John 5:18

March 17, 2026 by Leave a Comment

“This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.” (John 5:18)

In this verse, John gives two reasons that the Jews wanted to kill Jesus.

First, their interpretation of keeping the Sabbath meant he was breaking the Sabbath. This is not an isolated event, where Jesus said, “Oops. I’m sorry, I didn’t mean to break the sabbath.” He was intentionally challenging their interpretation by doing good on the Sabbath.

Two verses earlier, John wrote, “And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. (5‬:‭16)

Second, he called God his own Father, thereby making himself equal with God. My attention is focused on John’s explanatory note. Let’s break this down.

  1. Action: Jesus is calling God his own Father. What is the big deal? The Jews referred to God as “Father.”

“For you are our Father, though Abraham does not know us, and Israel does not acknowledge us; you, O Lord, are our Father, our Redeemer from of old is your name.” (‭‭Isaiah‬ ‭63‬:‭16‬ ESV, emphasis added)

“But now, O Lord, you are our Father; we are the clay, and you are our potter; we are all the work of your hand.” (‭‭Isaiah‬ ‭64‬:‭8‬ ‭ESV‬‬, emphasis added)

“Do you thus repay the Lord, you foolish and senseless people? Is not he your father, who created you, who made you and established you?” (Deuteronomy‬ ‭32‬:‭6‬ ‭ESV‬‬, emphasis added)

“Have we not all one Father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our fathers?” (Malachi‬ ‭2‬:‭10‬ ‭ESV‬‬, emphasis added)

“Have you not just now called to me, ‘My father’, you are the friend of my youth—” (Jeremiah‬ ‭3‬:‭4‬ ‭ESV‬‬, emphasis added)

“I said, ‘How I would set you among my sons, and give you a pleasant land, a heritage most beautiful of all nations.’ And I thought you would call me, ‘My Father’, and would not turn from following me.” (Jeremiah‬ ‭3‬:‭19‬ ‭ESV‬‬, emphasis added)

If the Jewish Scriptures have several references to God being called Father, why would the Jews want to kill him for using the words “my Father” exactly as Jeremiah did? (Note: “my father” is a single word in Hebrew – אָבִי). Something else is going on.

  1. Meaning: John helpfully explains why the Jews were so offended. Jesus was “making himself equal with God.” The Jews understood that by referring to God as his Father (at least in the way or circumstances he was), Jesus was declaring that he is equal to the Father.

This catches my attention because a standard Muslim argument against the deity of Jesus is that Jesus never says he is God. The challenge is frequently offered: “Where does Jesus say, ‘I am God’?” The answer to that question is, “Nowhere does Jesus use the words ‘I am God.’” However, as we see in today’s verse, Jesus’ audience understood him to be saying he is God. In fact, they wanted to kill him for it.

I notice that Jesus didn’t try to get out of that jam by saying, literally or figuratively, “I didn’t mean it that way!” Wouldn’t that be the natural human response? If you were facing death over a misunderstanding of what you were saying, wouldn’t you try to explain? I can hear myself:  “That’s not what I was saying! Honestly!”

I think we should let the author speak for himself. We can choose to reject what he says, but we shouldn’t change what he means to fit our tastes or agenda. John is clear that the Jews wanted to kill Jesus because 1) he broke the Sabbath, and 2) he called God his own Father, making himself equal with God.

Father, give me integrity, courage, and faith to receive your word as it is. Help me not attempt to bend it to my own desires. Amen.

Filed Under: apologetics, devotional thoughts, Jesus Said, John, Life of Christ, Muslims, New Testament

Luke 24:6-7

March 12, 2026 by Leave a Comment

“He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” (Luke 24:6-7)

These verses raise an issue that is puzzling to me. Those closest to Jesus were surprised that he was crucified and that he had resurrected. Does that mean they had disregarded or forgotten the times (plural!) that he had told them about his coming death and resurrection? Were these concepts that they were unable to understand? Or, were they, for some reason, unwilling to believe?

To be clear, while Thomas is labeled the doubter (John 20:24-29) because of his demand to see Jesus’ wounds, when Mary Magdalene, Joanna, Mary the mother of James, and the other women reported the resurrection to the apostles, their words “seemed to [the apostles] an idle tale, and they did not believe them.”(10-11‬) Thomas was hardly alone in his disbelief.

Luke records that Peter immediately ran to the tomb to verify the women’s report, and the two on the Road to Emmaus had reported their experience with the resurrected Jesus. Still, when Jesus eventually appeared to the gathered saints, they were shocked, “startled, and frightened and thought they saw a spirit.” (37)

Jesus proceeded to show them the scars in his hands and feet. (39)

Here is my question: Why was it so difficult for them to believe?

I think the answer is provided in these words, “Then he opened their minds to understand the Scriptures.”(45‬) Believing the gospel is not merely a matter of examining the evidence and deciding to accept or reject the claims as we might when selecting a car or refrigerator. Deciding for Christ is spiritual business and requires the work of the Lord in our minds and hearts. No less than Jesus had “witnessed” to these people, yet they didn’t believe until Jesus opened their minds.

Notice what Luke writes in Acts 16:14 as he tells the story of Lydia’s conversion at Philippi: “The Lord opened her heart to pay attention to what was said by Paul.” Even the witness of the apostle Paul required the Lord’s intervention to be effective.

My conclusion is pretty straightforward. I must take more seriously the need to pray for the Lord to accompany my witness to unbelievers. Their decision to believe is not dependent on how well-versed I am (though I should be well-versed) nor how well-spoken I am (though I should be clear and kind). I must recognize that handling the story of Jesus is holy business and treat it as such.

Father, please help me to keep in mind how dependent I am on you in all areas of my life, including conversations about Jesus. Amen.

Filed Under: devotional thoughts, Evangelism, Life of Christ, Luke, New Testament

Micah 5:2

January 23, 2026 by Leave a Comment

“But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days” (Micah 5:2).

That’s the best news in the book! From Bethlehem near Jerusalem, and from the tribe of Judah, will come a ruler in Israel! He shall come forth from eternity, from the ancient days. 

This description should draw our attention to Daniel’s use of similar language. Particularly, “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel‬ ‭7‬:‭13‬-‭14‬)

The Ancient of Days is a reference to God (Father). So, God sent one – like a son of man – who had been given an eternal kingdom. 

Combining Micah and Daniel, we should be on the lookout for this special one to come forth at Bethlehem near Jerusalem. Since we didn’t see that occur in the OT, we should look in the NT to see if it happened there. 

John 1:1 might be helpful because John mentions one who was in the beginning. His name is Jesus. But while John connects Jesus to eternity, John doesn’t tell us where this eternal one – Jesus – came into flesh. We need to keep looking. 

Luke 1:31-33 is helpful as it records the angel Gabriel’s words to a virgin named Mary. “And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke‬ ‭1‬:‭31‬-‭33‬).

Note what Gabriel says about this child: 

1) He will be called the Son of the Most High, which is a reference to Daniel’s Ancient of Days (also mentioned in Micah). 

2) He will receive the throne of David. This reflects the eternal kingdom language of Daniel. However, was David’s throne eternal? According to 2 Samuel 7:16, yes! “And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.’” ‭‭2 Samuel‬ ‭7‬:‭16‬)

All of that is great, but Micah says this special one will come forth from Bethlehem! If we keep reading Luke, we find the Bethlehem we are looking for.

“This was the first registration when Quirinius was governor of Syria. And all went to be registered, each to his own town. And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed, who was with child. And while they were there, the time came for her to give birth” (Luke‬ ‭2‬:‭2‬-‭6‬).

Wow! Micah 5:2 connects directly to Luke 2, but gets there by way of 2 Samuel 7 and Daniel 7.

Father, please help my heart to hunger for your word. Help me to mine for the treasure that lies within. Amen. 

Filed Under: 2 Samuel, Christmas, Daniel, devotional thoughts, Gospels, Life of Christ, Micah, Nativity, New Testament, Old Testament

The Advent Proverb: 30:4

November 30, 2020 by Leave a Comment

“Who has ascended to heaven and come down?

    Who has gathered the wind in his fists?

Who has wrapped up the waters in a garment?

    Who has established all the ends of the earth?

What is his name, and what is his son’s name?

    Surely you know!”

Proverbs 30:4 ESV

The English word advent comes to us from the Greek by way of Latin. Adventus is the Latin translation of the Greek word parousia (παρουσία), which means arrival or presence.

In Christian theology advent has at least three referents: Jesus’ birth in Bethlehem, his second coming, and his presence in the heart of every believer.

In this proverb of Agur, the first and last questions frame the idea for me calling this the Advent Proverb: Who has ascended to heaven and come down? What is his name, and what is his son’s name?

As we move toward the celebration of Christmas, let’s remember the humility of Jesus coming as a babe in the manger. But let us not forget that he is the one who gathered the wind in his fist, wrapped up the waters in a garment, and established all the ends of the earth? Finally, let us not forget that the one who did all that is also the one who humbled himself to die on a cross for our redemption (Philippians 2:8, 1 Corinthians 1:18, 1 Timothy 2:5-6, Hebrews 9:12, 1 Peter 2:24)

Filed Under: Life in Christ, Life of Christ, Proverbs, wisdom Tagged With: ,

You asked: How did Jesus identify Joseph?

October 17, 2019 by Leave a Comment

I received the following inquiry.

We had a discussion in Sunday School about what Jesus called Joseph. We know that he called Mary Mother, but we don’t think he called Joseph Father. We think he just used Father when he was talking to/about God. What do you think?

My response:

Here are my thoughts regarding your question. Pass it around if you like, but remember my word isn’t the last word. I simply submit to you my thoughts.

If the class doesn’t think Jesus called Joseph father, how did He address him? Were there any suggestions? I can only guess that this question stems from one of two things: Jesus’ statement in Matthew 23:9, or a belief that Joseph was somehow less than a “real” father to Jesus since there wasn’t a genuine biological connection. (I reject both.)

Though we have no record of Jesus ever addressing Joseph at all, I believe it is safe to “assume” that Jesus addressed him in the manner that was appropriate and respectful. For Jesus would certainly follow the 6th Mosaic command to honor father and mother (Ex. 20:12).

We must also remember that while Joseph was not the physical father of Jesus, he certainly was Jesus’ legal father and he functioned as both legal and physical father in all normal aspects of fatherhood apart from conception.

We have no grounds to assume that there was any type of sibling rivalry which is often the case today in “step-parent/step-child” relationships. Neither do I have reason to believe that Jesus ever said, “I don’t have to do that, you’re not my father!” or that Joseph ever said something like, “If you were my child, I’d . . . ” I say this because I believe Jesus treated Joseph exactly like a biological father should be treated according to Mosaic law – with honor. Granted, I’m arguing from silence here, but from the other aspects of Jesus’ life and personal relationships, I think it is safe to draw such conclusions.

So, how did other children respectfully address the man to whom their mother was married? The only thing we see in the New Testament for this relationship is the word father. In the New Testament the only Greek word used for this person is “PATER”. There are NO exceptions regardless of who is speaking, Jesus or “regular” people.

I think there are two important issues to pursue so that we can understand this question: the particular context of the “prohibition” and Jesus’ acceptance or rejection of the use of the word “father” elsewhere in the Scripture.

First, let’s deal with the latter. Immediately, Matthew 8:21 comes to mind. In this passage Jesus is dealing with a certain scribe about the COST of true discipleship, a small part of the cost being “leaving everything behind.” Then another of the disciples interrupted by saying, “First, let me go bury my father.” Jesus’ response was not, “Don’t address anyone on earth as father!” Why? Because the context and issue at hand was different than that in Matthew 23.

Also in Matthew 15:4-6 we see Jesus himself quoting the commands which had been penned by God and brought down from Sinai by Moses: “Honor your father and your mother; and He who curses father or mother, let him be put to death.” In this case Jesus is rebuking those who had abused their responsibility toward their parents, thus breaking the command. If, as some assume from His statements in Matthew 23, we should never refer to our male parent as father, why did Jesus not CORRECT rather than PROTECT what Moses delivered? He couldn’t because there isn’t anything intrinsically wrong with addressing the man married to your mother (whether you are his physical descendant or not) as “father.” Family relationships are not at stake in Matthew 23.

If family relationships are not at stake in Matthew 23, then what is going on? Jesus is giving a scathing assessment of the religious leaders of the day. He summarizes their offenses in verse 5, “All their works they do to be seen by men.” In other words, they are hypocrites seeking vain glory and honor from those over whom they have charge. They are seeking titles of power and prominence in this world.

Notice the three titles he forbids: rabbi/teacher, father, leader. All of these could be considered “power positions” in this context which are NOT forbidden elsewhere in Scripture. In fact, the writers of Scripture use them in a positive sense. For example, Paul writes to the Ephesians that “teachers” were given to the body for her edification. As mentioned above, Jesus positively quotes the 6th command which identifies the male parent as “father”.

Jesus is trying to underscore for the multitudes and disciples the distinction between true religious faith and religious “power brokering.” Jesus says: “You are all brethren (vs. 8).” “He who is greatest among you shall be your servant (vs. 11).” “He who humbles himself shall be exalted (vs. 12).” He is highlighting the abusive power system that was in place and exhorting the people to breakout of such by recognizing their teacher, leader and father who comes from heaven. Those whom they were currently following were certainly not from heaven.

If we understand this prohibition in this manner, then we can easily reconcile both Jesus’ and other NT writers’ positive use of these terms with Jesus’ command not to use them in Matthew 23.

The application for us today is very real. Many men and women fill positions of church leadership as religious power brokers. In many cases there is no difference between our day and Jesus’. Therefore we should receive Jesus’ warning not to follow in the footsteps of those who abuse their position for the purpose of being seen by men. Neither should we submit to such phonies.

Filed Under: Gospels, Honor, Hope this Helps, Jesus Said, Life of Christ, Matthew, New Testament, Not Exactly, Q and A, Teaching, Thinkers, You Asked
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