psalm 136:3).

In Revelation 19:16 Jesus is given the full title “KING OF KINGS AND LORD OF LORDS” (Revelation 17:14 switches it: “Lord of lords and King of kings”). The title indicates someone who has the power to exercise absolute dominion over all His realm. In the case of the Lord Jesus, the realm is all of creation. In John’s vision, Jesus is returning to judge the world and establish His earthly kingdom, as He predicted in Mark 13:26.

When Jesus is called “King of kings and Lord of lords,” it means that, in the end, all other rulers will be conquered or abolished, and He alone will reign supreme as King and Lord of all the earth. There is no power, no king, and no lord who can oppose Him and win. There are myriad references to this absolute rule of Jesus and His preeminence over other rulers throughout Scripture. To mention just a few, Isaiah 40:23–24 says that the Lord brings “princes to nothing” and makes earth’s rulers “emptiness.” The mere breath of the Lord will “carry them off like stubble.” Daniel’s vision of the son of man in Daniel 7:13–14 is of one whom he calls “the Ancient of Days” whose everlasting dominion is over all people, nations and languages. In the New Testament, we get a better view of the One these passages refer to. The writer of Hebrews speaks of the Lord Jesus: “He is the radiance of the glory of God and the exact imprint of His nature, and He upholds the universe by the word of His power” (Hebrews 1:3). The next verse speaks of Jesus being “much superior” to the angels. Clearly, His rule over creation is absolute.

Paul makes the point that Jesus was humbled in His earthly ministry and that His humiliation will result in glorification. In Philippians 2:5–11, Paul discusses the extent to which Jesus went to atone for sinners; Jesus’ perfect obedience is the reason that “God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (vv. 9–11). The Suffering Servant becomes the King of kings (see Isaiah 53:10–12).

Finally, in the book of Revelation we see the Kingship of Jesus made manifest. In chapter 5, the Lamb (Jesus) is the only one in all creation found worthy to open the scroll containing the judgments of God (vv. 2–5). In chapter 11, we hear voices in heaven proclaiming that the kingdom of the world has become the kingdom of Christ and that He will reign forever and ever (v. 15). In chapter 12, we read that the authority of Christ is what causes Satan to be thrown down to earth (vv. 9–10). In Revelation 17:12–14, the Lamb conquers all those arrayed against Him, and John stresses that He conquers because He is King of kings and Lord of lords. Finally, in chapter 19, we read of Jesus’ triumphant coming to strike the nations and tread the winepress of the wrath of God, having the authority to do so because He is King of kings and Lord of lords (vv. 11–16).

Fundamentally, the idea of Jesus being King of kings and Lord of lords means that there is no higher authority. His reign over all things is absolute and inviolable. God raised Him from the dead and placed Him over all things, “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all” (Ephesians 1:21–23).

Main Characters

Paul, Timothy

Practical Application

Paul presented Jesus Christ as the mediator (there is not a Pastor or Priest) between God and man (1 Timothy 2:5), the Savior to all who believe in Him. He is Lord of the church, and Timothy serves Him by Pastoring His church. Thus, we find the main application of Paul’s first letter to his “son in the faith.” Paul instructs Timothy on matters of church doctrine, church leadership, and church administration. We can use those same instructions in governing our local assembly today. Likewise, the work and ministry of a Lead Elder (Pastor), the qualifications for all elders, and the qualifications of a deacon are just as important and pertinent today as they were in Timothy’s day. Paul’s first letter to Timothy amounts to an instruction book on leading, administrating, and Pastoring the local church. The instructions in this letter apply to any leader or prospective leader of Christ’s church and are equally relevant today as they were in Paul’s day. For those not called into leadership roles in their church, the book is still practical. Every follower must contend for the faith and avoid false teaching. Every follower must stand firm and persevere.

OVERVIEW

Paul gives his protégé (a person who is guided and supported by an older and more experienced or influential person) Timothy instruction on how to lead a church with sound teaching and a godly example. Paul wrote to Timothy to encourage him in his responsibility for overseeing the work of the Ephesian (Greece) church and possibly the other churches in the province of Asia.

This letter lays the foundation for ordaining (to bestow on someone a priestly authority or to authorize as a priest or rabbi. It is granted by one of a higher authority) elders.
This letter provides guidance for ordaining people into offices of the church.
This letter is a leadership manual for church organization and administration.
Timothy was a Greek, young pastor who had been a help to Paul in his work.
Timothy mother was a Jewess and his father were Greek.
Paul was more than just a mentor (an experienced and trusted adviser) and leader to Timothy, he was like a father to him, and Timothy was like a son to Paul.
Paul tells Timothy to be on guard for false teachers and false doctrine.
This letter deals with pastoral conduct, warnings about false teachers, and the church’s responsibility toward single members, widows, elders, and slaves.
This letter tells us how Paul encourages Timothy to stand firm, to persevere (continue in a course of action even in the face of difficulty or with little or no prospect of success), and to remain true (I say faithful) to his calling.
Paul’s cites the Old Testament as the basis for considering church elders to be worthy of “double honor”, (1 Timothy 5:17-19).
"Double honor" does not necessarily mean double pay because the verses Paul quoted in 1 Tim. 5:18 do not emphasize anything being doubled. The emphasis is simply on recognizing their excellence in faithfully doing their work for the Lord. How that recognition is expressed is up to each congregation and as God prospers them.
Paul says that leaders deserve respect (a feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements) when it comes to being accused of wrongdoing.
Paul speak of the necessity to pay a worker what he has earned and to do it in a timely manner.
Paul presented Jesus Christ as the mediator (a person who attempts to make people involved in a conflict come to an agreement; a go-between) between God and man; Jesus is the Savior to all who believe in Him.
Paul says that Jesus is Lord (Head) of the church, and Timothy serves Him by pastoring (a minister or priest in charge of a church. a person having spiritual care, not authority, of a number of persons) His church.
This letter gives us the work and ministry (the work or vocation of a minister of religion) of a pastor (a minister in charge of a Christian church or congregation), the qualifications for an elder (an elder is a person who is valued for wisdom and holds a position of responsibility and authority in a Christian group), and the qualifications of a deacon (a member of the diaconate(an official body of deacons), an office in Christian churches that is generally associated with service of some kind, but which varies among theological and denominational traditions) that we can use today.

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BOOK #55 - 2 TIMOTHY (4 - Chapters)

(Beware of False Teachers & False Doctrine - Stand Firm)

PROOF OF JESUS CHRIST EXISTENCE

The Mediator Between God And Man - The King of Ages (1 Timothy 1:17); The Mediator (1 Timothy 2:5)

FALSE DOCTRINE

“Study to Show Ourselves Approved Unto God”

Doctrine is “a set of ideas or beliefs that are taught or believed to be true.” Biblical doctrine refers to teachings that align with the revealed Word of God, the Bible. False doctrine is any idea that adds to, takes away from, contradicts, or nullifies the doctrine given in God’s Word. For example, any teaching about Jesus that denies His virgin birth is a false doctrine, because it contradicts the clear teaching of Scripture (Matthew 1:18).

As early as the first century AD, false doctrine was already infiltrating the church, and many of the letters in the New Testament were written to address those errors (Galatians 1:6–9; Colossians 2:20–23; Titus 1:10–11). Paul exhorted his protégé Timothy to guard against those who were peddling heresies and confusing the flock: “If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing” (1 Timothy 6:3–4).

As followers of Christ, we have no excuse for remaining ignorant of theology because we have the “whole counsel of God” (Acts 20:27) available to us—the Bible is complete. As we “study to show ourselves approved unto God” (2 Timothy 2:15), we are less likely to be taken in by smooth talkers and false prophets. When we know God’s Word, “we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Ephesians 4:14).

It is important to point out the difference between false doctrine and denominational disagreements. Different congregational groups see secondary issues in Scripture differently. These differences are not always due to false doctrine on anyone’s part. Church policies, governmental decisions, style of worship, etc., are all open for discussion, since they are not directly addressed in Scripture. Even those issues that are addressed in Scripture are often debated by equally sincere disciples of Christ.

Differences in interpretation or practice do not necessarily qualify as false doctrine, nor should they divide the Body of Christ (1 Corinthians 1:10).

False doctrine is that which opposes some fundamental truth or that which is necessary for salvation.

The Following are Some Examples of False Doctrine:

• The erasing of hell. The Bible describes hell as a real place of eternal torment, the destination for every unregenerate soul (Revelation 20:15; 2 Thessalonians 1:8). A denial of hell directly contradicts Jesus’ own words (Matthew 10:28; 25:46) and is therefore a false doctrine.

• The idea that there are “many paths to God.” This philosophy has become popular recently under the guise of tolerance. This false doctrine claims that, since God is love, He will accept any religious effort as long as the practitioner is sincere. Such relativism flies in the face of the entire Bible and effectively eliminates any need for the Son of God to take on flesh and be crucified for us (Jeremiah 12:17; John 3:15–18). It also contradicts Jesus’ direct words that He is the only way to God (John 14:6).

• Any teaching that redefines the person of Jesus Christ. Doctrine that denies the deity of Christ, the virgin birth, His sinless nature, His actual death, or His physical resurrection is false doctrine. A group’s errant Christology readily identifies it as a sect or cult that may claim to be Christian but is actually teaching false doctrine. Even many mainline denominations have begun the rapid slide into apostasy by declaring that they no longer hold to a literal interpretation of Scripture or the deity of Christ. First John 4:1–3 makes it clear that a denial of biblical Christology is “anti-Christ.” Jesus described false teachers within the church as “wolves in sheep’s clothing” (Matthew 7:15).

• Teaching that adds human religious works to Christ’s finished work on the cross as necessary ingredients for salvation. This teaching may pay lip service to salvation by faith alone but insists that a religious ritual (such as water baptism) is salvific (leading to salvation). Some groups even legislate hairstyles, clothing options, and food consumption. Romans 11:6 warns against attempts to mix grace with works. Ephesians 2:8–9 says we are saved by the grace of God, through faith, and nothing we do can add to or take away from it. Galatians 1:6–9 pronounces a curse on anyone who changes the good news of salvation by grace.

• The teaching that presents grace as a license to sin. Sometimes called “easy-believism,” this false doctrine implies that all one must do for right standing with God is to believe the facts about Jesus, pray a prayer at some point, and then resume control of one’s life with the assurance of heaven at the end. Paul dealt with this thinking in Romans 6. In Matthew 7:21–23, Jesus warned those who adopt this doctrine that they did not know Him at all. Second Corinthians 5:17 states that those who are “in Christ” become “new creatures.” That transformation, in response to a believer’s faith in Christ, changes the outward behaviors. To know and love Christ is to obey Him (Luke 6:46).

Satan has been confusing and perverting the Word of God since the Garden of Eden (Genesis 3:1–4; Matthew 4:6). False teachers, the servants of Satan, try to appear as “servants of righteousness” (2 Corinthians 11:15), but they will be known by their fruits (Matthew 7:16). A charlatan promoting false doctrine will show signs of pride, greed, and rebellion (see Jude 1:11) and will often promote or engage in sexual immorality (2 Peter 2:14; Revelation 2:20).

We are wise to recognize how vulnerable we are to heresy and make it our habit to do as the Bereans did in Acts 17:11: “they . . . examined the Scriptures every day to see if what Paul said was true.” When we make it our goal to follow the lead of the first church, we will go far in avoiding the pitfalls of false doctrine. Acts 2:42 says, “They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” Such devotion will protect us and ensure that we are on the path Jesus set for us.

Main Characters

Paul, Timothy

Practical Application

It is easy to get side-tracked in the Christian life. We have to keep our eyes on the prize—being rewarded in heaven by Jesus Christ (2 Timothy 4:8). We must strive to avoid both false doctrine and ungodly practices. This can only be accomplished by being grounded in our knowledge of God’s Word and firm in our refusal to accept anything that is unbiblical.

OVERVIEW

Paul is nearing the end of his life and encourages Timothy to continue preaching (proclaiming) the word. He wrote this letter while imprisoned in Rome. Paul wanted to use his last words to encourage Timothy, and all other believers, to persevere (continue in a course of action even in the face of difficulty or with little or no prospect of success) in faith and proclaim (preach) the gospel of Jesus Christ.

Paul wanted to warn Timothy and those he pastored of the dangers of false teachers that he invoked the story of the Egyptian magicians (Magic was an inherent part of the ancient Egyptian religion and entered largely into their daily life. All magical arts were distinctly prohibited under penalty of death in the Mosaic law) who opposed Moses.
Even though their names are not mentioned in the Old Testament, tradition has it that these men instigated the building of the “Golden Calf” and were killed with the rest of the idolaters (idol worshipers).
We have to keep our eyes on the prize—being rewarded in Heaven by Jesus Christ.
We must strive to avoid both false doctrine and ungodly practices.
This can only be accomplished by being grounded in our knowledge (facts, information, and skills acquired by a person through experience or education; the theoretical or practical understanding of a subject) of God’s Word and firm in our refusal to accept anything that is unbiblical.

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BOOK #56 - TITUS (3 - Chapters)

(Church Leaders Qualifications-Salvation by Faith Produces Works)

PROOF OF JESUS CHRIST EXISTENCE

The Blessed Hope - The Blessed Hope (Titus 2:13); The Great God and Saviour (Titus 2:13)

The Blessed Hope

“Joyful Assurance that God Will Extend His Benefits to Us When Jesus Return”

Titus 2:12–13 says that the grace of God teaches us “to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ.” This passage identifies the “blessed hope” as the glorious appearing of Jesus Christ, our great God and Savior.

The word blessed can mean “happy” or “beneficial”; our hope is “blessed” in that Jesus’ return will be an amazing, joyful experience for the believer in Christ. We will be blessed beyond measure when we see Christ. The trials of this life will be over, and we will see that “our present sufferings are not worth comparing with the glory that will be revealed in us” (Romans 8:18). The word hope does not communicate uncertainty, as in “I hope that something might occur”; rather, it is the glad assurance that something will take place. Jesus is our hope, and no one can take that hope away. “Hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us” (Romans 5:5).

The “blessed hope,” then, is the joyful assurance that God will extend His benefits to us and that Jesus Christ will return. We are waiting for this event now. Jesus said He would return (John 14:3), the angels said He would return (Acts 1:11), and the epistles say He will return. Jesus could come back at any time for His church, which includes all believers in Christ from the Day of Pentecost in Acts 2 onward. This event is called the RAPTURE. It will be announced by the voice of the archangel and God’s trumpet call. The bodies of those who have died will be raised to be joined with their souls, and then the bodies of those believers still living on earth will be changed into a body like the Lord’s resurrection body. The believers raised from the dead and the believers living at Christ’s return will meet the Lord in the air and be taken to heaven. They will “fly the friendly skies united” (cf. 1 Thessalonians 4:13–18). This will happen in the twinkling of an eye (1 Corinthians 15:52).

Should this blessed hope of Christ’s any-time return have an effect on the believer in Jesus Christ? John wrote, “All who have this hope in him purify themselves, just as [Jesus] is pure” (1 John 3:3). The believer anticipating Christ’s blessed return will seek to live, in the power of the indwelling Holy Spirit, a life of purity. We will all stand before the Lord and give an account of how we lived for Him on earth (2 Corinthians 5:10).

Jesus’ imminent return should motivate the believer to live godly in an ungodly world. The word looking in Titus 2:13 is the key for that to happen. To be “looking” means that we live each day in continual anticipation and expectancy, with the conviction that Jesus could come at any time. That hope becomes a transforming reality in this life, resulting in God being glorified through us (1 Corinthians 10:31). The blessed hope brings us joy and cheers us through the trials of this world. It should also cause us to stop and evaluate our thinking, words, and actions.

GREAT GOD

“Preeminent, Above the Norm, or Distinguished.”

Among many other places, Psalm 145:3 declares, “Great is the LORD and most worthy of praise; his greatness no one can fathom.” Dozens of verses describe God as “great” and give as evidence His wondrous works (e.g., Psalm 86:10; 96:4; 135:5; Job 5:9; 9:10; 1 Chronicles 16:24). In describing a person, the word great means “preeminent, above the norm, or distinguished.” It also implies superior character or quality, such as saying that Abraham Lincoln was “a great man.” So, when the Bible describes God as “great,” it sets the Lord apart from human beings we may consider “great” and calls attention to His worthiness to be worshiped and adored (2 Kings 17:36; Psalm 5:7).

The word great is used in many English versions of the Bible to capture the meaning of the Greek and Hebrew words describing God’s superior character qualities. First John 3:1 says, “See what great love the Father has lavished on us, that we should be called children of God!” (emphasis added). Romans 9:22 speaks of God’s “great patience.” Lamentations 3:22–23 praises the Lord for His great love and His great faithfulness.

Ephesians 1:19 indicates that God’s might is unsurpassed—it is an “incomparably great power.” Titus 2:13 calls Jesus “our great God and Savior,” meaning that the Lord is of the highest rank, eminent in His authority. Hebrews 10:21 says that Jesus is “a great priest over the house of God,” signifying that Christ surpasses all other priests throughout history in nature, in power, and in ability. When Jesus cast a demon out of a boy, the crowd was “amazed at the greatness of God” (Luke 9:43).

All through the Bible, we see evidence that God is great, from the creation of the world, to the parting of the Red Sea, to the miracles of Christ, to the final judgment. Our response to God’s greatness is to humbly worship and adore Him: “Praise him for his acts of power; praise him for his surpassing greatness” (Psalm 150:2).

God is so great that He cannot be compared with anything or anyone else (Psalm 71:19). Since He created everything in existence, He is far superior to those creations. He is bigger, in the sense that He cannot be confined by time or space.

He is wiser, using foolish things to confound those who think themselves wise (Isaiah 40:13; 1 Corinthians 1:27). He is infinite, while all created things are finite (Psalm 90:2). God, in fact, defines greatness, and all other uses of the word are mere echoes of that greatness.

Main Characters

Paul, Titus

Practical Application

The apostle Paul deserves our attention as we look to the Bible for instruction on how to live a life pleasing to our Lord. We can learn what we should avoid as well as that which we are to strive to imitate. Paul suggests we seek to be pure as we avoid the things which will defile our minds and consciences. And then Paul makes a statement which should never be forgotten: “They claim to know God, but by their actions they deny Him. They are detestable, disobedient and unfit for doing anything good” (Titus 1:16). As Christians, we must examine ourselves to be sure our lives line up with our profession of faith in Christ (2 Corinthians 13:5). Along with this warning, Paul also tells us how to avoid denying God: “He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior” (Titus 3:5b-6). By seeking a daily renewal of our minds by the Holy Spirit we can develop into Christians that honor God by the way we live.

OVERVIEW

Paul advises Titus on how to lead orderly, counter-cultural churches on the island of Crete. (Greece)

Paul wrote to Titus from Nicopolis in Epirus or Macedonia.
This epistle was written by the apostle Paul to encourage his brother in the faith, Titus, whom he had left in Crete to lead the church which Paul had established on one of his missionary journeys.
This letter advises Titus regarding what qualifications to look for in leaders for the church.
The island of Crete where Titus was left by Paul to lead the church was inhabited by natives of the island and Jews who did not know the truth of Jesus Christ.
Paul suggested how Titus would instruct the leaders so that they could grow in their faith in Christ.
Paul finds it necessary to instruct the leaders of the church to be on guard against the Judaizers, those who sought to add works to the gift of grace which produces salvation.
Paul goes so far as to say their mouths must be stopped.
Paul suggests we seek to be pure as we avoid the things which will defile our minds and consciences.
Paul says this about some of the Christian, “They claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good”
By seeking a daily renewal of our minds by the Holy Spirit we can develop into Christians that honor God by the way we live.

Dr. Moore’s View: People often tell me that through all my studies of the Bible, I am no richer than they are. Of course, they are talking about material riches verses spiritual richness. Where did this teaching of God making His children rich come from? This way of thinking affects the majority of Christians today because of the “Word of Faith” movement. They teach, “Name it and Claim It” theology. But it is not the Gospel of Christ. They are “False Teachers” who will be held accountable for using God like a “Genie.” These “False Prophet” are not CHILDREN of God.

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BOOK #57 - PHILEMON (1 - Chapter)

(A Slave Owner Cannot Have His Fellow Brother As A Slave)

PROOF OF JESUS CHRIST EXISTENCE

The Friend, Closer Than a Brother - The Lord Jesus Christ (Philemon 3)

The Friend, Closer Than a Brother

Proverbs 18:24 teaches, “One who has unreliable friends soon comes to ruin, / but there is a friend who sticks closer than a brother.” Given the fact that we normally think of blood being thicker than water, this proverb is rather jarring: there are ways that a friend can be more faithful than a brother.

The ESV translates the first line of the proverb this way: “A man of many companions may come to ruin.” In any translation the emphasis is on the plurality of friends. A person with many friends may still run into problems. A large number of friends does not equal help in the time of need. Many popular celebrities have faced this dilemma—they can have thousands of fans, yet fame is fickle, and the fans quickly disappear during difficult times. Our era of social media promotes many superficial connections who are called “friends,” but there are few true friends. Even the most connected can be lonely.

In contrast, the second line of this antithetical proverb tells us, “There is a friend who sticks closer than a brother.” The concept of friendship is a strong one in Proverbs, and the word friend is used nine (9) other times in the book. Wisdom is called a friend (7:4), a friend loves at all times (17:17), a poor man is deserted by his friend (19:4), everyone is a friend to a man who gives gifts (19:6), a person with gracious speech has the king as his friend (22:11), faithful are the wounds of a friend (27:6), the sweetness of a friend comes from his earnest counsel (27:9), and do not forsake your friend and father’s friend (27:10).

From these verses, we see there are two kinds of “friends.” There is the friend who exists because you have something to offer (such as a material gift or popularity-by-association), and there is a friend who exists due to genuine love and friendship. Proverbs 18:4 offers a contrast between these two types of friends. You can amass as many friends of the first type as you want but still come to ruin; however, even one friend of the second type is a great advantage.

The genuine or authentic friend is someone who sticks closer than a brother. In other words, he or she can be counted on. This friend is steadfast; he or she will be there for you even more so than a family member. Brotherhood is one of the strongest relationships we know. A friend who sticks closer than a brother is a trustworthy friend, indeed.

A wonderful biblical example of this type of closer-than-a-brother friendship is what existed between David and Jonathan. They became fast friends following the battle in which David killed Goliath. Despite the many hardships both men faced, they remained faithful to one another as friends and protected one another from harm. Jonathan even risked his life interceding for David before King Saul, who sought to kill David. After Jonathan’s death, David wrote a lament for his friend: “Jonathan lies slain on your heights. / I grieve for you, Jonathan my brother; / you were very dear to me” (2 Samuel 1:25–26). Their friendship was stronger than David’s relationship with any of his own brothers.

Jesus was known as a “friend of sinners” (Luke 7:34), and He has promised, “Never will I leave you; never will I forsake you” (Hebrews 13:5). Jesus is truly the Friend who sticks closer than a brother, and blessed are those who have Him as their Friend (see John 15:14).

Main Characters

Onesimus, Philemon

Practical Application

Employers, political leaders, corporation executives and parents can follow the spirit of Paul's teaching by treating Christian employees, co-workers and family members as members of Christ's Body. Christians in modern society must not view helpers as steppingstones to help them achieve their ambitions but as Christian brothers and sisters who must receive gracious treatment. In addition, all Christian leaders must recognize that God holds them accountable for the treatment of those who work for them, whether the helpers are Christians or not. They must eventually answer to God for their actions (Colossians 4:1).

OVERVIEW

This letter written by Paul deals with the practice of slavery. The letter suggests that Paul was in prison at the time of the writing (Therefore, Paul was a slave at that time). Philemon was a slave owner who also hosted a church in his home. During the time of Paul’s ministry in Ephesus (Greece), Philemon had likely journeyed to the city, heard Paul’s preaching and became a Christian.

The slave Onesimus robbed his master, Philemon, and ran away, making his way to Rome and to Paul.
Onesimus was still the property of Philemon, and Paul wrote to smooth the way for his return to his master.
Onesimus had become a Christian, thanks to Paul, and Paul wanted Philemon to accept Onesimus as a brother in Christ and not merely as a slave.
Paul did not condemn slavery, but he presented Onesimus as a Christian brother instead of a slave.
When an owner can refer to a slave as a brother, the slave has reached a position in which the legal title of slave is meaningless.
The early church did not attack slavery directly, but it laid the foundation for a new relationship between owner and slave.
Paul attempted to unite both Philemon and Onesimus with Christian love so that emancipation (freedom) would become necessary.
Only after exposure to the light of the gospel could the institution of slavery die. (But not with USA slavery/they taught the slaves out of the Bible)
This letter is a perfect example of how law (Slavery approved) and grace (Christian Love) so beautifully portrayed.
Both Roman law and the Mosaic Law of the Old Testament gave Philemon the right to punish a runaway slave who was considered property.
But the covenant of grace through the Lord Jesus allowed both master and slave to fellowship in love on an equal basis in the body of Christ.

Dr. Moore’s View: President Donald Trump served as the USA president for 4 years. No matter what your political affiliation you may have, no one can deny that he has turned the USA upside down in a bad way as it relates to unity of mankind. I have never experienced such open hatred from my fellow Americans in my entire life. As a retired United States Air Force man, I can testify that our relationship with other countries has been strained and will take quite some time to regain the trust of our allies. I personally believe that Mr. Trump and some of his followers would like nothing better than to place all minorities in chains and have them as their Onesimus. But remember, God is still in control and He knows the outcome even when things seem or appears to be out of control.

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BOOK #58 - HEBREWS (13 - Chapters)

(Jesus Christ Is the Last Sacrifice That Is Needed For Christians)

PROOF OF JESUS CHRIST EXISTENCE

The Blood That Washes Away My Sins - The Heir of All Things (Hebrews 1:2); The Faithful High Priest (Hebrews 2:17); The Author and Finisher of our Faith (Hebrews 12:2)

The Heir of All Things

“All that belongs to Jesus Christ will belong to us, the co-heirs, as well”

In Romans 8:17 Paul says, “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.” According to this verse, we share in the sufferings of Christ now and will share in the glory of Christ later as His “co-heirs” or “joint-heirs.”

The term heirs of God emphasizes our relationship to God the Father. As His children, we have “an inheritance that can never perish, spoil or fade . . . kept in heaven” (1 Peter 1:4). The Greek term translated “heirs” in Romans 8:17 refers to “those who receive their allotted possession by right of sonship.” In other words, because God has made us His children (see John 1:12), we have full rights to receive His inheritance. We are His beneficiaries (see Matthew 25:34; Galatians 3:29; Colossians 1:12; 3:24).

Jesus, the only begotten Son of God, is the natural “heir” of the Father. “God said to him, ‘You are my Son; today I have become your Father’” (Hebrews 5:5; cf. Psalm 2:7).

Christ’s inheritance is the whole universe, all that is in existence: Hebrews 1:2 says that the Son has been “appointed heir of all things.” Being a co-heir with Christ means that we, as God’s adopted children, will share in the inheritance of Jesus. What belongs to Jesus will also belong to us. Christ gives us His glory (John 17:22), His riches (2 Corinthians 8:9), and all things (Hebrews 1:2). We are as welcome in God’s family as Jesus is; we are “accepted in the Beloved” (Ephesians 1:6, NKJV). All that belongs to Jesus Christ will belong to us, the co-heirs, as well.

“You are no longer a slave, but God’s child; and since you are his child, God has made you also an heir” (Galatians 4:7). Think of all that means. Everything that God owns belongs to us as well because we belong to Him. Our eternal inheritance as co-heirs with Christ is the result of the amazing grace of God.

The musical play Annie contains a wonderful illustration of becoming an heir of God. When Annie moves from the orphanage to the Warbucks Mansion, it’s an incredible change for her. She leaves behind a spiteful, alcoholic caretaker and enters a relationship with a caring father. She goes from having no possessions to having a fortune at her disposal. The hard-knock life is overcome by the brightness of a sunny tomorrow. Seen from a Christian perspective, Annie pictures what being a co-heir with Christ means. “We share in his sufferings in order that we may also share in his glory” (Romans 8:17).

Ephesians 2:13 says, “In Christ Jesus you who once were far away have been brought near by the blood of Christ.” God took us, poor orphans in this world, and made us a part of His family through faith in Jesus Christ. He has showered us with blessings and promised us an eternal inheritance, based on the worthiness of Christ Himself.

The Faithful High Priest

“Jesus IS God from eternity, became a man in order to suffer death and serve as our High Priest”

High Priest is only one of the many titles applied to Jesus: Messiah, Savior, Son of God, Son of Man, Friend of Sinners, etc. Each one focuses on a particular aspect of who He is and what that means for us. In the book of Hebrews, Jesus is called a High Priest (Hebrews 2:17; 4:14). The word “priest” carries a couple of primary meanings. First, it means one who mediates in religious services. It also means one who is holy or set apart to perform those services.

The first place we find the word used in the Bible is in Genesis 14. Abraham, the friend of God, entered into battle to rescue his nephew Lot, who had been captured by the army of Elam. On his return, Abraham was met by Melchizedek, King of Salem and priest of the Most High God. This man, whose name means the “king of righteousness,” blessed Abraham and the Most High God who gave victory to Abraham. In return for this blessing, Abraham gave a tithe (10 percent) of all the spoils of war to Melchizedek. By this act, Abraham acknowledged Melchizedek’s high position as the priest of God.

Years later, Abraham’s great-grandson Levi was singled out by God to be the father of the priestly tribe. When the Law was given on Mount Sinai, the Levites were identified as the servants of the Tabernacle, with the family of Aaron becoming the priests. The priests were responsible for making intercession to God for the people by offering the many sacrifices that the law required. Among the priests, one was selected as the High Priest, and he entered into the Most Holy Place once a year on the Day of Atonement to place the blood of the sacrifice on the Ark of the Covenant (Hebrews 9:7). By these daily and yearly sacrifices, the sins of the people were temporarily covered until the Messiah came to take away their sins.

When Jesus is called our High Priest, it is with reference to both of these previous priesthoods. Like Melchizedek, He is ordained as a priest apart from the Law given on Mount Sinai (Hebrews 5:6). Like the Levitical priests, Jesus offered a sacrifice to satisfy the Law of God when He offered Himself for our sins (Hebrews 7:26-27). Unlike the Levitical priests, who had to continually offer sacrifices, Jesus only had to offer His sacrifice once, gaining eternal redemption for all who come to God through Him (Hebrews 9:12).

One other important point about Jesus’ priesthood—every priest is appointed from among men. Jesus, though God from eternity, became a man in order to suffer death and serve as our High Priest (Hebrews 2:9). As a man, He was subject to all the weaknesses and temptations that we are, so that He could personally relate to us in our struggles (Hebrews 4:15). Jesus is greater than any other priest, so He is called our “Great High Priest” in Hebrews 4:14, and that gives us the boldness to come “unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16 KJV).

The Author and Finisher of our Faith

Jesus is described as the author and perfecter, or finisher, of our faith in Hebrews 12:2. An author is an originator or creator, as of a theory or plan. The Greek word translated “author” in Hebrews 12:2 can also mean “captain,” “chief leader” or “prince.” Acts 3:15 uses the same word: “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (KJV), while the NIV and ESV use the word “author” instead of “prince.” From this we can deduce that Christ is the originator of our faith in that He begins it, as well as the captain and prince or our faith. This indicates that Jesus controls our faith, steers it as a captain steers a ship, and presides over it and cares for it as a monarch presides over and cares for his people.

The Greek word translated “perfecter” in Hebrews 12:2 appears only this one (1) time in the New Testament. It means literally “completer” or “finisher” and speaks of bringing something to its conclusion. Putting the two words together, we see that Jesus, as God, both creates and sustains our faith. We know that saving faith is a gift from God, not something we come up with on our own (Ephesians 2:8-9), and that gift comes from Christ, its creator. He is also the sustainer of our faith, meaning that true saving faith cannot be lost, taken away or given away. This is a source of great comfort to believers, especially in times of doubt and spiritual struggles. Christ has created our faith and He will watch over it, care for it, and sustain it.

It is important for us to understand that God in Christ is not only the creator and sustainer of our saving faith, but He is also the sustainer of our daily walk and the finisher of our spiritual journey. For if God in Christ is not the author of our new life, and if Christ is not the finisher and perfecter of our faith through the Holy Spirit’s indwelling power, then we are neither born again nor are we a true follower of Christ. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Philippians 1:6; Ephesians 1:13-14).

Main Characters

Maybe Paul

Practical Application

Rich in foundational Christian doctrine, the Epistle to the Hebrews also gives us encouraging examples of God's "faith heroes" who persevered in spite of great difficulties and adverse circumstances (Hebrews 11). These members of God's Hall of Faith provide overwhelming evidence as to the unconditional surety and absolute reliability of God. Likewise, we can maintain perfect confidence in God's rich promises, regardless of our circumstances, by meditating upon the rock-solid faithfulness of God's workings in the lives of His Old Testament saints. The writer of Hebrews gives ample encouragement to believers, but there are five solemn warnings we must heed. There is the danger of neglect (Hebrews 2:1-4), the danger of unbelief (Hebrews 3:7–4:13), the danger of spiritual immaturity (Hebrews 5:11–6:20), the danger of failing to endure (Hebrews 10:26-39), and the inherent danger of refusing God (Hebrews 12:25-29). And so, we find in this crowning masterpiece a great wealth of doctrine, a refreshing spring of encouragement, and a source of sound, practical warnings against slothfulness in our Christian walk. But there is still more, for in Hebrews we find a magnificently rendered portrait of our Lord Jesus Christ—the Author and Finisher of our great salvation (Hebrews 12:2).

OVERVIEW

Written by a Hebrew (Jew) to other Hebrews (Jews) telling the Hebrews to stop acting like Hebrews (Jews). Many of the early Jewish believers were slipping back into the rites and rituals of Judaism in order to escape the mounting persecution. This letter, then, is an exhortation for those persecuted believers to continue in the grace of Jesus Christ.

Hebrews tells us that Christ Jesus is better than anything mere religion has to offer.
Hebrews has as its foundation the Levitical priesthood.
Hebrews constantly compares the inadequacies of the Old Testament sacrificial system to the perfection and completion in Christ.
The Old Covenant required continual sacrifices and a once-a-year atonement for sin offered by a human priest, the New Covenant provides a once-for-all sacrifice through Christ and direct access to the throne of God is available for all who are in Him. (The Catholics still practice using a Priest as a Mediator to communicate to God. This puts them back into the Old Testament).
Hebrews gives ample encouragement to believers, but there are five solemn warnings we must heed. There is the danger of neglect, the danger of unbelief, the danger of spiritual immaturity, the danger of failing to endure, and the inherent danger of refusing God.
Hebrews gives us a magnificently rendered portrait of our Lord Jesus Christ—the Author and Finisher of our great salvation.

Dr. Moore’s View: I must admit to my readers that I have been guilty of falling into one of these “Danger” traps from time-to-time. You see, as a trusting man, I have been taken advantage of by some religious leaders that I held in high esteem. When they broke my trust in their works, I could no-longer sit quietly in their congregation because to me, they were no better than the people they warned me about. But I was wrong and had to ask God to forgive me as I have forgiven them. That is the “Key” to escaping these “Dangers.” God is our “Creator.” He formed and created everything that we see and that includes us. He is a “Big” God!

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BOOK #59 - JAMES (5 - Chapters)

(Works Are The Results of True Faith / Look for the 9-Fruits)

PROOF OF JESUS CHRIST EXISTENCE

The Great Physician - The Lord of Glory (James 2:1); The Judge at the door (James 5:9)

The Lord of Glory

The phrase King of glory is found in a series of verses in Psalm 24:

“Lift up your heads, you gates;
be lifted up, you ancient doors,
that the King of glory may come in.
Who is this King of glory?
The Lord strong and mighty,
the Lord mighty in battle.
Lift up your heads, you gates;
lift them up, you ancient doors,
that the King of glory may come in.
Who is he, this King of glory?
The Lord Almighty—
he is the King of glory” (Psalm 24:7–10).

The Hebrew word translated “glory” in Psalm 24 is kabod, which means “weight,” but it is used figuratively, as in “his argument carries weight” or “the content of that book is weighty.” Kabad carries a connotation of solemnity and power. Calling God the “King of Glory” means He is the most awesome, most powerful king and should be taken seriously.

Using a type of personification known as apostrophe, the psalmist speaks to the “gates” and the “ancient doors,” calling them to attention and commanding them to “be lifted up” or raised to admit the King of glory. However lofty these ancient doors are, they must be loftier still to admit such an august (respected and impressive) presence as the Lord Himself.

There is a connection to be made between the King of glory in Psalm 24 and the Shekinah glory in Exodus 33. When God gave Moses instructions for building the Ark of the Covenant, He said, “I will appear in the cloud over the atonement cover [mercy seat]” (Leviticus 16:2). The mercy seat was to be seen as God’s glorious “throne” on earth (see 2 Samuel 6:2; Psalm 80:1; 99:1). And it was from the mercy seat that God spoke to Moses: “There, above the cover between the two cherubim that are over the ark of the covenant law, I will meet with you and give you all my commands for the Israelites” (Exodus 25:22).

Psalm 24 pictures the coming of the King of glory in a time of celebration. Given the Hebrew association of the cloud of glory with the Ark of the Covenant, it is quite possible that Psalm 24 was written to commemorate the entrance of the Ark into Jerusalem during David’s time (2 Samuel 6:12–17) or into the temple during Solomon’s time (2 Chronicles 5:7). The King of glory came through the gates of Jerusalem and through the doors of the temple with a great procession as the Ark of the Covenant was brought to its permanent home on Mt. Zion.

Jesus is called “the Lord of glory” in 1 Corinthians 2:8. His entrance into Jerusalem amid the shouts of a jubilant crowd (Matthew 21) could be seen as another fulfillment of Psalm 24. Jesus is the One with “clean hands and a pure heart” who can “ascend the mountain of the Lord” (Psalm 24:3–4). Jesus “will receive blessing from the Lord” (verse 5). Jesus is the “King of glory, the Lord strong and mighty, the Lord mighty in battle” (verse 8).

The Judge at the door

“Unbelievers will ultimately be judged by Lord Jesus”

Bema Seat of Christ Judgment (For Believers)

At the Bema Seat of Christ Judgment, He will judge believers’ works after salvation to determine reward or loss of reward (1 Corinthians 4:5; 2 Corinthians 5:10). This judgment has nothing to do with salvation, as believers’ eternal destiny is secure in Jesus (Ephesians 1:13–14). Rather, believers will receive rewards according to how faithfully they served Christ (Luke 19:12–27; 1 Corinthians 3:12–15).

Great White Throne Judgment (For Unbelievers)

In contrast, unbelievers will be judged by Christ at the Great White Throne Judgment (Revelation 20:11–15). Again, this judgment has nothing to do with their eternal destiny—at that point, unbelievers have already sealed their fate by rejecting Jesus. The Great White Throne Judgment determines the severity of unbelievers’ punishment based on what they did in life (Revelation 20:12). Notably, all of the people at this judgment are thrown into the lake of fire because their names were not found in the book of life, which means they rejected Christ’s free gift of salvation (Revelation 20:15).

Sheep and Goat Judgment or Judgment of the Nations

(Tribulation Judgment)

Considering its placement after Jesus’ second coming, the Sheep and Goat Judgment will most likely determine the earthly fate of those who are alive at the time of Christ’s return (Matthew 25:1–30). During this judgment, Jesus will separate the “sheep” from the “goats.” The sheep are believers who gave evidence to their faith by helping the Jewish people during the tribulation; the goats are unbelievers who portrayed their unbelief by failing to help Jews during the tribulation (Matthew 25:33–36, 41–43).

Those who rejected Christ and took the side of the beast during the tribulation “will go away to eternal punishment, but the righteous to eternal life” (Matthew 25:46).

Because Jesus is both God and man, He is the perfect judge of mankind. His judgment will be fair and perfectly just and not subject to appeal (Acts 17:31). He is not like sinful human rulers who at times judge unfairly and seek to fulfill their own agendas. Instead, Jesus states, “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me” (John 5:30, ESV). We can be assured that Jesus is a fair judge and will enact judgment according to His wisdom and righteousness (Isaiah 11:3–4; John 8:15–16; Revelation 19:11). The Son of God will transform a world full of injustice into a place of peace and safety. No more will the guilty go free; no more will the innocent suffer: “He will make your righteous reward shine like the dawn, your vindication like the noonday sun” (Psalm 37:6).

Main Characters

James

Practical Application

We see in the Book of James a challenge to faithful followers of Jesus Christ to not just “talk the talk,” but to “walk the walk.” While our faith walk, to be certain, requires a growth of knowledge about the Word, James exhorts us to not stop there. Many Christians will find this epistle challenging as James presents 60 obligations in only 108 verses. He focuses on the truths of Jesus’ words in the Sermon on the Mount and motivates us to act upon what He taught. The epistle also puts to rest the idea that one can become a Christian and yet continue living in sin, exhibiting no fruit of righteousness. Such a “faith,” James declares, is shared by the demons who “believe and tremble” (James 2:19). Yet such a “faith” cannot save because it is not verified by the works that always accompany true saving faith (Ephesians 2:10). Good works are not the cause of salvation, but they are the result of it.

OVERVIEW

James, also called James the Just, who is thought to be the ½ brother of Jesus Christ. James was not a believer until after the resurrection. He became the head of the Jerusalem church and is mentioned first as a pillar of the church. James is probably the oldest book of the New Testament, written perhaps as early as A.D. 45, before the first council of Jerusalem in A.D. 50. James was martyred in approximately A.D. 62, according to the historian Josephus.

James is directed to Jewish Christians scattered among all the nations.
James’s teaching on works complemented—not contradicted—Paul’s teaching on faith. (James’s book was written before Paul’s books)
Paul teachings concentrate on our justification with God and James’ teachings concentrate on the works that exemplify that justification with God.
In other words, James was saying, “Talk is cheap!”
James was writing to Jews to encourage them to continue growing in this new Christian faith.
James is the ultimate description of the relationship between faith and works.
James emphasizes that good actions will naturally flow from those who are filled with the Spirit and questions whether someone may or may not have a saving faith if the FRUITS OF THE SPIRIT cannot be seen because Faith without works is dead!
James gives a particularly severe rebuke to the rich who hoard and those who are self-reliant.
James ends his letter with encouragement to believers to be patient in suffering, praying and caring for one another and bolstering our faith through fellowship.
James declares trying to do your very best to keep all the various laws and rituals, doing so is impossible, and transgressing the tiniest part of the law makes us guilty of all of it because the law is one entity and breaking one part of it is breaking all of it.
James says, “talk the talk,” but also “walk the walk.”
James says that you cannot become a Christian and yet continue living in sin, exhibiting no fruit of righteousness.
Such a “faith,” James declares, is shared by the demons who “believe and tremble”.
James says that this type of “faith” cannot SAVE because it is not verified by the works that always accompany true saving faith.
James says that Good works are not the cause of salvation, but they are the result of Salvation.

Dr. Moore’s View: How many of you would agree that “Talk is Cheap?” How many of you have experienced let downs in your life from people who said that they would always be with you or at least own your side? This is what James is saying. Fancy words and large vocabularies my sound impressive but if there is no “Action” following those words, then they are “Cheap” and worthless.

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BOOK #60 - 1 PETER (5 - Chapters)

(Christian Should Be Willing To Share In Christ’s Suffering)

PROOF OF JESUS CHRIST EXISTENCE

The Chief Shepherd - The Living Stone (1 Peter 2:4); The Chief Shepherd (1 Peter 5:4)

The Living Stone

The term living stones in 1 Peter 2:5 is used as a metaphor to illustrate the secure and intimate relationship believers have with Jesus, who is described in the previous verse as the “living Stone” (1 Peter 2:4). Together, these two verses picture how Christ and His followers are joined by God Himself: “As you come to him, the living Stone—rejected by men but chosen by God and precious to Him—you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:4–5).

The foundation of God’s building is His Son, Jesus Christ, the “living Stone.” The “living stones,” in turn, are believers who come to Jesus and place their lives upon this foundation. The living Stone is “precious” to those who believe (1 Peter 2:7), but some men reject the living Stone in order to build their lives their own way, not God’s way (see Psalm 118:22 and Luke 6:46–49). Unbelievers cast this living Stone aside, not caring that Jesus is the only true foundation upon which they can build securely (1 Corinthians 3:11).

In a metaphor much like that of the living Stone, Jesus is described as the chief cornerstone in Ephesians 2:19–22. Peter references Jesus as the cornerstone in Acts 4:11–12, stating that “salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” God accepts no one who refuses to become a part of His building. And God is just like all builders—He has a foundation upon which all workers must build (Matthew 7:24–27).
Believers, then, are the “living stones” of the church that Jesus promised to build (Matthew 16:18). As living stones, we have new life in Christ (2 Corinthians 5:17). As integral parts of the building of God, we have security in Christ (John 6:37). As the Master Builder, God places His living stones just where He wants us to be (1 Corinthians 12:18). As living stones, we are connected to one another in the body of Christ (Romans 12:5). Our Lord, the foundation Stone, is alive forevermore and will never crumble. He will support us eternally.

Peter goes on to describe the function of the living stones: to “declare the praises” of Him who called us out of the darkness of sin into the light of life and glory (1 Peter 2:9). This is the “job description” of a living stone: a speaker of praise, a declarer of truth and love and light. The spiritual house God is building is designed for His glory, and we, the living stones, glorify the Lord in all we do (1 Corinthians 10:31).

The Chief Shepherd

The statement “I am the door,” found in John 10:7, is the third of seven (7) “I am” declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique, divine identity and purpose. In this “I am” statement, Jesus colorfully points out for us the exclusive nature of salvation by saying that He is “the door,” not “a door.” Furthermore, Jesus is not only our Shepherd who leads us into the “sheepfold,” but He is the only door by which we may enter and be saved (John 10:9). Jesus is the only means we have of receiving eternal life (John 3:16). There is no other way.

To get a clear picture of Jesus’ meaning in this statement, it is helpful to understand a little of that ancient culture, especially of sheep and shepherding. Of all domesticated animals, sheep are the most helpless. Sheep will spend their entire day grazing, wandering from place to place, never looking up. As a result, they often become lost. But sheep have no “homing instinct” as other animals do. They are totally incapable of finding their way to their sheepfold even when it is in plain sight. By nature, sheep are followers. If the lead sheep steps off a cliff, the others will follow.

Additionally, sheep are easily susceptible to injuries and are utterly helpless against predators. If a wolf enters the pen, they won’t defend themselves. They won’t try to run away or spread out. Instead they huddle together and are easily slaughtered. If sheep fall into moving water, they will drown. However, sheep do fear moving water and will not drink from any stream or lake unless the water is perfectly still. This is why David in the 23rd Psalm tells us of the shepherd who “makes [us] to lie down in green pastures, he leads [us] beside the still waters . . . though [we] walk through the valley . . . [we] will fear no evil. For You [the Shepherd] are with [us].”

Sheep are totally dependent upon the shepherd who tends them with care and compassion. Shepherds (Pastors) were the providers, guides, protectors and constant companions of sheep. So close was the bond between shepherd and sheep that to this day Middle Eastern shepherds can divide flocks that have mingled at a well or during the night simply by calling their sheep, who know and follow their shepherd’s voice. Shepherds were inseparable from their flocks. The shepherd would lead the sheep to safe places to graze and make them lie down for several hours in a shady place. Then, as night fell, the shepherd would lead the sheep to the protection of a sheepfold.

There were two (2) kinds of sheepfolds or pens.

One kind was a public sheepfold found in the cities and villages. It would be large enough to hold several flocks of sheep. This sheep pen would be in the care of a porter or doorkeeper, whose duty it was to guard the door to the sheep pen during the night and to admit the shepherds in the morning. The shepherds would call their sheep, each of which knew its own shepherd’s voice, and would lead them out to pasture.

The second kind of sheep pen was in the countryside, where the shepherds would keep their flocks in good weather. This type of sheep pen was nothing more than a rough circle of rocks piled into a wall with a small open space to enter. Through it the shepherd would drive the sheep at nightfall. Since there was no gate to close—just an opening—the shepherd would keep the sheep in and wild animals out by lying across the opening. He would sleep there, in this case literally becoming the door to the sheep.

In this context, Jesus is telling us that He is not only the shepherd of the sheep, but also the door of the sheep. In doing so, He is vividly contrasting Himself with that of the religious leaders of His time whom He describes as “thieves and robbers” (John 10:8). When Jesus says, “I am the door,” He is reiterating the fact that only through Him is salvation possible. This is far removed from the ecumenical teachings popular in today’s liberal religious circles. Jesus makes it clear that any religious leader who offers salvation other than the teachings of Christ is a “thief” and a “robber.”

One who believes the gospel (Hebrews 11:6) and repents of sin (Luke 13:3) is assured of being in “the fold” and of having entered by “the door.” As followers of Christ, Jesus is both our Shepherd and the Door to the sheepfold who provides for all our needs. Knowing that the world is full of predators whose sole intent is to destroy us (1 Peter 5:8), we are always under His protection. More importantly, we are fully confident that “when the Chief Shepherd appears, [we] will receive the crown of glory that does not fade away” (1 Peter 5:4).

Main Characters

Peter

Practical Application

The assurance of eternal life is given to all Christians. One way to identify with Christ is to share in His suffering. To us that would be to endure insults and slurs from those who call us "goodie two shoes" or "holier than thou." This is so minor compared to what Christ suffered for us on the Cross. Stand up for what you know and believe is right and rejoice when the world and Satan aim to hurt you.

OVERVIEW

Peter writes to Christians who are being persecuted, encouraging them to testify to the truth and live accordingly. Peter was beaten, threatened, punished, and jailed for preaching the Word of God. He knew what it took to endure without bitterness, without losing hope and in great faith living an obedient, victorious life. This knowledge of living hope in Jesus was the message, and Christ’s example was the one to follow.

Peter says to count it a privilege to suffer for the sake of Christ, as their Savior suffered for them.
Peter confirms Satan as the great enemy of every Christian, but the assurance of Christ’s future return gives the incentive of hope.
Peter explains to the believers that holiness (perfection) is not achieved by keeping the law, but by the grace bestowed upon all who believe in Christ.
Peter gives the believer the assurance of eternal life that is given to all Christians. (Those who follow the “WAY”. Christianity is a movement not a name or title that you can put-on and take-off when you choose to.)
Peter says that one way to identify with Christ is to share in His suffering.
To us today, that would be to endure insults and slurs from those who call us "goodie two shoes" or "holier than thou", or “bible thumpers.” These names are complements. Don’t get mad at them because they don’t know.

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BOOK #61 - 2 PETER (3 - Chapters)

(Christians Must Study The Word In Order To Become Mature)

PROOF OF JESUS CHRIST EXISTENCE

The Chief Shepherd - The Living Stone (1 Peter 2:4); The Chief Shepherd (1 Peter 5:4)

Study the Word in Order to Become Mature

Spiritual maturity is achieved through becoming more like Jesus Christ. After salvation, every Christian begins the process of spiritual growth, with the intent to become spiritually mature. According to the apostle Paul, it’s an ongoing process that will never end in this life. In Philippians 3:12–14, speaking of full knowledge of Christ, he tells his readers that he himself has not “already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.” Like Paul, we have to press continually toward deeper knowledge of God in Christ.

Christian maturity requires a radical reordering of one’s priorities, changing over from pleasing self to pleasing God and learning to obey God. The key to maturity is consistency, perseverance in doing those things we know will bring us closer to God. These practices are referred to as the spiritual disciplines and include things such as Bible reading/study, prayer, fellowship, service, and stewardship. No matter how hard we might work on those things, however, none of this is possible without the enabling of the Holy Spirit within us. Galatians 5:16 tells us that we’re to “walk by the Spirit.” The Greek word used here for “walk” actually means “to walk with a purpose in view.” Later in the same chapter, Paul tells us again that we’re to “walk by the Spirit.” Here, the word translated “walk” has the idea of taking things “step by step, one step at a time.” It is learning to walk under the instruction of another—the Holy Spirit. Being filled with the Spirit means we walk under the Spirit’s control. As we submit more and more to the Spirit’s control, we will also see an increase in the fruit of the Spirit in our lives (Galatians 5:22–23). This is characteristic of spiritual maturity.

When we become Christians, we are given all we need for spiritual maturity. Peter tells us that “[God’s] divine power has granted to us all things that pertain to life and godliness, through the knowledge of Him who called us to His own glory and excellence” (2 Peter 1:3). God alone is our resource, and all growth comes by grace through Him, but we are responsible to make the choice to obey. Peter again helps us in this area: “For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ” (2 Peter 1:5–8). Being effective and fruitful in the knowledge of the Lord Jesus is the essence of spiritual maturity.

Main Characters

Peter

Practical Application

Certainly, as Christians in the 21st century, we are nearer our Lord’s return than the first-century Christians to whom this epistle was written. Through television and other means of mass communications, mature Christians are aware that many charlatans are parading as true Christian leaders, and that immature Christians have been “taken in” by their quackery and false interpretation of Scriptures. It behooves all born-again Christians to be so grounded in the Word that we will be able to discern truth from error. The same prescription for growth in faith that Peter gave (2 Peter 1:5-11), when applied to our lives, will assure us also a rich reward “into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:10-11). The foundation for our faith is and always will be the same Word of God that Peter preached.

OVERVIEW

Peter was alarmed that false teachers were beginning to infiltrate the churches. He called on Christians to grow and become strong in their faith so that they could detect and combat the spreading apostasy. He strongly stressed the authenticity of the Word of God and the sure return of the Lord Jesus.

Peter challenged the believers to become more mature in their faith by adding to it specific Christians virtues, thereby becoming effective and productive in their knowledge of Jesus Christ.
Peter desired they become strong in their faith to withstand the false teachers that had crept in and adversely affected the churches.
Peter says that for the Christians, the Second Coming is the incentive for holy living.
Peter is telling us today that through television and other means of mass communications, mature Christians are aware that many charlatans are parading as true Christian leaders, and that immature Christians have been “taken in” by their quackery and false interpretation of Scriptures.
It behooves all born-again Christians to be so grounded in the Word that we will be able to discern truth from error.

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BOOK #62 - 1 JOHN (5 - Chapters)

(Three Temptation To Make People Sin; Eyes, Flesh, Pride of Life)

PROOF OF JESUS CHRIST EXISTENCE

Everlasting Love - The Eternal Life (1 John 1:2); The Righteous (1 John 2:1)

The Eternal Life

“Jesus is called the Word of God who came to earth and was made flesh”

In John 6:53–57, Jesus says, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” Upon hearing these words, many of Jesus’ followers said, “This is a hard teaching” (verse 60), and many of them actually stopped following Him that day (verse 66).

Jesus’ graphic imagery about eating His flesh and drinking His blood is indeed puzzling at first. Context will help us understand what He is saying. As we consider everything that Jesus said and did in John 6, the meaning of His words becomes clearer.

Earlier in the chapter, Jesus fed the 5,000 (John 6:1–13). The next day, the same multitudes continued to follow Him, seeking another meal. Jesus pointed out their short-sightedness: they were only seeking physical bread, but there was something more important: “Food that endures to eternal life, which the Son of Man will give you” (verse 27). At this point, Jesus attempts to turn their perspective away from physical sustenance to their true need, which was spiritual.

This contrast between physical food and spiritual food sets the stage for Jesus’ statement that we must eat His flesh and drink His blood. Jesus explains that it is not physical bread that the world needs, but spiritual bread. Jesus three (3) times identifies Himself as that spiritual bread (John 6:35, 48, 51). And twice (2) He emphasizes faith (a spiritual action) as the key to salvation: “My Father’s will is that everyone who looks to the Son and believes in him shall have eternal life” (verse 40); and “Very truly I tell you, the one who believes has eternal life” (verse 47).

Jesus then compares and contrasts Himself to the manna that Israel had eaten in the time of Moses: “Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die” (John 6:49–50). Like manna, Jesus came down from heaven; and, like manna, Jesus gives life. Unlike manna, the life Jesus gives lasts for eternity (verse 58). In this way, Jesus is greater than Moses (see Hebrews 3:3).

Having established His metaphor (and the fact that He is speaking of faith in Him), Jesus presses the symbolism even further: “I am the living bread that came down from heaven. Anyone who eats this bread will live forever; and this bread, which I will offer so the world may live, is my flesh. . . . I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you. But anyone who eats my flesh and drinks my blood has eternal life. . . . My flesh is true food, and my blood is true drink. Anyone who eats my flesh and drinks my blood remains in me, and I in him. . . . Anyone who feeds on me will live because of me” (John 6:51–56, NLT).

To prevent being misconstrued, Jesus specifies that He has been speaking metaphorically: “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life” (John 6:63). Those who misunderstood Jesus and were offended by His talk about eating His flesh and drinking His blood were stuck in a physical mindset, ignoring the things of the Spirit. They were concerned with getting another physical meal, so Jesus uses the realm of the physical to teach a vital spiritual truth. Those who couldn’t make the jump from the physical to the spiritual turned their backs on Jesus and walked away (verse 66).

At the Last Supper, Jesus gives a similar message and one that complements His words in John 6—when the disciples gather to break bread and drink the cup, they “proclaim the Lord’s death until he comes” (1 Corinthians 11:26). In fact, Jesus said that the bread broken at the table is His body, and the cup they drink is the new covenant in His blood, shed for the forgiveness of sins (Matthew 26:26–28). Their act of eating and drinking was to be a symbol of their faith in Christ. Just as physical food gives earthly life, Christ’s sacrifice on the cross gives heavenly life.

Some people believe that the bread and wine of communion are somehow transformed into Jesus’ actual flesh and blood, or that Jesus somehow imbues these substances with His real presence. These ideas, called transubstantiation (professed by the Catholic and Orthodox churches) and consubstantiation (held by Lutherans), ignore Jesus’ statement that “the flesh counts for nothing” (John 6:63). The majority of Protestants understand that Jesus was speaking metaphorically about His flesh and blood and hold that the bread and wine are symbolic of the spiritual bond created with Christ through faith.

In the wilderness testing, the devil tempts Jesus with bread, and Jesus answers, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4, quoting Deuteronomy 8:3). The implication is that the bread is God’s Word and that is what sustains us. Jesus is called the Word of God who came to earth and was made flesh (John 1:14). The Word of God is also the Bread of Life (John 6:48).

The book of Hebrews references the way that God uses the physical things of this earth as a way to help us understand and apply spiritual truth. Hebrews 8:5 says that some tangible things are “a copy and shadow of what is in heaven,” and that chapter explains how the Old Covenant, so concerned with physical rites and ceremonies, was replaced by the New Covenant in which God’s laws are written on our hearts (verse 10; cf. Jeremiah 31:33).

Hebrews 9:1–2 says, “The first covenant had regulations for worship and also an earthly sanctuary. A tabernacle was set up. In its first room were the lampstand and the table with its consecrated bread; this was called the Holy Place.” According to Hebrews 8:5, the consecrated bread, or the “bread of the Presence,” was a physical representation of a spiritual concept, namely, the actual presence of God being continually with us today. The physical tent of meeting has been replaced by a spiritual temple of God (1 Corinthians 3:16), and the physical bread of the Presence has become the spiritual bread that abides within us through the Holy Spirit.

When Jesus said we must “eat the flesh of the Son of Man and drink his blood” (John 6:53), He spoke, as He often did, in parabolic terms. We must receive Him by faith (John 1:12). “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6). We understand that we need physical food and drink; Jesus wants us to understand that we also need spiritual food and drink—and that is what His sacrifice provides.

THE RIGHTEOUS

“Righteousness from God Comes Through Faith In Jesus Christ to All Who Believe”

Simply put, to justify is to declare righteous, to make one right with God. Justification is God’s declaring those who receive Christ to be righteous, based on Christ’s righteousness being imputed to the accounts of those who receive Christ (2 Corinthians 5:21). Though justification as a principle is found throughout Scripture, the main passage describing justification in relation to believers is Romans 3:21-26: “But now a righteousness from God, apart from law, has been made known, to which the Law and the prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished—he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.”

We are justified, declared righteous, at the moment of our salvation. Justification does not make us righteous, but rather pronounces us righteous. Our righteousness comes from placing our faith in the finished work of Jesus Christ.

Jesus’ sacrifice covers our sin, allowing God to see us as perfect and unblemished. Because as believers we are in Christ, God sees Christ’s own righteousness when He looks at us. This meets God’s demands for perfection; thus, He declares us righteous—He justifies us.

Romans 5:18-19 sums it up well: “Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.” It is because of justification that the peace of God can rule in our lives. It is because of justification that believers can have assurance of salvation. It is the fact of justification that enables God to begin the process of sanctification—the process by which God makes us in reality what we already are positionally. “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

Main Characters

John

Practical Application

The Book of 1 John is a book of love and joy. It explains the fellowship we have with others and with Jesus Christ. It differentiates between happiness, which is temporary and fleeting, and true joy, which 1 John tells us how to achieve. If we take the words written by John and we apply them to our daily lives, the true love, commitment, fellowship, and joy we long for will be ours. The apostle John knew Christ well. He is telling us that we can all have that close, intimate relationship with Jesus Christ. We have the witness of men who had direct and personal contact with Him. The Gospel writers present their solidly based testimony on a historical reality. Now, how does that apply to our lives? It explains to us that Jesus came here as the Son of God to create a union with us based on His grace, mercy, love, and acceptance.

So many times, people think Jesus is off in some faraway place and that He doesn't really concern Himself with our daily struggles, issues, and concerns. But John is telling us that Jesus is right here with us in both the simple, mundane parts of our lives and in the complex, soul-wrenching parts as well. John testifies as a witness of his personal experiences that God became flesh and lived among men. That means Christ came here to live with us and He still lives with us. As He walked the earth alongside John, so does He walk through each and every day with us. We need to apply this truth to our lives and live as if Jesus were standing right next to us every second of the day. If we put this truth into practice, Christ will add holiness to our lives, making us more and more like Him.

OVERVIEW

False spiritual teachers were a big problem in the early church. Because there was not a completely New Testament that believers could refer to, many churches fell prey to pretenders who taught their own ideas and advanced themselves as leaders. (Many men today say that have called to be Pastors but only God knows if that is true. Look at their 9 - Fruits of the Spirit and that will tell you something about them). John wrote this letter to set the record straight on some important issues, particularly concerning the identity of Jesus Christ.

John’s letter was about the basics of faith in Christ.
John told them that they could tell if someone was a Christian by looking at their actions (9-Fruits of the Spirit).
John recognized that believing involved admitting our sins and seeking God’s forgiveness.
John describes the three (3) aspects of sin; The first sin—the disobedience of Eve—was the result of her yielding to the same three temptations as we find in: the lust of the flesh (“good for food”); the lust of the eyes (“pleasing to the eye”); and the pride of life (“desirable for gaining wisdom”).
John differentiates between happiness, which is temporary and fleeting, and true joy.
Jesus came here as the Son of God to create a union (bind/relationship) with us based on His grace, mercy, love, and acceptance.
John testifies as a witness of his personal experiences that God became flesh and lived among men.
As Christians, we should apply this truth to our lives and live as if Jesus were standing right next to us every second of the day.

Dr. Moore’s View: In 2020, it is very easily to be taken in by “False Teachers” because they are great preachers but unfortunately, many clergymen have hidden agendas. Someone may say to me, “Dr. Moore, what is your agenda for educating us?” That would be a great question and my answer is a simple one “To educate my audience on the Word of God and to expose those who pretend to be God’s children but who are not.” These pretenders are “Wolves” in “Sheep” clothing waiting to pounce on the helpless sheep who simply are seeking to get “Fed” with real food (Spiritually and physically). I have been called by God to defend the weak and to point people back to the Word of God with no other message getting in God’s way. There is only “One” book that contains 66-books for us to get fed.

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BOOK #63 - 2 JOHN (1 - Chapter)

(Love Is Not An Emotion or Feeling; It’s Being Obedient To God)

PROOF OF JESUS CHRIST EXISTENCE

Everlasting Love - The Eternal Life (1 John 1:2); The Righteous (1 John 2:1)

THE RIGHTEOUS

“Righteousness from God Comes Through Faith In Jesus Christ to All Who Believe”

Main Characters

John

Practical Application

It is extremely important that we check everything we see, hear, and read that claims to be “Christian” with the Scriptures. This cannot be too strongly emphasized because one of Satan’s greatest weapons is deceit. It is very easy to be taken in by a new and exciting doctrine that appears to be based on Scripture but which, if examined closely, is in fact a departure from the Word of God. If what appears to be happening does not line up explicitly with Scripture, then this is false and not of the Spirit, and we should have nothing to do with it.

OVERVIEW

John puts fourth an urgent plea that the readers of his letter should show their love for God and His son Jesus by obeying the commandment to love each other and live their lives in obedience to the Scriptures. Also, a strong warning to be on the lookout for deceivers who were going about saying that Christ had not actually risen in the flesh.

John 2 is addressed to "the chosen lady and her children."
This could either have been a lady of important standing in the church or a code which refers to the local church and its congregation.
In those days when Christians were being persecuted such coded salutations were often used.
John is very anxious that true believers should be aware of false teachers and have nothing to do with them.
John describes love not as an emotion or feeling, but as obedience to the commandments of God.
Jesus reiterated the importance of the commandments, especially the “first and greatest commandment,” love for God, and the second, love for one another.
Far from abolishing the Old Testament law of God, Jesus came to fulfill it by providing the means of its fulfillment in Himself.

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BOOK #64 - 3 JOHN (1 - Chapter)

(Christians Should Show Hospitality to the Leaders of the Church)

PROOF OF JESUS CHRIST EXISTENCE

Everlasting Love - The Eternal Life (1 John 1:2); The Righteous (1 John 2:1)

Hospitality to the Leaders of the Church

Hospitality can be defined as “the quality or disposition of receiving and treating guests and strangers in a warm, friendly, generous way.” In the New Testament, the Greek word translated “hospitality” literally means “love of strangers.” Hospitality is a virtue that is both commanded and commended throughout Scripture. In the Old Testament, it was specifically commanded by God: “When an alien lives with you in your land, do not mistreat him. The alien living with you must be treated as one of your native-born. Love him as yourself, for you were aliens in Egypt” (Leviticus 19:33-34, emphasis added).

During His public ministry, Jesus and His disciples depended entirely on the hospitality of others as they ministered from town to town (Matthew 10:9-10). Likewise, the early Christians also depended on and received hospitality from others (Acts 2:44-45; 28:7). In fact, travelers in ancient times depended heavily on the hospitality of strangers as traveling could be dangerous and there were very few inns, and poor Christians could not afford to stay at them, anyway. This generous provision to strangers also included opening one’s home for church services. Hospitality was indeed a highly regarded virtue in ancient times, especially for Christian leaders (Titus 1:8; 1 Timothy 3:2).

The writer of Hebrews reminds us not to forget to “entertain strangers, for by so doing some people have entertained angels without knowing it” (Hebrews 13:2). Indeed, in the book of Genesis we read of Abraham’s humble and generous display of hospitality to three strangers. Wealthy and aged, Abraham could have called on one of his many servants to tend to the three unannounced visitors. Yet the hospitable and righteous Abraham generously gave them the best he had. And, as it turned out, he had entertained the Lord and two angels (Genesis 18:1-8).

Christians are “God’s workmanship, created in Christ Jesus to do good works” (Ephesians 2:10). As followers of Christ, we emulate His love and compassion when we show hospitality, not only to fellow Christians, but even more so to strangers and the less fortunate. In fact, we honor God when we are kind to the needy (Proverbs 14:31; 19:17). As Jesus said, “When you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed” (Luke 14:13). Christ also taught us the second greatest commandment, to “love your neighbor as yourself” (Matthew 22:39), and the Parable of the Good Samaritan teaches us that “neighbor” has nothing to do with geography, citizenship, or race. Wherever and whenever people need us, there we can be neighbors and, like Christ, show mercy. This is the essence of hospitality.

In the Gospel of Matthew, Jesus discusses the hospitable behavior of those who will inherit the kingdom: “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me” (Matthew 25:34-36). In these days we often don’t think much about entertaining strangers, but hospitality is still an important part of Christian ministry (Romans 12:13; 1 Peter 4:9). By serving others we serve Christ (Matthew 25:40) and we promote the spread of God’s truth (3 John 5-8).

Main Characters

John

Practical Application

John, as always, emphasizes the importance of walking in the truth of the Gospel. Hospitality, support and encouragement for our fellow Christians are some of the main precepts of the teachings of Jesus, and Gaius was obviously an outstanding example of this ministry. We should also show hospitality to those who minister the Word, welcoming them into our churches and homes. Those who are servants of the gospel deserve our support and encouragement. We also need to be careful always to follow only the example of those whose words and actions are in line with the Gospel, and to be discerning enough to be aware of those such as Diotrephes whose behavior is far from being like that which Jesus taught.

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OVERVIEW

John wrote this letter for three (3) reasons: First, he writes to commend and encourage his beloved co-worker, Gaius, in his ministry of hospitality. Second, he indirectly warns and condemns the behavior of one Diotrephes, a dictatorial leader who had taken over one of the churches in the province of Asia, and whose behavior was directly opposed to all that the apostle and his Gospel stood for. Third, he commends the example of Demetrius who was reported as having a good testimony from all.

John highly commends Gaius' care and hospitality to his messengers whose mission was to take the Gospel from place to place, whether they were known to him or were strangers.
John, as always, emphasizes the importance of walking in the truth of the Gospel.
John says that hospitality, support and encouragement for our fellow Christians are some of the main precepts of the teachings of Jesus, and Gaius was obviously an outstanding example of this ministry.
Christians should also show hospitality to those who minister the Word, welcoming them into our churches and homes.
Those who are servants of the gospel deserve our support and encouragement.

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BOOK #65 - JUDE (1 - Chapter)

(Christians Must Study Their Bibles to be Able to Defend the Word)

PROOF OF JESUS CHRIST EXISTENCE

The God our Saviour - The Only Wise God our Saviour (Jude 25)

The Only Wise God our Saviour

The doxology of Jude 1:24–25 says, “To him who is able to keep you from stumbling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.” What does it mean that God is able to keep us from falling (as the KJV terms it)?

In understanding the meaning of any verse, context is key. Jude is a letter written by Jude, a half-brother of Jesus. The letter is written to fellow believers, whom Jude addresses as “friends” (Jude 1:3, 17, 20). According to Jude 1:3, Jude had wanted to write about salvation, but he instead felt compelled to write about the need to contend for the faith. It seems there were false converts within the church who were “ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord” (Jude 1:4). Jude goes on to explain some of what these false believers are doing and compares their actions to other historical rebellions. Jude warns that these people will not escape judgment.

Jude then goes on to exhort the believers to continue in the faith. He says not to be surprised that there are “scoffers who will follow their ungodly desires” (Jude 1:18) as it had been prophesied. Rather than be taken in by the deceptiveness of the false teachers among them, they should continue to grow in the faith: “But you, dear friends, by building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in God’s love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life” (Jude 1:20–21).

After lambasting the ungodly who had “secretly slipped in” (Jude 1:4), explaining the serious nature of God’s judgment, and imploring his readers to live godly lives, Jude ends his epistle with a doxology. Here is where he writes that God is able to keep us from falling. Though Jude tells his readers to “keep yourselves in God’s love” (Jude 1:21), he also points out that it is God who keeps us. Our righteousness does not come from ourselves, but from God. We are to contend for the faith and persevere. But, ultimately, our security does not rest on us. We need not fear that we will fall away from God, for it is He who keeps us upright. We rely on His power, not our own.

In Jude’s song of praise, “the only wise God our Saviour” (Jude 1:25, KJV) is credited with doing two things for us: He is able to keep us from falling (literally, He keeps us unfallen), and He is able to present us faultless “before the presence of his glory with exceeding joy” (verse 24, KJV). Amid all the pitfalls of this world, including the false teaching so rampant everywhere, our Savior is able to keep us from sin and error. The false teachers Jude condemns have stumbled into sinful lifestyles, but God is able to preserve His own. One day we will stand in His very presence fully sanctified and blameless (see Colossians 1:22).

Jude writes this as an encouragement. He warns believers to be steadfast and to live a holy life. And he reassures them that God is both willing and able to purify His children. True Christians will struggle with sin (1 John 1:8–9). We will fail. But we can trust that our God is faithful and able to keep us in His grip and to present us blameless before Himself (John 10:28–30; Romans 7–8; Philippians 1:6). Not only can He do this, but He does it with great joy. This is why we praise Him so greatly.

Main Characters

Jude

Practical Application

We live in a unique time in history and this little book can help equip us for the untold challenges of living in the end times. Today’s Christian must be on guard for false doctrines which can so easily deceive us if we are not well versed in the Word. We need to know the Gospel—to protect and defend it—and accept the Lordship of Christ, which is evidenced by a life-change. Authentic faith always reflects Christ-like behavior. Our life in Christ should reflect our very own heart-knowledge that rests on the authority of the Almighty Creator and Father who puts faith into practice. We need that personal relationship with Him; only then will we know His voice so well that we will follow no other.

OVERVIEW

Jude, one of the brothers of James. This likely refers to Jesus’ half-brother Jude, as Jesus also had a half-brother named James. Jude likely does not identify himself as a brother of Jesus out of humility and reverence for Christ. Jude is a timely book because it was written for the end times, for the end of the church age.

The church age began at the Day of Pentecost. (50-days after Jesus’ ascension)
Jude admonishes us to contend for the faith, for there are tares among the wheat.
False prophets are in the church and the saints are in danger.
Jude’s use of the well-known historical illustrations of Sodom and Gomorrah, Cain, Balaam, and Korah as a reminder to the Jewish Christians of the necessity of true faith and obedience.
Today’s Christian must be on guard for false doctrines which can so easily deceive us if we are not well versed in the Word.
We need to know the Gospel—to protect and defend it—and accept the Lordship of Christ, which is evidenced by a life-change.
Authentic faith always reflects Christ-like behavior. (9-Fruits of the Spirit)

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BOOK #66 - REVELATION (22 - Chapters)

(The Game is Almost Over and God’s Team Has Already Won)

PROOF OF JESUS CHRIST EXISTENCE

The King of Kings and the Lord of Lords! - The Alpha and Omega, the First and the Last (Revelation 1:17, 22:13); The Lion of the Tribe of Judah (Rev 5:5); The Word of God (Revelation 19:13); The King of Kings and Lord of Lords (Revelation 19:16); The Bright Morning Star (Revelation 22:16)

The Alpha and Omega, the First and the Last

“the first and last letters of the Greek alphabet”

Jesus proclaimed Himself to be the “Alpha and Omega” in Revelation 1:8; 21:6; and 22:13. Alpha and Omega are the first and last letters of the Greek alphabet. Among the Jewish rabbis, it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Jesus as the beginning and end of all things is a reference to no one but the true God. This statement of eternality could apply only to God. It is seen especially in Revelation 22:13, where Jesus proclaims that He is “the Alpha and the Omega, the First and the Last, the Beginning and the End.”

One of the meanings of Jesus being the “Alpha and Omega” is that He was at the beginning of all things and will be at the close. It is equivalent to saying He always existed and always will exist. It was Christ, as second Person of the Trinity, who brought about the creation: “Through him all things were made; without him nothing was made that has been made” (John 1:3), and His Second Coming will be the beginning of the end of creation as we know it (2 Peter 3:10). As God incarnate, He has no beginning, nor will He have any end with respect to time, being from everlasting to everlasting.

A second meaning of Jesus as the “Alpha and Omega” is that the phrase identifies Him as the God of the Old Testament. Isaiah ascribes this aspect of Jesus’ nature as part of the triune God in several places. “I, the Lord, am the first, and with the last I am He” (41:4). “I am the first, and I am the last; and beside me there is no God” (Isaiah 44:6). “I am he; I am the first, I also am the last” (Isaiah 48:12). These are clear indications of the eternal nature of the Godhead.

Christ, as the Alpha and Omega, is the first and last in so many ways. He is the “author and finisher” of our faith (Hebrews 12:2), signifying that He begins it and carries it through to completion. He is the totality, the sum and substance of the Scriptures, both of the Law and of the Gospel (John 1:1, 14). He is the fulfilling end of the Law (Matthew 5:17), and He is the beginning subject matter of the gospel of grace through faith, not of works (Ephesians 2:8-9).

Jesus Christ is found in the first verse of Genesis and in the last verse of Revelation. He is the first and last, the all in all of salvation, from the justification before God to the final sanctification of His people.

Jesus is the Alpha and Omega, the first and last, the beginning and the end.

Only God incarnate could make such a statement.
Only Jesus Christ is God incarnate.
The Lion of the Tribe of Judah

The Lion of the Tribe of Judah is a symbol found in Genesis and Revelation. In Genesis, Jacob blesses his son Judah, referring to him and his future tribe as a lion’s cub and a lion (Genesis 49:9). In Revelation, this symbol is seen again when the Lion of the Tribe of Judah is declared to have triumphed and is worthy to open the scroll and its seven seals (Revelation 5:5). Jesus is the One who is worthy to open the scroll (see John 5:22). Therefore, Jesus is the Lion of the Tribe of Judah.

In Genesis, as Jacob blesses his children, he promises Judah that his brothers will praise him and that they will bow down to him. Jacob also tells Judah, “You are a lion’s cub, Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness—who dares to rouse him?” (Genesis 49:9). Jacob says that in the future the scepter and ruler’s staff will not depart from Judah “until he to whom it belongs shall come and the obedience of the nations shall be His” (Genesis 49:10). This messianic prophecy points forward to the second coming of the Lord Jesus, the descendant of Judah who will rule the earth (Revelation 19:11–16).

Based on Jacob’s blessing, the lion is a symbol of the tribe of Judah, which is known as the kingly tribe (King David was of the tribe of Judah). Lions symbolize power, fierceness, and majesty. Lions are the king of the beasts, and the Lion of the Tribe of Judah is the king of everything. In the Old Testament, God is sometimes described as being like a lion. In Isaiah 31:4, just “as a lion growls, a great lion over its prey—and though a whole band of shepherds is called together against it, it is not frightened by their shouts . . . so the LORD Almighty will come down to do battle on Mount Zion and on its heights.” The Lord is not afraid of His enemies. He protects His people and does not allow them to be conquered. In Hosea, God is angry at Israel because they became proud and forgot Him. God says, “I will be like a lion to them. . . . like a lion I will devour them. . . . You are destroyed, Israel, because you are against me, against your helper” (Hosea 13:7–8). It is better to experience the help and protection of the Lion than to deny His kingship and face His fierceness.

In Revelation 5, Jesus is the long-awaited Lion of the tribe of Judah. John weeps because no one was found worthy to open the scroll of God’s judgment or even to look inside it. Then one of the elders says to John, “Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals” (Revelation 5:4–5). Both of the genealogies in Matthew and Luke record that Jesus is a descendant of the tribe of Judah. When Jesus is revealed as the promised Lion of the tribe of Judah, it reveals His deity. He is the true king and the One to whom belongs the long-awaited obedience of nations. Yet it is not His fierceness or the force of His power that makes Him worthy. The Lion has triumphed because He became a Lamb (Revelation 5:6–10; cf. John 1:29). Jesus Christ is worthy because He lived a perfect, sinless life and in shedding His blood defeated sin and death. His death and resurrection have resulted in a protection for His people and an eternal kingdom that will honor and worship God. Ruling this kingdom will be Jesus, the Lion of the tribe of Judah.

The Word of God

The opening verses of John’s gospel are perhaps the most theologically packed writings in all the Bible: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning” (John 1:1–2). These words and the concepts they express form the foundation for John’s entire gospel, which was written to prove that Jesus Christ is God’s incarnate Son.

The term translated “Word” is Logos in the Greek language. John uses it here as an unmistakable reference to Jesus Christ. The Hebrews often referred to God in terms of His powerful word (Psalm 33:6; 107:20). With a few simple statements, John declares that Jesus, like His heavenly Father, has always existed since the beginning of time. Jesus was with God in the beginning because He is God, and He always has been.

Right out of the gate, John presents the doctrine of the deity of Christ and affirms His co-eternal nature with God as Creator of the universe (John 1:3). To his first-century, Greek-speaking audience, John communicates straightforward truths that don’t require explanation. But for current-day Bible readers, the expression the Word was with God hides a vital truth about the relationship between God and Jesus. No single English equivalent exists to better express the full meaning of the word with in the phrase.

In English, we typically understand the preposition with to mean “near” or “beside.” But the original Greek term expresses a living, active union in the closest, most intimate sense. When John said, “The Word was with God,” he meant that the divine Word—Jesus Christ—was not only present alongside God from all eternity but was in a living, dynamic, co-equal relationship of close communion with Him.

The relationship between God and Jesus is eternal and intimately personal. The works of Christ are the works of God.

The words of Jesus are the words of His heavenly Father. Because they are one, Jesus reveals the heart and mind of God to us (John 14:9–10). The author of Hebrews explains: “In these last days he [God the Father] has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power” (Hebrews 1:2–3, ESV).

Jesus, who is the Word, was with God in every sense of the word. Not only is Christ the image of the invisible God (2 Corinthians 4:4; Colossians 1:15), but He and the Father are one nature and essence (John 10:30). Jesus prayed for His followers to share in this same inseparable, face-to-face union: “I pray that they will all be one, just as you and I are one—as you are in me, Father, and I am in you. And may they be in us so that the world will believe you sent me. I have given them the glory you gave me, so they may be one as we are one” (John 17:21–22, NLT).

When Jesus said, “Before Abraham was born, I am!” (John 8:58), He was claiming to be God. There was no doubt among the Jewish people that these words were a declaration of deity, for they reacted by picking up rocks to stone Jesus for blasphemy according to Mosaic Law (Leviticus 24:16).

English readers may have to dig under the surface to understand the apostle’s statement that “the Word was with God” expresses the deity of Jesus Christ and His inseparable oneness with God the Father. But in John’s first epistle, his meaning couldn’t be more evident: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT).

How can Jesus and the Bible both be the Word of God?

The phrase “word of God” appears often in the Bible and can have a slightly different meaning depending on context and the Hebrew or Greek word used. John 1:1-2 says, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” Here, Word is a title of the Lord Jesus. The term translated “Word” is logos, which basically means “the expression of a thought.” Logos can be thought of as the total message of God to man (Acts 11:1; 1 Thessalonians 2:13). Jesus embodied that total message, and that is why He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9).

Logos is also used many times when referring to the written message of God (John 17:17; 1 Timothy 4:5; Revelation 1:2; Colossians 1:25). Hebrews 4:12 says, “The word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” Jesus showed a link between the written Word of God and Himself, in that He is the subject of the written Word: “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me” (John 5:39).

Another Greek word used for “word” is “rhema”. Rhema refers to the actual spoken/written words of God (Hebrews 6:5). When Jesus was being tempted by Satan, He answered, “Man does not live by bread alone, but by every word [rhema] that proceeds from the mouth of God” (Matthew 4:4). We are told in Ephesians 6:17 to “take the helmet of salvation and the sword of the Spirit, which is the word [rhema] of God.” Jesus demonstrated we need the actual recorded words of God to overcome Satan’s attacks.

The phrase “word of God” means more than the printed words on a page. God is a communicator and has been speaking into the human realm since the beginning. He speaks through His creation (Psalm 19:1), through ancient prophets (Hosea 12:10; Hebrews 1:1), through the Holy Spirit (John 16:13; Acts 16:6), through Scripture (Hebrews 4:12), and through the Person of His Son, Jesus Christ (John 14:9). We can learn to know God better by seeking to hear Him in every way that He speaks.

What do John 1:1,14 mean when they declare that Jesus is the Word of God?

The answer to this question is found by first understanding the reason why John wrote his gospel. We find his purpose clearly stated in John 20:30-31. “Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.” Once we understand that John’s purpose was to introduce the readers of his gospel to Jesus Christ, establishing Who Jesus is (God in the flesh) and what He did, all with the sole aim of leading them to embrace the saving work of Christ in faith, we will be better able to understand why John introduces Jesus as “The Word” in John 1:1.

By starting out his gospel stating, “In the beginning was the Word, and the Word was with God, and the Word was God,” John is introducing Jesus with a word or a term that both his Jewish and Gentile readers would have been familiar with. The Greek word translated “Word” in this passage is “Logos”, and it was common in both Greek philosophy and Jewish thought of that day. For example, in the Old Testament the “Word” of God is often personified as an instrument for the execution of God’s will (Psalm 33:6; 107:20; 119:89; 147:15-18). So, for his Jewish readers, by introducing Jesus as the “Word,” John is in a sense pointing them back to the Old Testament where the “Logos” or “Word” of God is associated with the personification of God’s revelation. And in Greek philosophy, the term “Logos” was used to describe the intermediate agency by which God created material things and communicated with them. In the Greek worldview, the “Logos” was thought of as a bridge between the transcendent God and the material universe. Therefore, for his Greek readers the use of the term “Logos” would have likely brought forth the idea of a mediating principle between God and the world.

So, essentially, what John is doing by introducing Jesus as the Logos is drawing upon a familiar word and concept that both Jews and Gentiles of his day would have been familiar with and using that as the starting point from which he introduces them to Jesus Christ. But John goes beyond the familiar concept of Logos that his Jewish and Gentile readers would have had and presents Jesus Christ not as a mere mediating principle like the Greeks perceived, but as a personal being, fully divine, yet fully human. Also, Christ was not simply a personification of God’s revelation as the Jews thought, but was indeed God’s perfect revelation of Himself in the flesh, so much so that John would record Jesus’ own words to Philip: "Jesus said unto him, 'Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how do you say, "Show us the Father"?'" (John 14:9). By using the term Logos or “Word” in John 1:1, John is amplifying and applying a concept with which his audience was familiar and using that to introduce his readers to the true Logos of God in Jesus Christ, the Living Word of God, fully God and yet fully man, who came to reveal God to man and redeem all who believe in Him from their sin.

IF JESUS IS GOD, WHY DID HE PRAY TO GOD?

To understand Jesus as God on earth praying to His Father in heaven, we need to realize that the eternal Father and the eternal Son had an eternal relationship before Jesus took upon Himself the form of a man. Please read John 5:19-27, particularly verse 23 where Jesus teaches that the Father sent the Son (also see John 15:10).

Jesus did not become the Son of God when He was born in Bethlehem. He has always been the Son of God from eternity past, still is the Son of God, and always will be.

Isaiah 9:6 tells us that the Son was given and the Child was born. Jesus was always part of the tri-unity, along with the Holy Spirit. The tri-unity always existed, the Father God, the Son God, and the Spirit God, not three gods, but one God existing as three persons. Jesus taught that He and His Father are one (John 10:30), meaning that He and His Father are of the same substance and the same essence. The Father, Son and Spirit are three co-equal persons existing as God. These three had, and continue to have, an eternal relationship.

When Jesus, the eternal Son of God, took upon Himself sinless humanity He also took on the form of a servant, giving up His heavenly glory (Philippians 2:5-11). As the God-man, He had to learn obedience (Hebrews 5:8) to His Father as He was tempted by Satan, accused falsely by men, rejected by His people, and eventually crucified. His praying to His heavenly Father was to ask for power (John 11:41-42) and wisdom (Mark 1:35, 6:46). His praying showed His dependence upon His Father in His humanity to carry out His Father’s plan of redemption, as evidenced in Christ’s high priestly prayer in John 17. His praying demonstrated that He ultimately submitted to His Father’s will, which was to go to the cross and pay the penalty (death) for our breaking God’s law (Matthew 26:31-46). Of course, He rose bodily from the grave, winning forgiveness and eternal life for those who repent of sin and believe in Him as the Savior.

There is no problem with God the Son praying or talking to God the Father. As mentioned, they had an eternal relationship before Christ became a man. This relationship is depicted in the Gospels so we can see how the Son of God in His humanity carried out His Father’s will, and in doing so, purchased redemption for His children (John 6:38). Christ’s continual submission to His heavenly Father was empowered and kept focused through His prayer life. Christ’s example of prayer is ours to follow.

Jesus Christ was no less God on earth when praying to His Father in heaven. He was depicting how even in sinless humanity it is necessary to have a vital prayer life in order to do His Father’s will. Jesus’ praying to the Father was a demonstration of His relationship within the Trinity and an example for us that we must rely on God through prayer for the strength and wisdom we need. Since Christ, as the God-man, needed to have a vibrant prayer life, so should the follower of Christ today.

The Bright Morning Star

The first reference to the Morning Star as an individual is in Isaiah 14:12: “How you have fallen from heaven, O morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations!” (NIV). The KJV and NKJV both translate “Morning Star” as “Lucifer, son of the morning.” It is clear from the rest of the passage that Isaiah is referring to Satan’s fall from heaven (Luke 10:18). So, in this case, the Morning Star refers to Satan. In Revelation 22:16, Jesus unmistakably identifies Himself as the Morning Star. Why are both Jesus and Satan described as the “Morning Star”?

It is interesting to note that the concept of the “Morning Star” is not the only concept that is applied to both Jesus and Satan. In Revelation 5:5, Jesus is referred to as the Lion of the tribe of Judah. In 1 Peter 5:8, Satan is compared to a lion, seeking someone to devour. The point is this, both Jesus and Satan, to a certain extent, have similarities to lions. Jesus is similar to a lion in that He is the King, He is royal and majestic. Satan is similar to a lion in that he seeks to devour other creatures. That is where the similarities between Jesus, Satan, and lions end, however. Jesus and Satan are like lions in very different ways.

The idea of a “Bright Morning Star” is a star that outshines all the others, and Jesus is the One who is called “Bright.” S

Satan was a morning star. Jesus, as God incarnate, the Lord of the universe, is the “BRIGHT” and “MORNING STAR”. Jesus is the most holy and powerful “light” in all the universe. So, while both Jesus and Satan can be described as “morning stars,” in no sense is this equating Jesus and Satan. SATAN IS A CREATED BEING. His light only exists to the extent that God created it. Jesus is the light of the world (John 9:5). Only Jesus’ light is “bright” and self-existent. Satan may be a morning star, but he is only a poor imitation of the one true bright morning star, Jesus Christ, the light of the world.

Main Characters

John

Practical Application

Have you accepted Christ as your Savior? If so, you have nothing to fear from God’s judgment of the world as described in the Book of Revelation. The Judge is on our side. Before the final judgment begins, we must witness to friends and neighbors about God’s offer of eternal life in Christ. The events in this book are real. We must live our lives like we believe it so that others will notice our joy about our future and want to join us in that new and glorious city.

OVERVIEW

The Revelation of Jesus Christ was given to John by God “to show his servants what must soon take place.” It is the final warning that the world will surely end and judgment will be certain. It gives us a tiny glimpse of heaven and all of the glories awaiting those who keep their robes white. Revelation takes us through the great tribulation with all its woes and the final fire that all unbelievers will face for eternity. The book reiterates the fall of Satan and the doom he and his angels are bound for. We are shown the duties of all creatures and angels of heaven and the promises of the saints that will live forever with Jesus in the New Jerusalem.

Revelation begins with letters to the seven churches of Asia Minor.

Revelation goes on to reveal the series of devastations poured out upon the earth:
- the mark of the beast, “666”;
- the climactic battle of Armageddon;
- the binding of Satan;
- the reign of the Lord;
- the Great White Throne Judgment;
- the nature of the eternal city of God
Revelation gives a full description of the antichrist mentioned in Daniel 9:27 but is developed fully in Rev. chapter 13.
Christians have nothing to fear from God’s judgment of the world as described in the Book of Revelation because we are on the Judge’s side or team.
Before the final judgment begins, we must witness to friends and neighbors about God’s offer of eternal life in Christ.

Dr. Moore’s Final View: God created everything that you and I see, taste, touch, smell and hear. These five senses were given to us by God so that we could enjoy His creation. The question is, “why are we killing each other in order to enjoy what God has made?”

As a retired United States Air Force veteran, I have found that my true purpose in life is helping others achieve their God given purpose using the gifts that He has given to everyone. So, stop trying to be someone else.

If you can only give yourself completely back to your creator God, He will also reveal His purpose for your life too as He has done for me. Remember, we only have a certain amount of time allotted to us, so we had better get busy pleasing and serving God with our gifts that He has given us because “Time” stands still for no one. I love all of you and believe in all of you. Stayed prayed up and keep faith in God your creator and watch how He will re-direct your life for His purpose. Amen!

Special thank you to all my followers. If you have gained a better understanding of God's Word by studying this website, please make a donation the will help PSU to continue to grow and reach more people in order to grow God's Kingdom.

“PUT ON THE WHOLE ARMOR OF GOD / THERE IS A WAR GOING ON"

Unlocking The New Testament

BOOK #40 - Matthew (28 - Chapters)

(To The Jews / Written For The 1st Generation of Believers)

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BOOK #41. Mark (14 - Chapters)

(To The Romans-Gentiles / Written for Non-Believers)

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BOOK #42 - Luke (24 - Chapters)

(To The Outcast People Of Israel / Written For The Non-Believers)

BOOK #43 - John (21- Chapters)

(To The 2nd Generation Of Believers/Older Believers & New Believers)

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BOOK #44 - ACTS (28 - Chapters)

(The Ministry Of The Holy Spirit / Paul Defense Letter To A High Official)

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BOOK #45 - ROMANS (16 - Chapters)

(Paul Explains How Everybody Has Sinned and Is Unrighteous)

BOOK #46 – 1 CORINTHIANS (16 - Chapters)

(Corinth Is In Greece) (This is actually Paul’s 2nd Letter)

BOOK #47 - 2 CORINTHIANS (13 - Chapters)

(This is actually Paul’s 4th Letter)

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BOOK #48 - GALATIANS (6 - Chapters)

(True Faith Is Seen By The 9-Fruits In a Believer’s Life)

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BOOK #49 - EPHESIANS (6 - Chapters)

(The Church Is The Body Of Christ & The Bride Of Christ)

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BOOK #50 - PHILIPPIANS (4 - Chapters)

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(Joy Is Found In Believer’s Lives By Focusing On Jesus)

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BOOK #51 - COLOSSIANS (4 - Chapters)

(Christianity is a Family, Way of Life, and a Relationship)

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BOOK #52 - 1 THESSALONIANS (5 - Chapters)

(Believers Dead or Alive will be Raptured at the 2nd Advent)

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BOOK #53 - 2 THESSALONIANS (3 - Chapters)

(Don’t Be “Idle” – Work For What You Want)

BOOK #54 - 1 TIMOTHY (6 - Chapters)

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(Qualifications for Elders-Deacons / Beware of False Teachers)

BOOK #55 - 2 TIMOTHY (4 - Chapters)

(Beware of False Teachers & False Doctrine - Stand Firm)

BOOK #56 - TITUS (3 - Chapters)

(Church Leaders Qualifications-Salvation by Faith Produces Works)

(A Slave Owner Cannot Have His Fellow Brother As A Slave)

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BOOK #58 - HEBREWS (13 - Chapters)

(Jesus Christ Is the Last Sacrifice That Is Needed For Christians)

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BOOK #59 - JAMES (5 - Chapters)

(Works Are The Results of True Faith / Look for the 9-Fruits)

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BOOK #60 - 1 PETER (5 - Chapters)

(Christian Should Be Willing To Share In Christ’s Suffering)

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BOOK #61 - 2 PETER (3 - Chapters)

(Christians Must Study The Word In Order To Become Mature)

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BOOK #62 - 1 JOHN (5 - Chapters)

(Three Temptation To Make People Sin; Eyes, Flesh, Pride of Life)

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BOOK #63 - 2 JOHN (1 - Chapter)

(Love Is Not An Emotion or Feeling; It’s Being Obedient To God)

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BOOK #64 - 3 JOHN (1 - Chapter)

(Christians Should Show Hospitality to the Leaders of the Church)

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BOOK #65 - JUDE (1 - Chapter)

(Christians Must Study Their Bibles to be Able to Defend the Word)

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BOOK #66 - REVELATION (22 - Chapters)

(The Game is Almost Over and God’s Team Has Already Won)

What do John 1:1,14 mean when they declare that Jesus is the Word of God?