A Voice in the Wilderness

Perea was the region beyond the Jordan and Herod Antipas was Tetrarch there during John’s ministry. Antipas was the Herod who had John imprisoned and beheaded. According to the Jewish historian Josephus, Herod imprisoned John in the castle Macherus which was located in Perea.[1]Therefore, this meeting between John and the Jewish leaders has John’s imprisonment and death as its backdrop. 

During John’s ministry, the majority of the priests were from the sect of the Sadducees and rarely were they of the Pharisees because these two groups were in opposition to one another. The Sadducees were a Jewish religious/political group in the first century A.D. In the New Testament, especially the gospels, the Sadducees often appear beside the Pharisees because both groups were in opposition to Jesus and his followers.[2]However, by saying, “Now those who were sent were from the Pharisees,” (Jn 1:24) the author brings the reader’s attention to the sect of the Pharisees. 

The Pharisees were a group dedicated to the Jewish law, especially those laws concerning food, the Sabbath, tithing and ritual washing. In the Gospel According to John the Pharisees are mentioned nine times. (cf. Jn 1:24; 4:1; 7:32, 45-52; 8:3-20; 11:45-57; 12:19, 42; 18:3) The disciple whom Jesus loved also frequently uses the phrase, “the Jews.” It is likely that this phrase is indicative of the Pharisees, or at least those who follow their pharisaical teaching.[3]

Early Christian tradition and a strong majority of scholars date the Gospel According to John to the last decade of the first century A. D., and most believe that it reflects a Palestinian milieu, although the apostle may have written his account from Ephesus. Regardless of origin, the account reflects a Palestinian tradition as wells as that of Diaspora Judaism.[4]Like authors today, the apostle focused on material that was relevant to his audience. After A. D. 70 (the Roman destruction of the temple), Pharisaism became a dominant voice in Judaism because the temple’s destruction ended Sadducean priestly dominance. In the decades following the temple’s destruction, Jewish believer’s and non-Christian Pharisees came increasingly into conflict, this conflict has been recorded in early rabbinic sources.[5]Therefore, the author begins his gospel account with John’s testimony to the Pharisees.

In this text, there are four Old Testament figures represented: the promised Messiah (the Christ), Elijah, the Prophet (Moses), and Isaiah. Jewish people anticipated Elijah’s return per Mal. 4:5, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.” They did not conceive that the Messiah would come first as a Lamb before returning as a Lion to execute judgment. The Prophet mentioned here is a prophet like Moses: Dt. 18:15 “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren.” John denied that he is the Christ, Elijah, nor the Prophet but did claim to be the voice of one crying in the wilderness per Is. 40:3 and Mal. 3:1, the context of which is comforting God’s people through a messenger from the Lord.

In Judaism, it was Gentile converts who were baptized in order to cleanse their flesh, yet John baptized Jews; therefore, this confused the Pharisees, because it demonstrated John’s belief that all men needed cleansing. The Pharisees, however, considered themselves clean. They ate the right foods, they observed the sabbath, they tithed, and they did the ritual washings. 

Often, when I preach the gospel outdoors in the public square, someone will accuse me of being self-righteous and judgmental. If John believed all men needed cleansing, one would assume that he believed himself to be clean since he was the one doing the baptizing. Yet, John tells the Pharisees that there is one coming after him who is better than him, whose sandal strap he is not worthy to loosen. (Jn. 1:27) During the first century, a slave carried his master’s sandals; yet John who baptized men in need of cleansing believed himself unworthy to loosen Jesus sandals.

Questions:

1.    What did the text mean to the original audience?

2.    What are the differences between the biblical audience and us?

3.    What is the theological principle(s) in the text?

·     The principle should be reflected in the text.

·     The principle should be timeless and not tied to a specific situation.

·     The principle should not be culturally bound.

·     The principle should correspond to the teaching of the rest of Scripture.

·     The principle should be relevant to both the biblical and the contemporary audience.

4.    How should individual Christians today live out the theological principle(s)?

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[1]Josephus, Josephus the Complete Works, trans. William Whiston, A.M. (Nashville: Thomas Nelson, 1998), 18.2.

[2]M. L. Strauss, “Sadducees,” in Dictionary of Jesus and the Gospels, 2^nded. Joel B. Green, et al., eds., (Downers Grove: IVP Academic, 2013) 823-824.

[3]L. Cohick, “Pharisees,” inDictionary of Jesus and the Gospels, 2^nded. Joel B. Green, et al., eds., (Downers Grove: IVP Academic, 2013) 673, 675.

[4]C. S. Keener, “John, Gospel of,” in Dictionary of Jesus and the Gospels, 2^nded. Joel B. Green, et al., eds., (Downers Grove: IVP Academic, 2013), 422.

[5]Ibid, 424.

Overcomer

Overcomer

(Image: overcomermovie.com)

I had the privilege of watching the recent Kendrick Brothers movie “Overcomer.” I have enjoyed their movies in the past, but “Overcomer” is by far their best production. There is much in Overcomer to talk about having now seen it, but there are two things that I saw in the advertisements that caused me to go see the movie: First, I am a follower of the Lord Jesus Christ and I knew through the advertisements that Overcomer was a Christian movie; however, I must admit that I am usually leery of supposed Christian movies because they do not all contain sound theological doctrine. Second, I knew through the advertisements that the main character in the movie was a cross-country runner and cross-country running was my sport in high school. I transitioned to road running after high school; to the honor and glory and praise of God I am still running thirty-two years later.

Overcomer, however, is not a movie about cross-country running, it is a movie about overcoming the world (sin) through faith in our Lord Jesus Christ. The scriptural basis for the movie is 1 John 5:5, “Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?”

I am not going to give you a summary of the movie, you would be better served by seeing the movie yourself, but I would like to talk about some of the doctrine in the movie. When the lead character (Hannah) repented and received our Lord Jesus Christ by faith alone, her high school principal who had just preached the gospel to her and exhorted her to repent and believe further instructed her: “Hannah, there is something that I want you to do. In the New Testament, in the book of Ephesians, read the first 2 chapters and write down everything that the scriptures say you are in Christ Jesus. Will you do that?” Note that the principle instructed Hannah to do this exercise after she received our Lord Jesus Christ by faith alone and not before.

I came home after watching Overcomer and did the exercise that the high school principal instructed Hannah to do. I read the first 2 chapters of Ephesians and wrote down everything that the scriptures say we are in Christ Jesus. Therefore, to conclude this post, I am going to write these out for you in consecutive order because I was blessed by doing this exercise in the Word of God.

In Christ Jesus:

We are blessed by God in the heavenly places. We were chosen by God before the foundation of the world. We are holy and blameless before God. We are adopted by God. We were predestined for adoption as His children through Jesus Christ by the kind intentions of His heart. We are loved by God for He calls us His beloved. We are redeemed through the blood of Jesus Christ which means that we are not an accident, He had to plan our redemption. We are forgiven by God according to the riches of His grace. Having believed, we are sealed in Him with the Holy Spirit. We were all previously dead in our trespasses and sins, but God made us alive together with Christ. Like Christ Jesus, we were once dead, but we have been resurrected from the dead. Not only did God raise us from the dead but He has seated us in the heavenly places. We are therefore saved from sin and death. We are created by God for good works. We are citizens of heaven and as His adopted children we are of God’s very own household. (Eph 1,2) 

Ministry News

Ministry News

Biblical Training Centre for Pastors

The nurse theologian was 1 of 18 missionaries this week who took part in a partnership orientation/teacher workshop with Biblical Training Centre for Pastors in Stone Mountain, Georgia. We are all together in this photo, along with the 3 men who facilitated the workshop. It was humbling to meet these missionaries and hear what God has called each of them to do in the name of Jesus Christ for the church. 

For example: 1 group is working with the Hmong people in Thailand and will be translating the BTCP manuals into the heart language of the Hmong peoples. They are also working on a concordance for the Hmong Bible translation.

There are 2 curriculum tracks: 

1.   The BTCP track is for qualified men per 1 Timothy 3:2 and Titus 1:6 in pastoral leadership. 

2.   The BTCL track is for both men and women to be adequately trained for ministry and has 2 sub-tracks.

a.   BTCL International

b.   BTCL USA

The BTCP track consist of 10 courses taught over 520 hours. The BTCL International consists of 8 courses taught over 400 hours and the BTCL USA consists of 5 core courses taught over 275 hours. After completing the courses of study, the participants receive a certificate of completion. BTCP is non-formal theological education. The nurse theologian is now in partnership with BTCP for the training of pastors and church leaders for the building up of the church. (cf. Eph. 4:11-16)

Why BTCP?

While completing the Master of Theological Studies degree my final course was Missiology. The subject of theological training in missions tugged at my heart; therefore, I felt a calling to go into the mission field for the purpose of teaching pastors and church leaders per Ephesians 4:11-16. The Great Commission (Mt. 28:18-20) is to make disciples for Christ and teach them to observe His Word. Paul said to Timothy: “You therefore, my son, be strong in the grace that is in Christ Jesus. The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.” (2 Tm 2:1-2, NASB95) 

What are the barriers?

1.   75% of the worlds Christians reside outside of the United States in Latin America, Africa, the Middle east and Asia.[1]

2.   85% of the pastors in these churches have no theological training.[2]

3.   There are over 3,000,000 untrained pastors in the world.[3]

4.   Most have no access to formal theological education.[4]

I have partnered with BTCP because BTCP/BTCL removes the barriers for biblical training. BTCP/BTCL can be taught to small groups as well as very large groups. BTCP/BTCL can be taught in any nation and among any people group in the world. The BTCP/BTCL training model depends on three parts:

1.   The Scriptures

2.   The Manuals

3.   The Teacher[5]

The teacher uses the manuals to get the student into the Scriptures because “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.” (2 Tm 3:16-17, NASB95) I am very excited to partner with BTCP and look forward (Lord willing) to training pastors and church leaders in the mission field. 

Glory to God in the name of Jesus Christ for the church, Amen!

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[1]BH Academic, Theological Famine in the Majority World, July 28, 2016, Accessed June 30, 2019, https://www.bhacademicblog.com/theological-famine-majority-world/.

[2]M. David Sills, Hearts, Heads, & Hands: A Manual for Teaching Others to Teach Others(Nashville: B&H Publishing Group, 2016), 6.

[3]BTCP Teacher Training Workshop Manuel (Tucker: Bible Training Centre for Pastors, 2019), 4.

[4]n. d. “Bible Training Centre for Pastors” Bible Training Centre for Pastors. https://www.bibletraining.com/.

[5]BTCP Teacher Training Workshop Manuel (Tucker: Bible Training Centre for Pastors, 2019), 9.

The God-Man

Text: John 1:14-18

The God-Man

By Mike Peek

Context

Greek philosophers thought of the Word as the perfect force by which the universe is structured. In Jewish writings personified wisdom, the Word and the Law were identified with one another and they believed that God created the world through His Wisdom•Word•Law. Greek philosophers saw the Word as invisible and eternal, which to them, was the ideal; therefore, they could not conceive that the Word might become flesh. Jewish teachers rightly taught that a man could not become a god; however, they never considered that God might become a man. My favorite passage in Scripture is Exodus 33-34, and for good reason: it is God’s revelation of His glory to Moses and it parallels the theme of our text. Let us take a look at how Exodus 33-34 and John 1:14-18 parallel.1

Exodus 33-34		John 1:14-18
God dwelt among his people in the tabernacle (33:10); Moses pleaded that God would continue to dwell with them (33:14-16)		The Word dwelt among His people in human flesh (1:14)
Moses beheld God’s glory (33:19		The disciples beheld Jesus’ glory (1:14)
The glory was full of grace and truth (34:6)		The glory was full of grace and truth (1:14)
The law was given through Moses		The law was given through Moses (1:17)
No one could see all of God’s glory (33:20) but the glory of God passed by Moses (33:22)		No one could see all of God’s glory (1:18a) but the glory of God is fully revealed in Jesus (1:18b)

Inclusio is a literary technique used by ancient writers to emphasize the point that they want the reader to understand. The author brackets or frames a passage using similar words, a similar event or theme at both the beginning and end of the passage.2 This is an indication by the author to the reader to pay attention to what is written between the brackets. In John 1:1 and John 1:18 the author uses the theme that the Word is God to bracket the proclamation that the Word Who became flesh is Jesus Christ.

Principle

God became a man in the person of Jesus, the Christ, the only begotten Son of God and dwelt among His disciples. These men and women saw God act and heard God speak in the person of Jesus Christ. Jesus did and said exactly what the Father would have done and said if He were a man walking on the earth. However, do not misunderstand, the Father did not become a man, the Son became a man and dwelt among us. The Father and the Son are one in nature but are separate persons. The Son is the very love of the Father. The love that the Father has for the Son is beyond our ability to comprehend. Some of us have tasted this love when we saw our own children shortly after their births, but the love that a human father has for his offspring pales in comparison to God’s love for His Son. 

The disciple whom Jesus loved said, “and we beheld His glory.” In Scripture, glory is often associated with bright shining light coming from the presence of God, but also means the perfection and the excellency of God,3 which is the glory proclaimed in Ex 33-34 and seen in the Son (Jn 1:14). Jesus followed John in earthly birth and in ministry, but Jesus was preferred before John, was greater than John, was worthy of more honor than John for the simple reason that He existed from all eternity as the Son of God.4 The law being given through Moses was not a display of grace, for the law held with it both blessings for keeping the law and curses for breaking the law. (cf. Dt.11:26) In John 12:47 Jesus proclaimed: “I did not come to judge the world, but to save the world.” Jesus came to give eternal life to His sheep; therefore, grace and truth came through Jesus Christ. 

Application

Part of the announcement of Divine character proclaimed on Mt. Sinai by God to Moses as He passed before Him was that He will by no means leave the guilty unpunished. In the first coming we see the Son having compassion, grace and truth; and we see the Son of God forgiving iniquity, transgression and sin, but it is at His second coming that the Son will execute judgement and by no means leave the guilty unpunished. All that God spoke of His Divine nature to Moses in Ex 33-34 is fulfilled in Jesus Christ already and not yet; therefore, repent and believe that Jesus is the Christ, the Son of God; so that by believing you may have life in His name. (Jn.20:31)

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[1]Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2^nded. (Downers Grove: IVP Academic, 2014), 249-250.

[2]J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible, 3^rded. (Grand Rapids: Zondervan, 2012) 104.

[3]William MacDonald, Believer’s Bible Commentary: A Complete Bible Commentary In One Volume,4^thed. (Nashville: Thomas Nelson, 1995), 1468.

[4]Ibid.

Faith and the True Light

Faith and the True Light

Text: John 1:9-13

By Mike Peek

Context

The disciple whom Jesus loves begins this paragraph using Jewish imagery. Jewish tradition said that God offered the law to all seventy nations on Mount Sinai but only Israel excepted the Word of God; therefore, the Jewish people believed the Gentiles were unenlightened. Though many Israelites disobeyed the law of God, they believed that when the law came forth at the end of time all of Israel would accept the Word of God.[1]

Isaiah 2:3

Many people shall come and say,

“Come, and let us go up to the mountain of the Lord,

To the house of the God of Jacob;

He will teach us His ways,

And we shall walk in His paths.”

For out of Zion shall go forth the law,

And the word of the Lord from Jerusalem.

The author breaks from Jewish tradition emphasizing that reception of the Word is not by ethnic birth but by spiritual rebirth. Jewish tradition applied the title “Children of God” to the nation of Israel alone but the disciple whom Jesus loved applies it to all who receive the Word as a result of spiritual rebirth.[2]

Principle

The revelation of God can be classified in two ways: general revelation and special revelation. General revelation can be seen in nature, history and humanity. General revelation is God’s communication of Himself to everyone.[3]

Romans 1:20

For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.

Do to the fall, general revelation does not enable a human being to come to the knowledge of God.[4] The apostle called this suppressing the truth in unrighteousness. (Rom.1:18) Since man cannot see God in creation because of sin, if man is to be reached, God must reach man by other means. 

Special revelation is God’s communication and manifestation of Himself to particular persons, at particular places and particular times. Special revelation is recorded for us in the Scriptures.[5]God revealed Himself to Moses through special revelation: communication (Word) and manifestation (burning bush) and Moses listened to the Word of God. (Ex.3:1-6) God revealed Himself to the Israelites through special revelation: communication (the ten commandments) and manifestation (thunder, lightning, sound of the trumpet, and smoking mountain) and they asked Moses to speak to them instead of God. (Ex.20:1-21)

So, if people are not converted by general revelation (the things made) and special revelation (the Word and manifestations of God) how are people converted? It is not through blood lines that people are made “Children of God.” It is not by the will of the flesh that people are made “Children of God.” Nor is it by the will of man that people are made “Children of God.” Though I cannot recall the source, I once heard a story about the 18^thcentury itinerant-evangelist George Whitfield (1714-1770): A friend asked George Whitfield why he always preached “Ye must be born again.” Whitefield answered, “Because you must be born again.”

Application

All who receive Jesus as the God Man are counted among the “Children of God.” It does not matter where or to home people are physically born because no one can receive Jesus unless they be born of God. It does not matter how much money or effort is put into church programs because no one can receive Jesus unless they be born of God. It does not matter how much we desire people to be in the household of God because no one can receive Jesus unless they be born of God. If you believe that men are saved by blood lines, or by the works of men, or by the will of men you have been deceived. No one can come to the Word of God unless they be born of God; and if they be born of God, they are beloved “Children of God.” Jesus gives the right to all who receive Him to become “Children of God;” therefore, worship God and pray for those who have not yet received Jesus Christ as Lord and Savior. Point out to people the general revelation (creation), tell people what is written in the Scriptures (special revelation) and if someone receives Jesus give all honor, glory and praise to God.

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[1]Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2^nded. (Downers Grove: IVP Academic, 2014), 249.

[2]Ibid, 250.

[3]Millard J. Erickson, Christian Theology, 3^rded. (Grand Rapids: Baker Academic, 2013), 121-122.

[4]Ibid, 137.

[5]Ibid, 122.

The Witness John

The Witness John

Text: John 1:6-8

By Mike Peek

Context

In the first century, “Witness” was a Greco-Roman legal concept and a legal concept among Jews.[1]The Greek word translated into English “Witness” denotes evidence given judicially: this could be a record, a report or a testimony.[2]This is the same word used in the Gospel of Mark regarding Jesus trial before the high priest, chief priests, elders and scribes when they were attempting to obtain testimony against Jesus. (cf.Mk.14:53-65) In the first few words of the Gospel According to John we have a legal metaphor taking shape. The reason being that many who would read this text during the time that it was written and shortly thereafter would find themselves in a trial setting giving “Witness” for the hope that is in them. Isaiah (v.44:8, NASB) prophesied of “Witness” taking place:

‘Do not tremble and do not be afraid;

Have I not long since announced it to you and declared it?

And you are My witnesses.

Is there any God besides Me,

Or is there any other Rock?

I know of none.’” 

Principle

John the Baptist mission was to tell people about the light coming into the world.[3]The apostle Paul said in his epistle to the Romans, answering the question: What advantage has the Jew? They were entrusted with the Word of God. (vs.3:1,2) Though the Jewish people had the written Word of God in the Old Testament writings, they could not see that their Messiah had come into the world because of their spiritual blindness. John the Baptist was the first of many men who would testify about Jesus and John was martyred, just like many other witnesses would be martyred in the last days. Nevertheless, it is the duty of believers to testify about Jesus amongst the spiritually blind. Unlike us, John the Baptist was a forerunner, His mission was to announce the Messiah’s coming;[4]ours, however, is to announce that He has already come, died for the sins of believers and rose again from the dead, returning to judge the earth on the last day.

Application

I am a 21^stcentury American male who works as a Registered Nurse in a hospital. I am not a prophet like John the Baptist, nor am I an apostle like the disciple whom Jesus loved, the author of our text. John the Baptist was a forerunner of Jesus Christ. The apostles witnessed the things that Jesus said and did as He walked among men, they witnessed His resurrection from the dead. I was not sent from God to testify to the coming light. Nor was I a witness to the life, death, burial and resurrection of Jesus Christ as Lord. There are no prophets among us today, but we have the written word of the Old Testament. There are no apostles among us today, but we have the written word of the New Testament. How can we who were not sent from God, nor witnessed the life, death, burial and bodily resurrection of Jesus Christ as Lord “Witness?” The answer is the Scriptures: We can give people the Scriptures and preach what is written in the Scriptures. One of the things that I enjoy doing is giving away copies of “The Gospel According to John” and explaining what is written in the book. I am not a prophet like John the Baptist, nor am I an evangelist like the disciple whom Jesus loved. I simply promote the reading of the book written by the disciple whom Jesus loved.

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[1]Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2^nded. (Downers Grove: IVP Academic, 2014), 249.

[2]Olive Tree Enhanced Strong’s Dictionary, g3141.

[3]Warren W. Wiersbe, The Wiersbe Bible Commentary: the complete new testament in one volume(Colorado Springs: David C. Cook, 2007), 229.

[4]William McDonald, Believers Bible Commentary: A Complete Bible Commentary in One Volume5^thed. (Nashville: Thomas Nelson, 1990), 1467.