A former Speech and Language Pathologist for nearly 20 years, I began educating our 3 children full-time in 2015 and have cherished every gifted moment (even the challenges). But what is interwoven into all aspects of daily life (as a wife, via motherhood, teaching, friendship, fitness, etc.) is Christian Apologetics (1 Peter 3:15)… which is why this blog exists.
“The Christian worldview isn’t limited only to Sunday morning, but instead encompasses all of life. As Francis Schaeffer said, ‘Christianity is not a series of truths in the plural, but rather truth spelled with a capital “T.” Truth about total reality.’ The world believes in a relativistic view of truth, where ‘you do you’ supersedes objective truth for all. Let’s tackle the common claim that Christianity is a worldview/religion that works for some people, but isn’t the truth/reality for all.”
📍References:
Steven Lawson. “What Is Truth?” Ligonier Ministries, September 1, 2010. https://lnkd.in/g2B5j2NA.
J. Warner Wallace. “Celebrate Christmas with Your Kids, Because They Already Believe in God.” Cold Case Christianity, December 9, 2022. https://lnkd.in/gbSz8Xyx.
📍Additional Resources: 📕Relativism: Feet Firmly Planted in Mid-Air by Francis J. Beckwith and Gregory Koukl
📕Live Your Truth and Other Lies: Exposing Popular Deceptions That Make Us Anxious, Exhausted, and Self-Obsessed by Alisa Childers
📕Total Truth by Nancy Pearcey 📕Finding Truth by Nancy Pearcey
“Jesus himself did not make a distinction between his authority and the authority of the written Scriptures. He acted upon the unity of his authority in the content of the Scriptures.”
Francis Schaeffer’s Escape from Reason 📕
*Jesus quoted the Old Testament often, proclaiming it to be the Word of God.
*Jesus both taught the Scriptures and lived according to the Scriptures.
*Jesus also pointed to himself within the Scriptures (Luke 24:44-48).
Luke 24
But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared. 2 And they found the stone rolled away from the tomb, 3 but when they went in they did not find the body of the Lord Jesus. 4 While they were perplexed about this, behold, two men stood by them in dazzling apparel. 5 And as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? 6 He is not here, but has risen. Remember how he told you, while he was still in Galilee, 7 that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” 8 And they remembered his words,9 and returning from the tomb they told all these things to the eleven and to all the rest.10 Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, 11 but these words seemed to them an idle tale, and they did not believe them.12 But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.
13 That very day two of them were going to a village named Emmaus, about seven milesfrom Jerusalem, 14 and they were talking with each other about all these things that had happened. 15 While they were talking and discussing together, Jesus himself drew near and went with them. 16 But their eyes were kept from recognizing him. 17 And he said to them, “What is this conversation that you are holding with each other as you walk?” And they stood still, looking sad. 18 Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?” 19 And he said to them, “What things?” And they said to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 22 Moreover, some women of our company amazed us. They were at the tomb early in the morning, 23 and when they did not find his body, they came back saying that they had even seen a vision of angels, who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.” 25 And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! 26 Was it not necessary that the Christ should suffer these things and enter into his glory?” 27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
28 So they drew near to the village to which they were going. He acted as if he were going farther, 29 but they urged him strongly, saying, “Stay with us, for it is toward evening and the day is now far spent.” So he went in to stay with them. 30 When he was at table with them, he took the bread and blessed and broke it and gave it to them. 31 And their eyes were opened, and they recognized him. And he vanished from their sight. 32 They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” 33 And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, 34 saying, “The Lord has risen indeed, and has appeared to Simon!” 35 Then they told what had happened on the road, and how he was known to them in the breaking of the bread.
36 As they were talking about these things, Jesus himself stood among them, and said to them, “Peace to you!” 37 But they were startled and frightened and thought they saw a spirit. 38 And he said to them, “Why are you troubled, and why do doubts arise in your hearts? 39 See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.” 40 And when he had said this, he showed them his hands and his feet. 41 And while they still disbelieved for joy and were marveling, he said to them, “Have you anything here to eat?” 42 They gave him a piece of broiled fish, 43 and he took it and ate before them.
44 Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” 45 Then he opened their minds to understand the Scriptures, 46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things. 49 And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.”
50 And he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them and was carried up into heaven. 52 And they worshiped him and returned to Jerusalem with great joy, 53 and were continually in the temple blessing God.
Friends, a great deal of what Paul had written to churches (New Testament letters) was pertaining to false teachers. He was alerting these believers because he loved God, and wanted these fledgling churches to know the truth. And while this topic is certainly not uplifting, it is both kind and necessary to discuss.
💡Hypothetical: If you knew there was ginormous pothole near your home, and that it was nearly impossible to see at night, wouldn’t you warn your loved ones before they visit? Definitely! Remember, your warning them isn’t unloving. It’s HOW you warn them that can be either hurtful or helpful. We need to be gentle and respectful with these alerts.
Here are two scriptural examples:
🔍”…stay there in Ephesus so that you may command certain men not to teach false doctrines any longer nor devote themselves to myths and endless genealogies. These promote controversies rather than God’s work–which is by faith. The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith. Some have wandered away from these and turned to meaningless talk. They want to be teachers of the law, but they do not know what they are talking about our what they so confidently affirm.” 1 Timothy 1:3-7
🔍”I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites,[f] and by smooth talk and flattery they deceive the hearts of the naive.” Romans 16:17-18
⬇️Below is a 15-minute podcast by authors and Christian apologists, Natasha Crain and Alisa Childers, called “Unshaken Faith Podcast.” This particular episode discusses why “Calling Out False Teachers” is a necessity. Also included with the podcast is a link to Frank Turek’s article addresses the same topic: article. These are wonderful resources addressing the real issue of false teaching.
14 “Let not your hearts be troubled. Believe in God;[a] believe also in me. 2 In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?[b]3 And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. 4 And you know the way to where I am going.”[c]5 Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” 6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. 7 If you had known me, you would have known my Father also.[d]From now on you do know him and have seen him.”
8 Philip said to him, “Lord, show us the Father, and it is enough for us.” 9 Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? 10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.
12 “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. 13 Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. 14 If you ask me[e] anything in my name, I will do it.
Jesus Promises the Holy Spirit
15 “If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Helper,[f] to be with you forever, 17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be[g] in you.
18 “I will not leave you as orphans; I will come to you. 19 Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. 20 In that day you will know that I am in my Father, and you in me, and I in you. 21 Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” 22 Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” 23 Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.24 Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me.
25 “These things I have spoken to you while I am still with you. 26 But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.27 Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. 28 You heard me say to you, ‘I am going away, and I will come to you.’ If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I. 29 And now I have told you before it takes place, so that when it does take place you may believe. 30 I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me, 31 but I do as the Father has commanded me, so that the world may know that I love the Father. Rise, let us go from here.
A quote which has impacted me immensely is this one by late preacher, Charles Spurgeon:
“Discernment is not knowing the difference between right and wrong. It is knowing the difference between right and almost right.”
So very often we make the mistake of interpreting rightness and wrongness solely through the lens of emotion. If something feels right than it must be good…Or if it hurts and causes hardship, it is interpreted as wrong. However, trusting God in and through every circumstance does not depend upon your feelings.
For example, we might need to confess a wrongdoing to our souse, a coworker, or a friend…and that doesn’t necessarily feel good. But does that mean we are wrong to confess? What if you were in the emergency room receiving care for a critical injury? This situation certainly doesn’t feel ideal, but we would avoid receiving the care we need, correct? We all are so prone to follow what seems right in our own eyes (Pr 14:12) that we often forget that only God is God, and that we desperately need His help…in all areas of life. That is why God encourages us to study the scriptures diligently (He 1:1-3; 2 Ti 3:16-17).
Friends, God’s plans are right and good. His right is the only right. It’s when we follow the “almost rights” that we witness, all-the-more, how much we need to depend on Jesus…not our opinions. But God’s redemptive work on the cross even covers the “almost rights” we commit (Prov 3 and 14).
Today let’s rest in the reality that God came down to both save us and reconcile us. No matter how often we fail and miss the mark, God’s finished work on the cross was final…and His leading is faithful (Philippians 1:6; Romans 8).
Inspired by God, Paul penned this first letter to church sometime between AD 35-45. Within Paul’s letter are creeds (teachings made to memorize) which were spoken regularly by Christians within only months of the Resurrection.
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45 minutes with Gary Habermas
60 minutes with Alisa and Krista regarding essential Christian Doctrine.
1 Corinthians 15
The Resurrection of Christ
15 Now I would remind you, brothers,[a] of the gospel I preached to you, which you received, in which you stand,2 and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain.
3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we preach and so you believed.
The Resurrection of the Dead
12 Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15 We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised.16 For if the dead are not raised, not even Christ has been raised. 17 And if Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If in Christ we have hope[b] in this life only, we are of all people most to be pitied.
20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God[c] has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.
29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? 30 Why are we in danger every hour? 31 I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! 32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 33 Do not be deceived: “Bad company ruins good morals.”[d]34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.
The Resurrection Body
35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.
42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”;[e] the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven.48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall[f] also bear the image of the man of heaven.
Mystery and Victory
50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:
“Death is swallowed up in victory.” 55 “O death, where is your victory? O death, where is your sting?”
56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.
58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.
Who is Jesus?
12 minutes with Nabeel Qureshi, Jesus and the Trinity
“Then Laban and Bethuel replied, ‘This is the Lord’s doing. Our wishes are of no concern.’” Genesis 24:50
When Abraham was advanced in years, after Sarah had died and was buried in Hebron, he sent a trusted worker to Abraham’s homeland to find a wife for Isaac. Genesis 24 documents how the faithfulness of God greatly encouraged Abraham’s servant (head of the Abraham’s household), as well as explains why Rebecca left her homeland with a stranger…to marry a man she had never met!
When God leads, we should respond as Rebecca’s family had, “This is the Lord’s doing, our wishes are of no concern” (Ge 24:50). The will of God is always best, no matter if we understand the reasons in that moment. However, to follow God willingly and to trust His authority readily is not what the human heart desires, due to sin. This has been the case since Adam and Eve were deceived in the Garden. And yet today we find the culture magnifying the self-centered leanings of the heart more than ever, it seems.
Everything we see on billboards, painted shop windows, or listed on Netflix conditions us to suppose that our desires matter more than God’s. Everything is customized to fit what we think we need, pointing us inward instead of to God. These days if someone doesn’t have the correct personality trait for a role at church or as a spouse, than look elsewhere for fulfillment! After all, the world says, “You do you,” and “Follow your heart!” Subjective compatibility and worldly comfort has usurped the importance of trusting God’s Word and sharing the Gospel.
The most impactful moment of 2022 for me was looking up at a maple tree in our yard in the early fall and finally understanding, “This life is not about me at all.” It literally stopped me in my tracks. It most certainly felt counter-cultural, not to mention was contrary to what I was shown by the world for 49 years of life. To think that I don’t need to know my personality traits, nor to define who I am on social media was mind-blowing! Not to mention incredibly liberating!! All I cared about what was being His. Trusting God moment-by-moment was what I needed to do. Snd that was, and still is, more than enough.
Our sin nature does not seek God leading, but nor does it make following God easy. We learn from Rebecca’s family that our feelings shouldn’t override God’s purposes ever. They can catch-up later. Friends, “The earth is the Lord’s, and everything in it, the world and everyone in it” (Ps 24:1). Who are we to think that we own the world and could lead better? So grateful for the mercy and faithfulness of God, who sent Himself as to take the punishment that we deserve. Only God could make a way back to Him. Let’s trust Him with everything!
“Whatever is good and perfect is a gift coming down to us from God our Father, who created all the lights in the heavens. He never changes or casts a shifting shadow.”
James 1:17
Friend, there is so much God has given us. The air we breathe, the food we eat, the people we meet, and His Word written down for us! But of all the gifts God provides, we can be the most grateful (365 days a year) for the the Gospel.
The Gospel is God’s rescue plan for you and for me from sin, shame, and self-reliance. Jesus lovingly bore the source of our brokenness (sin) upon those wooden beams as to free us…and to heal us. Jesus made a way to God that only He could make. The Gospel is a gift that we need to remember when the “hard” comes our way each day. And oftentimes, Thanksgiving can be difficult…Especially when missing a loved-one.
No matter what may come today or tomorrow, we can rejoice heartily that the wisdom and strength that Jesus supplies will guide and sustain you through every situation- especially the hardships. So, even if you find yourself hurting this Thanksgiving, I pray that the Good News of His faithful presence with us through the cross brings immense joy. A joy that encourages your heart, knowing that you are not alone.
Friend, He is with you, and more than enoughfor you.
Happy Thanksgiving to you!
Love,
Mer
Scriptures aboutThankfulness
Colossians 4:2 “Devote yourselves to prayer, being watchful and thankful.”
Colossians 2:6-7 “Therefore, as you received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, just as you were taught, abounding in thanksgiving.”
1 Thessalonians 5:16-18 “Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus.”
Colossians 3:15 “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.”
Colossians 3:17 “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him“
Ephesians 2:8 “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—”
James 1:17 “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows”
John 3:16 “For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life.”
Philippians 1:6 “And I am sure of this, that He who began a good work in you will bring it to completion at the day of Jesus Christ”
Philippians 4:6 “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God”
Psalm 40:1-4 ” I waited patiently for the LORD; He turned to me and heard my cry. 2 He lifted me out of the slimy pit, out of the mud and mire; He set my feet on a rock and gave me a firm place to stand. 3 He put a new song in my mouth, a hymn of praise to our God. Many will see and fear the LORD and put their trust in Him. 4 Blessed is the one who trusts in the LORD, who does not look to the proud, to those who turn aside to false gods.”
Psalm 28:7 “The LORD is my strength and my shield; my heart trusts in Him, and He helps me. My heart leaps for joy, and with my song I praise Him.”
Psalm 121 “I lift up my eyes to the hills. From where does my help come? 2 My help comes from the LORD, who made heaven and earth. 3 He will not let your foot be moved; he who keeps you will not slumber. 4 Behold, He who keeps Israel will neither slumber nor sleep. 5 The LORD is your keeper; the LORD is your shade on your right hand. 6 The sun shall not strike you by day, nor the moon by night. 7 The LORD will keep you from all evil; he will keep your life. 8 The LORD will keep your going out and your coming in from this time forth and forevermore.”
Psalm 100:4 “Enter His gates with thanksgiving and His courts with praise; give thanks to Him and praise His name.”
1 Chronicles 16:34 “Give thanks to the LORD, for He is good; His love endures forever.”
Romans 6:23 “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord”
Psalm 95:2-3 “Let us come before Him with thanksgiving and extol Him with music and song. For the LORD is the great God, the great King above all gods”
Hebrews 12:28-29 “Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe,for our ‘God is a consuming fire.’”
1 Timothy 4:4-5 “For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer.”
Romans 12:1-2 “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—His good, pleasing and perfect will. For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you.”
Psalm 46:10 “…be still and know I am God…”
2 Corinthians 4:15-16 ” All this is for your benefit, so that the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God. Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day.”
Matthew 11:28 “Come to Me, all who labor and are heavy laden, and I will give you rest.”
1 Thessalonians 2:13 “And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as a human word, but as it actually is, the word of God, which is indeed at work in you who believe.”
2 Timothy 1:7 “For God gave us a spirit not of fear but of power and love and self-control.”
2 Corinthians 9:11-12 “You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God. This service that you perform is not only supplying the needs of the Lord’s people but is also overflowing in many expressions of thanks to God.”
Psalm 118:1-18 “1 Give thanks to the LORD, for He is good; his love endures forever. 2 Let Israel say: “His love endures forever.” 3 Let the house of Aaron say: “His love endures forever.” 4 Let those who fear the LORD say: “His love endures forever.” 5 When hard pressed, I cried to the LORD; he brought me into a spacious place. 6 The LORD is with me; I will not be afraid. What can mere mortals do to me? 7 The LORD is with me; he is my helper. I look in triumph on my enemies. 8 It is better to take refuge in the LORD than to trust in humans. 9 It is better to take refuge in the LORD than to trust in princes. 10 All the nations surrounded me, but in the name of the LORD I cut them down. 11 They surrounded me on every side, but in the name of the LORD I cut them down. 12 They swarmed around me like bees, but they were consumed as quickly as burning thorns; in the name of the LORD I cut them down. 13 I was pushed back and about to fall, but the LORD helped me. 14 The LORD is my strength and my defense ; he has become my salvation. 15 Shouts of joy and victory resound in the tents of the righteous: “The LORD’s right hand has done mighty things! 16 The LORD’s right hand is lifted high; the LORD’s right hand has done mighty things!” 17 I will not die but live, and will proclaim what the LORD has done. 18 The LORD has chastened me severely, but he has not given me over to death.”
Ephesians 5:20 “Giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ,”
psalm 107:8-9 “Let them thank the Lord for his steadfast love, for his wondrous works to the children of man! For he satisfies the longing soul, and the hungry soul he fills with good things.”
Ephesians 1:16 “I do not cease to give thanks for you, remembering you in my prayers,”
Philippians 1:3 “I thank my God in all my remembrance of you,”
2 Thessalonians 1:3 “We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing.”
Revelation 7:12 “Saying, ‘Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen.’”
Jonah 2:9 “But I with the voice of thanksgiving will sacrifice to You; what I have vowed I will pay. Salvation belongs to the Lord!”
2 Corinthians 2:14 “But I with the voice of thanksgiving will sacrifice to You; what I have vowed I will pay. Salvation belongs to the Lord!”
Hebrews 13:6 So we can confidently say, “The Lord is my helper; I will not fear; what can man do to me?”
1 Timothy 1:12 “I thank Him who has given me strength, Christ Jesus our Lord, because He judged me faithful, appointing me to his service,”
Thankful for Jesus
6 minutes
12 minutes w/ Nabeel Qureshi regarding The Trinity
“For if while we were enemies we were reconciled to God by the death of his Son, how much more, now that we are reconciled, shall we be saved by his life” Romans 5:10
Intentional
The plan to both reconcile and save humanity was a Trinitarian decision from the very beginning. (Ge 3:15; Gal 4:4-7) Jesus, God the Son, the author of life (John 1:1; Acts 3:15; Heb 12:2), and the suffering servant foretold in Isaiah 53, sacrificed his perfect life willingly on our behalf. This was not “cosmic child abuse” as some have suggested, this was Jesus’s will. As Alan Shlemon explains, “Jesus went to the cross because he had full knowledge of His identity, His mission, and the importance of His work…”
“Jesus said, ‘I am the good shepherd. The good shepherd lays down his life for the sheep (John 10:11), and again, ‘I lay down My life so that I may take it again.’ Indeed, Jesus clarifies who is in charge of His destiny: ‘No one has taken [My life] away from Me, but I lay it down on My own initiative’ (Jn 10:18). Jesus’s crucifixion was His mission, and He was in full control. “Or do you not think that I cannot appeal to My Father and He will at once put at My disposal more than 12 legions of angels?” (Mt 26:53) – Shlemon adds, “Despite His access to divine and heavenly powers, Jesus willingly pursued His mission to get arrested, crucified, and rise again because He knew this was the preconceived plan of the Godhead” (Is 53; Jn 1:29; 1 Jn 2:2). Jesus wasn’t a created being subjected to cross without any say in the matter. Quite the opposite! As demonstrated by Greg Koukl, Jesus “is the judge Himself suffering, the One who determines the punishment takes it, the One who passes judgement receives it. It is Jesus, the incarnate God” who willingly fulfills the perfect plan of God (Jn 1:1,14). And this trinitarian plan concerning the cross is the central message the Bible.
Necessary
“These are My words that I spoke to you while I was still with you, that everything written about Me in the Law of Moses and the Prophets and the Psalms MUST be fulfilled…Thus it is written, that the Christ should suffer and on the Third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed to all nations, beginning with Jerusalem” (Luke 24:44-47). Jesus made it clear on numerous occasions that it was necessary for the Christ to suffer, to die, and then to be raised (Luke 24:26; Mk 8:31, 9:31; Mt 16:21, 17:23), and that this was written of in the Scriptures (Ps 22; Is 53).
When it was night of the Passover, Jesus and some of His disciples went to a place called, Gethsemane, where Jesus prayed to His Father, “My Father, if possible, let this cuppass from me! Yet not what I will, but what you will.” Matthew records Jesus asking for another way. But as we see from the events that follow, Jesus not only willingly submits His humanness to the plan, but He also demonstrates that suffering was necessary (Jesus 14:6; John 10).
Jesus also identifies with the “Righteous Servant” of Isaiah 53. Composed 700 years earlier by the prophet, Isaiah (“Yahweh is Salvation”), this “golden passional of the Old Testament” (Polycarp), was written “beneath the cross upon Golgotha” (Franz Delitzsch ). John confirms in his gospel account that, “Isaiah said these things because he saw Christ’s glory, and spoke about Him” (John 12:38-41). Jesus was a man despised, intimate with pain and suffering (53:3). He was innocent, yet we judged Him as a guilty sinner (53:4). He was pierced, crushed, and punished for our disobedient ways (53:5), and all of our iniquities were laid upon Him (53:6). Jesus was “cut off from the land of the living”(53:8), buried in a rich man’s tomb (Is 53:9; Mt 28) and did not remain dead (53:10).
The gruesome reality of the cross demonstrates both the severity of sin and the mercy of our just God. Hebrews 9:22 says that “without the shedding of blood there is no forgiveness of sins.” But God, “for our sake He made Him to be (carry our) sin who knew no sin, so that in Him we might become the righteousness of God” (2 Cor 5:21). And per John Stott, “for a substitute to be effective, it must be an appropriate equivalent.” God’s abundant love for humanity was demonstrated in the atoning work of Jesus Christ on our behalf. It’s only by His wounds on the cross and His resurrection from the death that we are forgiven (Is 53; 1 Co 15:17). And by this, we see that His suffering was necessary.
Conclusion
Friends, it should be a profound comfort that Jesus intimately understands the hardship that often results when obeying God’s will vs our own (following our hearts). Our Savior was “fully human in every way, in order that He might become a merciful and faithful high priest in service to God” on our behalf (Heb 2:17). Jesus knew His mission. He finished the transaction willingly. He made the only way to God for humanity that only a holy God could provide (1 Co 15; Rom 3:21-25; 1 Tim 2:5-6)…even though it meant drinking the cup of suffering.
Resources:
John Stott, the Cross of Christ
The Moody Handbook of Messianic Prophecy
Greg Koukl, Stand to Reason, Cosmic Child Abuse
Alan Schlemon, Stand to Reason, Christ, Crucifixion, Child Abuse
“And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”
“Be still and know that I am God.” What does God mean when asking us to, “Be still?” To take God at His Word is imperative! When we open the Bible, we shouldn’t take single verses out of their context and then read into the Bible what isn’t being said,…nor adding to it any way! Psalm 46 is an example of this type of misuse (“proof-texting”). To be still does not mean to wait in silence, detached, looking for enlightenment. When reading Psalm 46 in it’s entirety, we recognize that God is reminding us that He alone is God. He’s calling us to trust and obey Him,…to stop striving.
“Be still, and know that I am God.” Hold off your hands, ye enemies! Sit down and wait in patience, ye believers! Acknowledge that Jehovah is God, ye who feel the terrors of his wrath! Adore him, and him only, ye who partake in the protections of his grace. Since none can worthily proclaim his nature, let “expressive silence muse his praise.” The boasts of the ungodly and the timorous forebodings of the saints should certainly be hushed by a sight of what the Lord has done in past ages.”
Spurgeon, Psalm 46:10
Psalm 46
God is our strong refuge;[c] he is truly our helper in times of trouble.[d] 2 For this reason we do not fear[e] when the earth shakes,[f] and the mountains tumble into the depths of the sea,[g] 3 when its waves[h] crash[i] and foam, and the mountains shake[j] before the surging sea.[k] (Selah) 4 The river’s channels bring joy to the city of God,[l] the special, holy dwelling place of[m] the Most High.[n] 5 God lives within it,[o] it cannot be moved.[p] God rescues it[q] at the break of dawn.[r] 6 Nations are in uproar, kingdoms are overthrown.[s] God[t] gives a shout,[u] the earth dissolves.[v] 7 The Lord of Heaven’s Armies is on our side.[w] The God of Jacob[x] is our stronghold.[y](Selah) 8 Come, Witness the exploits[z] of the Lord, who brings devastation to the earth.[aa] 9 He brings an end to wars throughout the earth.[ab] He shatters[ac] the bow and breaks[ad]the spear; he burns[ae] the shields with fire.[af] 10 He says,[ag] “Stop your striving and recognize[ah] that I am God. I will be exalted[ai] over[aj] the nations! I will be exalted over[ak] the earth!” 11 The Lord of Heaven’s Armies is on our side![al] The God of Jacob[am] is our stronghold![an] (Selah)
Footnotes
Psalm 46:1snPsalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
Psalm 46:1sn The meaning of the Hebrew term עֲלָמוֹת (‘alamot, alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
Psalm 46:1tnHeb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
Psalm 46:1tnHeb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (meʾod, “greatly”) has an emphasizing function.
Psalm 46:2tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
Psalm 46:2tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
Psalm 46:2tnHeb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
Psalm 46:3tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
Psalm 46:3tnHeb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
Psalm 46:4tnHeb “A river, its channels cause the city of God to be glad.”snThe city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
Psalm 46:4tnHeb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qiddesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי(mishkene, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
Psalm 46:4sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Psalm 46:5tnHeb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
Psalm 46:5tn Another option is to translate the imperfect verbal form as future, “it will not be moved.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot) is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “overthrown.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
Psalm 46:5tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
Psalm 46:5tnHeb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).snAt the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
Psalm 46:6tnHeb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
Psalm 46:6tnHeb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
Psalm 46:6tnHeb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
Psalm 46:6tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
Psalm 46:7tnHeb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
Psalm 46:8sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
Psalm 46:8tnHeb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
Psalm 46:9tnHeb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).
Psalm 46:9tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
Psalm 46:9tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
Psalm 46:9tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
Psalm 46:9tnHeb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (ʿagilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
Psalm 46:10tn The words “he says” are supplied in the translation for clarification.
Psalm 46:10tnHeb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
Psalm 46:10tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
Psalm 46:11tnHeb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
Shout out praises to the Lord, all the earth! 2 Worship[b] the Lord with joy. Enter his presence with joyful singing. 3 Acknowledge that the Lord is God. He made us and we belong to him,[c] we are his people, the sheep of his pasture. 4 Enter his gates with thanksgiving, and his courts with praise. Give him thanks. Praise his name. 5 For the Lord is good. His loyal love endures,[d] and he is faithful through all generations.[e]
John 10
Jesus as the Good Shepherd
10 “I tell you the solemn truth,[a] the one who does not enter the sheepfold[b]by the door,[c] but climbs in some other way, is a thief and a robber. 2 The one who enters by the door is the shepherd of the sheep. 3 The doorkeeper[d] opens the door[e] for him,[f] and the sheep hear his voice. He[g] calls his own sheep by name and leads them out.[h]4 When he has brought all his own sheep[i] out, he goes ahead of them, and the sheep follow him because they recognize[j] his voice. 5 They will never follow a stranger,[k] but will run away from him, because they do not recognize[l] the stranger’s voice.”[m]6 Jesus told them this parable,[n] but they[o] did not understand[p] what he was saying to them.
7 So Jesus said again, “I tell you the solemn truth,[q] I am the door for the sheep.[r]8 All who came before me were[s] thieves and robbers, but the sheep did not listen to them.[t]9 I am the door. If anyone enters through me, he will be saved, and will come in and go out,[u]and find pasture.[v]10 The thief comes only to steal and kill[w] and destroy; I have come so that they may have life, and may have it abundantly.[x]
11 “I am the good[y] shepherd. The good shepherd lays down his life[z] for the sheep. 12 The hired hand,[aa] who is not a shepherd and does not own sheep, sees the wolf coming and abandons[ab] the sheep and runs away.[ac] So the wolf attacks[ad] the sheep and scatters them. 13 Because he is a hired hand and is not concerned about the sheep,[ae] he runs away.[af]
14 “I am the good shepherd. I[ag] know my own[ah] and my own know me— 15 just as the Father knows me and I know the Father—and I lay down my life[ai] for[aj] the sheep. 16 I have[ak] other sheep that do not come from[al] this sheepfold.[am] I must bring them too, and they will listen to my voice,[an] so that[ao] there will be one flock and[ap] one shepherd. 17 This is why the Father loves me[aq]—because I lay down my life,[ar] so that I may take it back again. 18 No one takes it away from me, but I lay it down[as] of my own free will.[at] I have the authority[au] to lay it down, and I have the authority[av] to take it back again. This commandment[aw] I received from my Father.”
19 Another sharp division took place among the Jewish people[ax] because of these words. 20 Many of them were saying, “He is possessed by a demon and has lost his mind![ay] Why do you listen to him?” 21 Others said, “These are not the words[az] of someone possessed by a demon. A demon cannot cause the blind to see,[ba] can it?”[bb]
Jesus at the Feast of Dedication
22 Then came the feast of the Dedication[bc] in Jerusalem. 23 It was winter,[bd] and Jesus was walking in the temple area[be] in Solomon’s Portico.[bf]24 The Jewish leaders[bg] surrounded him and asked,[bh] “How long will you keep us in suspense?[bi] If you are the Christ,[bj]tell us plainly.”[bk]25 Jesus replied,[bl] “I told you and you do not believe. The deeds[bm] I do in my Father’s name testify about me. 26 But you refuse to believe because you are not my sheep. 27 My sheep listen to my voice, and I know them, and they follow me. 28 I give[bn]them eternal life, and they will never perish;[bo] no one will snatch[bp] them from my hand. 29 My Father, who has given them to me, is greater than all,[bq]and no one can snatch[br] them from my Father’s hand. 30 The Father and I[bs] are one.”[bt]
31 The Jewish leaders[bu] picked up rocks again to stone him to death. 32 Jesus said to them,[bv] “I have shown you many good deeds[bw] from the Father. For which one of them are you going to stone me?” 33 The Jewish leaders[bx] replied,[by]“We are not going to stone you for a good deed[bz] but for blasphemy,[ca]because[cb] you, a man, are claiming to be God.”[cc]
34 Jesus answered,[cd] “Is it not written in your law, ‘I said, you are gods’?[ce]35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken),[cf]36 do you say about the one whom the Father set apart[cg] and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 37 If I do not perform[ch] the deeds[ci] of my Father, do not believe me. 38 But if I do them, even if you do not believe me, believe the deeds,[cj] so that you may come to know[ck] and understand that I am in the Father and the Father is in me.” 39 Then[cl] they attempted[cm] again to seize him, but he escaped their clutches.[cn]
40 Jesus[co] went back across the Jordan River[cp] again to the place where John[cq]had been baptizing at an earlier time,[cr]and he stayed there. 41 Many[cs] came to him and began to say, “John[ct]performed[cu] no miraculous sign, but everything John said about this man[cv]was true!” 42 And many believed in Jesus[cw] there.
John 10:1sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulē] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).
John 10:3tn Or “porter” (British English).sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.
John 10:3tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
John 10:3tnGrk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
John 10:3snHe calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.
John 10:4tn The word “sheep” is not in the Greek text, but is implied.
John 10:5tn Or “the voice of someone they do not know.”
John 10:6sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolē) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.
John 10:9tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι(eiserchomai kai exerchomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι1.b.β.
John 10:9sn That is, pasture land in contrast to cultivated land.
John 10:10tn That is, “to slaughter” (in reference to animals).
John 10:10tn That is, more than one would normally expect or anticipate.
John 10:11tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).
John 10:11tn Or “The good shepherd dies willingly.”sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).
John 10:12sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.
John 10:12tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.
John 10:13tnGrk “does not have a care for the sheep.”
John 10:13tc The phrase “he runs away” is lacking in several significant mss (P44vid,45, 66, 75 א A*vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.
John 10:14tnGrk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
John 10:14tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”
John 10:15tn Or “on behalf of” or “for the sake of.”
John 10:16tnGrk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
John 10:16tn Or “that do not belong to”; Grk “that are not of.”
John 10:16sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world—not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.
John 10:16tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.
John 10:17tnGrk “Because of this the Father loves me.”
John 10:19tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.
John 10:20tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.
John 10:21tnGrk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
John 10:21tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).
John 10:22tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.snThe feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c.—when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).
John 10:23snIt was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
John 10:23tn Or “portico,” “colonnade”; Grk “stoa.”snSolomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex.
John 10:24tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.
John 10:24tnGrk “said to him.” This has been translated as “asked” for stylistic reasons.
John 10:24tnGrk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις(tēn psuchēn hēmōn aireis) meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”
John 10:24tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
John 10:30tnGrk “I and the Father.” The order has been reversed to reflect English style.
John 10:30tn The phrase ἕν ἐσμεν(hen esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
John 10:31tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.
John 10:33tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.
John 10:33sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59). Blasphemy in the NT has a somewhat broader meaning than mere utterances. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, Jesus’ claim to oneness with the Father, v. 30). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the identity of Jesus himself as God’s representative.
John 10:34sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being—and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?
John 10:35sn The parenthetical note And the scripture cannot be brokenbelongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.
John 10:38tn Or “works.”sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.
John 10:39tc It is difficult to decide between ἐζήτουν οὖν (ezētoun oun, “then they were seeking”; P66 א A L W Ψ ƒ1,13 33 pm lat), ἐζήτουν δέ (ezētoun de, “now they were seeking”; P45 and a few versional witnesses), καὶ ἐζήτουν(kai ezētoun, “and they were seeking”; D), and ἐζήτουν (P75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is autographic; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of P45 and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.
John 10:39tnGrk “he departed out of their hand.”sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.
John 10:40tnGrk “He”; the referent (Jesus) has been specified in the translation for clarity.
John 10:40tn The word “River” is not in the Greek text but is supplied for clarity.
John 10:40tnGrk “formerly.”sn This refers to the city of Bethany across the Jordan River (see John 1:28).
John 10:41tnGrk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
