Changes To Our Reading Group!

Several years ago PJ, Derek and I set out to start a reading group where we were challenging each other to read Gods Word on a consistent basis.  Along with reading together, we also wanted the ability to share thoughts with each other on each section. Initially we would text each other once we were done with the reading. However, as we started to add more people to the group, texting became to difficult to follow.

Thankfully we found the GroupMe application which allowed us to send a group message to a large number of people in a simple way that was very easy to follow. We have been using the application for a few years now and it has been great! But there is one problem. We didn’t realize there was a maximum of 50 people per group within the application.  Soon our reading group will exceed that maximum number.  So we have decided to move the group to Google Hangouts!  Google Hangouts is an excellent communications tool.  You can use it for messaging just like the GroupMe application. You can also use it for video calls within the group. Hangouts allows for a larger number of participants and is still very simple to use and easy to follow.

I have provided instructions below on how to download and setup the application.  You can also find out more information about the application by visiting this website, https://www.google.com/+/learnmore/hangouts/

 

Step 1) You need to have a google (gmail) account. You can do that by going here. If you already have a gmail account you can skip this step.

Create_your_Google_Account

 

Step 2) Download the application.  You can click one of the links below or just search for google hangouts within the iOS App store or the Google Play Store.

 

iOS   Android


Hangouts_-_Android_Apps_on_Google_Play

If you use Google Chrome as your web browser you can download the Google Hangouts web application. Chrome Web App – http://goo.gl/cr3XE

 

Step 3) Send your gmail email address to PJ or me and we will add you to the Hangout!

 

That’s it!

If you have any questions please feel free to email one of us.

 

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The FRAZZLED Female

The Frazzled Female by Cindy Wood is designed for women to be able to deal with essential issues like managing their time, getting along with difficult people, and taking time for themselves by sitting at the feet of Jesus and absorbing His teaching. Class starts Feb. 19 @ 6pm Room 211. It will be 7 weeks and the book is $10. Lead by Liz Flurry.  Find out more on Cindi’s Blog http://www.frazzledfemale.com/

Study Notes 1-29-12: John 1:14

1:14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

  • John makes it crystal clear that the Word (Jesus) became a man.  This is the most concise statement we have in the Bible on the doctrine known as the “Incarnation.”
  • Morris and others talk about how John was seeking to dispel the Docetists who thought that Christ could not possibly have taken on a human body.
  • The fact that he “dwelt among us” tells us that He had to live here with us, twas part of His plan. The author of Hebrews tells us, “For because he himself has suffered when tempted, he is able to help those who are being tempted” (Heb. 2:14-18).
  • The “glory” that John is referring to almost always is thought to be an oblique reference to the transfiguration (Matt. 17:1-8). But it can also be tied back to the word for “dwelt” which is “tabernacled” and would have denoted in the Jewish mind that time in which the glory of God would dwell inside the tabernacle during their father’s wanderings in the desert (Exodus 40:34).
  • This glory that was dwelling among the people during the times of Moses had a special name.  When it directly referred to the refulgence and splendor of God it was called the Shekinah glory.  Shekinah means “dwelling” and was used as a way to say that God was dwelling with His people.
  • There are parallels between Moses and Jesus. Moses was certainly a type (or foreshadowing) of Christ.
  • Why did Christ have to dwell among us?  He had to dwell among us because He had to live a perfect and sinless life.  He had to be a perfect and spotless sacrifice.  He also had to be human because it was the sins of humanity that were being atoned for.  However, no one human man could be a perfect sacrifice, only God could take on the task, yet only a man could pay the price for what a man had done.  So that is why Christ had to be both fully God and fully man.
  • Why did He have to have a human body and be born of a virgin and the Holy Spirit?  Well, even though He was fully human, He would not have the inherited sins of the flesh.  That is an important distinction to make because this is the reason for the Virgin Birth.  When Christ was born, He was like Adam in the garden: a perfect, sinless human being.  And that is why we call Him “the Second Adam” (1 Cor. 15:45-47).
  • Theologian Wayne Grudem makes the point that Christ would not have inherited a fallen nature either from Mary or Joseph.  He was obviously not fleshly son of Joseph (so to speak), but the real mystery lies in why He didn’t inherit any sin from Mary.  Grudem explains, “The Roman Catholic Church answers this question by saying that Mary herself was free from sin, but Scripture nowhere teaches this, and it would not really solve the problem anyway (for why then did Mary not inherit sin from her mother?). A better solution is the say that the work of the Holy Spirit in Mary must have prevented not only the transmission of sin from Joseph (for Jesus had no human father) but also, in a miraculous way, the transmission of sin from Mary: ‘The Holy Spirit will come upon you…therefore the child to be born will be called holy’ (Luke 1:35)”
  • Doctrinally, two of the most important things we can look at with regard to Christ’s humanity are the atonement and justification.  We need to be fully justified (legally right with God) for our sins otherwise we could never stand before a holy and righteous God.  This can’t take place rightly without a perfect atoning sacrifice.  Church Father St. Anselm of Canterbury explains, “And this debt was so great that, while it was man alone who owed it, none but God was able to pay it. So he who paid had to be both God and man…so that man, who in his own nature owed the debt but could not pay, might be able to do so in the person of God.”
  • Theologian R.C. Sproul puts it this way, “Christ’s redeeming work includes not only His death, but His life. His life of perfect obedience becomes the sole ground of our justification. It is His perfect righteousness, gained via His perfect obedience, that is imputed to all who put their trust in Him. Therefore, Christ’s work of active obedience is absolutely essential to the justification of anyone. Without Christ’s active obedience to the covenant of works, there is no reason for imputation, there is no ground for justification.”

How do we teach this to our children?
EXAMPLE:  We learned today that God’s Son Jesus came to live with men and had a body just like you and I do.  He felt pain, and happiness and got bruises on his knees just like you and I do.  Why do you think Jesus had to be born and become a human/man? (so He could die for our sins – God can’t die, and yet only a God-man could pay for the sins of so many people) It is a good thing for us that God came down to earth to become a man, because this way He knows our feelings, our pain, and what it is like to live here on the earth.  Jesus is with God in heaven and because He knows our pain and difficulties, He talks to God the Father for us.  He asks God to help us in our difficult times.  This is very reassuring!  It shows how much Jesus loves His children – and we are His heavenly children because God has adopted us into His family.

1-22-12 Study Notes

1:6 There was a man sent from God, whose name was John.

  • This is John the Baptist
  • This witness was appointed, not for the sake of Christ, but “for our sake” (Calvin)
  • The authority of his teaching is noted as coming from God.


1:7 He came as a witness, to bear witness about the light, that all might believe through him.

  • Here’s the mission statement of John the Baptist.
  • His role is subordinate to that of Christ.


1:8 He was not the light, but came to bear witness about the light.

  • Clarification about the nature and role of exactly who John was.


1:9 The true light, which gives light to everyone, was coming into the world.

  • John will quickly go from talking in the future tense, to talking in the past tense.


1:10 He was in the world, and the world was made through him, yet the world did not know him.

  • The same “word” from verse one, is the equivalent as the “light” from the past few verses.


1:11 He came to his own, and his own people did not receive him.

  • In the near east, and especially in Palestine and among the Jewish people, hospitality was a virtue.  It was a hallmark of their holy community.  But, as we well know, the horrific truth was even worse than a mere lack of hospitality.
  • God is not a Universalist, for we know that not all men come to salvation; not all men are saved.  But rather that He does not discriminate.  In Acts 10:34-35 Peter explains that, “truly I understand that God shows no partiality.”
  • This isn’t “replacement theology” it was His plan all along to expand His kingdom to all men. (Is. 42:6; 49:6, Jer. 31:31-34, to name a few).
  • God is not reacting to what men did; salvation of the Gentiles is not “plan b.”  For God says of all men (not just Israelites) who believe in Him that He had predestined them from the foundation of the world (1Peter 1:20, Romans 8:29-30, Ephesians 1:5,11 to name a few).


1:12 But to all who did receive him, who believed in his name, he gave the right to become children of God,

  • Despite what we learn about in verse 11, He still offered up this promise of salvation.
  • He didn’t just come and offer salvation, He did much more by extending the ultimate when He says, ‘if you believe in me, and receive me, then I will ADOPT you into my family.’
  • You see, we all think we want justice, but what we really need is mercy.  Why? Because we are all guilty of the nails and thorns that pierced Christ.  We are all murderers, adulterers, slanderers, thieves, and idolaters etc. Yet God, in His rich mercy, has saved us from His Justice and wrath – the wrath we deserve.


1:13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

  • “How in the world am I going to be adopted by God?”  In John 3:6 Jesus was having with Nicodemus and explained, “that which is born of the flesh is flesh, and that which is born of the Spirit is spirit.”
  • When someone is “born again” it is the Spirit of God who is doing the work.
  • In the adoption process, who initiates the process?  The parents.
  • When we realize our sin and our offense against God, and then see that He is offering us a place in His family, the Spirit helps us realize how wonderful this is, and enables us to make that choice to come with our new adopted Father.
  • Can we have confidence in His love and His care for us?  YES!  I personally love to imagine the heart of God and His mind saying, “Despite your sin PJ, I’m going to save you.  And PJ, I want you to be a part of my family too and to live with me forever in my kingdom!”  The promises and consequences of this reality are significant, and will continue to be unraveled in the chapters to follow.
  • I think one of the great verses that reminds us of God’s initiative in salvation, as well as his great love for us is 1 John 4:19 which says, “we love because He first loved us.”

 

How do we teach this to our children?
EXAMPLE:  Today we learned about how John the Baptist came before Jesus and was telling everyone who would listen to him about Jesus and how He was coming soon.  He told people to repent of their sins and prepare to listen to what Jesus had to say.  But not everyone wanted to listen or confess their sin.  We also learned about how everyone who believes that Jesus is the Son of God and receives Him into their lives gets to become children of God forever.  We learned that we become God’s children when God softens our hearts to believe in Jesus and repent of our sins, and that we can’t do those things unless God works in our heart first to prepare us to receive Him – just as John the Baptist prepared the people of Israel for what Jesus had to say.  Some people listened to John, and others didn’t. We are also supposed to listen to what Jesus says in His Word, the Bible. Unfortunately just as people did not want to listen to John the Baptist, people today still don’t want to listen to what God has to say in the Bible about His Son Jesus.  Why do you think people do this? (People do this because they love to sin more than they love God.)  What happens to people who don’t listen and obey what God has to say about His Son Jesus?  (The punishment for sin is death, and being separated from God forever after we die.)  We need to listen to what God has said in the Bible, confess to God that we sin and are sinners, believe that Jesus came to die for our sins and has forgiven them.  Jesus is the only way to heaven and is the Son of God.  Doing these things makes our hearts right, pleases God, and gives us the right to be with Him forever in heaven.

1-14-12 Study Notes

John Chapter 1

Matthew Henry says that, “the scope and design of this chapter is to confirm our faith in Christ as the eternal Son of God, and the true Messiah and Savior of the world, that we may be brought to receive him, and rely upon him, as our prophet, priest, and king, and to give up ourselves to be rules and taught, and saved by him.”  I couldn’t have put it any better than this. Henry’s words drip with humility and a desire to be a bondservant of Christ.  He wants to be completely “ruled” by Christ, and have every part of his life conformed to that great image we are told the Spirit is working within us to complete upon our glorification.
The introduction of this chapter does not include a proper genealogy like Matthew and Luke, but includes what I might term a divine genealogy.
1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
  • “In the beginning” harkens back to that very familiar verse that opens up the redemptive narrative of Genesis 1:1 “In the beginning God created the heavens and the earth.”
  • In writing this book, the apostle John sought to prove the deity of Jesus.  He gives us the reason for writing the book in chapter 20 verse 31 where he says, “but these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”
  • This narrative is unlike any of the other synoptic gospels in several ways.  For the most part, John focuses on the things that Jesus said even more than the things that He did.  There are, however, 7 prominent “signs” that Christ did that John uses throughout the book to help support his thesis, which is that Jesus is God.
  • Then we get this phrase “the word was with God, and the word was God.”  This is a highly Trinitarian statement.  That is to say, this verse is asserting that the Word was with God and was God.  So we say that the Godhead is three in substance and one in essence.  As Matthew Henry puts it, “in respect of essence and substance; for the Word was God: a distinct person or substance, for he was with God; and yet the same in substance, for he was God (Heb. 1:3).”
  • More than we realize, it is vital to understand and contemplate the nature of the trinity.  For the trinity is God, and God is desirous of us to know Him more intimately, and how can we truly know and love someone unless we know something of who they are?  Spurgeon said, “Plunge yourself in the Godhead’s deepest sea; be lost in His immensity; and you shall come forth as from a couch of rest refreshed and invigorated. I know nothing which can so comfort the soul, so calm the swelling billows of sorrow and grief; so speak peace to the winds of trial, as devout musing upon the subject of the Godhead.”


1:2 He was in the beginning with God.

  • Verse two reemphasizes what was said in verse one, only this time we note that instead of saying “the word”, John says “he” so that we understand that by “the word” John had been previously referring to a person, not just an idea or part of God’s personality.


1:3 All things were made through him, and without him was not any thing made that was made.

  • Often we don’t think of Jesus, of the second member of the trinity, as creating anything.  John is saying here that Jesus was the verbal manifestation of God’s command for all things to come into being.  When those words were uttered in the void of space and time, that was God speaking through Jesus everything into creation.
  • To prove this point, John is careful to select certain miracles that Christ did that showed His authority over nature.  For example, in John 11 Jesus raised Lazarus from the dead.  How did He do it?  He spoke!  “Lazarus, come out.”  Notice He spoke in the imperative.  He gave a command.  “let there be light” and “come out” are commands.
  • Paul reiterates that we have our life in Christ and that all things were created by and through him in Colossians 1:16, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” Romans 11:36 also says, “For from him and through him and to him are all things. To him be glory forever. Amen.”
  • So Christ was there at the beginning, and made all things.  Calvin notes that it is fitting that John chose to start his gospel this way, “The design is, to show it to have been necessary that the restoration of mankind should be accomplished by the Son of God, since by his power all things were created, since he alone breathes into all the creatures life and energy, so that they remain in their condition.”  He continues, “…life is now restored to the dead through the kindness of him who was the source and cause of life, when the nature of man was still uncorrupted.”
  • Boice really does us a service here because he lays out how, in his time, John’s readers would have hear this and connected with it in different, yet equally powerful ways.  For example, the Greeks had a long tradition of studying this concept of the “Logos.”  Their ancient philosopher Heraclitus (hair-a-clee-tus) greatly influenced Plato’s thinking on the word and its meaning.  For Heraclitus, the logos because nothing less than the mind of God controlling this world and all men.
  • Boice explains: “Plato, we are told, once turned to that little group of philosophers and students that had gathered around him during the Greek Golden Age in Athens and said to his followers ‘It may be that some day there will come forth from God a Word, a Logos, who will reveal all mysteries and make everything plain.’ Now John is saying, ‘Yes, Plato, and the Logos had come; now God is revealed to us perfectly.’”
  • The Hebrews thought differently about this word logos. Boice says, “the idea of ‘word’ would also have meant more to a Jewish mind than it does to us today. To the Jew a word was something concrete, something much closer to what we would call an event or a deed.  A word spoken was a deed done.”  We see this in Old Testament Scripture – Isaiah 55:11 says, “so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.”


1:4 In him was life, and the life was the light of men.

  • Leon Morris notes that   has a wonderful quote about this verse, he says: “If Christ is not true and natural God, born of the Father in eternity and Creator of all creatures, we are doomed…we must have a Savior who is true God and Lord over sin, death, devil, and hell.  If we permit the devil to topple this stronghold for us, so that we disbelieve His divinity, then His suffering, death, and resurrection profit us nothing.”
  • I absolutely love how Luther brings it back to the cross and the gospel.  If Christ wasn’t the source of all life and all good and true knowledge (light), then we would be hopelessly lost.  Matthew Henry has the same idea when he says, “When we worship Christ, we worship him whom all creatures depend. This shows how well qualified he was for the work of our redemption and salvation.”
  • The word “life” is easier to understand, because we are familiar with it, and the apostle makes plain what he is asserting.  He simply says, that “in Him was life.”  So in a way, this is easy to understand. But there is perhaps more here than meets the eye. Christ is not only the Creator of all things, but He is the Sustainer of all things (all men).  This is a beautiful truth that we find in other passages of Scripture (Acts 17:28; Col. 1:16; Heb. 1:3).
  • Calvin says this (“light”) expresses how God is differentiating human beings from the animals.  He says, “It informs us that the life which was bestowed on men was not of an ordinary description, but was united to the light of understanding. He separates man from the rank of other creatures; because we perceive more readily the power of God by feeling it in us than by beholding it at a distance.”


1:5 The light shines in the darkness, and the darkness has not overcome it.

  • This is perhaps the most beautiful summary to the first five verses one could hope for.  The light is Jesus Christ and His gospel and His kingdom.  The darkness is all mankind in our sinfulness.
  • We learn from John just two chapters later that humans actually love the darkness of our sin.  It says in John 3:19-21:
    • “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.  For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.  But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”
  • This highlights the doctrine of man’s total depravity like no other.  Not only do we shy away from the light when it’s shined, but we also LOVE the darkness.  We are comfortable in the darkness.  We are used to it.  We don’t want our deeds exposed – its says, “lest his words should be exposed.”
  • We also know about the principles, scientifically, of light and darkness.  Where light exists it always wins.
How do we teach this to our children?  If you were to tell your children on the way home today that you learned about how Jesus was and is the Word of God, what would you say?
EXAMPLE:  Today we learned about how Jesus and God are one person.  We also learned how Jesus, just by speaking, created the world.  Everything you see in the world was created by Jesus.  Also, the Bible tells us that everything that Jesus made He made for Himself.  That means that Jesus made things that give Him joy and bring Him honor (glory).  Does it give you joy to make things?  Like what kind of things?  How (what kinds of things) can we (do to) honor Jesus?

God’s Love Letter to the World – An Introduction to John

“God’s love letter to the world” – Martin Luther

Personal Preface
There are a few things that make the Gospel of John so unique among the other gospels.  First, it has a different style than the other gospels.  It is less concerned about the narrative than the message itself of who Jesus is.  Second, it is missing many of the things that a the other gospels have, namely the birth of Jesus, no ascension, no institution of the last super, no account of His baptism, and, as James Montgomery Boice points out, there are no parables.  But John also has many things that the other gospels do not have.  Namely, he gives a detailed account of his early ministry, of Nicodemus, of the Samaritan Woman, and of the discourses during the last super.
One of the reasons I’m so excited about teaching and studying the book of John has to do with the fact that its changed my own life in great ways.  I recall with great clarity the days I spent pouring through this book as a young man working my way through college.  I read through it a few times, once came during my work as a valet car parking attendant at the Wyndham Hotel in downtown Toledo.  I had the second shift during several consecutive days of work, and my job was primarily to sit in the security booth at the car lot a few blocks away from the hotel.  This was a very tedious, and often unwanted job at the valet station.  During this particular week, I studiously read the book of John through very carefully, and at that time I discovered many of the truths I’ll be relating now (below).  Although my understanding of these truths was merely in its infancy, this was the beginning of a love affair with this gospel that has continued until this day.
Another reason this book is so thrilling to study, is the realization of how impactful it’s been on the lives of so many Christians.  Boice points out that, “It has probably been the means by which more persons have come to know Jesus Christ as their Savior and Lord than any other single portion of Scripture.”  Martin Luther, the great 16th century reformer, preached many a message from its pages, and called the book “God’s love letter to the world.”  Augustine said that the “the Gospel of John is deep enough for an elephant to swim and shallow enough for a child not to drown.”
As I have started to study the introduction to John, I have noted the richness of the first chapter.  This book is unlike any other gospel, or any other book of the New Testament for that matter.  I’m looking forward to exploring both what the Spirit has to teach me through the study, and what others learn from my teaching of it to them.

Introduction
There are so many wonderful doctrines embedded within the richness of this gospel.  It is food for the mature, and milk for the new Christian as well.  The whole book can probably be best seen as a study in Christology.  Christology is, as you might have guessed, the study of the person and work of Christ Jesus.  And that is exactly what we have here.  We see here a work so magnificent, that those hoping to teach what lies within its pages have both a sweet, yet daunting task before them.
My own reflections on these verses will be aimed with humility and focus at getting to the truth presented by the text.  My prayer is that I add nothing to the writer’s design, and help learners clearly understand the mysteries and joys of the gospel.
John spent most of his focus not on miracles or parables (in fact no parables are recorded herin), but on the key teachings of Christ.  John MacArthur aptly summarizes what is “missing” when he lists a number of items you won’t find.  “John contains no narrative parables, no eschatological discourses, no accounts of Jesus exorcising demons, or healing lepers, no list of the twelve apostles, and no formal institution of the Lord’s Super. John also does not record Jesus’ birth, baptism, transfiguration, temptation, agony in Gethsemane, or ascension.”
There are, however, many many things, which John includes which are not found in any of the synoptic gospels.  MacArthur notes that over 90% of John’s material is not found in the other gospels.  John, who wrote this gospel well after the other three had been written (probably 80-90AD), was perhaps filling in the gaps.  As a whole the gospels complement each other, and as DA Carson says, They “represent an interlocking tradition, that is…they mutually reinforce or explain each other.”
Author Pink says, “In this book we are shown that the one who was heralded by the angels to the Bethlehem shepherds, who walked this earth for thirty-three years, who was crucified at Calvary, who rose in triumph from the grace, and who forty days later departed from these scenes, was none other than the Lord of Glory. The evidence for this is overwhelming, the proofs almost without number, and the effect of contemplating them must be to bow our hearts in worship before ‘the great God and our Savior Jesus Christ’ (Titus 2:13)”
Authorship
It seems like the authorship has been debated, settled, re-debated and so on.  There are two main proofs, one external, one internal, that seem to be worth mentioning here.  The external proof is that the early church fathers – notably Irenaeus, said that John wrote this gospel.  This is important because Irenaeus was the disciple of Polycarp and Polycarp was one of John’s disciples.  He would have known with certainty who his mentor was studying.  The internal evidence is that this gospel was written by John is probably best laid out in a logical fashion by John MacArthur who is citing B.F. Westcott who laid out the evidence in several points:

  1. The author was a Jew
  2. The author was a Palestinian Jew
  3. The author was an eyewitness
  4. The author was an apostle
  5. The author was the apostle John – as Morris says, “its is not easy to think of a reason why any early Christian, other than John himself, should have completely omitted all mention of such a prominent Apostle”

For the skeptitics…
Some have said that the gospel was written by a 2nd century Gnostic.  We now can totally through that out the window.  John MacArthur explains:

The earliest extant portion of any New Testament book is a tiny fragment (P52) containing a few verses from John 18 and dating from about AD 130 (or earlier). (Another early fragment, known as the Egerton Papyrus 2, also quotes portions of John’s gospel. Scholars date is no later than the middle of the second century.) Nineteenth-century critics confidently dated the gospel of John in the second half of the second century. The discovery of P52 early in the twenthieth-century sounded the death knell for that view. The fragment was found in a remote region of Egypt.  Allowing time for John’s gospel to have circulated that far pushes its date of writing back into the first century.

There are also archaeological reasons for believing the book was written in the first century.  Boice notes that “the late Near Eastern archaeologist William F. Albrght, are willing to date the book in the AD 60’s, this is, within thirty or forty of Christ’s death and resurrection.”
There have been two key discoveries that have been unearthed in the last hundred or so years that also give us reason to believe in the historical trustworthiness of this gospel.  Boice explains:

“In John 5:2 where John mentions a poll called Bethesda that, he says, had five porches. For years no one had ever even heard of this pool.  What is more, since John’s dscription made it sound like a pentagon, and since there had never been ay pentagon-shaped pools in antiquity, the existence of this pool was thought by many New Testament scholars to be doubtful.  Now, however, approximately fifty to seventy-five fee below the present level of the city of Jerusalem, archaeologists have uncovered a large rectangular pool surrounded by four covered colonnades and having an additional colonnade crossing it in the middle somewhat like a bridge.  In other words, there was a pool with five porches, as John said.  The second archaeological discovery involved the probably identification of Aenon near Salim, which John mentions in 3:23, as having “plenty of water” in the Jordan valley.  It was obviously the place where John the Baptist found adequate water for his baptizing.”

Occasion – Why was this written?
I believe that this is simply laid out by John himself when he states, “these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31).
His mission was evangelistic.  He was writing these things to show you that Jesus was the Son of God.  To prove the deity of Jesus Christ – that is why John spends so much time up front laying out the divine genealogy!
The second reason that we see in verse 31 above is that in Chris was have “life in his name.”  I see this in two ways.  First, eternal life, and secondly a more fulfilled life here on earth.  Christ said in John 10:10 that, “I came that they may have life and have it abundantly.”

Disciples For Life – An Introduction!

This Mission of ‘Disciples for Life’ and this website
Since its inception at the start of 2012, the Disciples for Life site has seen thousands of visits, and writing on topics from politics and technology, to expositions of the Scripture – its primary function.
The main purpose of the site is to function as a tool for people at our church, and elsewhere, to dig deeper into each week’s lesson through the Bible.
PJ and Katie Wenzel are the class leaders and believe in the importance of developing a close-knit group of friends from within the church family for growth, prayer, and support during life’s different challenges.  The class meets on Sunday mornings and Thursday evenings at Dublin Baptist Church, or in someone’s home.
Teaching in the Disciples for Life class is expositional in style, and learning from God’s Word is the central theme of Sunday mornings; the class is focused on Christian fellowship, critical examination of God’s Word, and providing an outlet to better serve others.
If you’d like to learn more, you can leave a comment with your information and we will be in contact!