João 1
William MacDonald · Citado em PreceptAustin
João 1
William MacDonald - Philip did not argue. He felt that the best way to meet objections was to introduce men directly to the Lord Jesus—a valuable lesson for all who are seeking to win others to Christ. Don’t argue. Don’t engage in prolonged discussions. Just bid men to come and see. (BORROW Believer's Bible Commentary) R C H
João 1
William MacDonald - Andrew brought his brother to the right place and to the right Person. He did not bring him to the church, the creed, or the clergyman. He brought him to Jesus. What an important act that was! (BORROW Believer's Bible Commentary) Jesus looked (emblepo) at him and said, "You are Simon (Simon) the son of John - Note first from the context it appears as if Jesus spoke Simon's name before they were actually introduced. This surely would have arrested Simon's attention. Note also how we have the father's name added (the son of John) just as we saw above with Jesus (son of Joseph). Jesus looked (emblepo) at Simon, fixing his gaze upon him, just as the Baptist had looked (emblepo) at Jesus (Jn 1:36+). Simon's name is from the Hebrew shama meaning to hear. Jesus looked attentively or with careful attention. It is fascinating that emblepo is used here at their first meeting and then in Luke 22:61+ when Peter denied Jesus three times and "The Lord turned and looked (emblepo) at Peter." Steven
João 1
William MacDonald - Philip wanted to share his new-found joy with someone else, so he went and found Nathanael. New converts are the best soul-winners. His message was simple and to the point. He told Nathanael that he had found the Messiah who had been foretold by Moses and the prophets—Jesus of Nazareth. (BORROW Believer's Bible Commentary) F. Godet wrote that "“Philip’s part in the calling of Nathanael is like that of Andrew in the calling of Peter, and that of Peter and Andrew in his own. One lighted torch serves to light another; thus faith propagates itself” (John Commentary) NET Note on Nathanael - Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name. We have found Him of whom Moses in the Law and also the Prophets wrote - Again note the WE which adds credence to what they will tell Nathanael. Note that the term Law and prophets was synonymous with the entire Old Testament (Mt 5:17, Mt 7:12, Mt 11:13, Mt 22:40, Lk 16:16, Acts 13:15, Acts 24:14, Acts 28:23, Ro 3:21) These Jewish men presumably knew their Old Testament and specifically they knew that there were numerous prophecies that told of the coming Messiah. See Messianic Prophecy. THOUGHT - If you are a skeptic, the question is are you an "honest skeptic?" By that I mean have you read the over 300 OT prophecies perfectly filled in the Man Jesus? If you have not, than you would be well-advised to honestly, openly study the Messianic Prophecies because your eternal destiny hangs in the balance. Jesus doubled down on this warning in John 8:24 declaring “Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins.” If you would like a "cliff notes" version, I would strongly suggest reading Josh McDowell's classic "More than a Carpenter" available free online. R C H Lenski on Law and...Prophets - The entire history of Israel contained in the Pentateuch is senseless and purposeless without the Messiah, so that all that Moses wrote in the law actually refers to Christ. The prophets were the expounders of the law whose special duty it was not only to drive home the requirements and the threats of the law in the hearts of the people but also to hold out to them the glorious and comforting hope of the Deliverer to come, of whom they at times spoke directly as in Isa. 53. (BORROW The Interpretation of St. John's Gospel) John
João 1
William MacDonald points out that "The Lord had given Nathanael two proofs that He was the Messiah. He had described his character, and He had seen Nathanael when no other eyes could have seen him. These two proofs were sufficient for Nathanael, and he believed. But now the Lord Jesus promised that he would see greater proofs than these." (BORROW Believer's Bible Commentary) R C H
João 1
William MacDonald - Whenever Jesus introduced a saying with the words Most assuredly (literally “Amen, amen”), He was always about to say something very important. Here He gave Nathanael a picture of the time in the future when He would come back to reign over all the earth. The world will then know that the carpenter’s Son who lived in despised Nazareth was truly the Son of God and Israel’s King. In that day, heaven will open. The favor of God will rest upon the King as He reigns, with Jerusalem as His capital. It is likely that Nathanael had been meditating on the story of Jacob’s Ladder (Gen. 28:12). That ladder, with its ascending and descending angels, is a picture of the Lord Jesus Christ Himself, the only access to heaven. The angels of God will ascend and descend upon the Son of Man. Angels are servants of God, traveling like flames of fire on His errands. When Jesus reigns as King, these angels will travel back and forth between heaven and earth, fulfilling His will. Jesus was saying to Nathanael that he had seen only very minor demonstrations of His Messiahship. In the future Reign of Christ, he would see the Lord Jesus fully revealed as God’s anointed Son. Then all mankind would know that Someone good did come out of Nazareth. (BORROW Believer's Bible Commentary) Stevenson - Jesus is the fulfillment of Jacob’s Ladder. He is the ladder that spans the gulf. He is the intermediary who brings man into fellowship with God. If you have been trying to reach God apart from Jesus, then you have failed. There is a fundamental exclusiveness to Christianity. Jesus did not say that He is "a" way. He is not one of many different paths to God. He said that He is THE way. You will likely object that this seems far too intolerant of other religions and beliefs. But that is the nature of truth. Real truth is always intolerant of error. Truth is always exclusive. Truth does not change to suit the mistaken belief of anyone. Jesus is the ladder. He is the way of community between God and man. He offers that community to you. It is a free gift. It can be yours today. You can come to Jesus in faith, trusting in Him alone as your Lord and Savior. Then there will come a day when you also shall see the heavens opened and the angels of God ascending and descending on the Son of Man. Gotquestions on angels of God ascending...- . Then Jesus prophesies that Nathanael will see angels ascending and descending on the Son of Man (verse 51). This is a reference to the story of Jacob’s Ladder in Genesis 28. But instead of ascending and descending on a ladder as they did in Jacob’s dream, the angels will ascend and descend on the Son of Man—meaning that Jesus Himself will be the final, efficacious connection between God and humanity (see Hebrews 9:12; 10:10). Amen (281)(amen) is a transliteration from the Hebrew word amen which in turn is from the Hebrew verb aman = to be firm, to believe, this word conveying the idea of certainty) Amen is transliterated into Latin and English and many other languages, so that it is practically a universal word. In fact amen has been called the best-known word in human speech. To say “Amen” confirms a statement by someone else. Renn notes that Amen "indicates the solemn affirmation of the divine will and purpose in about one-third of the nearly 150 occurrences of the term. The remaining uses of the term yield the adverbial meaning "truly." (Expository Dictionary of Bible Words) Truly (surely) acknowledges that which is valid and binding. The OT often used "amen" at the end of a sentence (truly, surely, certainly) to confirm the preceding words and invokes their fulfillment. Only the Lord Jesus uses amen (truly) at beginning of a sentence. His "Amen" guarantees the truth of His saying and affirms His authority. Truly, truly (Amen, Amen) is found 25 times, only in the Gospels and only on the lips of Jesus (He Alone could manifest such assurance and authority connoted by the double "amens"!) - Jn. 1:51; Jn. 3:3; Jn. 3:5; Jn. 3:11; Jn. 5:19; Jn. 5:24; Jn. 5:25; Jn. 6:26; Jn. 6:32; Jn. 6:47; Jn. 6:53; Jn. 8:34; Jn. 8:51; Jn. 8:58; Jn. 10:1; Jn. 10:7; Jn. 12:24; Jn. 13:16; Jn. 13:20; Jn. 13:21; Jn. 13:38; Jn. 14:12; Jn. 16:20; Jn. 16:23; Jn. 21:18 Opened (455)(anoigo from ana = again + oigo = to open) means to open, to open up, to open again, to give access to. To open one's eyes causing them to see (Acts 26:18). Of heavens open = have the heavens opened or divided so that celestial things become manifest - Mt 3:16; Lu 3:21; Jn 1:51; Acts 7:56; 10:11; Rev 19:11 After Jesus' baptism the "heavens were opened" and the Spirit descended as a dove upon Jesus (Mt 3:16, Lk 3:21). David Guzik has some excellent summary points on the second half of John chapter 1 This section of John shows four ways of coming to Jesus: Andrew came to Jesus because of the preaching of John. Peter came to Jesus because of the witness of his brother. Phillip came to Jesus as a result of the direct call of Jesus. Nathaniel came to Jesus as he overcame personal prejudices by a personal encounter with Jesus. This section shows us four different witnesses testifying to the identity of Jesus. How much more testimony does anyone need? John the Baptist testified that Jesus is eternal, that He is the man uniquely anointed with the Holy Spirit, that He is the Lamb of God, and that Jesus is the unique Son of God. Andrew testified that Jesus is the Messiah, the Christ. Phillip testified that Jesus is the One prophesied in the Old Testament. Nathaniel testified that Jesus is the Son of God and the King of Israel. C H
João 1:1
William MacDonald concludes from the phrase the Word was with God that the Word (Jesus) "had a separate and distinct personality. He was not just an idea, a thought, or some vague kind of example, but a real Person who lived with God." (Believer's Bible Commentary) Macleod - The Word, then, was “with God.” He was distinct from God, He had a personal relationship with God, and He was at home with God. All of this would be startling and new for John’s listeners and readers. They had thought of earlier descriptions of the Word as personifications, that is, no more than a literary device. Now they must recognize that John was asserting the actual personal existence of the Word. (The Eternality and Deity of the Word- John 1-1-2) Milne on with God - It certainly makes clear the distinct existence of the Word with respect to God. The Word is no mere ‘emanation from God’ as in much first-century thinking. (Ibid) Alexander
João 1:13
William MacDonald - No other man can save a person. A preacher, for instance, may be very anxious to see a certain person born again, but he does not have the power to produce this marvelous birth. (Believer's Bible Commentary) Hendriksen feels will of the flesh refers to "carnal desire, the sexual impulse of man or woman." (New Testament Commentary Exposition of the Gospel According to John) NET Note on will of the flesh - The phrase oude ek thelēmatos sarkos is more clearly a reference to sexual desire, but it should be noted that sarx in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the logos became sarx. (Jn 1:14) Heading feels nor will of the flesh means "namely not through the rites of ceremonial religion." Will (2307)(thelema from thelo= to will with the "-ma" suffix indicating the result of the will = "a thing willed") generally speaks of the result of what one has decided. One sees this root word in the feminine name "Thelma." In its most basic form, thelema refers to a wish, a strong desire, and the willing of some event. Thelema has both an objective meaning (“what one wishes to happen” or what is willed) and a subjective connotation (“the act of willing or desiring”). Most of the NT uses of thelema (over 3/4's) refer to God's will and signify His gracious disposition toward something. Flesh (4561)(sarx) is used 147 times in the NT. A simple definition of sarx is difficult because sarx has many nuances (e.g., some Greek lexicons list up to 11 definitions for sarx!). The diligent disciple must carefully observe the context of each use of sarx in order to accurately discern which nuance is intended. The range of meaning extends from the physical flesh (both human and animal), to the human body, to the entire person, and even to all humankind! NOR OF WILL OF MAN John Phillips on nor of the will of man - No amount of parental or personal resolve can make me a child of God. My parents may have me baptized as a baby, but that does not make me a child of God; that is only "the will of man." I may use all my strength of character to live a good life, perform religious duties, achieve spiritual goals, but those things will not impart new life. It is a birth. We are "born of God. " A W