Matt Redman – 10,000 Reasons Live in Times Square. “Red and yellow, and black and white, they are precious in His sight.”
“Christian And Jew” is an informational blog that makes known issues that relate to the teachings that are based on scriptures of the Old and New Testaments of the Bible. The following passages are key to understanding God’s instructions for His people to live holy lives, and to make known to the world His desire for all people to maintain lifestyles of Godly righteousness. The comments that follow each scriptural passage come from the MacArthur Study Bible, which should be owned by all serious students of God’s Word.
Deuteronomy 6:4-9 New International Version (NIV)
4 Hear, O Israel: The Lord our God, the Lord is one. 5 Love the Lord your God with all your heart and with all your soul and with all your strength. 6 These commandments that I give you today are to be on your hearts. 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the door frames of your houses and on your gates.
6:4 Hear, O Israel. See 5:1. Deuteronomy 6:4–9, known as the Shema (Heb. for “hear”), has become the Jewish confession of faith, recited twice daily by the devout, along with 11:13–21 and Num. 15:37–41. The Lord…Lord is one. The intent of these words was to give a clear statement of the truth of monotheism, that there is only one God. Thus, it has also been translated “the Lord is our God, the Lord alone.” The word used for “one” in this passage does not mean “singleness,” but “unity.” The same word is used in Gen. 2:24, where the husband and wife were said to be “one flesh.” Thus, while this verse was intended as a clear and concise statement of monotheism, it does not exclude the concept of the Trinity.
6:5–9 You shall love the Lord your God. First in the list of all that was essential for the Jew was unreserved, wholehearted commitment expressed in love to God. Since this relationship of love for God could not be represented in any material way as with idols, it had to be demonstrated in obedience to God’s law in daily life. Cf. 11:16–21; Matt. 22:37; Luke 10:27.
2 Timothy 3:16-17 New International Version (NIV)
16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, 17 so that the servant of God may be thoroughly equipped for every good work.
3:16 All Scripture. Grammatically similar Gr. constructions (Rom. 7:12; 2 Cor. 10:10; 1 Tim. 1:15; 2:3; 4:4) argue persuasively that the translation “all Scripture is given by inspiration…” is accurate. Both OT and NT Scripture are included (see notes on 2 Pet. 3:15, 16, which identify NT writings as Scripture). given by inspiration of God. Lit. “breathed out by God,” or “God-breathed.” Sometimes God told the Bible writers the exact words to say (e.g., Jer. 1:9), but more often He used their minds, vocabularies, and experiences to produce His own perfect infallible, inerrant Word (see notes on 1 Thess. 2:13; Heb. 1:1; 2 Pet. 1:20, 21). It is important to note that inspiration applies only to the original autographs of Scripture, not the Bible writers; there are no inspired Scripture writers, only inspired Scripture. So identified is God with His Word that when Scripture speaks, God speaks (cf. Rom. 9:17; Gal. 3:8). Scripture is called “the oracles of God” (Rom. 3:2; 1 Pet. 4:11), and cannot be altered (John 10:35; Matt. 5:17, 18; Luke 16:17; Rev. 22:18, 19). doctrine. The divine instruction or doctrinal content of both the OT and the NT (cf. 2:15; Acts 20:18, 20, 21, 27; 1 Cor. 2:14–16; Col. 3:16; 1 John 2:20, 24, 27). The Scripture provides the comprehensive and complete body of divine truth necessary for life and godliness. Cf. Ps. 119:97–105. reproof.Rebuke for wrong behavior or wrong belief. The Scripture exposes sin (Heb. 4:12, 13) that can then be dealt with through confession and repentance. correction. The restoration of something to its proper condition. The word appears only here in the NT, but was used in extrabiblical Gr. of righting a fallen object, or helping back to their feet those who had stumbled. Scripture not only rebukes wrong behavior, but also points the way back to godly living. Cf. Ps. 119:9–11; John 15:1, 2. instruction in righteousness.Scripture provides positive training (“instruction” originally referred to training a child) in godly behavior, not merely rebuke and correction of wrong behavior (Acts 20:32; 1 Tim. 4:6; 1 Pet. 2:1, 2).
3:17 man of God. A technical term for an official preacher of divine truth. See note on 1 Tim. 6:11. complete. Capable of doing everything one is called to do (cf. Col. 2:10). thoroughly equipped. Enabled to meet all the demands of godly ministry and righteous living. The Word not only accomplishes this in the life of the man of God but in all who follow him (Eph. 4:11–13).
Matthew 28:18-20 New International Version (NIV)
18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”
28:18 All authority. See 11:27; John 3:35. Absolute sovereign authority—lordship over all—is handed to Christ, “in heaven and on earth.” This is clear proof of His deity. The time of His humiliation was at an end, and God had exalted Him above all (Phil. 2:9–11).
28:19 therefore. I.e., on the basis of His authority, the disciples were sent to “make disciples of all nations.” The sweeping scope of their commission is consummate with His unlimited authority. in the name of the Father…Son and…Holy Spirit. The formula is a strong affirmation of trinitarianism.
28:20 teaching them to observe all things that I have commanded you. The kind of evangelism called for in this commission does not end with the conversion of the unbeliever. I am with you. There’s a touching echo of the beginning of Matthew’s gospel here. Immanuel (1:23) “which is translated, ‘God with us’”—remains “with” us “even to the end of the age”—i.e., until He returns bodily to judge the world and establish His earthly kingdom.
John 3:3 New International Version (NIV)
3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”
3:3 born again. The phrase lit. means “born from above.” Jesus answered a question that Nicodemus does not even ask. He read Nicodemus’ heart and came to the very core of his problem, i.e., the need for spiritual transformation or regeneration produced by the Holy Spirit. New birth is an act of God whereby eternal life is imparted to the believer (2 Cor. 5:17; Titus 3:5; 1 Pet. 1:3; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18). Chapter 1:12, 13 indicates that “born again” also carries the idea “to become children of God” through trust in the name of the incarnate Word. cannot see the kingdom of God. In context, this is primarily a reference to participation in the millennial kingdom at the end of the age, fervently anticipated by the Pharisees and other Jews. Since the Pharisees were supernaturalists, they naturally and eagerly expected the coming of the prophesied resurrection of the saints and institution of the messianic kingdom (Is. 11:1–16; Dan. 12:2). Their problem was that they thought that mere physical lineage and keeping of religious externals qualified them for entrance into the kingdom rather than the needed spiritual transformation which Jesus emphasized (cf. 8:33–39; Gal. 6:15). The coming of the kingdom at the end of the age can be described as the “regeneration” of the world (Matt. 19:28) but regeneration of the individual is required before the end of the world in order to enter the kingdom.
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