Comments for October 10

v.6 - Benaiah is mentioned with more detail of these great acts he performed in ch.11:22-25 and 2Sam 23:21-23

Question: What does v1 mean, and what is this list all about?

Answer: The word "courses" in the King James Version is quite confusing. The New King James Version has it as "divisions", which is a bit more up to date. These twelve divisions in v1-15 appear to be military, because several of the division leaders we recognise to be warriors (e.g. Dodo 2Sam 23:9). So we have twelve groups of men, 24,000 or so in each group, led by a warrior, and each allocated with a single month of the year. The phrase "came in and went out" (v1) can be compared to 1Sam 18:13 where David and his division of 1000 men went into enemy territory and came back home, as a regular army would. So all this information points to 12 groups of men who were normal citizens for 11 months of the year, and called up for one month to form the army which took part in patrols and skirmishes or what we call today "peacekeeping". This seems like a very fair system, because all of the 12 tribes would be represented and none feel left out, and of course the army would become less tired and remain more motivated.

27:25 - 34 In this extensive list of the things that David had which needed oversight there is no mention of horses. Thus we see again that David did not multiply horses because the law of Moses had forbidden it Deuteronomy 17:16

:1-15 Twelve captains are selected, one for each month.
:16-22 The princes of the twelve tribes.
:23-24 The numbering was hindered
:25-34 A list of David's officers

At the end of the listing of the various offices David set up we have a list of his own officers. Thus we see that the ordering of events in the kingdom under Solomon was but an extension of what David did in his own life time. The hindering of the numbering (:24) harks back to 1 Chronicles 21:7

:23 Isn't it interesting that David used his understanding of the promises (Genesis 15:5) as a basis for deciding how to number the people? Do we ever make judgements or decide upon actions solely because of our conviction that God will keep His word? Such actions are truly works of faith.

27:25-31 In describing tasks for men to do in the kingdom we realise that this, which was a foreshadowing of the kingdom when Christ returns, shows that when Christ is in the earth life will not be one long holiday but there will be tasks to perform to ensure that Yahweh is continuously glorified. If that is so in the kingdom what do we do now to ensure that He is continuously glorified?

27:24 We learn here that Joab never even finished the numbering that David had required and which Joab had opposed. So we have a detail here which is not recorded in the narrative of the event in 1Chron 21

27:25-28 We might not think that these secular tasks were part of the temple worship. However without these tasks being undertaken the temple service of sacrifices could not be effected. Life in the temple required that the things which might seem mundane to us to be done. In like manner today in ecclesial life all tasks are crucial to the smooth running of ecclesial life. It is not just the speakers and presidents or even the arranging brethren who matter. All that do the work do important tasks, even if they are not particularly glamorous or noticed on a day to day basis.

27:25-31Notice that there is no mention of anyone being ‘over the horses’ – an incidental indication that David did not amass horses to himself in violation of God’s command in Deut 17:16 - when he was king.

27:6 Benaiah figured in both David and Solomon’s reign, continuing his good work that he begun in David’s reign into Solomon’s.

27:30-31 Notice that the heads of the animals were all non Jewish.

27:33   The record is now summarising things as they were in the days of David’s kingdom when things were going well – before the uprising of Absalom.

27:23 The non numbering of the men under 20 is significant. It matches the way in which the priests started their service. Whatever their upper age limit was they never started their work before they were twenty years old.

27:1-34   This chapter goes into great detail of who was appointed to ensure each month’s activity was effectively done. The smoothness of the operations were effected through careful planning and oversight. The approach here rules out any sloppy approach to planning the things associated with our worship. Also we conclude that many in Israel were involved in the activities. The work was not left to a small number of willing workers.

27:2    Each of the courses that David planned had a man appointed “over [them]”. Willingness and selection for the work is not sufficient. There had to be some direction and planning. To this end the faithful men selected had direction given to them by another. Are we willing to accept the direction of others or do we want to be in charge all the time?

27  We should realise that the people listed in this chapter were all involved with David when he was on the throne. It is as if, at the end of David’s life, we are given a summary of those who were involved with him during his 40 year reign.

27:7   When we see Asahel listed in the captains of thousands that David appointed we realise that these groupings could not have operated I Solomon’s temple. Even though this area of the record is talking about what David ordained for the temple. Asahel was killed – 2Sam 2:22-23 – by Abner

27:30   this is one of the very few occasions when we learn that Israel had camels..

27:34 the “Ahithophel” named here is the counsellor who turned and supported Absalom in his attempt to take the kingdom in the days of David. This little section at the end of the chapter serves to introduce the next chapter.

27:24 The record in 1 Chronicles does not make it clear that Joab stopped counting because of God’s wrath. So we are getting a little more information here.

27:6 this is the same Benaiah we read of in 2Sam 23:20.

27:33 The mention of Ahithophel, like Asahel - :7 – demonstrate that we are looking back in time to the glory years of David.

27:23  Describing the number of the children of Israel “like to the stars of heaven” is not a poetic way of speaking. Rather it draws on the promises that God made to Abram – Gen 13:5

Vs.23,24 The unsanctioned census that David ordered was not completed.  The reason could have been that the plague occurred before the census was completed, or that the reluctant Joab did not present all the data.

V.1 The number of officers in each monthly division was 24,000. This number is a multiple of 12 which is the number of divine government. Other examples of 12 in the Bible, or a multiple of 12, include:

12 tribes (Exo 24:4).

12 loaves of the shewbread (Lev 24:5,6).

12 golden spoons, and 12 chargers (Num 7:84).

12 of each animal for the burnt offering (Num 7:87).

Multiples of 12 for the animals of the peace offering (Num 7:88).

12 oxen for the molten sea (KJV) (1Kin 7:25).

12 lions on each side of Solomon’s throne (1Kin 10:20).

12 months for the purification of Esther (Est 2:12).

12 years for the woman with an issue of blood (Matt 9:20).

12 apostles (Matt 10:2-4).

12 year old Jesus goes to Jerusalem. This would be just before His Bar Mizvah in which He moved from childhood to adulthood, according to Judaism (Luke 2:42).

12 year old daughter of Jairus (Luke 8:42).

12 baskets of leftovers (John 6:13).

12 hours of daylight in one day. This is true of Israel where the sun rises at 6 a.m. and sets at 6 p.m. year round (John 11:9)..

1200 for each tribe (Rev 7:5-8).

144,000, the number of the Redeemed (Rev 7:14).

12 gates and 12 angels (Rev 21:12).

12 foundations (Rev 21:14).

24 elders (Rev 5:14; 11:16; 19:4).

V.16 Notice that the tribes of Gad and Asher are not included. The reason for the omission is not known.

THE BODY

ORDINARY CAN BE SPIRITUAL

There are people that preach, there are people that teach, others that do wonderful Bible study, and those that make music, but if we don’t fit into those moulds, how do we serve the LORD?

The lists of people and duties that David organised for Israel before he handed the kingdom over to Solomon make for really encouraging reading. Yes, the reading can be a little tedious when we don’t recognise many of the names, but among the names we see long lists of the ways people served using the talents God had given them.

Sure, there were singers, musicians and army leaders, but even in just this chapter we read of many others who had a great range of occupations: accountants over the treasuries, supervisors, farmers, wine makers and vinedressers, oil producers, olive and fig growers, herdsmen, people that looked after the camels and donkeys (cars and trucks today), shepherds, counsellors, babysitters, teachers, friends, and the list could go on.

Even ordinary things can be spiritual things when we do them with the right attitude and for the Lord. Whatever we do, let’s do it with all our might as to the Lord.

Wasn't David organised?  In today's chapter, 1Chron 27:25-31, we learn that the king had controllers over his treasures, farm-workers, vineyards, olive and sycamore trees, herds, camels, asses and flocks. I suppose that as he recognised the good Hand of God overseeing his kingdom, he felt compelled to keep good account.  There's a useful lesson for us there, too. SeeEcc 9:10. We should do our best at all times, let the glory rise to God.

V.24 This work was never finished; either, because the undertaking was not completed, Levi and Benjamin not having been numbered (1Chron 21:60, or the full details in the hands of the enumerating officers were not reported to David, and, consequently, not registered in the public archives.

v.6-7 - A picture surely of the purpose of God in Jesus, how Jesus bore the shame of mankind, that ultimately the power of human nature which estranges us from God might be overcome completely for ever.

v.15 surely has its fulfilment in the Kingdom, where there will be purity in Christ.

This chapter is obviously talking about the return of Israel to the land at the time of Ezra, Nehemiah, Joshua and Zerubbabel. This period of captivity and return had been fixed by God as 70 years, as mentioned by Jeremiah, Chronicles and Daniel (see Jer 25:11, 2Chron 36:21, Dan 9:2). So why do we talk about these prophecies as if they're still being fulfilled thousands of years on?

The big reason we can be 100% sure these prophecies also apply now is that God takes this as an issue of His good name. In v22 He says "I do this for My Holy name's sake" and v23 "I will sanctify My great name, which has been profaned among the nations". So God cannot allow Israel to remain scattered among the nations, because when that happens, those nations disrespect His name, saying "These are the people of the LORD, and yet they have gone out of His land!" (v20). This is why we see Israel back in the land now, no matter how many times they have been scattered, or for how long.

36:28 'They shall be my people' is found in the following places. Leviticus 26:12 which speaks of the blessing that will come upon faithful Israel. The prophets Hosea 2:23 Jeremiah 7:23 30:22 31:1,33 32:38 Ezekiel 11:20 36:28 37:27 Zechariah 2:11 8:8 speak of the fulfilment of the promise in Leviticus, whilst 2 Corinthians 6:16 shows that this promise to Israel is extended also to gentiles who 'put on' Christ.

36:25 The promise that God would 'sprinkle clean water' upon Israel presents a message of hope which is matched by Jeremiah's promise of the 'New covenant' (Jeremiah 31:31). So against the background of punishment and judgement both Ezekiel and Jeremiah are presenting a message of hope - but it is conditional.

The recurring 'round about' and 'about;' (36:4, 7, 36) demonstrates that God is concerned for the nations round about Israel. In fact Israel should have been their teachers (Exodus 19:5 Deuteronomy 4:6). Can our neighbours say this of us?

36:1,4,8 "Mountains of Israel" occurs only in Ezekiel and in Josh 11:21. The use in Joshua highlights God's deliverance from the inhabitants of the land, and by implication, their idols. The repeated use in Ezekiel is to mark the contrast between the positive work of Joshua and the waywardness of the nation now.

36:7-8  Amidst all the judgment upon Israel and the nations there is a ray of hope. Israel is going to be restored to glory. Of course Jeremiah had said this before the nation went into captivity. Ezekiel is building upon the promise of the return, though not specifically mentioning it.

36:25 The cleansing of Israel is a fulfilment of the words of the prophet Isaiah – Isa 4:4

36:24 Jeremiah had spoken of a return from captivity a number of times. Now Ezekiel, in captivity, presents the same message of a return to the land of Israel.

36:11-12 In saying ‘after your old estate’ we learn that the children of Israel. Will not simply return to the land of Israel but they will return to the inheritance of their tribes. Of course this cannot be seen to have happened yet but will be seen in the kingdom of God when Jesus returns.

36:26 Ezekiel here speaks of a ‘new heart’ however this is not the first time that the prophet has done so. - Eze 18:31has the same message where repentance is required. Thus we see the new heart is not going to be forced upon Israel. They will repent and receive it.

36:25-27        Ezekiel echoes the words of Jer 24:7to the captives – the very same people who had heard Jeremiah’s words.  So a message of hope in a troubled time, confirming the words of Jeremiah.

36:1   It might seem strange to prophesy against the mountains. However Ezekiel has done this before (6:2-3) where it is clear that the ‘mountains’ speak of idol worship. So this is how we should understand the idea in this chapter.

36:36   Continuing the theme that the judgements upon Judah were to glorify God in the eyes of the nations round about Israel Ezekiel again makes this point.

36:36-38       Looking to the time when the kingdom of God is on earth with Jesus ruling we see  the nations and also Israel recognising God as the one who is to be worshipped. 

36:5    The Edomites, in their greed to possess the land of Israel, forgot that the land was promised to Jacob. It would appear that at some point in time – maybe yet future –those who live in the area of Edom will seek to take control of part of the land of Israel at a time when Israel is suffering.

36:8-11         The way in which God speaks of the mountains of Israel being blessed is like the way that David – Psa 72:16- speaks of the blessings in the kingdom.

36:8-11   The way in which God speaks of the mountains of Israel being blessed is like the way that David – Psa 72:16 - speaks of the blessings in the kingdom.

36:8-11      Whilst the complete fulfilment of these words will be in the kingdom of God when Jesus is the world ruler we can see the beginnings today. The West Banks, as it is called, is developing from uninhabited land to a prosperous area of the land and is developing faster than anywhere else in the land of Israel.

36:16-20           this awful description of how Israel had behaved is re-presented so one can see Gods pity - 21. Unless we recognise the awfulness of sin we will not appreciate the mercy and grace of our father in redeeming us from sin and the subsequent death.

36:20 The nations recognised that Israel were God’s people. Because Israel behave badly God’s name was marred. In like manner faithful believers today advertise in the way they live the God they serve. If they fall short of the ideal and are seen by men and women to be so doing then those people will think less of our God and Father.

36:27 this is rather like what the earlier prophet said – Joel 2:28-38

36:1-5 The land of Israel had become overrun by God’s enemies. Whilst we might think primarily of the people being taken into captivity leaving the land desolate God, through the prophet, laments the state of the land. The land that His eyes were always on – Deuteronomy 11:12 - was spoiled God did not just create man. He created everything for His pleasure. So seeing the land desolate was a sorrow to Him.

36:1 We should appreciate that ”the mountains of Israel” describes a specific location in the land of Israel. Running south in the land of Israel is a chain of high hills. They formed the backbone of the kingdom in the days of Saul and today are a place of conflict between Israel and the “Palestinians” living in the West Bank area.

36:20 So Israel both polluted and profaned God’s land and then in captivity they did not change. Rather than being an example ot the nations they actually brought God’s name into disrespect as well.

Eze 36:22;Rom 2:23-24.

1. Ezekiel 36:1-38 - a recovered transformed land and people:

2. Eze 36:1-15 - the transformation and recovery of the land:

3. Eze 36:1-7- the continuation of God's judgment on Edom/Idumea/the Gentiles round about:

4. Eze 36:3 - does the "they who have made you desolate" have application to the Gogian Confederacy?

5. Eze 36:4,5 - what might the "'residue'<7611> of the heathen" refer to ?  Is this the weakened Gogian Confederacy who refuse to heed the appeal of Christ? Is "Idumea" a political representation of the flesh? Or is this 'residue' and 'Idumea' a reference to the more local enemies of Israel who had been dealt with prior to the invasion of the Gogian Confederacy which allowed Israel to have a false sense of security (Eze 38:8,11,12)?

6. Eze 36:5,7 - the desolation of the latter day Edom nations (Obad 1:1-21;Isa 34:5,6,8;Joel 3:14-16,19-21).

7. Eze 36:8-15 - the land of Israel's future Messianic restoration and recovery:

8. Eze 36:8 - a new fuller immigration to Israel and increased fruitfulness.

9. Eze 36:9-11 - a rebuilding process.

10. Eze 36:8,11-15 - the blossoming in the Messianic Kingdom on earth age with Christ on the throne of David (Isa 35:1-10;2:1-5;Matt 5:5;2Sam 7:12-17;Isa 9:6-7,1-2).

11. Eze 36:15 - Israel will no longer bear the reproach and taunts of the Gentiles.

12. Eze 36:16-38 - the recovery, restoration and transformation of the people of Israel:

13. Eze 36:16-24 - Israel scattered and humiliated for iniquity, but now regathered "for my holy Name's sake":

14. Eze 36:17 - the house Israel defiled the land of Israel when they dwelled in it.

15. Eze 36:18-19 - as a result of the house of Israel defiling the land, God was angry punishing and scattering them.

16. Eze 36:20-23,32 - concern for God's holy Name, not for Israel's sake; in verse 23 the Gentiles will recognize God who will be sanctified, accordingly, this seems to indicate circumstances beyond just the Babylonian captivity to include the Messianic millenial era yet to come.

17. Eze 36:24,28 - this seems to refer to a more complete regathering to Israel than currently exists (Jer 30:7-10;Eze 39:25-29).

18. Eze 36:25-28 - the house of Israel to be cleansed and given a new heart and new spirit:

19. Eze 36:25 - the clean water cleansing of the house of Israel (Zech 12:10;Num 19:2-9;Zech 13:1;Mal 4:5-6;Matt 17:11;Isa 55:1-3;Eph 5:26).

20. Eze 36:26 - to be given a new heart (Zech 7:9-12;Lev 19:18;Matt 13:15;John 12:40;2Cor 4:6;Eph 3:17).

21. Eze 36:26-27 - to be obedient and given a new spirit (Eze 37:14;John 5:6).

22. Eze 36:29-38 - Israel is securely re-established in a fruitful land:

23. Eze 36:29-30 - fruitfulness in a re-established Israel (Amos 9:13).

24. Eze 36:31-32,22 - Israel will realize their spiritual failings and God will restore them for His holy Name.

25. Eze 36:33,36 - Israel will be rebuilt and the Gentiles will realize God has accomplished this.

26. Eze 36:34-35 - Israel will bloom like the garden of Eden (Isa 51:3).

27. Eze 36:37-38 - the holy flock will be tended to by the good shepherd (Eze 34:23).

In this chapter, Yahweh promises a restoration of the land of Israel from centuries of neglect.  Jews had been scattered in the Diaspora.  But, now Yahweh will gather them back to the land to till it and to build cities. 

Chapter 37 continues this theme of gathering Jews to Israel to build a state.  And so it was that the modern pioneering Jews in Israel drained the swamps. They made the land fertile once more and built cities.  Then in 1948, Israel was proclaimed a Jewish state. 

Although this chapter tells the story of the restoration of modern Israel, it also talks about modern Israel, in the end times, being invaded and Yahweh's saving His land and His people.  Greater details of this conflict will be given in Chapter 38.  

Chapter 36 also gives some insights into the kingdom age when true peace shall reign under the leadership of Christ, and Israel will flourish without the hostility of neighbouring nations.

V.1 The mountains of Israel refers to the heartland of Israel, which is Judea and Samaria (West Bank). There should be no surprise that Israel is pushing ahead with its settlements in Judea and Samaria because Israel will be dwelling safely on the mountains of Israel at the time of the end (Eze 38:8).

V.5 Idumea (KJV); Edom (ESV) are terms used to describe all the enemies of Yahweh.

V.8 The restoration of Israel after the Babylonian captivity reflects, also, the restoration of Israel at the time of the end. Remember, that Hebrew prophecy often has a dual application.

V.22 The Jews do not merit saving because of themselves. Yahweh saves them because of His Name’s sake. Yahweh has never abandoned the covenant with His people, even though His people have abandoned it (Psa 105:8).

Vs.24-27 These conditions apply to the end times.

V.30 See Mic 4:4.

V.35 In the Kingdom, there will be a return to paradise as in the Garden of Eden. The word paradise comes from the Greek word paradeisos which means a garden, a park, an Eden.

The popular notion of paradise as a perfect place for souls to float to at death (heaven) lacks understanding of Yahweh’s will.

Our God never abandoned the idea of Eden when Adam and Eve sinned. He just guarded entry until its reinstatement (Gen 3:24). Paradise (Eden) will be realized once more in the Kingdom. Nature will be tamed and the earth will bring forth abundance. Peace will reign (e.g. Psa 72:16; Isa 11:6-9).

MORE MIRACLE TO COME
 
You and I have seen part of a miracle.  Photo's were taken in the early 1900's of the land of Palestine showing it to be nothing more than a desert.  The odd nomad used to lead his flock through the Holy Land in search of grass, but that was the only life there was.  It was a dry and dusty land where no-one and nothing would want to live.  But God performed a miracle.  When he brought back his people Israel, the land began to be transformed. 
 
Most of Israel today is green and fertile and very fruitful.  Photos of the land of Israel today show a completely different story to the dusty emptiness it used to be.  God said that when Israel again lived in the land, "I will call for grain and make it plentiful ... I will increase the fruit of your trees and the crops of your field ... the desolate land will be cultivated." (Eze 36:29,30,34)  God also prophesied that people would say, "This land that was laid waste has become like the garden of Eden." (v.35)
 
Many people, including myself, have quoted these verses as proof of God fulfilling Bible prophecy.  We can see it with our own eyes.  But I also believe that we are only seeing a partial fulfilment of these prophecies.  The land is not as fruitful now as it will be.  God said that before this really comes to pass his people have to change to become responsive to him.  This has not happened yet.  When it does we can expect to see another great change in the land, when the fruitfulness and beauty we see now will seem like a desert in comparison to what we see then.

CHANGES

As Ezekiel prophesied, he spoke God's words to people who should have been responsive to God, but were actually more interested in worshipping idols. They had hard hearts. They were loaded down with sin, and in complete disgrace. What can you do with people like that when they won't even listen to the messages that could change their lives?

This is what God said he would do to them: "I will sprinkle clean water on you, and you will be clean; I will cleanse you from your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. ... You will be my people and I will be your God. I will save you from all your uncleanness." (Eze 36:25-29).

If God can make these changes to a people who are not interested in him, then imagine what he can do to us if we choose to respond! Yes, though we struggle with sin and with remaining devoted to God, he can and will help us to be someone who is pleasing to him. Just as he will do for Israel, so he will do for us.

So let's ask for God's changes and cleansing in our lives and allow him to work for good in us.
 

We are now back with prophecies for Israel. Eze 36:25-30 speaks of God giving them a new heart, and  a new spirit.  Israel will undergo a tremendous spiritual change, and they will be God’s people, and He will be their God.  Why? So that the Lord’s promises are seen to come true, and so that the surrounding heathen will realise that it is the Lord God who has returned and blessed His people (Eze 36:33-36).

v 19-24 First Principles>Kingdom of God>Restoration clearly foretold
In Eze 21:25-27 UNTIL indicates a limitation to the overturning. Go there for more prophecies about Israel's restoration.

v35 First Principles>Sure Mercies of David>Land>Will be inhabited
The land is desolate for centuries (Lev 26:33) but it will be like the garden of Eden. Isa 51:3, Eze 36:35. This will be the land of the Kingdom.
First Principles>Sure Mercies of David>Land> For more information go to Psa 72:8.

In this blessed condition, the house of Israel will no more have to contend with the nations round about. These nations will look with wonder on the prosperity of Israel and, because of it, "the heathen that are left round about you shall know that I am the LORD"

V.24 This past week (mid July) there was a feature story in the Toronto Star (Canada's largest newspaper)about a Jewish family moving to Israel. They had no idea why they were moving, other than they felt the children would be better off in Israel than in Canada. As we read God's Word, we see that it is alive. God's hand is still at work fulfilling the prophecies spoken and recorded by Ezekiel. There could be no doubt in one's mind as the article was read that it was the hand of God at work. How richly blessed we are to be able to see these things coming to pass.

V.25-28 When this takes place blessings of all kinds shall be bestowed upon them. Perhaps, the prophet Isaiah puts it best :The wilderness and the dry land shall be glad, the desert shall rejoice, and blossom as a rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD" (Isa 35:1-2) We would suggest that we can see the first part of this prophecy being fulfilled today.

v.10 - Young's Literal Translation shows us that the phrase 'by him' should be 'through him'. It is through Jesus that the whole world has been given the chance of perfection in creation at his second appearing.

John 1:1.

Since we're all aware of the falseness of the doctrine of the trinity, what is John really attempting to say here in this introduction to his gospel?

Bear with me on this for it may take some time to develop an answer and the reasoning behind it. First of all, there are 2 interpretations that I have heard or read among Christadelphians as to John's meaning here. The first is essentially this: the Word (Greek "logos") means the thought, plan, idea centering around Christ that was there with God in the beginning of Creation and was, for our intents and purposes, really Him. It continues with the plan, according to John finally being manifest when the Word became flesh and dwelt among us (v. 14). My thoughts on this are as follows. While there is absolutely no doubt that Jesus was the focal point of God's plan going back to the Genesis creation and was during Old Testament times until he actually came into being, I don't think that is really what John is saying here.

An alternative view goes something like this. First as background to it - the question arises, how does John use the term "beginning" in the rest of his writings? Here is a list of ~8 references in John's writings where it can easily be seen that "the beginning" = the beginning of Christ's ministry. John 6:64; John 8:25; 15:27; John 16:4; 1John 2:7; 1John 3:11; 2John 1:5,6. Here is just one of these as an illustration. Jn. 15:27 - "And you (the apostles) must testify, for you have been with me from the beginning." So by the phrasing of Jn 1:1, John may have alluded to Gen 1:1, but by his other usage, it looks like he's meaning the beginning of Jesus' ministry. {By the way, this idea, if correct, then matches up perfectly with the other 3 gospel writers and their introductions to their gospel accounts.}

Secondly, the word "Word" is used as a title for Christ in the following places (some are a little speculative, but most are pretty clear). Mark 1:2,3; Luke 1:1,2; Heb 4:12; 1Pet 1:23; James 1:18; Acts 19:20; 1 Jn. 1:1; Rev. 19:13. Two of the most straightforward of these are Rev. 19:13 & 1 Jn. 1:1.

Rev. 19:13 - "He (the rider on the white horse) was clothed with a robe dipped in blood, and His name is called The Word of God."

1 Jn. 1:1 - "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life.."

Note especially this last one where the same writer starts out his first letter in almost the same way as his gospel, but here it is that much more obvious that the Word = Jesus - the one we heard, saw, and touched.

Now then going back to Jn. 1:1 - to paraphrase - In the beginning of the ministry was Jesus (the Word), and the Word was with the God (definite article attached to "God" in the Greek), and the Word was God (no definite article here)." Since in the Greek no definite article is attached to the latter, then John's meaning is that Jesus was God in the sense of his being Divine (for he was the only begotten Son of God!) and in an even greater sense than other beings who were referred to as "gods" since they were in positions of power or represented God - such as Moses, angels, and even mortal rulers.

But as you read on, doesn't John use creation language? And the answer is yes, he does. But is it the Gen. 1 creation he's referring to, or instead the new creation in him where he is that creator? I think it must be the 2nd. For in v. 3 the all things made by him are further defined in v. 4 as "life, which was the light of men." And as you read on down into vv. 12,13 John says that to all who received him and believed in his name, he gave the right to become children of God (i.e. born of God). Now while it is true in v. 3 that "all things" is a neuter noun, John may be referring to significant features of one's new life in Christ - i.e. baptism, the bread and wine, even perhaps the Holy Spirit gifts).

Also when thinking about the other alternative, does it really make sense to say that Jesus was this thought or plan of God's and according to John, doesn't really come into existence until v. 14 when the Word is made flesh? If that were true, what about these intervening 12 verses (vv. 2-13) where John describes him as the light of men in whom was life? And further as the one whom John the Baptist bore witness to? And then there's the statements about the Jewish world not recognizing him. Yet to those who did, they become God's children. Therefore John's statement that the Word became flesh in John 1:14 must simply mean that despite these marvelous things that Jesus accomplished, he really did have a nature identical to all of us, yet we (John is saying) were blessed to behold his glory, the glory of the Father, full of grace and truth.

Before we consider John and in particular ch1 we must rememeber the words of Bro. John Thomas.

"Men were not ushered into being for the purpose of being saved or lost! God manifestation not human salvation was the great purpose of the Eternal Spirit. The salvation of a multitude is incidental to the manifestation, but was not the end proposed. The Eternal Spirit intended to enthrone Himself on the earth, and in so doing, to develop a Divine family from among men, every one of whom shall be Spirit, because born of the Spirit, and that this family shall be large enough to fill the earth, when perfected, to the entire exclusion of flesh and blood.

The gospel of John is concerned with spiritual development not just so we may see salvation, thats why Jesus speaks of being born again of spirit. We are here first of all to manifest the name of Yawheh.

Once again Bro. John Thomas spoke of this in his book diary of a voyage.

“God has permitted the recovery of the truth in these latter days and there is a liability to lose it again through the inability of complacent minds or limited grasp to see its wider breadth and to SYMPATHIZE MORE READILY WITH HUMAN OR MY SALVATION than the divine being or God manifestation and its doctrine. The doctrines of the truth embody the thoughts of God and are higher than the thoughts of man.

The majority of men fail to rise to these doctrines or fall from the height that they were lifted upto them even the death of Christ has more to do with the exhortation of God than the salvation of man most men take in the latter rather than the exhortation or declaring the rightousness of God.”

Its easy to say the gospel like Mark has no genealogy concerning the Lord Jesus Christ.

Matthew deals with kingship and goes back to Abraham and David.

Mark's theme is servitude and has no genealogy because servants have none.

Luke's theme was authority Jesus was titled the son of man, his genealogy naturally goes all the way to Adam.

But what about John? No genealogy? Well here Jesus is called the SON OF GOD, why? Because John looks at Jesus and see God. So the genealogy is here in John 1:14 his genealogy goes right the way back to the beginning before even Adam. He didnt pre-exist of course but spiritually his genealogy started right back then.

John 1:14 What does it mean in the flesh? The apostasy tells us that God came in the flesh! Those of us who undertsand God manifestation know that its talking of "fleshly nature" not just skin and bone.

So the character of God would be seen in human form with the same propensities (fleshly tempatations) as we have.

That was because he was born of a woman but beggotton of God.

As he was flesh he must die, 1Pet 1:23 Isa 40 but because he was the WORD he must also live. God looked at Christ and couldnt let him die because he saw himself in him. THAT IS GOD MANIFESTATION!

These things apply to us, we must let the incorruptible seed grow in us (the word) and then we shall be declared Righteous and we too will have a little bit of God in us as we God willing shall stand for ever! Isa 40.

It's a good question; the one asked by the people in v 25. If John was not the Prophet (Deut 18v18), or Elijah (Mal 4v5), or the Christ, then why was he baptising? John doesn't answer the question directly, but only says "I baptise with water". So what is the answer? Surely John's baptism wasn't effective, because Jesus hadn't died yet?

In v31, John finally answers the question, although a day later. John came baptising with water that Jesus should be revealed to Israel. So was the baptism of John only for that purpose? Maybe so. If John hadn't have been baptising, then no-one would have seen the very public proclamation made by God, that Jesus was his son. Moreover, John's baptism (to show the need for repentance) prepared the people for the man who could really forgive sins.

John 1:1 there is nothing we can know about God except it is revealed to us in the Bible. So in effect the word is God. That word is hard to fathom, so God prepared His son to reveal that word to us in a way we can readily understand. Now when we know about Jesus we also know about God.

WHAT ARE WE FULL OF?

There is a wonderful description of our Lord in John 1:14, "we beheld his glory...full of grace and truth". These 2 characteristics "grace and truth" will make up the character of the saints in the age to come. (Just and Merciful) 2Sam 23:3; Heb 5:1-2;

"GRACE"

This word is wonderfully described in Strongs Concordance as "the divine influence upon the heart and it's reflection in life". The Lord was able to allow the influence of God's word and spirit so perfectly to act upon his heart and mind, that in turn it reflected itself as the ultimate example of God manifestation.

This is what we have been called to as well, we need to allow the influence of God's word into our hearts & minds that in turn it may reflect itself in all that we do in this life. This is the extreme example of God manifestation, which is the ultimate plan of God with mankind. (Gen 1:26)

1:12 Becoming a 'son of God' is a wonderful privilege. Even though Israel were God's 'firstborn' Exodus 4:22 the privilege of being a 'son of God' is something that we gentiles acquire by adoption Romans 8:15 In this position we have great privileges 1 John 3:2

The Spirit intends us to see links with Jacob, and in particular the vision of the ladder reaching to heaven.

This man Nathanael is only mentioned in John's gospel. He must, therefore, bear the name of one of the other disciples in the other records. John 21:2 provides some information - the names of those present at the sea of Galilee after the resurrection - from which we can conclude who he was not. Now the detective works should start. Who is he?

There is quite specific mention of days in John 1 and 2.
1:29 the next day
1:35 The day following
2:1 The third day

Do we have a pattern of the days of creation in this? We have already seen 'in the beginning (1:1) and 'light' (1:9) on previous occasions.

1:7 The Greek words 3140 3141 figure prominently in John's gospel translated variously 1:7 'witness' 1:19 'record' 2:25 'testify'3:32 'testimony'  etc: - a full list can be obtained from a word search using your electronic Bible or a concordance. The words are used 35 times in John's gospel in contrast with the only 7 occurrences in the three other gospels.

1:1-14 This section is almost in parenthesis – however it is an integral part of the gospel record. It summarises the work of God in Christ.

1:36,37         That the disciples saw Jesus walking and followed him, whilst being a simple description of what happened, has a deep spiritual significance. This is echoed in 1John 2:6.

1:6-7 John was ‘sent from God’ and ‘came’ however we never think of John as anything other than being born of a woman. So when Jesus is described as being ‘sent’ John 3:17 we should not automatically see a problem. Even though those who believe in the pre-existence of Jesus might use passages which speak of Jesus being ‘sent’ it does not follow that they speak differently from the way that the same word is used of John Baptist.

1:18    The truth that no man has seen God is revisited by John – 1John 4:12 – where he explains how Jesus ‘declared’ God. Jesus declared God by manifesting His character. We, likewise, can do the same by the way that we respond to others.

1:14 The ‘grace and truth’ Jesus was full of echoes God’s character as revealed in Exo 34:6

1:29    In speaking of Jesus as the one who ‘taketh away the sin of the world’ John is quoting Isa 53:12

1:33    This is the third time that John has said ‘I knew him not’ – John 1:10, 31 and here. Clearly John did knew Jesus but is saying that he did not realise he was the Messiah until now.  As such he echoes Jacob’s words – Gen 28:16 – who knew where he was but did not know of God’s direct involvement with that place.

1:39   ‘The tenth hour’ answers to 4.00 in the afternoon, about two hours before sunset in Israel.

1:42    In recognising Peter as son of Jonas we realise that Jesus would have known Peter already as they were cousins.

1:15  Isa 40:3 is quoted in Mark 1:3 to speak of the work of John the Baptist. John 1:15 “cried” and “cometh” subtly also draws on the words of Isa 40:3.

1:1        John’s use of the word “beginning” is designed to link with the physical creation – God made the physical world and that creation included the plan to deliver man from sin and death. God spoke repeatedly in the creative acts. Now that word is also seen as referring to the, as yet, unborn Jesus.

1:45     When Philip spoke to Nathanael saying Jesus was the one spoken of by Moses and the prophets spoke of we have an indication that both of them had an understanding of what their scriptures said. They were not ignorant of God’s purpose

1:8 Whilst John’s “light” was doubtless good he was not that “light”. The reason being that however “good” his life was it was not a flawless – sinless – life as was Jesus’ life.

1:4  we might ask “how was the light the life of men?” Simply put the way Jesus lived provides an example – light – that those who would look at how he lived. Those looking should then want to copy that life.

1:7  as John speaks of “the light” we are reminded that God said “let there be light” – Gen 1:3 – looking forward to the provision of Jesus as the saviour.

1:23 John the Baptist said Isaiah 40:3 was speaking of himself. God being seen on the earth is a major theme in Isaiah. Isaiah 40, John 1 in particular, has a number of references to Isaiah 40 as the table shows.

1:4-9Notice the repeated use of the word “light”. This is the beginning of a theme that runs right through the gospel, the next time we come across it is when Jesus was speaking with Nicodemus.

1:51. "Verily, verily". This is the first of 25 occasions 'doubled' and only in John's gospel record. Truth, truth.

V.1,2,14,17,18 - "word" comes from the Grk "logos" (3056) and means: something said (including the thought), a topic, reasoning. "Logos" is related to "lego" (3004) which means to relate in words. Young's concordance says "logos" means: a word, speech, matter, reason. Some sources say "logos" can also suggest a plan. Logos doesn't denote personality or gender and thus "he" or "him" could be translated "it". Only when the word became flesh in verse 14 did Christ become the logos lived out in speech and action, not merely a prophesied happening foreseen by God in the beginning (as are believers Eph 1:4) and frequently written about in the Old Testament. I believe the Bible in John 1 depicts Christ as a manifestation/reflection of God who was (unlike his Father God) tempted in all points as we are and visible to many. Believers should be reflections of Christ and thus there is a type of oneness or unity John 10:30-36; John 17:21-23. A few other examples in the Bible of God manifestation are in Exo 3:2-6; Exo 23:20-21; John 5:43.

John 1:1-2

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.”

The Hebrew in Gen 1:1 reads: “In the beginning God (Elohim) he created the heavens and the earth.”  In The Interlinear Bible, we will see that the Hebrew word, eth, pronounced ayth, Strong’s # <853> is not translated in the Hebrew or English in any of the Bibles! In Hebrew, aleph and tau is pronounced as ayth! Its root comes from # <226>, owth, and means, “a sign”! This verse actually says: “In the beginning Elohim the aleph (first) and the tau (last) he created the heavens and the earth”! Aleph and the Tau are the first and last letters of the Hebrew alphabet.

While there were many signs in the Old Testament that pointed to Christ, this is the first ayth, or sign! It is not about God the Son, Jesus co-existing with God the Father from the very beginning, but rather a confirmation that the whole purpose of God for mankind from the beginning of creation was centered in Jesus, His son, the Word made flesh (John 1:14) some 4000 years later! Thus, Jesus could say he is the sign, the Alpha and the Omega, which is the first and last letter of the Greek alphabet; (Rev 1:8; Rev 22:13); and “before Abraham was I am (the sign of Gen 1:1),” (John 8:58)!

The Hebrew alphabet is so unique. It is more than just about letters. When the letters are combined into words and sentences, the spoken and written words reveal wisdom, knowledge, and understanding regardless of the conversation. Hence, “he that hath ears to hear, let him hear,” (Matt 11:15) takes on a deeper meaning.

John 1:1,2

“IN the beginning was the Word, and the Word was with God and the Word was God. The same was in the beginning with God.”

“Beginning” is the Greek word, arche, # <746>, and comes from the root # <756>, <757>, archomai, “to commence in order of time," and archo, “to be first…”  Arche means, “a commencement, or… chief (in various applications of order, time, place, or rank):--beginning… first (estate)… principality, principle, rule.”

Gen 1:1, “IN the Beginning” is # <7225>, re’shiyth, and comes from the root # <7218>, “rosh,” … the head…” The Hebrew pictogram for “beginning” forms a man’s head. It means, “the first, in place, time, order, rank (spec. a firstfruit):--beginning, chief (-est), first … principal thing.”

Creation is a “firstfruit.” Firstfruit is # <7225>, re’shiyth! Firstfruit in the New Testament is aparche, # <536>, from # <756>, arche, and both mean, “a beginning!” In the Latin Vulgate, Gen 1:1 reads, “In principio creavit Deus caelum et terram.” Translated, it reads, “Firstly, Elohim created the sky and land…” The sky and land were created first; they were the foundation on which the rest of the creating would take place, giving the sky and land beauty and functionality. This land was not named “earth” until the third day (Gen 1:10).

“Principio” means, principle, “a law of nature forming the bases for the construction or working of a machine. A fundamental source from which something proceeds; a primary element, force, or law which produces or determines particular results; the ultimate basis upon which the existence of something depends; cause, in the widest sense” -  Oxford English Dictionary. In other words, the creation of sky and land was the first stage for the subsequent events of creation. Gen 1:1 and John 1 are the only two verses in the Bible that begin with “in the beginning,” connecting them.

How fitting, as it relates to Christ the firstfruit, the foundation stone, the chief cornerstone, on which we build and spiritually grow that we may present  ourselves as "living sacrifices, holy, and acceptable to God” (Rom 12:1; Eph 2:20-22; cf. Isa 64:8). The significance of our being presented as firstfruit offerings through Christ cannot be understated! How amazing Yahweh’s plan from the beginning included us too!

Creation is the “firstfruit,” of order, time, place, rank. It did not pre-exist. Christ is the “firstfruit” of order, time, place and rank to us. He did not pre-exist, otherwise, he would not be a “firstfruit.” Christ is the firstfruit, “the beginning of the creation of God” (Rev 3:14). Christ is the Alpha, beginning, and Omega, end (Rev 1:8; Rev 22:13,14). Christ was in Eloah’s plan from the beginning; this is what John is saying. We are also firstfruits having built on a firm foundation - Christ (1Cor 3:11; 15:20,23; James 1:18; Rev 14:4)! Christ did not pre-exist nor more than we did! The sad fact remains that some dismiss the simple biblical account of creation believing it contradicts scientific discoveries!

The concept of firstfruits derives from Yahweh’s creation and exists from Genesis to Revelation. Yahweh’s creation in the beginning was not a “fixer-upper” from a previous pre-Adamic civilization! Matter, space, time, order, and rank had its first, the chief-est, at the beginning of creation. What an insult to Yahweh to mar His beautiful act of creation that pointed to Christ and his redemptive work to those in Christ (Col 1:4-15)! “… all things were created by him (Elohim) for him (Christ) (John 1:3). “… God hath from the beginning [arche] chosen you to salvation through sanctification of the Spirit and belief of the truth” (2Thess 2:13; cf. Rev 22:13,14).  

You may want to refer to my 2018 notes on Gen 1:1,2. Thank you.

John 1:3

A reader asks: I was just listening to an audio of John 1, NIV.
The bias comes through loudly. Was it Tyndale’s translation that has the correct use of ‘it’ not, ‘he’, in verse 2-4 referring to logos?

Reply taken from http://assemblyoftrueisrael.com/Documents/historic_John1.htm

…. Tyndale's translation of John 1:3-4 reads, "All things were made by it, and without it, was made nothing that was made. In it was life, and the life was the light of men." As you can see, Tyndale used "it" instead of "him." "It" is a translation of the Greek "autou" meaning he, or it. What this tells us is that Tyndale did not read Messiah into the "logos" or "word" of verse 1 and he was not influenced by the Latin Vulgate or Wycliffe…..

John 1:3-4is not without historic and linguistic foundation; 3 All things through it [the spoken word] came into being and apart from it [the spoken word] came into being not even one thing, which has come into being. 4 In it [the spoken word] was life, and the life was the light of men;

The "logos" (Word) of John 1:1 is defined as 'speech, oral expression, reasoning, spoken word (including thought)' summarized as 'The oral expression, or Logic' pertaining to YAHWEH.

In that sense, 'word' is an "it," not a person but an expression without gender or personality (a thing). Stated an other way, Yahweh spoke creation into existence, by His oral expression, His spoken word. This understanding agrees perfectly with passages such as Gen 1:3,6,9,11,14,20, and 24, all of which begin, "And Elohim said." Yahweh spoke and it was done. Psa 33:6,9 says, "By the word (oral expression) of Yahweh were the heavens made; and all the host by the breath of his mouth. . . For He spoke and it was; He commanded, and it stood fast." Not only did Yahweh speak creation into existence, but He also spoke His Son Yahshua into existence; "And the word (Yahweh's spoken word) was made flesh" (John 1:14). Yahshua did not become the "Word of Yahweh" until his birth as a flesh and blood male child, and until Yahweh's Spirit fully filled the physical body (tabernacle) of Yahshua.

To say the "logos" of John 1:1 is a reference to Messiah is to read 'him' into the text which cannot be supported by Scripture. Roman Catholic scholars did this in order to support their unscriptural trinity doctrine. If Messiah did not pre-exist, the trinity doctrine would collapse, it being based upon the belief that all three members of the "godhead" were co-eternal. However, since Messiah only pre-existed in Yahweh's plan of salvation and did not pre-exist literally, it becomes clear that the trinity doctrine is of pagan origin, not supported by the Scriptures.

Vs.15,30 The term before means pre-eminent in importance rather than time, as John was six months older than Jesus (preferred before, KJV; ranks before, ESV). 

It does not refer to the pre-existence of Christ, as some suppose (as if pre-existing oneself were a possibility - a contradiction in terms). 

John is the fourth gospel account. Unlike the first three, which are synoptic (seeing together), John takes an independent view. He looks at the spiritual aspect of Jesus and his Gospel can be related to the prophet Daniel and the eagle of Ezekiel's vision (Eze 1:10).

Some erroneously link v.1 with v.14 to suggest that Jesus pre-existed as part of the Trinity.
Pre-existence is a contradiction in terms, as one cannot be before one is.

Nowhere in v.1 or v.14 does it show that Jesus is God.

V.2 look at the difference between: The same was in the beginning with God (KJV); and He was in the beginning with God (ESV and other more modern versions).

The Greek word houtos (same, KJV; He, ESV), is a word that could mean he, she, or it. And so, why translate it as just he? The reason is that it is slanted by those translators (versions) who believe in the Trinity.

Vs.2,3 The Word (Gr. logos) was certainly with God in the beginning. It is with His logos (intelligence, mental faculty, and reasoning) that God created all things.

In the beginning God created light to shine in the dark physical world (Gen 1:3,4).

Now with the same logos, God created a special man to be humankind's Savior. He would be a light to the dark spiritual world (Isa 9:2). That Savior, that light, is Jesus (John 8:12).

Jesus is not God but is in the form (morphe) of God (see my note for Phil. 2:6 on Apr. 8).

Scripture clearly states that Jesus is the Son of God (2John 1:3).

V.10 Consider: the world was made by him (KJV); the world was made through him (ESV). The Greek word dia, translated by (KJV); through (ESV), could have just as easily been translated for.

V.17 The Law could not save, it could only lead one to Jesus (Gal 3:24,25). Jesus brought grace and truth. And, it is ultimately by grace that we are saved (Eph 2:5).

V.18 Only Jesus can declare the Father to people because of His close relationship with Him (John 10:30). John is not talking about the risen Lord neither is he intimating Jesus’ pre-existence or equality with God.

However, consider the KJV text which says: No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him; with the ESV text which says: No one has ever seen God; the only God, who is at the Father's side, he has made him known. Beware of texts which are slanted and smack of Trinitarian ideas.

V.:51 The allusion here is to Jacob’s vision (Gen 28:12-22). Jacob (Israel) saw the angels ascending and descending on ladder (staircase). Jesus is that staircase. He is the one who, as mediator, opened the access to heaven (1Tim 2:5). He bridged the gap between the divine and the human (John 14:6). He is the only way to salvation (Acts 4:12).

ONE BLESSING AFTER ANOTHER

"John testifies concerning him. He cries out saying, 'This is he of whom I said, "He who comes after me has surpassed me because he was before me."' From the fullness of his grace we have received one blessing after another. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God, but the only Son, who is at the Father's side, has made him known."(John 1:15-18)

How often do we look at our life in Christ and see that we have received one blessing after another? I am not talking about blessings such as waking up, having rain, or a beautiful wife in this context, though these blessings do lead us to God and help us to get to know him better. The blessings that John lists for us are do with salvation. They are grace, truth, and knowing God. We should be unable to count our blessings when we start to think about the grace that we have been given by God. Some of these blessings are forgiveness, undeserved love, hearing God's call, the truth and faithfulness of his word, the ability to understand it, the hope he gives us, and that through Jesus we can get to know God so much better. These are blessings that we will never be able to finish counting!

Do we really see one blessing after another? Or are we not looking to see the blessings we have in Christ? Let us recognise the blessings we have been given and then let them draw us near to God.

RECEIVE HIM

John describes the work of Jesus as a brief summary like this: "He came to that which was his own, but his own did not receive him. Yet to all who received him, to those who believed in his name, he gave the right to become children of God - children born not of natural descent, nor of human decision or of a husband's will, but born of God." (John 1:11-13).

Jesus came us to take us to be one with him and with God. He has called us to be children of God. His job is to call people - you and me. After we have been called, we have a choice. It is our choice as to whether we want to receive him or not. To receive him means that we make him part of our lives. It's like becoming an employee, but in this case, part of the family. We need to make Jesus the one to whom we are loyal. We need to hold on to him, and stick like glue. That's all he asks of us if we want to be children of God and receive all the blessings that entails.

So let's receive him into our lives, open the door when he knocks, walk with him, talk with him, and be an active part of the family of God.

v1  There is surely a direct link here to Psa 107:20 where we have the work of Jesus described.

Notice: not whom (are you seeking) but what. Was what they were seeking the removal of sin by this Lamb of God? Was it, accordingly, salvation? Was it , entrance into the kingdom? Whatever it was, Jesus was (and is) able to supply, if they were truly repentant. 

1:35 This is the third successive day of four (V.19-51). As previously John the Baptist occupies a prominent place near the Jordon, and is giving his testimony with reference to Jesus. Yesterday he was addressing a multitude, today he is standing with two of his disciples (John and Andrew). We also note that yesterday (2nd. day) there was no active response from these two disciples, but today(3rd.day) these two men take a decisive step which they would remember the rest of their life.