Fwd: What does the word “Jew” mean to you? (John 3:25)

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From: billmounce.com <newsletter@billmounce.net>
Date: Mon, Oct 15, 2018 at 7:37 AM
Subject: What does the word "Jew" mean to you? (John 3:25)
To: Rick Livermore

Monday w/ Mounce View online version

What does the word "Jew" mean to you? (John 3:25) One of the changes that happens in language is how you refer to people groups. This isn't a matter of being politically correct; it is a matter of being sensitive and not unnecessarily offensive. Identify a person primarily (or at least initially) by their ethnicity can give the impression of relational conflict and even hostility when it may not be intended. Imagine a British person seeing an Irish person he doesn't know, and saying, "Hey Irish." Or a white person saying, "Hey African." Or a European seeing a tourist from New York and saying, "American." A good example of this is in John 3:25. Jesus (and his disciples) and John were baptizing, and the Gospel records that "a dispute arose between John's disciples and a Jew (Ἰουδαίου) about purification" (CSB, also NASB, ESV, NRSV). Translating the anarthrous Ἰουδαίου as "a Jew," given the history of anti-semitism throughout the world, is probably not the best choice. (The KJV accepts the variant plural reading, "Jews.") Other translations try to not make the same mistake by translating "a certain Jew" (NIV, NET, NLT). "Certain" is their attempt to render the anarthrous Ἰουδαίου and avoid any sense of being pejorative. But to my ears, "certain" introduces a foreign concept — that there was something special about this one particular Jewish person. He was not just "a" person but a "certain" person, a "specific" person. That is certainly not John's intention. This is part of the challenge of translation. Words carry so many slightly different nuances to different people, and it is common for one person to hear something that others don't hear. I would prefer "a Jewish person." There is no stereotyping, and it translates the anarthrous construction better. By the way, this is somewhat similar to addressing people with disabilities. While older translations may refer to the "lame," in today's polite and sensitive speech you would never lead with the description of the disability, as if the disability defines the person. He or she is a person who is unable to walk. This isn't being politically correct; it is being polite and sensitive. Share Tweet +1

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Re: Berean's - Galations

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Hey guys,

For this week read, Gal 5 and Gal 6 then read Rom 7 and Rom 8

How does living in the Spirit release us from the Law?

"C. A life according to the Spirit (5:16-26)

1. The Promise Of Victory Over Sin (5:16-18)

Gal 5:16. The answer to the abuses described in the previous verse is to live by the Spirit. The verb peripateite is a present imperative and is literally translated, "keep on walking." As a believer walks through life he should depend on the indwelling Holy Spirit for guidance and power. But the Spirit does not operate automatically in a believer's heart. He waits to be depended on. When a Christian does yield to the Spirit's control, the promise is that he will not in anywise (the double negative ou mē is emphatic) gratify (telesēte, "complete, fulfill" in outward action) the desires of the sinful nature. Thus, while no believer will ever be entirely free in this life from the evil desires that stem from his fallen human nature, he need not capitulate to them, but may experience victory by the Spirit's help."       John Walvoord and Roy Zuck, ed.[1]

How do we conduct a self evaluation so that we know we are picking up our cross each and every day?

"C. Paul's boast

 (Gal 6:14-16)

Gal 6:14. The contrast is vivid as Paul declared his boasting to be in the Cross of our Lord Jesus Christ. For the Judaizers the Cross was an object of shame; for Paul it was the object of glorying. They gloried in the flesh; he gloried in the Savior. The "Cross" speaks of the atonement of Christ with which Paul was identified (cf. 2:20) and by which the world was crucified to Paul and he to the world. The world system with all its allurements, fleshly displays, and religions of human effort was cast aside by Paul. He looked at the world as if it were on a cross—and the world looked at Paul as though he were on a cross.

Gal 6:15. In view of the Cross of Christ and a believer's new position with respect to the world, no outward religious symbol or lack of it means anything as a way of salvation (cf. 5:6). The only thing that matters is to be a part of the new creation by the new birth (cf. 2 Cor. 5:17).

Gal 6:16. Peace and mercy from God are available to those who walk according to this rule, that is, according to the message of salvation by grace through faith alone. This blessing is pronounced on believing Galatians and on believing Jews. (The niv errs in trans. even to the Israel of God rather than "and upon the Israel of God" as in the nasb.) While some believe that "Israel of God" is the church, the evidence does not support such a conclusion. First, the repetition of the preposition ("upon" or "to") indicates two groups are in view. Second, all the 65 other occurrences of the term "Israel" in the New Testament refer to Jews. It would thus be strange for Paul to use "Israel" here to mean Gentile Christians. Third, Paul elsewhere referred to two kinds of Israelites—believing Jews and unbelieving Jews (cf. Rom. 9:6). Lest it be thought that Paul is anti-Semitic, he demonstrated by means of this benediction his deep love and concern for true Israel, that is, Jews who had come to Christ."    John Walvoord and Roy Zuck, ed. [2]

"Ecclesiastes 11:3. Remember him in thy Youth, in order that you may have a long and blessed life, that you may be saved from the corruption and misery into which young people in general run; and the evils they entail upon themselves by giving way to the sinful propensities of their own hearts. As in youth all the powers are more active and vigorous, so they are capable of superior enjoyments. Faith, hope, and love, will be in their best tenor, their greatest vigor, and in their least encumbered state. And it will be easier for you to believe, hope, pray, love, obey, and bear your cross, than it can be in old age and decrepitude."   Adam Clarke [3]

What are the characteristics of a follower of Christ?                                 

"3. The Power For Victory Over Sin (5:22-23)

5:22-23. There is a pointed contrast here. As verse Gal 5:16 indicated, there is no need for a believer to display the works of the flesh. Rather, by the Spirit's power he can manifest the nine graces that are now listed. It is important to observe that the fruit here described is not produced by a believer, but by the Holy Spirit working through a Christian who is in vital union with Christ (cf. John 15:1-8). The word "fruit" is singular, indicating that these qualities constitute a unity, all of which should be found in a believer who lives under the control of the Spirit. In an ultimate sense this "fruit" is simply the life of Christ lived out in a Christian. It also points to the method whereby Christ is formed in a believer (cf. 2 Cor. 3:18; Phil. 1:21).
The first three virtues are habits of mind which find their source in God. Love (agapē) is listed first because it is the foundation of the other graces. God is love and loves the world (cf. 1 John 4:8; John 3:16). Such self-sacrificing love that sent Christ to die for sinners is the kind of love that believers who are Spirit-controlled manifest. Joy (chara) is a deep and abiding inner rejoicing which was promised to those who abide in Christ (cf. John 15:11). It does not depend on circumstances because it rests in God's sovereign control of all things (cf. Rom. 8:28). Peace (eirēnē) is again a gift of Christ (cf. John 14:27). It is an inner repose and quietness, even in the face of adverse circumstances; it defies human understanding (cf. Phil. 4:7).
The second triad reaches out to others, fortified by love, joy, and peace. Patience (makrothymia) is the quality of forbearance under provocation (cf. 2 Cor. 6:6; Col. 1:11; 3:12). It entertains no thoughts of retaliation even when wrongfully treated. Kindness (chrēstotēs) is benevolence in action such as God demonstrated toward men. Since God is kind toward sinners (cf. Rom. 2:4; Eph. 2:7) a Christian should display the same virtue (cf. 2 Cor. 6:6; Col. 3:12). Goodness (agathōsynē) may be thought of both as an uprightness of soul and as an action reaching out to others to do good even when it is not deserved.
The final three graces guide the general conduct of a believer who is led by the Spirit. Faithfulness (pistis) is the quality which renders a person trustworthy or reliable, like the faithful servant in Luke 16:10-12. Gentleness (prautēs) marks a person who is submissive to God's Word (cf. James 1:21) and who is considerate of others when discipline is needed (cf. "gently" in Gal. 6:1; 2 Tim. 2:25; "gentle" in 1 Cor. 4:21; Eph. 4:2; "gentleness" in Col. 3:12; 1 Peter 3:16). Self-control (enkrateia; this noun is used in the NT only here and in Acts 24:25; 2 Peter 1:6) denotes self-mastery and no doubt primarily relates to curbing the fleshly impulses just described. Such a quality is impossible to attain apart from the power of God's Spirit (cf. Gal. 5:16); As a final summary statement Paul affirmed that there are no prohibitions (lit., there is not a law) against such virtues. In a litotes (understatement) he asserted that obviously no one would make laws against people who practice such things."   John Walvoord and Roy Zuck, ed.[4]

How did Paul do it?   

What are the consequences if we do not live in the Spirit? 

The other way to live is to live by the flesh 

"C.A life according to the Spirit (5:16-26)

1. The Promise Of Victory Over Sin (5:16-18)

5:17. Paul next explained the need for a life that is controlled and energized by the Spirit. The explanation is found in the fact that each Christian has two natures, a sinful nature received at birth, inherited from fallen Adam, and a new nature received at regeneration when said Christian became a participant in the divine nature (cf. 2 Peter 1:4). Both natures have desires, the one for evil and the other for holiness. Thus they are in conflict with each other, and the result can be that they keep a believer from doing what he otherwise would. In other words the Holy Spirit blocks, when He is allowed to do so, the evil cravings of the flesh. (Some hold the view that each believer is a new person, still possessing the fallen human nature, but not having a new nature. Others prefer to define "nature" as capacity, the old nature being that capacity to serve sin and self and the new nature the capacity to serve God and righteousness.)
5:18. In summary, Paul emphasized that a godly life is not lived under the rules of the Law but is a life led by the Spirit. It was important for the Galatians to know that just as justification is not possible by works so sanctification cannot be achieved by human effort. This of course does not mean that a Christian is totally passive in either case for the response of faith is necessary—faith in Christ to save and in the Holy Spirit to sanctify."    John Walvoord and Roy Zuck, ed., [5]

"2. The Peril To Victory Over Sin (5:19-21)

Since a Christian has the same sinful nature he possessed before salvation, he may fall prey to the sins that nature produces if he does not live by means of the Spirit.
Gal 5:19. The apostle declared that the sins of the flesh are obvious, meaning either, as some suggest, that they are public and cannot be hidden, or better, since some are private sins, that they originate with the sinful nature and not with the new nature indwelt by the Holy Spirit. The listed sins are commonly seen to fall into four categories. First, three sexual sins are mentioned. Sexual immorality (porneia) is often translated " fornication." From this word comes the term "pornography." Porneia refers to any and all forms of illicit sexual relationships. Impurity (akatharsia) is a broad term referring to moral uncleanness in thought, word, and deed (cf. Eph. 5:3-4). Debauchery (aselgeia) connotes an open, shameless, brazen display of these evils (cf. 2 Cor. 12:21 where the same words occur; aselgeia is included in Rom. 13:13).
Gal 5:20 Following the sexual sins, Paul cited two religious sins. Idolatry involved the worship of pagan gods by bowing to idols, and because of its mention just after the listing of sexual sins it probably includes the male and female prostitution so often a part of heathen religion. Witchcraft is the translation of the Greek word pharmakeia from which the term "pharmacy" comes. In ancient times the worship of evil powers was accompanied by the use of drugs to create trances. This vice will also be prominent in the Tribulation period (cf. Rev. 9:21; 18:23).
Eight societal evils are then listed (the last one in Gal. 5:21). Hatred (echthrai) is in the plural form, denoting primarily a feeling of enmity between groups. Discord (eris) is the natural result of "hatred" and no doubt a problem in the Galatian church. Jealousy (zēlos) refers not to the godly form but to the sinful and self-centered type. (These two words, eris and zelos, are also listed in Rom. 13:13.) Fits of rage (thymoi) or outbursts of temper, often come as a final eruption of smoldering jealousy. Selfish ambition (eritheiai) is a self-aggrandizing attitude which shows itself in working to get ahead at other's expense (cf. Phil. 2:3). Dissensions (dichostasiai) and factions (haireseis) describe what happens when people quarrel over issues or personalities, causing hurtful divisions.
Gal 5:21. Envy (phthonoi) is an evil feeling, a wrongful desire to possess what belongs to someone else. Thus the sinful nature is seen to be responsible for the breakdown of interpersonal relationships in homes, churches, and in public society.
Two sins associated with alcohol fall in a fourth category of evils. Drunkenness (methai) refers to excessive use of strong drink by individuals, and orgies (kōmoi) probably refers to the drunken carousings commonly associated with such things as the worship of Bacchus, the god of wine. Finally, to show that this long list was only representative and not exhaustive, Paul added the words and the like.
The apostle then solemnly warned the Galatians, as he had done when he was in their midst, that those who live like this, who habitually indulge in these fleshly sins will not inherit the future kingdom of God. This does not say that a Christian loses his salvation if he lapses into a sin of the flesh, but that a person who lives continually on such a level of moral corruption gives evidence of not being a child of God." John Walvoord and Roy Zuck, ed.,[6]

Think about all of the information we've discussed in our study, write down your thoughts and bring them for the discussion.   

See you on Tuesday and we'll read and discuss "Living in the Spirit"!

Grace and peace to you!

Nathan

Appendix / Bibliography

[1] John Walvoord and Roy Zuck, ed., The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty, (Colorado Springs, CO: Cook Communications, 1985), WORDsearch CROSS e-book, 606-607.

[2] John Walvoord and Roy Zuck, ed., The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty, (Colorado Springs, CO: Cook Communications, 1985), WORDsearch CROSS e-book, Under: "C. Paul's Boast (6:14-16)". 

[3] Adam Clarke, Adam Clarke's Commentary, (New York: Abingdon-Cokesbury Press, 1826), WORDsearch CROSS e-book, Under: "Ecclesiastes".

[4] John Walvoord and Roy Zuck, ed., The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty, (Colorado Springs, CO: Cook Communications, 1985), WORDsearch CROSS e-book, 608. 

[5] John Walvoord and Roy Zuck, ed., The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty, (Colorado Springs, CO: Cook Communications, 1985), WORDsearch CROSS e-book, 606-607. 

[6]John Walvoord and Roy Zuck, ed., The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty, (Colorado Springs, CO: Cook Communications, 1985), WORDsearch CROSS e-book, 607-608.

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