Category: The Commands of Christ

Don’t Be Afraid of Fishing

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This lesson deals with the disciples going back to fishing after they spent about nine months investigating the words and works of Jesus. Fear causes many today to drop out before they are fully trained and convinced of the claims of Jesus.

Background: These men spent nine months off and on with Jesus so this passage is not their first exposure to Jesus. After those initial nine months, Jesus stopped by their places of business and called to them, “Follow me, and I will make you fishers of men” (Matthew 4:19). Perhaps Jesus had hoped these men had developed a heart for the harvest and reaching lost souls for Christ. They dropped everything and followed him. We don’t know what caused them to return to their nets; perhaps it was fear. Luke 5:1-11 is really a confirmation of their call to become fishers of men.

Bill Hull writes:

When Jesus called the handful of Galilean fishermen away from their nets to follow him, they responded directly to that invitation (Mark 1:16-20). After a short sojourn with the master in Capernaum and the surrounding villages (Mark 1:21-39, Luke 4:31-44), they returned to Galilee to take up their nets again (Luke 5:1-11). Apparently they went home under the guise of straightening up their personal affairs, but Jesus knew better. He knew they needed a little more time to solidify their commitment, one more time-out from ministry to fish for a few days, experiencing the futility of empty nets.

He goes on to say that it is a leadership art form to be able to salvage the dropout. They were discouraged, fearful, and slipping into the old life patterns. Many good disciples fall through the cracks but Jesus teaches us that the dropout syndrome may be reduced by bringing would-be disciples to total commitment in stages.

John Mark is a great example of this in Acts 15:36-38. John left the ministry (Acts 13:13) and Paul wrote him off early (Acts 15:39-41), but over time, John Mark became a valuable asset to Paul in the ministry (2 Timothy 4:11).

Is Matthew 4:18-22 the same event as Luke 5:1-11? Likely not because notice the differences:

  1. The location of Simon and Andrew: they were not fishing in Matthew and Mark, but they were in Luke.
  2. The location of Jesus: he did not enter a boat in Matthew and Mark, but he did in Luke.
  3. The catch of fish: Matthew and Mark don’t mention a catch of fish, but Luke does.

So, it appears that these two pairs of brothers went back to fishing after their call to come and follow Jesus. After responding to this second call, they stayed with Jesus until the end, and returned to fishing only after the crucifixion.

What do we know about the popularity of Jesus at this point in the narrative (Luke 5:1)?

Where did all of this take place (Luke 5:1)? Gennesaret or Galilee?

Why did they go back to fishing? Perhaps they were overwhelmed and longed for the safe and familiar.

  1. Dealing with demons (Mark 1:21-28, Luke 4:31b-37).
  2. Dealing with needy people (Mark 1:29-34, Luke 4:38-41) and the reality of compassion fatigue.
  3. Dealing with the demands of the crowds (Matthew 8:14-17, Mark 1:29-34, Luke 4:38-41).

Why did Jesus want to be in Peter’s boat (Luke 5:1)?

  1. A better position for acoustics: podium and how sound carries over the water.
  2. A better position for the miracle: to teach Peter a lesson of faith.

It may have been an awkward moment for Peter facing Jesus, whom he left to go back to fishing. Jesus was unwilling to let these guys fall through the cracks.

Why does Luke choose to call the disciple Simon son of John when Jesus had given him a new name, Cephas (which means Peter – John 1:41-43)? Maybe the old Simon was resurfacing during this time, and he was not “the rock” that Jesus said he was. People often take a step forward and three steps back. “Simon” reflected Peter at this time in his life.

What happened when Peter let the nets down into the water (Luke 5:6)? What symbolize might we see here?

When the nets began to break, what happened (Luke 5:6-7)? What lesson might we see in partnerships, working as teams, or doing ministry on our own?

How did this miracle affect Peter (Luke 5:8-9)? Shame and amazement. Peter knew that God alone was omniscient, and since Jesus knew where these fish were hiding, Jesus therefore is God. The one who called them to catch men was none other than the second person of the trinity! Peter falls on his knees. While fishing was Peter’s thing, and he knew about fishing, what he witnessed was not fishing. Jesus knew where the fish were and was controlling them (that is not fishing). This was supernatural.

What experience is more overwhelming than the challenges of fishing for men (Luke 5:10)? Jesus says to not be afraid, even though he knows our sinfulness, finiteness, fear.

At the end of it all, Jesus does not offer another invitation, but rather an affirmation (Luke 5:10b) of the previous call.

How did they respond to this affirmation (Luke 5:11)? They realize that fishing for men is not a temporary activity but an eternal pursuit. Now they are getting ready to build their faith and get equipped for a life of fruitful service.

Come and Follow Me

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Having completed the first six commands at the Infant Stage, we are now into the first of four commands in this Youth Stage. In John 1 Jesus called to the disciples, “Come and see” (John 1:39), indicating that Jesus is a person worth investigating. Now Jesus calls this fishermen to “Come and follow me” (Matthew 4:19-22).

For nine month between the events of John 1 and Matthew 4, the disciples were investigating the words and works of Jesus.

  1. At the wedding at Cana the disciples became believers (John 2:11)
  2. They went to Capernaum and visited with Jesus (John 2:12)
  3. They celebrated the Passover in Jerusalem (John 2:13-25)
  4. They were present when Jesus and Nicodemus had their nighttime meeting (John 3:1-21)
  5. They spent time in Judea with Jesus (John 3:22)
  6. They went with Jesus through Samaria (John 4:1-42)

While in Samaria, Jesus cast vision into these early disciples, to have a heart for the lost (John 4:35-36). They experienced the excitement of seeing people come to faith in Christ. This stirred something in these young believers. They saw Jesus do it but didn’t have the person “how to” class, so the disciples went back to fishing, and then Jesus came to Galilee (John 4:44-45) preaching in the surrounding areas (Matthew 4:17, Mark 1:14b-15, Luke 4:14b-15). Jesus preached the gospel in Cana (John 4:46-54) and preached and was rejected in Nazareth (Luke 4:16-31a), before they settled in Capernaum (Matthew 4:13-16).

Jesus is now trying to establish these disciples in their faith in order to grow them toward maturity. They needed training in evangelism, Jesus wanted it to be a part of their DNA. “Follow Me” is the first command in the Youth Stage (or Build Level) of discipleship. The following are the areas of spiritual formation upon which Jesus focused in this phase:

  1. Decisiveness: Jesus invited new believers into an accountability relationship to be trained in evangelism. They had to decide whether they wanted Jesus to make them into fishers of men. We live in a culture where no one likes to be made to do anything. (Matthew 4:18-22)
  2. Spiritual Warfare: Their first experience was a confrontation with the spirit world, in of all places, in church (Mark 1:21-28)
  3. Peer Care (acts of compassion): Jesus served others out of a heart of compassion (Mark 1:30-31).
  4. Solitude: Jesus modeled getting away to a lonely place to seek the Father in order to set his priorities (Mark 1:35-39).
  5. Dropouts: Jesus addressed the fears of his disciples who returned to their fishing business after committing to this Youth Stage (Luke 5:1-11). Maybe believers don’t follow through and need encouragement and nudging.
  6. Peer Share (friendship evangelism): Jesus maximizes his relationship with Matthew to reach his lost friends (Matthew 9:10-13).
  7. Spiritual Disciplines: Jesus assured the disciples of John the Baptist that the spiritual habits like fasting and prayer would need to be practiced (Matthew 9:14-15).
  8. Flexible Conscience: Jesus carefully fulfilled the law and exercised his freedom in amoral areas. Training the conscience is important to help the new believer obey God’s commands yet be flexible enough to exercise the freedom to use their new wineskins (structures, forms, approaches) to culturally adapt to their target audience when sharing the gospel (Matthew 9:16-17).
  9. Sabbath Rest: Jesus honored the sabbath (Matthew 12:1-21) yet refused to obey the traditions of men. He taught that the sabbath was made for man, not man for the sabbath (Mark 2:27). They needed to establish rhythm in life and avoid ministerial burnout.

Matthew 4:18-22 and Mark 1:16-20

  1. What were the brothers doing when Jesus called them? Casting their nets. The phrase identifies their habitual employment; a humble vocation that called for skill, alertness, patience, and persistence.
  2. What were the second pair of brothers doing when Jesus called them? In the boat mending their nets; repairing or cleaning the nets after a night’s work. The idea was to “restore to a former condition.”
  3. What do we know about the fishing business on the Sea of Galilee? Nine towns and Bethsaida could be translated “Fishtown.” It was big business, so we must put to rest the idea that these men were ignorant and in poverty. While they were not trained in theology, they were NOT illiterate, stupid, or destitute. They had given up MUCH to follow Jesus (Matthew 19:27).
  4. How did both sets of brothers respond to Jesus’ call? They immediately left their nets. The call was instant and complete; they were not indecisive.
  5. How might father Zebedee felt? While the boys made a sacrifice to follow Jesus, their father also involved sacrifice since this was no small fishing company. There were hire men. The sons and heirs walked away, perhaps the nickname, “sons of thunder” applies to Zebedee’s reaction thundering at this situation watching his boys walk away from all he had built up for them.
  6. Who was Zebedee’s wife? He name was apparently Salome (Matthew 27:55-56, Mark 15:40) and even was Mary’s sister (John 19:25). So, James and John were cousins of Jesus.
  7. Why does Jesus call two pairs of brothers? Jesus was beginning a relational movement; the brothers knew other family and others in the business. The expansion of the early church was through household evangelism (Matthew 10:11-14, Acts 2:46, 5:42, 10:2, 11:14, 16:15, 31, 33-34, 18:8, 20:20, Romans 16:5, 10-11, 1 Corinthians 1:16, 16:15, Philippians 4:22, Colossians 4:15, Philemon 1:2).
  8. What motivated them to answer the call of Jesus? They were tired of stinky fish. They watched Jesus model evangelism and they were convinced that they wanted to invest their lives for destinies rather than dollars.
  9. What do we learn about the leadership style of Jesus?
    1. Jesus was a relationship builder.
    2. Jesus cast a vision for seeing souls saved.
    3. Jesus took initiative to approach lost people.
    4. Jesus made the “ask” and engaged people in spiritual conversations.
    5. Jesus promised to shoulder the responsibility, “I will” make you fishers of men.
  10. What was required of these disciples other than a willingness to follow?
  11. What did you leave behind in order to follow Christ?
  12. Where are you spiritually?
    1. Preparing the nets?
    2. Leaving the boat?
    3. Following hard after Jesus?
    4. Feeling left behind?

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Writing Your Testimony

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Command six in this WIN or Infant stage is on evangelism (click here for the overview chart). Here is a list of what we have covered up to this point…

  1. Invitation – Come and See (John 1:35-51)
  2. Salvation – Repent and Believe (Mark 1:14-15; Matthew 4:17, Luke 4:14b-15)
  3. Fear is a Barrier to Faith (Luke 12:4-12)
  4. Greed is a Barrier to Faith (Luke 12:13-21)
  5. Baptism is that First Step of Obedience (Matthew 28:19-20)
  6. Evangelism Comes from the Joy of Our New Found Faith (John 4:3-42)

If you intend to be effective in evangelism, you need to be clear on your personal testimony. Your testimony is the story of how you began your spiritual journey with Jesus. This is good old fashioned way to open the door for a presentation of the gospel.

Preparation is helpful because you want to express yourself well enough so the other person can understand. Choose the right words, the flow of your story, knowing how to begin, and how to wrap it up. Throughout the early church, God’s people have stood up in rivers, baptisteries, pools, and even hot tubs sharing their testimony of how Christ saved them.

Let’s look at John 4:29-30, 39-42, John 9:10-11, 25 and Revelation 12:11

Testimony of the Samaritan Woman (John 4:29-30): This woman trusted Jesus to be the Messiah and invited the men of the city to “come and see” for themselves; to consider Jesus’ words and works. Many trusted Jesus because of her testimony.

Testimony of the Man Born Blind (John 9:10-11, 25): The man did not have all the answers (John 9:12, 15, 17, 25, 35-36) and neither will we have all the answers to a skeptic’s questions, but one thing is undeniable, your life has been changed. They can deny your doctrine and question your beliefs or theology, but they can’t take away from you what Jesus has done in your life.

Testimony is a Weapon to Overcome Satanic Attack (Revelation 12:11): Not only is your testimony a tool to sharing Jesus with others, but it is a powerful weapon for spiritual warfare. When Satan (the adversary) accuses you of some sin you have already confessed (1 John 1:9), puts you on a guilt trip (Revelation 12:10), and places doubts in your mind concerning your salvation, you can revisit your testimony to be reminded that Christ has forgiven all of your sins (Colossians 1:13, 1 John 2:12).

Let’s look at Acts 26:1-29

Read the passage and focus on what Paul’s life was like before meeting Christ, his salvation experience (how he came to Christ), and his transformed life after coming to Christ.

  1. Before – Personal failure (Acts 26:2-11, 9:1-2, 22:3-5, 19-20)
  2. How – The Damascus Road experience (Acts 26:12-18, 9:3-18, 22:6-11)
  3. After – the benefits or fruit of salvation (Acts 26:19-29, 9:19b-22, 22:12-16)

Paul’s testimony was so clear that when King Agrippa heard it, he said, “in a short time you will persuade me to become a Christian?” (Acts 26:28).

Chronological Format: in the order it happened. You might use this if you came to Christ later in life and have some information to share prior to conversion.

Historical Overview / Flashback Format: you give an interesting and rapid overview of your life up to the present time. The overview takes the place of the “before” in your testimony. Then flash back to the spiritual dimension, going to the event bringing you faith in Christ. You might use this format if you came to Christ early in life and cannot remember much of your “sinful and lost life” prior to coming to Christ.

Let’s look at Galatians 1:13-14, 1 Timothy 1:13a, 15, 1 Corinthians 6:9-11

Paul’s Before Christ: Identify key words that describe Paul’s life and failures before coming to Christ.
Your Before Christ: Write it out! Look to God for help. Seek wisdom and insight on what to include. This requires authenticity. Name your past sins (without details, Ephesians 5:12) but don’t glory in your shame (Philippians 3:19). Don’t reminisce over pre-conversion achievements. Paul counted all that as loss in comparison with the knowledge of Christ (Philippians 3:8). This part is not your hall of fame, but your hall of shame, your failures. Our past failures will keep us humble (1 Timothy 1:15).

Let’s look at Galatians 1:15 and 1 Timothy 1:13-14

Paul’s Moment of Salvation: Identify key words in these verses that describe Paul’s salvation.
Your Moment of Salvation: Describe the circumstance around your coming to Christ: where you were, what life was like, how God spoke to you, how did you become aware of your sin and guilt, what you actually did to trust Christ?

Let’s look at Galatians 1:15-24 and 1 Timothy 1:12

Paul’s After: Identify key words that describe the change in Paul since his conversion.
Your After: What are the changes in your life now that you have come to Christ? Freedom, how to cope with anger to tear up problem and not people, your desires, purpose, meaning in life, benefits of having eternal life?

Testimony Tips:

  1. Design it for a non-Christian who doesn’t know the religious clichés, jargon, and theological terminology.
  2. Design it to share one on one or in a small group, casual, not formal. It should sound conversational.
  3. Design it to be a door opener rather than a convincing tool. Use “I” and “ME” rather than “YOU.” Share, don’t preach. While it has happened to you, perhaps they will want to explore Jesus further.
  4. Design it to be winsome, not offensive. Let the message of the cross be the only offensive thing in your testimony (1 Corinthians 1:23).
  5. Design it without too much reminiscing.
  6. Design it in a general way so that more people can identify with your story. Don’t use specific churches and denominations. Avoid using dates and ages. If you were saved at a very early age, say something like, “when I was growing up…”
  7. Design it to include some humor or human interest. When a person laughs it reduces tension.
  8. Design it to speak about Christ, not the church. Emphasize more faith than feelings. Be simple and direct as you describe what you did or what you prayed or what you said.
  9. Design it to be human and honest as you talk. Don’t promise that all their problems will end if they become a Christian. That is not true. The problems don’t go away but now they have the Great Problem Solver in their life.
  10. Design it to be warm and genuine. A smile breaks down more barriers than a hammer of cold, hard facts. Let your enthusiasm flow freely. It is hard to convince someone of the joy in Christ when our faces are like a prison warden. Be positive and encouraging and courteous. No one is arm-wrestled into the kingdom. Insults and put-downs turn people off.

A Graphic on Your Story:

Patterns-07-YourStory

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Six Problem Passages

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Six Problem Passages for Water Baptism:

1. Mark 7:4 – “and when they come from the market place, they do not eat unless they cleanse [literally sprinkle] themselves; and there are many other things which they have received in order to observe, such as the washing [literally baptizing] of cups and pitchers and copper pots.)”

Western and Syrian manuscripts add “couches” at the end of the sentence (A.T. Robertson). For those who don’t immerse, they ask, “How would the Pharisees go about submerging “couches or beds” in their ceremonial washing? (Leviticus 15:20)” You would need a large body of water like a pool or river. So, this passage seems to permit a mode of baptism to be sprinkling or pouring. The Mishnah (the first part of the Talmud) devotes 30 chapters to the purification of vessels.

There is allowance to dismantle the beds in order to immerse and purify them. So, in Jesus’ day, these beds were constructed in a way to dismantle them when needed. Strong’s Systematic Theology is accurate when he says that every use of the word baptism in the Bible requires or allows the meaning “to immerse.”

2. Mark 16:16 – “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.”

At first glance it appears that baptism is necessary for salvation, but notice it does not say, “he would does not believe and is not baptized will be condemned.” The issue is FAITH, not baptism. The thing that condemns a person is not the lack of baptism but the lack of faith.

Why does Mark tie baptism to salvation? He is stressing the importance of baptism, which is a part of the Great Commission. A church history professor once told me, “Baptism doesn’t save anyone, but how can you be saved without it?” When we are truly saved, we will WANT to follow Jesus is believer’s baptism. If we refuse, we should question that person’s conversion.

In the rest of the NT, baptism is clearly not a part of the gospel. Paul makes this very clear in 1 Corinthians 1:17. If baptism was necessary for salvation, Paul would have been more earnest in communicating that teaching. If it were necessary, 1 Corinthians 1:14 makes no sense.

Charles Ryrie states: “The original ending of Mark’s Gospel is the subject of much debate. It is doubtful that what we designate as Mark 16:16 was part of the genuine close of the Gospel. At best, it would be unwise to base any doctrine on the content of Mark 16:9–20. However, it is also possible that if Mark 16:16 is a part of the inspired text that the reference is to baptism of the Spirit. After all, the Lord would have spoken Mark 16:16 at almost the same time as He spoke Acts 1:5 concerning the imminent baptizing ministry of the Spirit.”

Norman Geisler states: “A basic principle of Bible interpretation is that difficult passages should be interpreted in light of the easy, clear verses. One should never build a theology on difficult passages. The clear verses indicate that one is saved by faith in Christ (e.g., John 3:16–17; Acts 16:31). In Mark 16:16 it is clear that it is unbelief that brings damnation, not a lack of being baptized: “he who has disbelieved shall be condemned.” When a person rejects the gospel, refusing to believe it, that person is damned.”

3. John 3:5 – Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God.”

John 3:5 does not teach baptismal regeneration. In fact, it is not even referring to Baptism. The point is that you must be born again (John 3:3). Nicodemus asks how can a man enter his mother’s womb and be born again (John 3:4). Then comes the born of water and of the Spirit (John 3:5). Jesus is simply stating that a man must be born of water (born physically), and goes on to say that this second birth is spiritual in nature. The teaching here is not that water baptism is necessary, but that physical birth is necessary! People must be born before they can be born again. John 3:6 confirms this interpretation.

4. Acts 2:38 – Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.”

Many claim that one must be baptized to receive remission of or forgiveness of sins, but this is easily refuted when we look at the original words of the New Testament. There is a little preposition “eis” that is translated “for” has the casual force and should be translated, “on the basis of” or “because of.” That makes a big difference.

Casual force in English is like, “He was arrested for stealing,” is better understood as, “He was arrested on the basis of stealing.” He was arrested “in order that” he might steal, makes no sense. If someone is commended for bravery, it is on the basis of his bravery, not in order to make him brave.

“Eis” does not promote purpose or result, that forgiveness of sin is the purpose or goal of baptism, but based upon the previously received remission of sins, we would engage in this outward testimony of this inward experience. Other NT examples of “eis” are: Matthew 12:41 and Luke 11:32.

Charles Ryrie states: “Baptismal regenerationists understand this verse to teach that repentance and baptism lead to the forgiveness of sins. Unquestionably baptism was a clear proof in New Testament times of conversion, whether it be conversion to Judaism, to John the Baptist’s message, or to Christianity. To refuse to be baptized raised a legitimate doubt as to the sincerity of the profession. Therefore, when the Jewish crowd asked Peter what they must do, he quite naturally said to repent (change their minds about Jesus of Nazareth) and be baptized (give clear proof of that change).

Though it is true that exegetically the text may be understood to say that baptism is unto (eis) the forgiveness of sins, it is equally true that it may say that baptism is not for the purpose of the forgiveness of sins but because of forgiveness (that had already taken place at repentance). Eis is clearly used with this meaning in Matthew 12:41—they repented at (on the basis of, or because of) the preaching of Jonah. It certainly cannot mean in that verse that they repented with a view to [or for the purpose of] the preaching of Jonah. So Acts 2:38 may be understood that the people should repent and then be baptized because their sins were forgiven.

5. Acts 22:16 – Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name.’

Paul is recounting his conversion experience, and some declare that a person is saved through the waters of baptism (sins being washed away).

Charles Ryrie states: “The verse contains four segments: (a) arise (which is a participle, arising); (b) be baptized (an imperative); (c) wash away your sins (another imperative); and (d) calling on the name of the Lord (another participle). To make the verse teach baptism as necessary for salvation necessitates connecting parts b and c, be baptized and wash away. But rather than being connected to each other, each of those two commands is actually connected with a participle. Arising is necessary before baptism, and calling before sins can be washed away. Thus the verse should be read this way: arising, be baptized; wash away your sins, calling on the Lord. The verse correctly understood does not teach baptismal regeneration.”

“Be baptized” is in the aorist middle imperative, which denotes urgency, while the middle voice places the responsibility to obey this command squarely on Paul. He immediately obeyed three days after his conversion, but when were his sins washed away, at his baptism or his conversion?

6. 1 Peter 3:21 – Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ,

John MacArthur states: “First Peter 3:18–22 stands as one of the most difficult NT texts to translate and then interpret. For example, does “Spirit” in 3:18 refer to the Holy Spirit, or to Christ’s Spirit? Did Christ preach through Noah before the Flood, or did He preach Himself after the crucifixion (3:19)? Was the audience to this preaching composed of the humans in Noah’s day, or demons in the abyss (3:19)? Does 3:20, 21 teach baptismal regeneration (salvation), or salvation by faith alone in Christ?

First, every time we see the word “save” in the NT, don’t jump to the conclusion that it is referring to our deliverance from the wrath of God and the punishment of a Christless eternity in hell (Romans 5:9-10). This passage actually says that baptism is an opportunity to be rescued from a dirty conscience. Peter is clear that he is not speaking of a dirty body (its purpose is not a bath that removes filth from the body) but it is an appeal to God for a good [clean] conscience.

A person with a clear conscience knows that no one can point a finger at him and say, “You’ve offended me, and you have never asked for forgiveness.” Baptism is an opportunity to publically set things straight. We need a conscience without offense toward God and men (Acts 24:16). Without a clear conscience, our witness is diminished (1 Peter 3:15-16) and some suffer shipwreck with regards to their faith (1 Timothy 1:19).

The point is, use your baptism as an opportunity to invite lost friends and family. Invite those you have offended in the past. Explain that God has forgiven you of your past sins and you desire their forgiveness as well.

In his commentary on 1 Perter 3:21, MacArthur writes:

an antitype which now saves us. In the NT, an antitype is an earthly expression of a spiritual reality. It indicates a symbol, picture, or pattern of some spiritual truth. Peter is teaching that the fact that 8 people were in an ark and went through the whole judgment, and yet were unharmed, is analogous to the Christian’s experience in salvation by being in Christ, the ark of one’s salvation.

baptism … through the resurrection of Jesus Christ. Peter is not at all referring to water baptism here, but rather a figurative immersion into union with Christ as an ark of safety from the judgment of God. The resurrection of Christ demonstrates God’s acceptance of Christ’s substitutionary death for the sins of those who believe (Acts 2:30-31; Romans 1:4). Judgment fell on Christ just as the judgment of the flood waters fell on the ark. The believer who is in Christ is thus in the ark of safety that will sail over the waters of judgment into eternal glory (cf. Romans 6:1–4).

not the removal of the filth of the flesh. To be sure he is not misunderstood, Peter clearly says he is not speaking of water baptism. In Noah’s flood, they were kept out of the water while those who went into the water were destroyed. Being in the ark and thus saved from God’s judgment on the world prefigures being in Christ and thus saved from eternal damnation.

the answer of a good conscience toward God. The word for “answer” has the idea of a pledge, agreeing to certain conditions of a covenant (the New Covenant) with God. What saves a person plagued by sin and a guilty conscience is not some external rite, but the agreement with God to get in the ark of safety, the Lord Jesus, by faith in His death and resurrection (cf. Romans 10:9-10; Hebrews 9:14; 10:22).

The Believer’s Bible Comentary explains: First let us see what it may mean, and then what it cannot mean.

Actually, there is a baptism which saves us—not our baptism in water, but a baptism which took place at Calvary almost 2000 years ago. Christ’s death was a baptism. He was baptized in the waters of judgment. This is what He meant when He said, “I have a baptism to be baptized with, and how distressed I am till it is accomplished!” (Luke 12:50). The psalmist described this baptism in the words, “Deep calls unto deep at the noise of Your waterfalls; all Your waves and billows have gone over me” (Psalm 42:7). In His death, Christ was baptized in the waves and billows of God’s wrath, and it is this baptism that is the basis for our salvation.

But we must accept His death for ourselves. Just as Noah and his family had to enter the ark to be saved, so we must commit ourselves to the Lord as our only Savior. When we do this, we become identified with Him in His death, burial, and resurrection. In a very real sense, we then have been crucified with Him (Galatians 2:20), we have been buried with Him (Romans 6:4), and we have been brought from death to life with Him (Romans 6:4).

All this is pictured in the believer’s baptism. The ceremony is an outward sign of what has taken place spiritually; we have been baptized into Christ’s death. As we go under the water, we acknowledge that we have been buried with Him. As we come up out of the water, we show that we have risen with Him and want to walk in newness of life.

An antitype which now saves us—baptism refers to Christ’s baptism unto death on the cross and our identification with Him in it, which water baptism represents.

The verse cannot mean that we are saved by ritual baptism in water for the following reasons:

  1. That would make water the savior, instead of the Lord Jesus. But He said, “I am the way” (John 14:6).
  2. It would imply that Christ died in vain. If people can be saved by water, then why did the Lord Jesus have to die?
  3. It simply doesn’t work. Many who have been baptized have proved by their subsequent lives that they were never truly born again.

Neither can this verse mean that we are saved by faith plus baptism.

  1. This would mean that the Savior’s work on the cross was not sufficient. When He cried, “It is finished,” it wasn’t really so, according to this view, because baptism must be added to that work for salvation.
  2. If baptism is necessary for salvation, it is strange that the Lord did not personally baptize anyone. John 4:1-2 states that Jesus did not do the actual baptizing of His followers; this was done by His disciples.
  3. The Apostle Paul thanked God that he baptized very few of the Corinthians (1 Cor. 1:14–16). This would be strange thanksgiving for an evangelist if baptism were essential for salvation! Paul did baptize some shows that he taught believer’s baptism, but the fact that he baptized only a few shows that he did not consider it a requirement for salvation.
  4. The penitent thief on the cross was not baptized, yet he was assured of being in Paradise with Christ (Luke 23:43).
  5. The Gentiles who were saved in Caesarea received the Holy Spirit when they believed (Acts 10:44), showing that they then belonged to Christ (Romans 8:9b). After receiving the Holy Spirit, that is, after being saved, they were baptized (Acts 10:47-48). Therefore, baptism was not necessary for their salvation. They were saved first, then they were baptized in water.
  6. In the NT, baptism is always connected with death and not with spiritual birth.
  7. There are about 150 passages in the NT which teach that salvation is by faith alone. These cannot be contradicted by two or three verses that seem to teach that baptism is necessary for salvation.

Therefore, when we read in 1 Peter 3:21, Baptism … which now saves us, it does not mean our baptism in literal water, but Christ’s baptism unto death and our identification with Him in it.

Not the removal of the filth of the flesh. The ceremonial worship of the OT, with which Peter’s Jewish-Christian readers were familiar, provided a sort of external cleansing. But it was not able to give the priests or the people a clear conscience with regard to sin. The baptism of which Peter is speaking is not a question of physical or even of ritual cleansing from defilement. Water does have the effect of removing dirt from the body, but it cannot provide a good conscience toward God. Only personal association with Christ in His death, burial, and resurrection can do that.

But the answer of a good conscience toward God. The question inevitably arises, “How can I have a righteous standing before God? How can I have a clear conscience before Him?” The answer is found in the baptism of which Peter has been speaking—Christ’s baptism unto death at Calvary and one’s personal acceptance of that work. By Christ’s death the sin question was settled once for all.

Through the resurrection of Jesus Christ. How do I know that God is satisfied? I know because He raised Christ from the dead. A clear conscience is inseparably linked with the resurrection of Jesus Christ; they stand or fall together. The resurrection tells me that God is fully satisfied with the redemptive work of His Son. If Christ had not risen, we could never be sure that our sins had been put away. He would have died like any other man. But the risen Christ is our absolute assurance that the claims of God against our sins have been fully met.

My only claim for a good conscience is based on the death, burial, and resurrection of the Lord Jesus. The order is as follows:

  1. Christ was baptized unto death for me at Calvary.
  2. When I trust Him as Lord and Savior, I am spiritually united with Him in His death, burial, and resurrection.
  3. Through the knowledge that He has risen, my request for a clear conscience is answered.
  4. In water baptism, I give visible expression to the spiritual deliverance I have experienced.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

The Command of Baptism

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We are now up to the fifth command in this initial infant stage, or Win Level. So far we have…

  1. Come and see – John 1:39
  2. Repent and Believe – Mark 1:14-15
  3. Fear as a barrier to faith / Do not Fear – Luke 12:5-7
  4. Greed as a barrier to faith / Covetousness – Luke 12:15

This lesson focuses on the topic of water baptism, which is the first step of obedience for a new believer. Jesus baptized new converts and instructs us to do the same.

Historical Background: The gospel of John is the only one to bear witness to Jesus’ early Judean ministry, which lasted about nine months. The synoptics don’t reveal this time period which took place between Matthew 4:11 and Matthew 4:12 (Mark 1:13-14, Luke 4:13-14). Jesus came to Jerusalem for the Passover (John 2:13, about April) and stayed until about four months before the harvest (John 4:35). During this time he cleansed the temple (John 2:13-22), performed miracles (John 2:23, 3:2), and baptized disciples (John 3:23). We have very few details about what he actually said and did.

For a short time his ministry overlapped with John the Baptist; imagine the countryside with people and two great preachers, both preaching about repentance and the kingdom of God. They both had disciples, large crowds followed them, and both baptized. In John 3:22, the reference to Jesus baptizing may indicate that he oversaw baptisms done by his disciples (John 4:2).

During this time the influence of Jesus was rising and that of John was declining, just has John desired (John 3:30). John’s disciples may have seen this competition as a setback and the reason for the discussion in John 3:22-36.

Baptizing is commanded in the gospels: Matthew 28:19, and other references are throughout the gospels: Matthew 3:6, 11, 13-14, 16, 18:18, Mark 1:4-5, 8-9, 7:4, 16:16, Luke 3:7, 12, 16, 21, 7:29-30, 11:38, John 1:25-26, 28, 31, 33, 3:22-23, 26, 4:1-2, 10:40.

We find baptism in Acts 1:5, 2:38, 41, 8:12-13, 16, 36, 38, 9:18, 10:47-48, 11:16, 16:15, 33, 18:8, 19:3-5, 22:16.

Baptism is even found in the letters: 1 Corinthians 1:13-17, 1 Peter 3:21.

Let’s look at John 3:22-24

1. Identify the two things Jesus was doing while he was in the Judean countryside (John 3:22). Spending time with the disciples and baptizing converts.

2. Why did Jesus chose to baptize in Aenon near Salim (John 3:23)? He baptized there because there was much water there. The Bible indicates that the amount of water needed was “much water.” John did a lot of baptizing in the Jordan, too (Mark 1:5), although the exact location is not known, but is likely in the region of Samaria. Aenon is transliterated Hebrew meaning “springs” which also indicates a lot of water was needed.

3. Which mode of baptism does John seem to support (John 3:23)? Immersion, very similar to what we find in Acts 8:38-39, where they “went down into” and “came up out of” the water. This clearly teaches immersion.

The Didache supports immersion, too. “And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before.” From the Didache, chapter 7, written about AD 100, one of the earliest known writings on baptism.

Let’s look at 1 Corinthians 12:12-13 and Romans 6:3-4

1. What does the word “baptism” mean? Charles Ryrie puts it this way:

Theologically, baptism may be defined as an act of association or identification with someone, some group, some message, or some event. Baptism into the Greek mystery religions associated the initiates with that religion. Jewish proselyte baptism associated the proselyte with Judaism. John the Baptist’s baptism associated His followers with His message of righteousness (he had no group for them to join). (Incidentally, John was apparently the first person ever to baptize other people—usually baptisms were self-administered.)

  • For James and John to be baptized with Christ’s baptism meant to be associated with His suffering (Mark 10:38–39).
  • To be baptized with the Spirit associates one with the body of Christ (1 Cor. 12:13) and with the new life in Christ (Rom. 6:1–10).
  • To be baptized into Moses involved identification with his leadership in bringing the Israelites out of Egypt (1 Corinthians 10:2).
  • Baptized for the dead means to be identified with the Christian group and take the place of a believer who had died (1 Corinthians 15:29).
  • Christian baptism means identification with the message of the Gospel, the person of the Savior, and the group of believers.

Some of the baptisms listed do not involve water. Also observe how impoverished we would be without a proper understanding of the meaning and ramifications of baptism.

The word baptizo really means, “to dip repeatedly, to immerse, to submerge,” or, “to dip in or under water.” The definition of baptism will determine the mode of baptism (immersion, pouring, sprinkling). The Church of England practiced sprinkling before the Bible was translated into English in 1611. Rather than translate the word, they transliterated the word, so they would not contradict the doctrine of baptism, which held to sprinkling.

Patterns-06-Baptism2. According to John 4:2, Jesus did not personally baptize, but his disciples did the baptizing on his behalf. What would be a reason Jesus would not baptize people personally?

  • To put a difference between John’s baptism and his baptism: John baptized all himself, as a servant, which Christ was a master.
  • To apply more time to preaching, which was a more excellent way (1 Corinthians 1:17).
  • To put honor upon his disciples, empowering and employing to them to do this work, training them for future service.

If Jesus baptized people, people would tend to value themselves more than others, which Paul had to deal with in 1 Corinthians 1:13-14.

Jesus would reserve himself the honor of baptizing with the Holy Spirit (Acts 1:5).

Let’s look at Acts 8:36-38 and Acts 10:47-48

1. What does Jesus command the discipler to make sure that a new converts are baptized (Matthew 28:19)? Baptism is the first step of obedience for a new believer. To go public with your faith is a sign of being genuine. Remember that the imperative verb here is “make disciples.” The three participles (go, baptize, teach) help the main verb.

We are to GO and preach the gospel (Mark 16:15) and then baptize the convert. If they refuse to be baptized, we can doubt their conversion. If they are unwilling to take this first step of obedience, we can be sure that the rest of the commands of Jesus will be debated. We don’t just TEACH, we teach them to OBSERVE all that Jesus commanded.

2. How did the early church obey this Great Commission (Acts 1:5, 2:28, 41, 8:12-13, 16, 36, 38, 9:18, 10:47-48, 11:16, 16:15, 33, 18:8, 19:3-5, 22:16)?

  • Peter commanded that new converts be baptized (Acts 10:43-44, 47-48).
  • Paul baptized as a part of the disciplemaking process (Acts 14:21, 16:15, 33, 18:8, 19:5, 1 Corinthians 1:14, 16).

3. Who is qualified to be baptized (Acts 2:41, 8:12, 35, 38, 10:44, 47, 16:14-15, 18:8)? Only believers in the Lord Jesus Christ are candidates for baptism (Acts 8:36-37, 10:44, 47, Romans 8:9, 16).

Let’s look at Acts 2:37-41

1. What should precede baptism (Acts 2:41, 8:12, 35, 38, 10:44, 47, 16:14-15, 18:8)? Candidates must place their faith in the Lord Jesus Christ alone for their salvation.

  • They gladly received the word (Acts 2:41)
  • They believed Philip as he preached (Acts 8:12)
  • Philip preached Jesus to him (Acts 8:35, 38)
  • Peter preached and these men received the Holy Spirit (Acts 10:44, 47).
  • Lydia opened her heart to heed the things spoken by Paul (Acts 16:14-15)
  • Crispus believed on the Lord (Acts 18:8)

2. When should new believers be baptized (Acts 2:41, 8:36, 16:30-33, 22:12-16)?

  • That same day (Acts 2:41)
  • At once (Acts 8:36)
  • That same hour (Acts 16:30-33) and immediately
  • Three days after being saved (Acts 9:9, 18, 22:12-16)

3. Is baptism a sacrament or an ordinance? It is an ordinance coming from the word, ordain.
Jesus ordained only two ordinances for believers: Communion and Baptism. An ordinance needed two things: sign and significance.

Those who refer to baptism as a “rite or sacrament” believe that baptism is a means of salvation. The word would literal mean, a “way of obtaining grace” or obtaining salvation. The Bible is clear that righteous deeds do not save.

  • We are saved by grace through faith, not works (like baptism would be a work, Ephesians 2:8-9).
  • It is not by works of righteousness that we have done (Titus 3:5).
  • The thief on the cross was not baptized yet had a place in paradise (Luke 23:39).

4. What about Mark 16:16? A closer examination of this verse reveals that FAITH is the issue, not baptism. Notice it does NOT say that if you do not believe “and are not baptized” you will be condemned. The only thing that condemns a person is refusal to place their faith in the substitutionary death of Jesus Christ.

If you’re riding a bus to NYC, you simply sit down and reach your destination. What happens when you get on the same bus but don’t sit down? Will you still get to your destination? If you place your faith in Jesus and are not baptized, you will still get to your destination. If you choose not to get on the bus, you won’t reach your destination. If you choose not to trust Jesus for your salvation, you won’t get to heaven.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Greed Builds Bigger Barns

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We are now up to the fourth command in this infant stage, or Win Level. So far we have…

  1. Come and see – John 1:39
  2. Repent and Believe – Mark 1:14-15
  3. Fear / Do not Fear – Luke 12:5-7
  4. Greed / Covetousness – Luke 12:15

Last time we saw how GREED was a second barrier to faith in this introductory level, Then He said to them, “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions.” (Luke 12:15). Only Luke records this story (SEC 147).

Our passage today is from Luke 12:13-21, regarding the issue of dividing inheritance, and Jesus’ story about the accumulation of wealth and building bigger barns.

1. Consider these opening discussion questions…

  • What did you like to collect as a child? What about now?
  • What would you like to be doing ten years from now?

2. Of what is Jesus warning (Luke 12:15)?
BEWARE and BE ON YOUR GUARD – present imperatives that could be translated, “be ever on alert and be guarding yourself from every form of greed.”

  • Jesus is pointing out that greed seeks more material possessions which are not to be equated with “really living” (John 10:10, 1 Timothy 6:19).
  • Material possessions can become a substitute for the proper object of worship, which makes greed into idolatry (Colossians 3:5).
  • A person is measured by what he is, not by what he has.
  • Mark Twain once defined civilization as “a limitless multiplication of unnecessary necessities.”

3. How do you respond to the dilemma of the rich man (Luke 12:17)?

  • He had so many possession he did not know what to do. He had nowhere to store his crops.
  • How would you have responded to the man? “I sure wish I had that problem” which might reveal some covetousness on our part. If you inherited a great deal of wealth, would that create a problem for you? Or would you just ask God how to handle HIS resources?
    1. Wealth can choke the Word of God (Matthew 13:22).
    2. Wealth can create snares and temptations (1 Timothy 6:6-10, 17-19) and give you a false sense of security.
  • People say that money does not satisfy, but it does satisfy if you want to live on that level.

4. What was his solution (Luke 12:18)?
He was so prosperous that his solution was to build bigger barns to store all his crops. His investments had produced income for life. The farmer saw his wealth as an opportunity to please himself rather that to build God’s kingdom or his people. He did not think about others or about God.

5. What was this man’s motivation (Luke 12:19)?

  • He was comforted to think that he had all he would ever need, so eat, drink, and be merry.
  • He thought the world was all there would ever be, and life consisted in luxury and plenty.
  • How blind is this guy? What a tragic mistake.

6. Why was his solution displeasing to God (Luke 12:20)?

  • Is God intolerant of self-indulgent people?
  • Is God jealous of all other gods?
  • Is it that God doesn’t care for rich people?
  • God’s response was that this man was foolish because when he died, his possessions could do nothing for him. That night he would die, leave this world, and answer directly to God for the life he had been given.

7. What is the point of Jesus’ parable?

  • It’s okay to be successful, but remember your highest priority?
  • Prepare for the future, but look beyond your finances?
  • When you think you have it made, think again?
  • You can’t take it with you?
  • If you store up riches for yourself, you are not rich toward God (Luke 12:21)

8. How do you respond to the decision of the rich man (Luke 12:18)?

  • He was a shrewd businessman, saving for the future. Jesus commended shrewdness (Luke 16:8).
    1. Good business principles are commended (1 Timothy 5:8).
    2. Jesus does not encourage waste (John 6:12).
  • But Jesus saw this man’s selfishness (note the 11 personal pronouns used) and thought him a fool.
  • Look out for number one is not an attitude of Jesus.

9. How do you respond to the desires of the rich man?

  • This is the life: success, satisfaction, security. What else could he want?
  • Jesus did not see this man enjoying life, but rather facing death.
  • True life does not come from our abundance of possessions; the man had a false sense of life and death.
    1. “That man is the richest whose pleasures are the cheapest” – Henry David Thoreau.
    2. “A man is rich in proportion to the number of things he can afford to let alone” – Henry David Thoreau.

10. How do you respond to the death of the rich man?

  • Too bad this guy died, just when he had everything going for him. How tragic that he could not finish his plans.
  • The tragedy was NOT in what he left behind, but in what lay before him (eternity without God).
  • He lived without God and he died without God.

11. How would you like to be remembered?

  • Someone who gave a lot?
  • Someone who enjoyed what he had?
  • Someone who was rich toward God?
  • Someone who invested into God’s kingdom, through missions, benevolence, generosity?

This man stored up and saved for his retirement, but was totally unprepared for the afterlife. He threw his whole soul into that which would be gone in an instant. Notice how he had a deceptive conversation with his soul (Luke 12:19).

  1. Wealth is to be enjoyed.
  2. Wealth is to be employed.

It was Rick Warren who said, “It is not a sin to BE rich, it is a sin to DIE rich.” Remember the command (Luke 12:15). Jesus has this warning for those investigating the Christian faith, that greed and covetousness are a barrier to faith in Christ.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Greed is a Barrier to Faith

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We are now up to the fourth command in this infant stage, or Win Level. So far we have…

  1. Come and see – John 1:39
  2. Repent and Believe – Mark 1:14-15
  3. Fear / Do not Fear – Luke 12:5-7

Now we come to GREED being a second barrier to faith in this introductory level, Then He said to them, “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions.” (Luke 12:15).

BEWARE and BE ON YOUR GUARD – present imperatives that could be translated, “be ever on alert and be guarding yourself from every form of greed.”

  • Jesus is pointing out that greed seeks more material possessions which are not to be equated with “really living” (John 10:10, 1 Timothy 6:19).
  • Material possessions can become a substitute for the proper object of worship, which makes greed into idolatry (Colossians 3:5).
  • A person is measured by what he is, not by what he has.

Our passage of study today is Matthew 19:16-27. The point of this lesson is to encourage seekers to NOT place their trust in wealth. While wealth can be good to provide a measure of protection in life (Proverbs 10:15), riches have no value on the day of judgment (Proverbs 10:2, 11:4, 28, Ezekiel 7:19, SEC 177).

  • The wealthy often believe they are in God’s favor since they have been blessed financially, but they are actually spiritually bankrupt without Christ.
  • Wealth is NOT an indicator of God’s favor. This is a tough teaching for affluent America because many wealthy people put their trust in their investments.
  • Trusting in riches is basically covetousness, breaking the tenth commandment.

Jesus is on his way through Perea to Jerusalem and is stopped and asked a question (the story of the rich, young, ruler SEC 178). It is interesting to note the differences in these stories only to discover the rich, young, ruler does not exist!

  • Behold, ONE came to him (Matthew 19:16) – perhaps the rich one (Matthew 19:22) and the YOUNG one (Matthew 19:20).
  • A man RAN up to him and KNELT before him (Mark 10:17 – perhaps the young one, since elders did not run, nor kneel before a 30 year old preacher.
  • And a certain RULER questioned him (Luke 18:18) – certainly it is the ruler we find here.

The point is that this person is in contrast to the children Jesus has just blessed (Matthew 19:13-15, Mark 10:13-16, Luke 18:15-17). Even though this guy was young (maybe 20-40) he had already achieved financial success (Luke 18:23).

The command is found in the gospels (Matthew 19:21, GO and SELL, Mark 10:21, GO and SELL, Luke 18:22, SELL). It is also illustrated in the book of Acts (Acts 8:18-24) and emphasized in the epistles (Romans 1:29, 7:7-8, 13:9, 1 Corinthians 5:10-11, 6:10, Ephesians 5:3, 5, 2 Peter 2:3, 14, James 5:1-6).

1. How do you feel about this rich young ruler?

  • Sorry for him – he couldn’t help he was rich.
  • Disappointed in him – he walk away from God.
  • Upset – Jesus shouldn’t have been so hard on him.
  • Frustrated – do I have to give up all my stuff too?

2. What was this man’s position in society (Matthew 19:20-21, Luke 18:18, 23)? We learn about this guy as we connect the stories together, he was young (Matthew 19:22), owned property (Matthew 19:22), and was extremely rich (Luke 18:23). Since Luke tells us he was a ruler, he was likely a ruler in the synagogue, quite an honored position for a young man. We can assume that he was devout, honest, wealthy, prominent, and influential.

3. How does the man approach Jesus (Matthew 19:16, Mark 10:17)? His running indicates that he could not wait to hear the answer from this great teacher. He was not embarrassed by the fact of being a respected and well known person coming to seek Jesus. Rabbi, is a term of respect for a teacher of divine truth.

4. Why does Jesus object to the man addressing him as good (Mark 10:17-18, Luke 18:18-19)?
The man seemed to recognize Jesus had the stature and character that was higher than regular rabbis, but there is no indication that he considered Jesus to be divine or the promised Messiah.

  • Jesus may have been telling the man, “you better start thinking of me in terms of being God, or don’t call me good, because no man is good” (Romans 3:10-12).
  • Notice the difference between Matthew 19:17 (there is only One who is good) and Mark 10:18 or Luke 18:19 (no one is good except God alone).

5. What does this man’s question tell us about his theological beliefs (Matthew 19:16)? He has a works righteousness, “what good thing must I DO?”

  • This reveals his pharisaic tradition and legal system, where doing things for God was the way to securing God’s favor.
  • What is one work that Jesus said we can do? In John 6:28-29, he says, “This is the work of God that you believe him whom he has sent.”

6. What does Jesus say this man needs to do for eternal life (Matthew 19:17)?  Keep the Commandments? What kind of answer is THAT? That certainly doesn’t sound very evangelical, or Baptist. Look at it this way, Jesus wants this guy to recognize that he is a transgressor of the Law and in need of Jesus’ forgiveness. If the standard of the perfect Law was his measurement, he was in trouble as a law-breaker. For more information on this topic, consider Way of the Master evangelism.

  • The Apostle Paul had falsely put his confidence in the flesh (Philippians 3:3-9) and realized that he was a covetous man based upon the law, (Roman 7:7).
  • Paul needed a righteousness which comes from God on the basis of faith, (Philippines 3:9).
  • The New Testament teaches that by the works of the law no flesh will be justified in His sight, for through the law comes the judgment of sin, (Romans 3:23).
  • Whoever keeps the whole and yet stumbles in one point has become guilty of all, (James 2:10).
  • In Paul’s letter to the Galatians he wrote, therefore the law has become a tutor to lead us to Christ, so that we may be justified by faith, (Galatians 3:24).
  • The law was intended to expose our sin and need for Christ. Then the young man asks which one of the commandments?

7. Which of the Ten Commandments did Jesus quote, omit, and add (Matthew 19:19-19, Mark 10:19, Luke 18:20)?

  • The Ten Commandments is broken up into two parts: the first four commandments are about our relationship with God and the last six are about how we relate to one another.
  • Jesus quotes five of the six commandments in the second part of the Decalogue.
  • Then he added the second greatest commandment about loving your neighbor as yourself. It appears that Jesus conspicuously omits “you shall not covet” (Exodus 20:17).
  • Notice that Mark 19:19 inserts, “do not defraud.” This command is NOT a part of the Ten Commandments but perhaps is inserted to stir the conscience of the rich young ruler. This young man might have defrauded someone in order to satisfy his covetous desires. It appears that this man refused to acknowledge is idolatry of material things.
  • The young man does not mention the absence of the tenth commandments but quickly offers his self assessment based upon the commands that Jesus quoted, “teacher I kept all these things up from my youth” (Matthew 19:20). Only Matthew includes his follow-up question, “what am I still lacking?” (Matthew 19:20).

8. How does Jesus feel about this young man (Mark 10:21)? Mark alone made reference here to the emotional reaction of Jesus, he felt love for him. It is probably better translated, “began to love him.” Jesus felt strongly drawn to this young man for what he already was, and Jesus wanted to lead him to a full discovery of his quest.

  • Love does not mean mere emotional affection but a high spiritual love of which desire is the greatest welfare of others.
  • Jesus was approaching the time when he would shed his own blood for the sins of the rich young ruler and for the whole world, but as much as he loves people and desired to save them, he could not save this man while he refused to admit that he was lost.

9. What did Jesus say this man was lacking (Matthew 19:20-21, Mark 10:21, Luke 18:22)? Jesus basically says, “if you wish to be completed (or perfect) you have to deal with your greed.” Jesus gave him three commands to deal with his greed. Jesus instructed man to go, sell, and give (Matthew 19:21).

  • Materialists believe if you give your wealth away you will lose it, while Jesus taught if you give everything away your wealth will then be in heaven.
  • If the rich young ruler were willing to obey these commands he would not earn his salvation but it would be evidence that he desired salvation about everything else.

10. What was the rich young ruler’s response to these commands (Matthew 19:22, Mark 10:22, Luke 18:23)?

  • He went away “grieving.” Mark added the words “he was saddened.” Luke adds, “he became very sad.” His conscience prevented him from making any objection to the demand.
  • The young man did not want Jesus either as his Savior or his Lord.
  • He was not willing to give Jesus his sins to be forgiven, or his life to be ruled.
  • Therefore when he heard Jesus statement, he went away grieving. He felt that Jesus had asked too much of him. He worshiped money more than God when put to the test.

11. Does Jesus require everyone to give away all of their monetary possessions in order to be saved (Luke 16:1-13)? Not unless the money has a grip on the person. Different people are under the power of different sins. One sin is enough to keep someone away from Christ.

  • Jesus taught all of his followers that they were to give up all they have (Luke 14:33).
  • In this verse, Jesus requires everyone who would be one of his disciples to GIVE UP the rights to his possessions, but he doesn’t require that he GIVE AWAY all of his possessions.
  • A disciple of Christ must see himself as a steward rather than an owner of his possessions. You must hold these possessions loosely and be prepared to give as God leads.
  • In Luke 16:1-13, Jesus stresses that one facet of discipleship involves the stewardship of one’s positions. This passage and others would be meaningless if Jesus required every potential follower to give away everything he does as a test.
    1. The Philanthropy is not a means of salvation.
    2. If giving our possessions away saved us then those to whom we gave our possessions would become lost, since they would no longer be poor. People are saved when they repent from sins and receive Christ as their Lord and Savior.
    3. For this rich young ruler his sin was greed, or covetousness. The fruit genuine repentance was to give away all of his possessions. Jesus gave this young man a test; he had to make a choice between Christ and his possessions. He failed the test. His money meant more than his eternal destiny.
  • Salvation is for those who are willing to forsake everything.

12. Why is it so hard for a rich man to enter the kingdom of God (Mark 10:24). Notice the way the NKJV translates this: “…how hard it is for those who trust in riches to enter the kingdom of God!” (Mark 10:24 NKJV). The Bible already has addressed this issue:

  • The rich man’s wealth is his fortress (Proverbs 10:15).
  • A rich man’s wealth is his strong city, like a high wall in his own imagination (Proverbs 18:11).
  • Riches do not profit in the day of wrath (Proverbs 11:4).
  • He who trusts in riches will fall (Proverbs 11:28).
  • Riches are not forever (Proverbs 27:24).

13. How hard is it for a rich man to enter the kingdom of heaven (Matthew 19:24)? Jesus says it is difficult yet it is not impossible. It is interesting that there is a Jewish proverb that is taken from the Babylonian Talmud, that a man not even in his dreams see an elephant pass through the eye of a needle. Camel is substituted for elephant since in Babylon, the elephant was common, but in Palestine it was unknown.

What about the story of the Needle Gate? Vines Expository Dictionary (p.429) says the idea of applying “eye of a needle” to a small gate into the city, appears to be a modern one. The word used in Matthew 19:24 and Mark 10:25 comes from the root verb, “to sew.” Luke 18:25 uses a word meaning “dart” like a pointed object, perhaps like a surgical needle (after all, Luke was the doctor). There is no need to soften the Lord’s words by making it to mean anything more than the ordinary instrument for sewing. There is no justification to change this from the language or traditions of Palestine.

The point is that eternal life is not just difficult for a rich man, but it is impossible without God.

14. How did the disciples respond to Jesus’ words (Matthew 19:25)? The disciples’ use of the word “saved” is the same as entering the kingdom of God (Matthew 19:24) or obtaining eternal life (Matthew 19:16). They were astonished at his words.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Fear is a Barrier to Faith

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Today we look into Luke 12:4-12, focusing on one verse Luke 12:5. The point is that Jesus needed to address the fears of his would-be followers, fears that would prevent them from repenting and believing. Fear of making your faith known, or going public, can be a real barrier to one’s salvation (Proverbs 29:25). Another perk of this lesson is to help believers to talk with lost friends about the fears that they have about following Jesus Christ. Once a person is a follower of Jesus, our love for him casts out fear (1 John 4:17-18). The one fear that should cast out all other fears is the fear of God (Luke 12:5, Hebrews 2:14-15, 9:27).

The Pharisee in Luke 11 acts like a friend in public (even inviting Jesus to dinner) but his hidden agenda is revealed in Luke 11:53-54. They intended to execute Jesus within a couple of months but since the crowds liked Jesus, they had to treat him in a civil manner while in public. Jesus knows about their plots yet is unafraid. They might be able to kill the body, but eternity is not in their hands. So, this situation begs the question, “Do you cower before bullies who can kill you, or cower before God who can not only kill you but throw you into hell?” Don’t be afraid of other human beings!

It appears that “do not fear” is a repeated phrase in the Bible, when people were afraid to publicly profess faith in Jesus (Luke 12:5, 7, see also John 7:13, 9:22, 19:38), and the rest of the Bible (Acts 18:9, Hebrew 13:6, 1 Peter 3:14, Revelation 2:10).

  1. Of what was Christ’s audience afraid (Luke 12:8, 11)?
    1. All they could do is threaten physical harm or make life miserable (Luke 12:11).
    2. People could be put out of the synagogue (John 9:22, 7:13).
    3. Many who came to Christ were disowned by their families, lost employment, or socially snubbed.
  2. How does Jesus address his audience (Luke 12:4)? He calls them his friends which is totally opposite to the hostility of the religious leaders. Don’t fear them, they cannot harm you past the grave.
  3. What would be forfeited if his hearers confessed Christ before men (Luke 12:4)? The worst thing would be their own lives, but even that would be a promotion, to heaven.
  4. What did Jesus command them to do (Luke 12:5, 7)? Here is the command:
    1. Fear – aorist imperative (Luke 12:5).
    2. Do not fear – present imperative (Luke 12:7).
  5. Who has the power to cast anyone into hell (Luke 12:5)? God (not Satan) is the “One” in Luke 12:5.
  6. How does the Bible describe hell? The word “gehanna” is found 12 times in the New Testament, 11 in the Synoptic Gospels, and every time it is from the mouth of Jesus himself. Gehenna is a Greek transliteration of Ben Hinnom (valley of Hinnom), a narrow ravine where Ahaz and Manasseh introduced pagan worship of the fire gods (2 Chronicles 28:3, 33:16, Jeremiah 7:31). People would take their babies and toss them into the red-hot arms of Molech, where the children would scream and cry as their flesh burned. Josiah stopped this abomination (2 Kings 23:10). This location later became a trash dump, like an incinerator for the city. Dead criminals were tossed in, dead animals, trash, it was continually burning, so with smoke rising, Jesus gives the people a visual image of what hell would be like. It is important to note that hell is NOT annihilation (See below).
    1. Matthew 13:42 – furnace, with weeping and gnashing of teeth, a loud expression of grief; wailing in hell will be continual. Who could recognize a friend’s voice in such an environment?
    2. Matthew 25:41 – a place prepared for the devil and his demons.
    3. Matthew 25:46 – eternal punishment, indicating a tormenting process that is accompanied by fear.
    4. Mark 9:48 – where worms don’t die and the fire is not quenched; Not only will fire not give off light, but does not consume the bodies of the unredeemed.
    5. 2 Thessalonians 1:9 – eternal destruction, perhaps physical ruin.
    6. 2 Peter 2:17, Jude 1:13 – black darkness, literally “blackness of darkness.” People might say that will be in hell where their friends are, but it will be so dark, they won’t be able to grope around and find them. Imagine being in a new place, where it’s hot (as hell) and dark with no light at all (like a cave in darkness).
    7. Revelation 2:11, 20:6, 14, 21:8 – the second death, “hurt” indicates the person’s body being injured.
    8. Revelation 19:20, 20:10, 14, 21:8 – a lake of fire and brimstone, a place for unbelievers after the Great White Throne judgment.
  7. How does Jesus encourage them to go public (Luke 12:6-7)? He promised them a Father’s care.
    1. Sparrows are insignificant yet God cares for them, so how much more will the Father care for them?
    2. The word “cent” means a penny. They were sold five for two pennies, so if you bought four, they would throw in one for nothing.
  8. What does it mean to confess Christ before men (Luke 12:8)? The word “confess” is used 27 times in the New Testament, meaning to affirm, declare, admit, acknowledge, or agree. This means to confess openly or state publicly.
  9. What happens to those who don’t confess Jesus before men (Luke 12:9)? A denial in heaven, I never knew you (Matthew 7:21).
  10. Can a person deny Christ yet still be a Christian (Matthew 10:32-33, 2 Timothy 2:12, 1 John 2:23)?
    1. Luke 22:54-62 – Peter’s denials.
    2. Romans 10:9-10 – the relationship between belief and confession.
    3. Titus 1:16 – relationship between belief and by our deeds denying him.
    4. 1 John 2:22 – denying Jesus, lying, antichrist.
  11. Why does Jesus warn against blasphemy against the Holy Spirit (Luke 12:10)? The audience was in danger of committing the unpardonable sin (seeing the miracles of Jesus in the flesh and attributing these works to the enemy, Matthew 12:31-32, Mark 3:29-30).
  12. What does Christ promise in Luke 12:11-12? Divine assistance when their faith led them into harm’s way.
    1. This is a striking contrast to blasphemy against the Holy Spirit, because believers will find that the Holy Spirit actually speaks through them.
    2. The circumstances of the Spirit speaking through believers is not preaching but persecution, in which preparation of an adequate defense would be impossible (Matthew 10:19-20, Luke 21:14-15).
      1. We should not neglect this needed preparation (2 Timothy 2:15).
      2. Luke 12:11-12 address those occasions that you don’t even know they are coming, when you will be taken away and made to give an account for the hope inside of you (1 Peter 3:15).
    3. Jesus’ enemies blasphemed the Holy Spirit while the disciples would be helped by the Holy Spirit.

What About Annihilation?

Many scholars have abandoned this traditional view on hell, which can also lead to Universalism as well. John Stott has four arguments to support his position, and then I have included a response under each point.

  1. The language of eternal punishment speaks of destruction, which normally means extinction.
    1. John 3:16 – perish means to destroy utterly, this is not extinction but ruin and loss, not of being but well-being.
    2. 2 Thessalonians 1:8-9 – destruction means utter and hopeless ruin, the loss of all that gives worth to existence. So Paul refers to physical separation (God and the lost) more than physical annihilation.
    3. Revelation 2:11 – this hurt will be experienced throughout eternity, the idea of a person’s body being injured.
  2. The imagery of fire is for destruction, not torment (fire burns things up).
    1. Revelation 20:10 – this is sort of point blank in response to points one and two, tormented day and night forever.
    2. Revelation 14:9-11 – torment goes on forever, no rest day and night.
  3. The notion of justice precludes eternal punishment. How can sins committed in time be punished for eternity? Where is the justice? The penalty inflicted ought to be according to the evil done.
    1. The amount of time it takes to commit the crime does not factor into the punishment. If I kill a store owner in two minutes, the judge won’t take that into consideration.
    2. It’s not about the time it takes to commit a crime but the nature of the crime. It’s not about how long we sin, but what sin is.
    3. The nature of sin is an act of rebellion against an infinite and holy God, which brings an eternal penalty. Threatening to kill me is not as serious as a threat to kill the President of the USA.
    4. A crime against the Creator brings a penalty worthy of the sin committed. Humans can never pay the penalty we deserve. We often forget the holiness of God and the true nature of our sin.
  4. The eternal existence of hell would not bring everything fully into a right relationship with God.
    1. Revelation 19:1-6 – God’s judgments are true and righteous, he has avenged the blood of the saints, the smoke rises forever…
    2. Revelation 18:20 – rejoice over the pronounced judgment. God’s righteousness has been revealed in the destruction of his enemies.
    3. God’s wrath is an occasion for God’s glory…
      1. Revelation 19:1 – the outpouring of God’s wrath against sin highlights the mercy shown in saving grace.
      2. Revelation 19:2a – the outpouring of God’s wrath displays his righteousness.
      3. Revelation 19:2b – the outpouring of God’s wrath confirms his love for the saints (or they suffered in vain).
      4. Revelation 19:5 – the outpouring of God’s wrath magnifies the holy fear that is due him.
      5. Revelation 19:6 – the outpouring of God’s wrath proves that the sovereign Lord is Ruler over everything, the Lord reigns. All his enemies will be brought under his authority.

Take Away:

  1. How do you feel about everything done in secret being revealed (Luke 12:2-3)?
  2. Jesus teaches us to fear yet be fearless (Luke 12:4-5).
  3. How can we be assured that we have not committed the unpardonable sin (Luke 12:10)?
  4. What is Jesus teaching about the disciple’s security in the face of opposition (Luke 12:11)?
  5. When have you taken a stand (a risk) for Jesus in a public way? What did you learn?
  6. How can you remind yourself of your importance to God each day this week?
  7. How can we pray for those who suffer due to their relationship with Jesus?
  8. What is a step you can take to better prepare yourself for coming persecution?

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

 

 

Repent and Believe

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Today we get to the second command in the Win – Infant – Membership level; Repent and Believe the Gospel (Mark 1:14-15). Here is the overview of the six commands at this level:

  1. Come and See – Invitation – John 1:35-51
  2. Repent and Believe – Salvation – Mark 1:14-15, Luke 4:14-15
  3. Fear, a Barrier to Faith – Luke 12:4-12
  4. Greed, a Barrier to Faith – Luke 12:13-21
  5. Baptism – Matthew 28:19-20
  6. Evangelism – John 4:3-42

Why did Jesus withdraw to Galilee? (Mark 1:14)

  1. Political pressure of the Pharisees (John 4:1).
  2. John the Baptist into prison by Herod (Matthew 4:12, Mark 1:14, Luke 3:19-20).
  3. The influence of the Holy Spirit (Luke 4:14).

On the way, Jesus ministers to non-religious people (John 4:5-42, John 4:46-54).

This section and command is about the essence of the Good News, if we receive the gospel in faith and repent of our sin. It also involves humility since I am admitting that I need forgiveness, am a sinner, and I cannot trust in in myself for my salvation. Notice that Jesus’ teaching is identical to the message of John the Baptist (Matthew 3:2, 8, 11, Mark 1:4, 1:15, Luke 3:3, 8, Acts 13:24, 19:4).

Repentance is a central theme in the gospel:

  1. Jesus preached the necessity of repentance, (Matthew 4:17, 9:13, 11:20-21, 12:41, Mark 1:15, 2:17, Luke 5:31-32, 11:32, 13:3-5, 15:7, 10, 16:30, 24:47).
  2. Disciples preached the message of repentance (Mark 6:12).
  3. Repentance is illustrated in the book of Acts:
    1. Peter, Acts 2:38, 3:19, 8:22, 11:18.
    2. Paul, Acts 17:30, 20:21, 26:20.
  4. Repentance is amplified in the epistles:
    1. By Paul writes about repentance in Romans 2:4, 2 Corinthians 7:9-10, 2 Timothy 2:25.
    2. By the writer of Hebrews 6:1, 6, 12:17.
    3. By Peter, 2 Peter 3:9.
    4. By John, Revelation 9:20-21, 16:9, 11.

What was the message of Jesus? (Matthew 4:17, Mark 1:14-15, Galatians 1:6-9, 1 Corinthians 15:1-4).

  1. Repent and believe IN the gospel
  2. The kingdom of heaven (or kingdom of God) is at hand.
  3. Hope and mercy, not accusation and condemnation (John 3:16-17).

What is the gospel?

  1. Romans chapters 1-6 is a clear presentation and reality of the gospel.
  2. Galatians 1:6-9, 3:8, is a clarification of the gospel, which people had distorted.
  3. A concise synopsis of the gospel is found in 1 Corinthians 15:1-5, an early creed, according to the Scriptures…
    1. The death of Jesus
    2. The resurrection of Jesus

What is the kingdom of God?
The coming of the kingdom of God is the initial, central, and final declaration of Christ.

  1. It began with repent and believe, Mark 1:14-15.
  2. It is expanded in the Sermon on the Mount, Matthew 5-7.
  3. It would set a dawning course of this age, Matthew 24:14.

Seven aspects unfolded in God’s revelation:

  1. God as Creator is proprietor and ruler of all (Psalm 10:16, 24:1-2, 9-10).
  2. God is Israel’s king, even if they wanted an earthly king (Judges 8:22-23, 1 Samuel 8:4-9).
  3. While allowing a line of human kings, God establishes a theocracy through his prophets (1 Samuel 13:14, 2 Samuel 7:15-16, Isaiah 11:1-9, Daniel 7:13-14)
  4. Jesus comes from the Davidic line (Matthew 1:1, Luke 1:23-33) and offers the kingdom promised through the prophets, which the people of God rejected (Luke 19:11).
  5. Jewish rejection of the Good News opened the door of salvation to the Gentiles, the new aspect took the form of the mystery of the church, in which, Christ reigns (John 3:3-5, Colossians 1:13).
  6. The kingdom is temporarily hidden in the hearts of men, but Jesus will one day appear, ushering in a new kingdom (Revelation 20:4-6).
  7. God’s reign is forever, but the earthly kingdom will one day end and give way to the Messiah’s eternal kingdom (1 Corinthians 15:24-26, 28, 2 Timothy 4:18, Revelation 22:3, 5).

What does “is at hand” mean?

  1. Supernatural powers: these powers came upon those who heard the proclamation and witnessed the signs (Matthew 12:28, Luke 11:20).
  2. Personal presence of the king: he was actually in their midst (Luke 17:21). Luke 17:21 KJV says “within” but in no sense would the kingdom be within the Pharisees, in context, they had just charged Jesus with blasphemy! (Matthew 12:24-28).
  3. An actual kingdom: an actual establishment of a government on earth, the tense is “has drawn near.” Jesus established and built his church (Matthew 16:18), which he governs the citizens of his kingdom. A long-awaited kingdom of OT prophecy was now seen in the face of Jesus, and others witnessed the kingdom in the miracles Jesus performed.

What is saving faith?

  1. An intellectual assent, or belief? (James 2:19). If this were true, even the demons would be saved.
  2. Is it trusting God in the here and now for temporal relief? (John 2:23-25)
  3. Transferring trust OFF of ourselves and ONTO Jesus alone for eternal relief from the wrath to come (Matthew 3:7-10, Romans 5:8-9)
  4. GRACE = God’s Riches At Christ’s Expense, Jesus paid the debt I could not pay.
    1. Grace alone will save us (Titus 2:11, 1 Corinthians 15:1-4)
    2. Our works contribute nothing to our salvation (Romans 3:23-24, 4:2-5, Ephesians 2:8-9, Titus 3:5, 2 Timothy 2:9)

What does repentance mean?

  1. Metanioa means change of mind.
    1. About sin (Revelation 9:20-21)
    2. About God (Acts 2:38, 20:21)
    3. About Dead works (Hebrews 6:1)
  2. More than a change of mind, but a change of behavior.
  3. Repentance is changing FROM something TO something; about-face, a 180 degree turn.

Is repentance necessary for salvation?

  1. Repentance that leads to life (Acts 11:18)
  2. For all to come to repentance (2 Peter 3:9). To change one’s mind regarding Jesus Christ (Acts 2:38).
  3. Repentance does not save (since salvation is by grace through faith, Ephesians 2:8-9) but how can you be saved without repentance of mind and behavior?

What is the result of true repentance?

  1. Bearing fruit (Matthew 3:8, Luke 3:8-14), the question, “what shall we do?” are examples.
  2. Turn to God, and perform deeds appropriate to repentance (Acts 26:19-20).
  3. Jesus commissioned his followers to preach repentance for the forgiveness of sins (Luke 24:47).

What four things lead to repentance?

  1. God’s Word (Luke 16:29-31)
  2. God’s goodness or kindness (Romans 2:4)
  3. Godly sorrow (2 Corinthians 7:9-11)
  4. God’s intervention (2 Timothy 2:25)

What is godly sorrow vs. worldly sorrow?

  1. The example in the Corinthians church (2 Corinthians 7:9-11). A person had been involved with open and grievous sin, church discipline had worked, and the offender had repented.
  2. Judas had worldly sorrow (Matthew 27:3-5, Acts 1:18-20), remorse that led to suicide.
  3. Peter had godly sorrow (Matthew 26:75).

What are the characteristics of godly sorrow? (2 Corinthians 7:11)

  1. “What earnestness” – diligence to try to change things in contrast to previous indifference.
  2. “What vindication of yourselves” – eagerness to clear oneself.
  3. “What indignation” – anger that they have troubled others with their sin.
  4. “What fear” – fear over God’s displeasure.
  5. “What longing” – yearning to see the matter rectified and relationships restored.
  6. “What zeal” – enthusiasm to do what is right.
  7. “What avenging of wrong” – a readiness to turn against oneself.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Meaning of “Son of God”

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There are a number of terms that are used throughout the gospels, which can be a bit confusing if we are unfamiliar with them. The most basic question is, “Who is Jesus?” Well, Jesus is the Savior, Lord, Messiah, Christ, Deliverer, Son of David, God, Son of God, Son of Man. Did Jesus claim to be God? Is the divinity of Jesus biblical?

Significance of the term, “Son of God”

  • The Son is separate from the Father.
  • The Son is the heir and not the servant of the Father.
  • The Son has the same nature as the Father.

In Regard to Deity

  1. The Jews recognized absolute deity in the phrase, John 5:17-18, 10:33 (Matthew 26:63-66, Luke 22:66-71).
  2. The Son is ascribed deity in Hebrews 1:8-9.
  3. Son of God vs. Son of Man: two designations in the NT, but emphasized his two natures, human and divine.
  4. Jesus claims unity with the Father, John 10:30.
  5. The Son claims equal authority with the Father, John 5:19-21, 25-26, doing the same things (raising the dead, life in themselves).
  6. The Son claims equal honor with the Father, John 5:23.
  7. The Son is also the Creator, Hebrews 1:2.
  8. The Son is the exact representation and image of the Father, his likeness, Hebrews 1:3.
  9. The “only begotten” Son indicates his unique divine nature, John 3:16, 18, 1 John 4:9.
  10. In contrast, believers are begotten of God (John 1:13, 1 John 3:9, 4:7, 5:1, 4, 18) and sons of God (Romans 8:14, Galatians 3:26).
  11. Doubting Thomas saw undeniable evidence of Jesus’ resurrection (John 20:24-29) and declared “My Lord and my God.”

SUMMARY on the two top titles for Jesus:

The description “Son of Man” was a Messianic title. Jesus is the One who was given dominion and glory and a kingdom. When Jesus used this phrase, He was assigning the Son of Man prophecy to Himself (Daniel 7:13-14). The Jews of that era would have been familiar with the phrase and to whom it referred. Jesus was proclaiming Himself as the Messiah.

Concerning the use of “Son of God,” Jewish leaders clearly understood what Jesus meant by using 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” and declares himself to be equal with God.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]