Man: Sinful Nature

Posted on June 4, 2013 by Bryan Hodge

 Do we have a sinful inborn nature? The NIV evidently thinks so for it “translates” the term sarx 25 times into English “sinful nature.” The KJV, 148 out of 151 occurrences renders the term “flesh.” The remaining 3 times it is translated “carnal” or “carnally.” The KJV never renders the word “sinful nature;” nor do the ASV, NASB, or the NKJV. The question remains – Do we have a sinful nature? Is there anything within the word sarx which suggests such?

 It is worth pointing out, the NIV does not translate this same word “sinful nature” when it is used in connection with Jesus (John 1:14; 1 Timothy 3:16; Hebrews 5:7; 1 John 4:2; 2 John 7). Why the inconsistency? If the word inherently means “sinful nature” why not so translate it in reference to Jesus?

 Some Key Passages

 Someone says, “What about Romans 8:3? (KJV). The word ‘flesh’ (sarx) is herein preceded by the word ‘sinful’ (hamartias). This is not suggesting that the flesh in and of itself is sinful. It is the equivalent of Philippians 2:7. Goebel Music has written, “It distinctly, intelligibly, and unmistakably is saying that He came as a man. Human flesh is not inherently sinful; if so, Jesus was sinful.” (ADL, Studies in Romans, p. 143). All that is being said is that Jesus took upon Him – the same flesh, that the rest of sinful humanity wore (Heb. 2:17; Heb. 4:15).

 Another might wonder about Matthew 26:40-41? Please note that it does not say that the flesh is sinful by nature. It simply says that the flesh is weak. What is the meaning? The context is that they were having difficulty staying awake due to absolute exhaustion (Luke 22:45). They were weak. It seems to me that Jesus is saying, “I know you men would have stayed awake, if it weren’t for the fact that you are exhausted physically” (cf. 1 Cor. 15:42-44; 2 Cor. 13:4). Others have thought that the reference is to the fact that despite their loyalty and willingness to serve Him, still it is so easy to give in to the fleshly desire of preservation (Matt. 26:33, 56b-57; 27:69-74). Whatever the case, this does not teach that man is sinful by nature. It simply teaches that man is weak.

 Next passage: 1 John 2:16. This passage is not teaching that the flesh is sinful by nature. Rather, it teaches that when Satan tempts us, it is through the lust of the flesh, lust of the eyes, and the pride of life. Roy Deaver writes, “The natural desires of the human body are not inherently sinful. They are God-given. God has provided for their satisfaction. Those desires can be satisfied in a right way, or they can be satisfied in a wrong way (Romans, God’s Plan for Man’s Righteousness, p. 201). Robert Taylor Jr. adds, “Bodily appetites are not wrong per se. But they are to be fulfilled legitimately. We hunger for food, water, air, sexual release, security, etc. There are wrong ways to obtain such; There are right ways to obtain such” (Studies in Romans, p. 114). Desiring food is not wrong, but Satan can use such to tempt us to steal, or violate God’s law in some other way (e.g. Adam and Eve). Sexual desire can be fulfilled properly in marriage or illegitimately in fornication. Man must regulate his appetites by the word of God.

 Next passage: Romans 7:25. Kenneth Jones well wrote, “The last sentence of the verse does not describe a warfare within the Christian between the spirit and the flesh but rather a contrast between two kinds of service. He had been a slave to sin but now has been redeemed to the service of God. In the Christian, the mind dominates the flesh, but in the sinner, the flesh dominates the mind” (Spiritual Sword Lectureship, The book of Romans, page 117-118, quoted in Studies in Romans by Robert Taylor Jr, page 132). Read Galatians 2:20; Colossians 3:1-2; Romans 7:14-15; 8:4-6. We must control our bodies with our minds, by allowing our minds to be changed through the word of God (Rom. 12:2; cf. 1 Thes. 2:13).

 What about Galatians 5:19-ff? This is simply describing what man in the flesh commonly does, when he’s led simply by fleshly desires without consideration for God and His instructions (cf. Gen. 6:5, 12). This is simply telling us how man sometimes behaves and the fact that God is not at all well pleased with such behavior.

 What about Galatians 5:17? This here is simply speaking of one who hasn’t yet mentally, and spiritually gotten control over the flesh (cf. Gal. 5:18, 23; v. 18 is elliptical i.e. “not under the condemnation of the law” – see Romans 8:1). It seems that Galatians 5:17 is much like James 4:4, 8 and is speaking of a double minded person. Galatians 5:16 is a command. We can choose which we follow: after the flesh or the spirit.

 Concluding Remarks

 There are other passages that certainly could be considered. But, I know the following things: (1) There is nothing about the term sarx (flesh) which suggests a sinful nature. Understand that the same term is often used in connection with Jesus (see Rom. 8:3 cf. Heb. 4:15). If sarx means ‘sinful nature,’ then Jesus too had sinful nature, and you know this is not true. (2) Man has a choice upon this earth (Joshua 24:15). Man can respond to God (Acts 2:37-38, 40). If not, again we ask what about Jesus? (3) Man can rise above his environment (Gen. 6:5, 9; 2 Kings 16:1-3, 19-20; 18:1-f). (4) One does not need a direct operation of the Holy Spirit to do what is right (Acts 2:36-38; Acts 8:12-17; Acts 19:1-6). (5) In the end , if I’m lost, it’s nobody’s fault but mine (Isa. 59:1-2; Ezek. 18:20; Col. 1:21). (6) Satan does use the weaknesses and desires, and natural appetites of the flesh to tempt (1 John 2:15-17).

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The New Covenant

Posted on May 31, 2013 by Bryan Hodge

Let’s define “covenant.”  The Hebrew word has its origin in a verb meaning “‘to cut or divide’ in allusion to a sacrificial custom in connection with covenant making” (Vine’s).  The word is used of (1) Covenants between men – (a) a treaty, alliance, league; (b) constitution, ordinance between monarch and subjects; (c) agreement, pledge; (d) alliance of friendship; (e) alliance of marriage.  (2) Covenants between God  and man – (a) alliance or friendship; (b) divine constitution or ordinance (B-D-B-G).

The Greek word means literally “through a receptacle, repository, chest, box.”  It is used of “a disposition of property  by will or otherwise” (Vine’s).  It is also used of: (1) a disposition, arrangement; (2) a compact, covenant (Thayer).  The word is used by the Septuagint for the Hebrew word.  Another point to understand is that this word frequently refers to unilateral agreements or declarations.  “It is the declaration of one person’s will, not the result of an agreement between two parties” (B-A-G).

Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah” (Jeremiah 31:31).

The writer of Hebrews quoted Jeremiah 31:31-34 (see Hebrews 8:7-13; 10:15-18).  He even said, “In that He says, ‘A new covenant,’ He has made the first obsolete” (Hebrews 8:13).

When did this covenant come?  Jesus connected this covenant with his blood (Matthew 26:28; Luke 22:20).  The Hebrews writer said, “where there is a testament, there must also of necessity be the death of the testator.  For a testament is in force after men are dead, since it has no power at all while the testator lives” (Hebrews 9:16-17).  The writer then connected these words with the sacrifice of Jesus (Hebrews 9:23-28).

Some have seen an allusion to a “last will and testament” in Hebrews 9:16-17; However, such is really not in view.  Consider these things: (1) the New Covenant is being compared to Moses’ giving of the Old Covenant.  There was no death of the testator in the covenant, if we mean by this the death of one who made out a “last will and testament.”  However, there was blood shed (cf. Exodus 24:1-8).  (2) The words “men” and “testator” do not appear in the Greek reading of Hebrews 9:16-17.  The word are supplied.  Adam Clark commented, “Where there is a covenant, it is necessary that the death of the appointed (victim) should be exhibited, because covenant is confirmed over dead (victims), since it is not valid while the appointed (victim) is alive” (Vol. 6, pg. 747-748).  The Zondervan Parallel New Testament in Greek and English reads, “For where a covenant death necessity to be offered of the making covenant, for a covenant over dead [is] firm, since never has it strength when lives the making covenant.”  (3) The comparison is this: Moses declared the covenant and then ratified, or instituted it, with blood.  This is exactly what Jesus did.

“… not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt” (Jeremiah 31:32).

The words “the day that I took them by the hand to lead them out of the land of Egypt” includes that which was engraved upon stones (see 1 Kings 8:9 cf. 8:21).  This covenant would be in some way(s) differ from that covenant.

“But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law in their minds, and write it on their hearts; and I will be their God, and they shall be my people.  No more shall every man teach his neighbor and every man his brother saying, ‘Know the LORD,’ for they all shall know me, from the least of them to the greatest of them says the LORD… I will forgive their iniquity, and their sin I will remember no more” (Jeremiah 31:33-34).

Here are the differences in the covenants…

1)  The Israelites of old became Israelites (G0d’s chosen people) by birth.  One became such without any knowledge of the LORD, or His law.  He had to be taught such things later by others.  Some Israelites did have God’s word in their hearts [(Psalm 37:41; 40:8; 119:11; cf. Deuteronomy 4:9-10; 6:6-7; 11:18-19; 30:14) and even some Gentiles (Romans 2:15)].  However, under this new covenant one must first know (cf. John 6:45).  Today, man is required to be “born again” (John 3:3-5).

2) Sin under the previous covenant was remembered each year on the Day of Atonement (Hebrews 10:1-3 cf. Leviticus 16:11-15).  The sacrifice of Jesus is once and for all (Hebrews 9:25-26).  He remembers our sin no more (Hebrews 10:17-18).

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Jesus: Worthy of Worship?

Posted on May 26, 2013 by Bryan Hodge

Is He worthy of worship?  This is a very important question.  Our decision in this should come from the Biblical evidence.  Let us examine the evidence and draw the conclusion warranted.

First, the Bible teaches that mere men are not worthy of worship.  Good men refuse such.  Peter did.  Acts 10:25-26 reads, “And as Peter was coming in, Cornelius met him, and fell down at his feet,  and worshipped him.  But Peter took him up saying, Stand up, I myself also am a man.”  Barnabas and Paul rejected such.  Acts 14:11-15, reads, “And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, the gods are come down to us in the likeness of men.  And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.  Then the priest of Jupiter… brought oxen and garlands up to the gates, and would have done sacrifice with the people.  Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people crying out, and saying, sirs, why do ye these things?  We also are men of like passion with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein.”

Second, the Bible teaches that mere angels should not be worshipped.  Like good men, good angels should refuse such.  John says of his encounter with an angel, “And I fell at his feet to worship him. And he said unto me, see thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy” (Revelation 19:10); and again he said, “And I John saw these things, and heard them.  And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.  Then saith he unto me, see thou do it not: for I am thy fellow servant, and of thy brethren the prophets and of them which keep the saying of this book: worship God” (Revelation 22:8-9).

Third, Jesus never refused worship.  Read Matthew 2:2, 11; 8:2; 15:25; 28:16-17; John 9:38).  Other passages could be supplied.  Jesus unlike mere men and angels, never refused worship.  This is significant.  The “Jehovah’s Witnesses” sometimes argue that this word should be rendered “obeisance” and not “worship.”  They use this on people who don’t know any better.  They try to make a distinction between the words “obeisance” and “worship”.  They prey on ignorance.  The fact is this is the usual word for worship.  It is the word used of what only belongs to the Divine (Matthew 4:10).

Fourth, consider the testimony of the scriptures.  Hebrews 1:6b, “let all the angels of God worship him.”  Even the angels are to do this.  John 5:23a, “That all men should honour the Son, even as they honour the Father (emp. mine).  Philippians 2:10, “That at the name of Jesus every knew should bow, of the things in heaven, and things in earth, and things under earth” (cf. Romans 14:11).  This is language of what is due God (Isaiah 45:23).  The act of bowing the knee is an act of worship.  Remember 1 Kings 19:18, where God said, “Yet, I have left me seven thousand in Israel, all the knees which have not bowed unto Baal…” (Emp. mine).

Yes, Jesus is worthy of worship.  Revelation 5:13 reads, “Blessing, and honour, and glory and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.”  We are to sing unto the “Lord” (Ephesians 5:19), and in context the “Lord” is Jesus (Ephesians 5:20).

The Jehovah Witnesses have been far from consistent on this subject.  In the November 1, 1964 Watchtower (page 671) these words appear, “It is unscriptural for worshippers of the living and true God to render worship to the Son of God, Jesus Christ.”  But years before, in the October 15, 1945 Watchtower (page 313) these words appear, “You must worship and bow down to Jehovah’s chief one – namely Jesus.”

Some have reasoned that since God was not pleased with their worship of the brazen serpent (2 Kings 18:4), and since Jesus is compared to that brazen serpent (John 3:14), we should not worship Jesus.  But, just because two things are compared does not mean that they are alike in every aspect.  Moreover, one needs to re-examine our third and fourth points mentioned earlier in this writing.

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Jesus: His Pre-Existence

Posted on May 24, 2013 by Bryan Hodge

Did Jesus exist before His earthly birth?  The Bible affirms YES!

Let us begin by examining John 1:15, which reads, “John bore witness of him and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.”  John 1:15 ASV reads, “This was he of whom I said, He that cometh after me is become before me for he was before me.”  I quote from brother Roy Lanier, Sr., “There are two Greek words in this statement which are translated by our one word before.  When John said he ‘has come before me,’ He used emprosthen, which gives the sense of priority of rank or position or dignity… and when he said, ‘for he was before me,’ he used the protos a word meaning ‘in order of time.’  So although, Jesus was born after John, He existed before John was born”  (The Timeless Trinity, p. 158).  W.E. Vines Expository Dictionary of Biblical Words agrees saying, “‘Protos’ signifies first, or at the first… in order of time,’ ” while saying, “‘emprosthen’ is used of place or position only.”  McCord’s translated it this way, “The one who comes after me is my superior, for he existed before me.”  Estes’ Better Version renders it, “He who comes after me, ranks before me for he was before me.”  The RSV* reads, “He who comes after me ranks before me, for he was before me.”   The NASB reads, “He who comes after me has a higher rank than I, for He existed before me.”  So the Logos predates John.

But not only so, He also predates Abraham.  In John 8:58 Jesus said, “Verily, verily I say unto you, before Abraham was (born – ASV) I am.”  The word “before” is the word which has reference to time.  More significant here though are the tenses.  Listen to the words of brother Guy N. Woods, “The verbs here are quite significant.  That with reference to Abraham signifies to begin, to come to be; that of Christ to be evermore existing.  There was a point in history when Abraham came into existence; before this, he was not; but of Christ it is affirmed that he always existed.  The tense is timeless present and conveys the same notion as… (Exodus 3:14).”  (A Commentary on John, p. 181).  Robert Taylor Jr., “The Lord did not say, ‘I was before Abraham.’ He employed language that only deity can use accurately – I AM” (Studies in the Gospel of John, p. 130-131).  Lenski wrote, “As the aorist sets the point of beginning for existence of Abraham, so the present tense ‘I AM’ predicates absolute existence for the person of Jesus with no point of beginning at all” (The Interpretation of St. John, p. 670).

The Biblical evidence is abundant and clear.  Jesus’ birth wasn’t His beginning (except in the sense of His earthly existence).  He existed in glory before the world was even made (John 17:5).  He took part in the creationary week (John 1:1-3; Colossians 1:16; Hebrews 1:2).  John 3:13, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven.”  His home before coming to earth was heaven.  His going forth hs been from “everlasting” (eternity – NASB) Micah 5:2.

*While this is not an endorsement of the RSV, I do believe that this particular scripture in the RSV was done correctly.

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“God Gave Them Up…”

Posted on May 21, 2013 by Bryan Hodge

These words, or words very near this, are found three times in Romans chapter one: (1) v. 24, “Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves.” (2) v. 26, “For this reason God gave them up to vile passions.  For even their women exchanged the natural use for what is against nature.” (3) v. 28, “And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting.”  The question is:  what is the meaning?

I recall hearing someone once say that this meant that God gave up the Gentile people and chose the Jews.  This, however, cannot be the meaning of these words, for, God is likewise said at times to have given up the Jews (Psalm 81:11-12; Acts 7:40-42a).  So what do these words mean?  R.L. Whiteside explained: “When people are determined to reject God for their own way, God allows them unhindered to follow their chosen course so that they may the sooner see the degradation that comes to those who follow their own wisdom” (Robert L. Whiteside, A New Commentary on Paul’s Letter to the Saints at Rome, p. 34).  B.J. Clark has commented, “If man persists in living to fulfill his carnal desire, God will not prevent him from doing such, nor will He prevent him from reaping the consequences or his transgressions” (Annual Denton Lectures Studies in Romans, page 57).

The point is man can be his own worst enemy.  Much of the misery we experience, we bring upon ourselves.  “The way of transgressors is hard” (Proverbs 13:15).  Keeping God’s instructions will keep up from much unnecessary trouble and sorrow.

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Seven Sayings From The Cross: Trust/Commitment

Posted on May 19, 2013 by Bryan Hodge

The last words which we have recorded of Jesus speaking from the cross are, “Father, into Your hands I commit My spirit” (Luke 23:46).  Then, we’re told, “having said this, he breathed His last” (Luke 23:46).

I find it significant that his dying words were addressed to the Father.  Jesus is recorded as speaking seven times from the cross (Luke 23:34; Luke 23:43; John 19:26-27; Matt. 27:46; John 19:28; John 19:30; Luke 23:46).  Three of these times are words which are addressed to the Father (Luke 23:34; Matt. 27:46; Luke 23:46).  Jesus was a man of prayer.  He prayed publicly (Mark 6:38-44 cf. John 6:11; Mark 8:5-9 cf. Matt. 15:35-38; Mark 14:22-23 cf. Luke 22:19-20).  He prayed privately (Mark 1:35; Luke 6:12; John 6:15 cf. Mark 6:46; Luke 9:28; Mark 14:32).

Question: How often do you commune with God in prayer?

Furthermore, I find it significant that Jesus quoted scripture.  Twice from the cross, he quoted scripture (Matt. 27:46 cf. Psalm 22:1; Luke 23:46 cf. Psalm 31:5).  Jesus was a man of the book.  Jesus said things like “have ye not read?” (Matt. 12:3 12:5; 19:4; 21:16; 21:42; 22:31; 24:15)… “it is written” (Matt. 4:4; 4:7; 4:10; 11:10; 21:13; 26:24; 26:31)…  “Ye do err, not knowing the scriptures, nor the power of God” (Matt. 22:29).   He taught “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God”(Matthew 4:4).

Question: Is God’s word flowing from your lips?

 Jesus clearly trusted in God, “into thy hands I commend my spirit.” The word “commit”(NKJV) or “commend” (KJV) means “to place with someone, entrust, commit” (W.E. Vine) … commit to one’s charge… to commend one to another for protection, safety, etc.” (J.H. Thayer).   Jesus’ words are much like those of Paul: “I am not ashamed, for I know whom I have believed, and am persuaded that He is able to keep what I have committed unto him against that day” (2 Timothy 1:12).

Question: How is your faith?

One last point: Jesus knew where to leave things.  The Jewish leaders had behaved wickedly.  Pilate had behaved cowardly.  An injustice had been done.  He was suffering.  He was dying.  The mob was cruel.  Yet, he did not lower himself to the level of others.  He did not curse at them, or spit at them.  He committed himself to God.  Peter wrote, “Christ also suffered for us, leaving us an example, that you should follow his steps: ‘Who committed no sin, nor was deceit (guile KJV) found in His mouth’; who, when he was reviled, did not revile in return; when He suffered, He did not threatened, but committed (kept entrusting NASB; continued entrusting ESV) Himself to Him who judges righteously” (1 Peter 2:21-23).  He is our example in how to deal with injustice.

Question: When injustice is done to you do you commit yourself to the righteous judge knowing that justice will be done? 

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Seven Sayings From The Cross: Purpose

Posted on May 17, 2013 by Bryan Hodge

Multitudes journey through this thing we call life void of any clear goal, sense of mission, or idea of purpose.  Life is just life.  There is nothing in particular that they wish to accomplish.  They are just here, aimlessly drifting through life.

Others possess an understanding of purpose, and a sense of mission.  They have a goal(s) they wish to accomplish in this life. However, a large number in this group fail to achieve their goal(s).  Some are hindered by procrastination.  Others are hindered by velleity, on the most basic level they desire to accomplish the goal(s), but they lack the discipline and energy to make it happen.  Some are easily distracted with the “cares and riches and pleasures of this life, and bring no fruit to perfection” (Luke 8:14).

Jesus was unlike the two groups we’ve just mentioned.  (1) He understood His mission.  Even from youth, he said, “I must be about My Father’s business” (Luke 2:49).  He later said things like “My food is to do the will of Him who sent Me, and to finish His work” (John 4:34)… “the works which the Father has given Me to finish – the very works… I do” (John 5:36)… “the Son of Man has come to seek and to save that which was lost” (Luke 19:10)… “What shall I say? ‘Father, save me from this hour’? But for this purpose I came to this hour” (John 12:27).  (2) He not only understood his mission, he had the dedication, determination and discipline, focus and fortitude to finish it… Jesus said on the cross, “It is finished!” (John 19:30).  A casual reading might prompt one to conclude that Jesus meant, “I am finished.”  However, this is not what Jesus is saying.  The wording connects nicely with other similar words of Jesus found in the book of John.  Early in his ministry he said, “My food is to do the will of Him that sent Me, and to finish His work” (John 4:34) and “the works which the Father has given Me to finish – the very works… I do” (John 5:36).  Nearing his death, he prayed, “I have glorified You on the earth. I have finished the work which You have given Me to do” (John 17:4).  Then, on the cross he said “It is finished!” (John 19:30).  It was for this cause he had come (John 12:27).  If we take these words together, it becomes evident that “It is finished” refers to his work.

The apostle Paul also fulfilled his role on earth.  Approaching death he said, “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:7), and he urged Timothy “fulfill your ministry” (2 Timothy 4:5).

Are we fulfilling our roles?  Do we have the dedication, determination, and discipline, focus and fortitude to finish what we should?

Our mission is to live a life which glorifies God (Matthew 5:16; 1 Corinthians 6:20; 10:31; Philippians 1:20).  Our lives are to be dedicated unto him as living sacrifices (Romans 12:1-2).  We are to love him with all of our neighbors as ourselves (Mark 12:30-31).  We are to fear him and keep his commandments (Ecclesiastes 12:13 cf. John 14:15).  These are things we should understand and accomplish upon this earth.

We  should so live that when we come to the end of life we can say, “I have glorified You on the earth. I have finished the work You have given Me to do” (John 17:4).

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Seven Sayings From The Cross: Humanity

Posted on May 15, 2013 by Bryan Hodge

“I thirst” (John 19:28).  “My tongue cleaveth to my jaws” (Psalm 22:15).  Thirst was something which went with death by crucifixion.  “The suffering of death by crucifixion was intense, especially in hot climates.  Severe local inflammation, coupled with an insignificant bleeding of jagged wounds produced traumatic fever, which was aggravated by the exposure to the heat of the sun, the strained position of the body and insufferable thirst (emphasis mine).  The wounds swelled about the rough nails and the torn and lacerated tendons and nerves caused excruciating agony.  The arteries of the head and stomach were surcharged with blood and a terrific throbbing headache ensued… Tetanus not rarely supervened and the rigors of the attending convulsions would tear at the wounds and add to the burden of pain…” (I.S.B.E., Vol. 2, p. 761).

Jesus was human.  Lee Strobel quotes Craig Everns as saying, “How human was Jesus?  For a lot… The human side of Jesus is superficial.  It is almost as though a lot of Christians think of Jesus as God wearing a mask.  He’s sort of faking it, pretending to perspire, his stomach only appear to gurgle… he’s not really hungry.  In fact, he doesn’t really need to eat” (The Case for the Real Jesus, p. 61).  Jesus wasn’t faking it.  He was fully human.  He grew tired and weary (John 4:6).  He needed sleep (Mark 4:38).  He experienced hunger (Matt. 4:2) and thirst (John 4:6-7; 19:2).  He “was in all points tempted like as we are, yet without sin” (Hebrews 4:15).  Yes, he was God in the flesh; But, let us not forget that he was in the flesh.  He willfully experienced all limitations of being made like us (Romans 8:3; Philippians 2:7; Hebrews 2:17).  He “emptied” himself (Philippians 2:7 NASB).  He gave not up his deity; But he gave up the independent exercise of super-human and/or supernatural divine abilities.  While on earth his knowledge was limited (Mark 13:32).  The power behind his inspired speech and miraculous workings was not that he was God in the flesh.  The source was the Holy Spirit (Luke 4:18-19; Matthew 12:26-28; Acts 10:38), the same source of the inspiration and power that was upon the apostles.  It was not until after the Holy Spirit came upon him that Jesus is said to know what was within man (John 2:25 cf. 1:47-48), and to begin to work miracles (John 2:11).

Jesus on the cross thirsted.  He was first offered wine mingled with myrrh, but upon tasting it he refused to drink (Mark 15:23; Matthew 27:34).  Myrrh was bitter. It is called “gall” in Matthew.  The mixture was a pain medication commonly offered to those being crucified.  Jesus was suffering for humanity.  This pain he refused to numb.  He later was offered a sponge of vinegar, of this he drank (Matthew 27:48; Mark 15:36; John 19:28-30).  There was no indication of this being mixed with any narcotic.

Jesus went through this for us!  He was fully human.  We should remember this when we feel like giving up: “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.  For consider him that endures such contradiction of sinners against himself, lest ye be wearied and faint in your minds.  Ye have not yet resisted unto blood, striving against sin” (Hebrews 12:2-4).

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Seven Sayings From The Cross: Aloneness

Posted on May 13, 2013 by Bryan Hodge

The chronology:  (1) Jesus was with Pilate the sixth hour Roman time, or 6 AM (John 19:14).  Note: John used Roman time see John 20:19.  (2) Jesus was crucified the third hour of the day Jewish time, or 9 AM (Mark 15:25).  (3) The sky was darkened from the sixth hour until the ninth hour, or 12 PM ‘til 3 PM (Mark 15:33).  This darkness is acknowledged by first century historians such as Thallus and Phlegon (Josh McDowell, Evidence That Demands A Verdict, vol. 1, p 84).  Thallus explained it away as an eclipse of the sun.  Phlegon however pointed out that it occurred during the full moon.  He’s correct.  A new month started with a new moon.  Passover occurred on the fourteenth day of the month (Leviticus 23:5).  This would be the period of the full moon, making a solar eclipse by the moon impossible.  (4) He then died.

It was during, this period of darkness that he cried with a loud voice, “My God, My God, why have You forsaken me?” (Matthew 27:46; Mark 15:34 cf. Psalm 22:1).

What do these words mean?  One thing I know is that it does not mean that Jesus thought the cross meant failure.  He clearly knew that the cross was in God’s plan (Matthew 16:21; 20:17-19; 26:26-28).  He endured what he did “for the joy that was set before him” (Hebrews 12:2).

1.  The common explanation is that God distanced Himself.  He is of purer eyes then to behold evil (Habakkuk 1:13).  Sin separates man from God (Isaiah 59:1-2).  Jesus was bearing the sum total of the sins of humanity.

Some have taken the position that Jesus literally became guilty of all the sins of the world based on the wording of 2 Corinthians 5:21. However, The word “sin” in 2 Corinthians 5:21 is actually a figure of speech (metonymy) the cause (sin) is being put for the effect (sin offering) [see Exodus 29:14 (the word ‘offering’ is not in the original, see ASV); Hosea 4:8 (‘sin’ here being used for sin offering); also Hebrews 9:28]. Jesus was a lamb without spot or blemish (1 Peter 1:18).  He is our great High Priest “holy, harmless, undefiled, separate from sinners” (Hebrews 7:25-26).  He did not become literally guilty of sin.  He no more became guilty of sin than did the scapegoat of old (Leviticus 16:15 –ff; 16:20 – ff).

2.  Another view is that Jesus is asking for relief (Psalm 22:1-2).  However, none was to be found.  Thus taking the Psalm as a whole we have Jesus saying, “I know this will work out in the end; But God can’t I have just a bit of relief?”  This I believe to be the correct position.

3.  Yet, another view is that this is Jesus speaking from the viewpoint of people.  Jesus, before the eyes of men, looked forsaken (Psalm 22:7-8).  However, such was not the case (Psalm 22:23 –ff).  This view takes Psalm 22:1 as sarcasm.  William Cline wrote, “instead of Jesus complaining of being left alone, he was in fact declaring his total trust in God, and his confidence that his heavenly father would never forsake him” (4th Annual Shenandoah Lectures, p. 484).

Some think that Jesus was making another effort to reach some of these people.  The Bible wasn’t divided into chapters and verses at this time.  One way of referencing a Psalm was by quoting the first words of a Psalm.  Thus, it is thought that by Jesus using these words “My God, My God…..” he would be bringing their minds to consider the out-come of the Psalm, that he was not forsaken in the bigger picture (Psalm 22:24).

If this is what Jesus was attempting it didn’t work on some.  Perhaps, his speech was unclear at this point.  They said, “This man calleth for Elias (Elijah)” (Matthew 27:47, 49).  [Elijah you’ll recall was to appear before the Messiah (Malachi 4:5).  The reference is to John (Matthew 11:13-14), who came in the spirit and power of Elijah (Luke 1:17, cf. 2 Kings 2:15).  Moreover, Elijah himself did appear (Matthew 17:1-4)].

Conclusion

Whether one takes the position that Jesus was in some way forsaken by God (views 1 and 2) or that Jesus was just forsaken from the view-point of the people (view 3), one thing is clear.  Jesus endured much from the cross.  “He is despised and rejected of men; a man of sorrow, and acquainted with grief” (Isaiah 53:3; cf. Psalm 22:6).

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Seven Sayings From The Cross: Family

Posted on May 11, 2013 by Bryan Hodge

Willard Cox has written, “since death by crucifixion was slow, the dying men had plenty of time to talk.  The language of these men was often ugly with bitter cursing, false cries of innocence and pleas for help.  While Jesus was on the cross He spoke seven times, but his words were different.  He spoke words of forgiveness, salvation, benevolence, atonement, humanity, completion and fellowship” (Seven Sayings of the Suffering Savior, intro).  Jesus spoke seven times from the cross and one of these had to do with his mother.

“When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to his mother, ‘Woman, behold your son!’  Then He said to the disciple, ‘Behold your mother!’ And from that hour the disciple took her to his home.” (John 19:26-27).

The words to Mary, “Behold your son,” I think refers to John.  Paraphrase – “Mary, look at John. He will be your son.”

The words “Behold your mother,” are addressed to John.  Paraphrase – ” John, I want you to treat Mary as if she is your mother.”

Get this! Jesus is dying, but he is thinking of his mother.  He is in pain, but is thinking of her well-being. It is thought that Mary’s husband (Joseph) is already dead.  Her sons (James, Joses, Simon, and Judas) and her daughters (Matthew 13:55-56; Mark 6:3) may have been unable to adequately care for her; or, it may be that they were rejected as care givers due to their present unbelief (John 7:5).  Whatever the case, Jesus entrusted the care of his mother to John.  John was a nephew to Mary (Matthew 27:55-56; Mark 15:40; cf. John 19:25).  John was evidently the closest disciple to Jesus.  Tradition says that John took care of Mary until her death twelve years later.

We too need to love our mothers.  We should honor them in tongue (Proverbs 31:28).  We should honor them in deed (I Timothy 5:8, 16).

Your mother nursed you, changed your diapers, perhaps taught you morals from the Bible, helped you with your school work, prepared food for you, shopped for your clothing and so many other things.  HONOR HER THIS AND EVERY DAY!

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