I AM

I Am the Way, the Truth, and the Life

In John Chapter 14 there is a picture of Jesus Christ in the upper room discourse. Jesus is teaching his disciples and comforting them during the “Last Supper”. This is approximately 18 hours before Jesus goes to the Cross to die for our sins. Jesus is reinforcing the teachings about believing in God and telling them to also believe in me in verse 1 “Let not your heart be troubled: ye believe in God, believe also in me” Jesus is explaining that he must go and prepare a place for them.

In verse 2; “For in my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you” (Vs. 3) “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there may ye be also” (Vs. 4) “And whither I go ye know, and the way ye know” (Scofield, 1909). Jesus is giving them the assurance that they know the way in verse 3 & 4.  

Thomas is still a bit unsure in verse 5 and he doesn’t see the beauty of what Jesus is going to accomplish, the same goes for Phillip and the rest of the disciples in John 14:8 by the use of the word “us”. In Dr. Towns’ book “Believe and Live” on page 140, Dr. Towns notes that; “the disciples had a sense of disillusionment” as a result of Jesus’ coming departure and the traumatic events that are about to occur and have been referenced by Jesus. (Towns, 2002) 

In John 14:6 “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (Scofield, 1909). In the Morris text on Pg. 192, Morris notes that; this is “twice he tells us that Jesus said he is life” (Morris, 1989). The other time is in John 11:25 when Jesus is speaking to Martha as Morris points out (Morris, 1989).

 John 14:6 is so powerful in its own content and text, spoken by Jesus and backed up by the Father in not only John 3:16 “For God so Loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Scofield, 1909). In the paragraph below this one are some of the other verses that testify of the deity of Jesus Christ. We must remember that even though John wrote these verses within the Book of John, that these writing are inerrant and inspired by the Holy Spirit. Within the writings of D.K. Clark He says “The Bible often uses truth in the personal sense. When Christ claims, “I am the…truth” (John 14:6) he describes himself as the reliable path to God” (Elwell, 2009).

These following verses give testament to Jesus’ deity; John 3:17 “For God sent not his Son into the world to condemn the world; but that the world through him might be saved” (Scofield, 1909). John 3:34 “For he whom God hath sent speaketh the words of God: for God giveth not the spirit by measure unto him” (Scofield, 1909). “Jesus carried the Spirit of God within himself; Jesus had the full measure of Spirit” (Webb, 2011 Pg. 30).

To present a few more verses, I will bring your attention to a series of verses within John 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God” (Scofield, 1909). John 1:4 “In him was life; and the life was the light of men” (Scofield, 1909). In John 1:9 “That was the true Light which lighteth every man that cometh into the world” (Scofield, 1909).  Jesus goes on to tell us in verse 11 “Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake” (Scofield, 1909). In order to make light of this truth and to present some more evidence for Jesus’ deity through God the Father, one must examine Isaiah chapter 42:1-25 as God speaks through Isaiah. (1) “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. (2) He shall not cry, nor lift up, nor cause his voice to be heard in the street. (3) A bruised reed he shall not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. (4) He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. (5) Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: (6) I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles. (7) To open the blind eyes, to bring out the prisoners from the prison, and to them that sit in darkness out of the prison house. (8) I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images. (9) Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. (10) Sing unto the Lord a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles and the inhabitants thereof. (11) Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. (12) Let them give glory unto the Lord, and declare his praise in the islands. (13) The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, he shall roar; he shall prevail against his enemies. (14) I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. (15) I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools. (16) And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. (17) They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods. (18) Hear ye deaf; and look, ye blind, that ye may see. (19) Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the Lord’s servant? (20) Seeing many things, but thou observes not; opening the ears, but he heareth not. (21) The Lord is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable. (22) But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil and none saith, Restore. (23) Who among you will give ear to this? Who will hearken and hear for the time to come? (24) Who gave Jacob for a spoil and Israel to the robbers? did not the Lord, he against whom we have sinned? For they would not walk in his ways, neither were they obedient unto his law. (25) Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart” (Scofield, 1909).

This chapter of Isaiah I dared not to take any verse out of context, nor was I to break it up into individual verses due to its profound impact for the point of revealing the deity of Jesus Christ through the Father. In verse three of this chapter, one needs to understand the symbology of the “bruised reed” which is that of us humans being fragile and weak (Thorndike, Barnhart, 1978). The other portion in reference to the “smoking flax” is to refer to us humans as feeble, disheartened, and ready to go out as that of a flickering candle. (Thorndike, Barnhart, 1978) This I feel would be within a dual reference to not only the followers of the Mosaic covenant, but also to the Mosaic covenant itself in which the process of replacement that would be covered in the book of Hebrews by Jesus carrying out the Father’s Will. In Isaiah 42:9 we have reference to this act; “Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them” (Scofield, 1909). Hebrews 8:6-8 tells us this; “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. (7) “For if that first covenant had been faultless, then should no place have been sought for the second” (8) For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah” (Scofield, 1909). Within Hebrews 7:28 a unique point is made that ties together not only Isaiah 42:3 by the use of “infirmity” in Hebrews 7:28, and Isaiah 42:3 “bring forth judgment unto truth” for this connection with Hebrews 7:28 “For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore” (Scofield, 1909). But the last part of Hebrews 7:28 “maketh the Son, who is consecrated for evermore” this passage and the use of the word “consecrated”- set apart as sacred; made holy (Thorndike, Barnhart, 1978) ties in with John 14:6 when Jesus tells us that he is “the Way, the Truth, and the Life” For the believers or followers of the Mosaic covenant, one must reference verse 16 of Isaiah 42 “And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them” (Scofield, 1909). The really beautiful part about Isaiah 42 and especially verse 1-4 according to Matthew Henry is that “this prophecy is fulfilled and stated within Matthew 12:17” (Henry, 2011).

God tells us who Jesus is and states his deity in many passages that go even beyond what has been revealed in the Book and chapter 42 of Isaiah and in the Book of John as well. One could easily reference the book of Genesis 1:26 “And God said, Let us make man in our image, after our likeness” (Scofield, 1909). The use of “us” and “our” gives the implication of more than one indicating another form of deity, yet one in the same. Genesis 2:7 Phrases such as; “And the Lord God,” “the breath of Life,” (Scofield, 1909) in order to give another example of deity. The atonement of the blood sacrifice for Adam and Eve for their sins in the Garden of Eden all point to Jesus Christ by God himself, to be the atonement for the sins of mankind and of the world. It is only due to man’s ignorance and pride and haughtiness that generations before ours and even our own generations fail to see this for the truth that has been revealed by God himself. God Bless! (I can’t wait to preach this.)  

Bibliography

Henry, Matthew. Matthew Henry's Commentary. unknown, May 3, 2011.

Morris, Leon. Jesus is the Christ. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1989.

Scofield, C.I. The Holy Bible. New York: Oxford University Press, 1909.

Thorndike-Barnhart. "The World Book Dictionary." World Book- Childcraft International, Inc., 1978.

Towns, Elmer. John Believe and Live. Canada: AMG Publishers, 2002.

Webb, David. Straight is the gate, Narrow is the Way. Charleston: Create Space Publishing, 2011.

Nature vs. Nurture

Nature vs. Nurture has been debated since about 350 B.C. Greek philosopher Plato and pupil Aristotle had different viewpoints. Aristotle believed that “there is nothing in the mind that does not first come in from the external world through the senses.” Plato believed “character and intelligence is inherited.” Nature on the one hand is all that a man brings with himself into the world, and nurture is basically every influence after birth. (Myers, 2010. Pg. 7) Most biologists today agree that the nature versus nurture debate is too simplistic. [Heredity and environment both play a critical role in development, making both important considerations. One might as well ask about what's more important to the area of a rectangle, the width or the length, as psychologist Donald Hebb once did when questioned about the nature versus nurture debate.] (Hebb, 2009)

From Genesis

We must examine the story of Adam and Eve, in the case of Adam, his character and intelligence was inherited from God (Nature) and in the case of Eve, was she not influenced by the serpent? (Nurture) (Genesis 3:1-13) Prior to this there was no sin, only nature. Another great example is Genesis 2:17-20, God had said it is not good for man to be alone. (vs. 18) Do we detect the trait of loneliness already installed? (Nature) In (vs. 17), both Adam and Eve did not know what dying meant, nor did they have true wisdom and discernment until after the sins were committed in Genesis 3:6. (Nature) then (Nurture).

Beyond Nature VS Nurture

            In this study of nature vs. nurture, and of its origin, one cannot ignore the close relationship between Plato, Aristotle and the man Socrates. Socrates reveals to us a picture of Jesus Christ through his speaking, his actions, and his humbleness and wisdom thanks to Plato’s apology letters. (Jowett, 2010) Socrates was charged with impiety, teaching of doctrine that was contrary to the Greek culture and was considered an evil in that culture due to the fact that Socrates rejected their gods that the Greeks worshipped. Both Plato and Aristotle even though their theories were different from each other’s, they still worked together. Neither man was wrong in their theories; in fact they both hold a portion of the truth in which the two together make a whole.

Inseparable  

We are unable to have nature without nurture or nurture without nature, these are in fact inseparable. Those who dispute this issue are destitute of the truth and the Love of God dwells not within them. Ezekiel 37 and the vision and restoration of the dry bones; God gives to us what we need, not just a standard issue set of traits, this resurrected remnant was without hope and they did not have their personalities restored as of yet. He made us all unique to show his love for us and to show us that he is truly an awesome God! The fact that this debate of nature vs. nurture has went on for so long by man over the centuries and argued by so many, just really goes to show that they cannot move the truth. If only man would pick up on the divine influence which is evident not only in the words and actions and heart of Socrates, but also due in fact that his student Plato wrote them down in obedience as a scribe would have. There is really no other explanation of how such a divine influence could have been manifested back in this time. The Torah had been written by Moses, but had it made it to Greece yet? It is a fact that Jesus walked the earth with Angels and visited different people such as Abraham and Sarah while on his way to carry out Judgment on Sodom and Gomorrah in (Genesis 18:1-18) Why would it be any different for Socrates, Plato, and Aristotle? God controls it all.

Concluding Thoughts

            I find this topic of nature vs. nurture intriguing and totally fascinating, full of parallelisms, mannerisms, and speaking, through Plato’s apology letters (Jowett, 2010) that is too often overlooked and ignored by many psychologists over the centuries. People can and do rise above the norms and the influence of culture from within society learning better ways than what the society has to offer. I am drawn to a concluding fact that “Man knows nothing other than what God chooses to reveal unto him and instills within him.” And that for me, that is Nature + Nurture = The Love and Mystery of our Lord and Saviour.

                 

References

Hebb, D. (2009). Nature vs. Nurture. Diffen.com. Retrieved From

http://www.diffen.com/difference/Nature_vs_Nurture

http://www.wisegeek.com/what-is-nature-versus-nurture.htm

Jowett, M. A. (2010). Plato’s Apology from the Dialogues of Plato. About.com. Retrieved From

http://ancienthistory.about.com/library/bl/bl_text_plato_apology2.htm

http://ancienthistory.about.com/library/bl/bl_text_plato_apology1.htm

 Myers, D.G. (2010). Psychology (9^th ed.). New York, NY: Worth Publishers

The Scofield Reference Bible: KJV. (1909) New York, NY: Oxford University Press, Inc.

Miracles/Signs

Miracles/Signs

Jesus performed many signs and wondrous miracles that were supernatural indeed. The Apostle John writes of only about eight for a specific purpose. This specific conclusion is found in John 20:30,31 “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: (31) But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (Scofield, 1909). Within the Morris text this verse appears on page 1 and a very important point that is made is that of, “The demand for such a sign is basically a demand that God should act in accordance with the ideas of the scribes and Pharisees, that God be a god made in the likeness of humankind. So Jesus calls those who asked for this kind of sign “an evil and adulterous generation” (Morris, Pg. 3, 4)

The first miracle is the turning of water into wine in Cana. “And both Jesus and his disciples were called, to attend a marriage ceremony” (John 2:2). Although according to Dr. Towns, he notes that “the focus is on Christ, speculating the symbology, that Christ is love and the fountainhead of love that is usually manifested at weddings. Towns goes on to say that the miracle also symbolizes the Church’s (the bride’s) relationship to Christ (the bridegroom). This could very well be, however Morris brings about an important point in this first miracle at Cana. “The changing of the water into wine is surely meant to bring out the power of Jesus to bring about new beginnings. John is showing that Jesus “changes the water of Judaism into the wine of Christianity, the water of Christlessness into the wine of the richness and the fullness of eternal life in Christ, the water of the law into the wine of the gospel” (Morris, Pg. 24). I am inclined to believe that both Towns and Morris are correct and yet we have the New Covenant being introduced in Hebrews chapters 7 through 10 with the old Mosaic covenant being abolished as a result of the coming of Jesus Christ and his ministry, death and resurrection.

The healing of a nobleman’s son (2^nd miracle) which is found in John 4:48, Jesus challenged the man by stating that “Except ye see signs and wonders, ye will not believe” (Scofield, 1909). The man displayed faith with persistence and did believe. The man’s servants met up with up with the man and told him “Thy son liveth” (Scofield, 1909). The servants and the man put together the details of when the fever left the boy and determined that it was in the hour that he had spoken with Jesus. According to Towns, “Jesus was demonstrating the first example of salvation” (Towns, Pg. 44) Within the Morris text, there is no real elaboration or suitable emphasis on this sign/miracle of the nobleman’s son. I would then be more inclined to hold the view pointed out by Dr. Towns noted just above.

In Jesus’ third miracle, he heals a lame man that is thought to be full of excuses and with but a little bit of hope in a speculated false belief that an angel stirs the water for healing. This man “has been lame for thirty eight years” (Scofield, 1909) (John 5:5). Jesus asserts his deity by disregarding man’s law concerning the Sabbath. The Jews persecute the healed man and condemn Jesus for his actions that went against the Jewish law. Is this not a beautiful example of the statement in John 15:18 and 19? “If the world hate you, ye know it hated me before it hated you” (Scofield, 1909). (Verse 19) “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (Scofield, 1909).  Jesus also asserts his deity within John chapter 5, verses 16-20. Jesus identifies his relationship to the Father, making himself equal with God. Dr. Towns makes the very same point on Pg. 50-51 of his book.

Within the fourth miracle that Jesus performed, this would be the feeding of the five thousand. Jesus did this because he knew that the Jewish festival was empty and without meaning. Jesus was also in the process of proving his disciples faith such as Phillip. He wanted the people that he was feeding to be filled. He wanted to show everyone that there was nothing too great for him to accomplish

The fifth miracle Jesus performed was walking on the water and calming a storm. This miracle shows us that Jesus is indeed in control of creation. He also paints a picture for us and that is one of having faith and believing in him, for he is our Saviour, Jesus will deliver us through any storm in life. Dr. Towns states that “the disciples were now learning He would not forsake them in the storm” (Towns, Pg. 62).

The sixth miracle is the healing of a blind man and teaching his disciples about sin, noting that the works of God must be made manifest in the man while it is still daylight. In John 9:5 “As long as I am in the world, I am the light of the world” (Scofield, 1909). In the commentary by Tenney, he points out that “this human misery is divine opportunity” (Tenney, 1975).

The raising of Lazarus was the seventh miracle; Lazarus had been dead for four days already. Jesus then commanded Lazarus to come out of the grave. Jesus demonstrated his deity by giving life to those who believe in him. In speaking to Martha, John 11:25 “Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live” (Scofield, 1909). (Tenney, 1975).

Miracle number eight was performed after the death and resurrection. Jesus was still teaching obedience to his disciples and still demonstrating his deity by giving the disciples a great catch of fish. A miracle of this nature as that of the great commission. The graduation dinner “Feed my sheep” (John 21:17 partial quote). Within the Judean realm of Christianity, they don’t seem to recognize this great catch of fish and the third meeting of Christ and his disciples since the resurrection. They only recognize the 7 miracles listed above and according to the title on their page “The Seven Miracles in John” (Kelley, 2003). Unknown as to why this might be. But one must not ignore that final one of the disciples being great fishers, but now they have become fishers of men.

   

Bibliography

Kelley, Jack. The Seven Miracles in John. July 2, 2003. http://gracethrufaith.com/selah/spiritual-life/the-seven-miracles-in-john/ (accessed April 25, 2011).

Morris, Leon. Jesus is the Christ. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1989.

Scofield, C.I. The Holy Bible. New York: Oxford University Press, 1909.

Tenney, Merrill C. "Topics from the Gospel of John, The meaning of the Signs." http://faculty.gordon.edu. April 1975. http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/NTeSources/NTArticles/BSac-NT/Tenney-TopicsJohnPt2-BS.pdf (accessed April 25, 2011).

Towns, Elmer. John Believe and Live. Canada: AMG Publishers, 2002.

Should the ressurection be considered as a sign of the gospel?

Should the resurrection be considered one of the signs of the gospel?

Absolutely! Without the acknowledging of the resurrection, there is no life then. So what would be the point of continuing to follow Jesus if there is no life? We would be just like Islam with some crazy idea of receiving a group of virgins, or pick your reward with our humanly mind. We wouldn’t have to maintain any significant life, we could go and kill and rape and do what we please. We would have the Sanhedrin or Pharisee or Roman lifestyle. No thank you. The resurrection is life eternal, it is a supernatural occurrence, a gift for those who believe and keep the Father’s commandments. Just think how much of the bible would be eliminated if we didn’t hold that resurrection as a sign. What would happen to the ascension? What would be the point? If it were not one of the signs, then why write about it? According to Dr. Towns on page 199 of his book “Believe and Live” “The resurrection is the basis of eternal life that is promised to all who believe in Jesus Christ” (Towns, 2002).

In 1 Corinthians 15:12-19 Paul tells us that our preaching would be in vain and that we as men would be most miserable, our faith would be in vain. The resurrection is a significant event and it bears all of the attributes that define a sign, to say that it is not, would be to deny Jesus and claim the resurrection a hoax. Scholars and theologians can pettily argue all they want about whether the resurrection is a sign, does it not say in Revelation 22:19 “And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book” (Scofield, 1909).

With the Father and Jesus’ ministry, everything that the two of them have done together and accomplished together is all based on resurrection, the healings, the lifting up of those who are afflicted, the feedings, the raising of the dead, the things to come, the bringing in of the holy city in Revelation. Morris points this verse out John 17:3 “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (Scofield, 1909). How could it not be a sign? Within my heart, I shall always hold the resurrection as a sign because Jesus tells us in John 2:18-22 “Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? (19) “Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. (20) Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? (21) But he spake of the temple of his body. (22) When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said” (Scofield, 1909). John Macarthur concurs with this view and the scripture quotes concerning what Jesus said in John 2:19 (Macarthur, 2009). In Matthew Henry’s commentary he also points out that it is a sign for those Jews demanding it, in order to show that Jesus had the authority to do so and to yet give a sign of his deity. (Henry, 2011)

Bibliography

Henry, Matthew. Matthew Henry's Commentary. unknown, May 3, 2011.

Macarthur, John. John Macarthur; The Sign of the Resurrection. September 09, 2009. http://apprising.org/2009/09/23/john-macarthur-the-sign-of-the-resurrection/ (accessed May 23, 2011).

Morris, Leon. Jesus is the Christ. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1989.

Scofield, C.I. The Holy Bible. New York: Oxford University Press, 1909.

Towns, Elmer. John Believe and Live. Canada: AMG Publishers, 2002.