Sunday School Lesson
October 10
Lesson 6 (KJV)
PRAISE FOR GOD’S ULTIMATE JUSTICE
DEVOTIONAL READING: Psalm 9:1–12
BACKGROUND SCRIPTURE: Psalm 9; Ecclesiastes 3:16–22
PSALM 9:1–12
To the chief Musician upon Muthlabben, A Psalm of David.
1 I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works.
2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
3 When mine enemies are turned back, they shall fall and perish at thy presence.
4 For thou hast maintained my right and my cause; thou satest in the throne judging right.
5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.
7 But the LORD shall endure for ever: he hath prepared his throne for judgment.
8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
9 The LORD also will be a refuge for the oppressed, a refuge in times of trouble.
10 And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.
11 Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.
12 When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.
KEY TEXT
He shall judge the world in righteousness, he shall minister judgment to the people in uprightness.—Psalm 9:8
CELEBRATING GOD
Unit 2: Called to Praise God
LESSONS 5–9
LESSON AIMS
After participating in this lesson, each learner will be able to:
1. Identify different types or aspects of justice in Psalm 9.
2. Compare and contrast those differences.
3. State a conviction to better demonstrate God’s concern for justice.
HOW TO SAY IT
Amalekites Am-uh-leh-kites or Uh-mal-ih-kites.
Jebusites Jeb-yuh-sites.
Melchizedek Mel-kiz-eh-dek.
Muthlabben Mooth-lab-bane.
Philistines Fuh-liss-teenz or Fill-us-teenz.
Selah (Hebrew) See-luh.
Introduction
A. Thanks to God
Do you like to read? An affirmative answer to this question often leads directly to a second: What do you like to read? Biography, science fiction, travel journals, devotionals, scholarly journals … The types you enjoy are probably informed by where and how you grew up, what you enjoyed studying in school, family and friendships, etc.
One type of literature that is often overlooked, however, is poetry. Reading a poem is a daunting thing for some. Why is the grammar so strange? Why are words repeated? Why don’t the lines rhyme? What does this figurative language point to? The fact is that poems can be difficult to interpret! But the Academy of American Poets has some tips that can help you delve into poetry with more confidence.
First, they say to read it out loud. This can slow you down so you can hear the inflections of your own voice. Second, pay attention to where the lines or phrases break. Third, be curious and ask questions of the poem: Who wrote it? When? Why? And finally, be OK with the fact that you won’t always understand a particular poem. Sometimes it will dance outside of your grasp.
These tips can help us not only understand but also enjoy the psalms.
B. Lesson Context: Psalms 9–10
Found in Book I of the Psalter (see Lesson Context of lesson 5), Psalm 9 is one of several alphabetic acrostics scattered throughout the psalms (other examples: Psalms 119; 145). An alphabetic acrostic is one in which each verse, stanza, or other pattern of lines begins with a successive letter of the alphabet. In English, this would look like:
Line 1 begins with a word that starts with A,
Line 2 begins with a word that starts with B,
Line 3 begins with a word that starts with C, etc.
This technique helps with memorization. But sadly, that help is usually “lost in translation” as alphabets vary among languages.
The acrostic format that begins in Psalm 9:2, below, continues into Psalm 10. This suggests that these two poems were originally one. From the standpoint of content, this makes perfect sense: Psalm 9 focuses on God’s deliverance of the righteous, whereas Psalm 10 dwells on God’s judgment on the wicked. For the psalmist and throughout much of Scripture, these two concepts go hand in hand. God’s justice entails both lifting the oppressed and lowering their oppressors (example: Proverbs 10:30).
Two other factors further suggest that these two psalms were originally one: (1) Psalm 9 has a beginning superscript that introduces the psalm, whereas Psalm 10 lacks such a feature, which all other psalms in Book I have except for Psalms 1 and 2; and (2) Psalm 9 ends with the term “Selah.” That is likely musical notation that indicates a pause in the recitation of a song. As a result, the old Greek translation of the book of Psalms combines Psalms 9 and 10 into one psalm. (This results in the numbering of subsequent psalms to differ from that of our English translations of the Bible until Psalm 147, which is split into two psalms.)
C. Lesson Context: Superscription
Dozens of psalms begin like this one in being addressed “To the chief Musician.” The phrase “upon Muthlabben” instructs that person on how to use the tune in a way that is lost to us today.
“A Psalm of David” identifies the author. The Psalter attributes 73 of its 150 psalms to him, “the sweet psalmist of Israel” (2 Samuel 23:1). The New Testament increases this tally (see Acts 1:16–20; 2:25–28; 4:25–26; Romans 4:6–8; 11:9–10).
I. Against the Wicked
(PSALM 9:1–6)
A. Praise the Lord (vv. 1–2)
1a. I will praise thee, O LORD, with my whole heart.
Ancient Hebrews associated the heart with one’s intellect—the center of moral decision-making. So this psalm is not so much stressing an emotional reaction (the way we would if singing “from the heart”) as much as emphasizing the deliberate choice to praise God with the totality of the psalmist’s being (compare Deuteronomy 4:29). The word translated praise is rendered elsewhere in terms of giving thanks, and there is much overlap in their meanings (compare Psalm 100:4, lesson 5; also see 1 Chronicles 16:4).
What Do You Think?
What needs to happen for you to shift from distracted, half-hearted praise to focused, wholehearted praise?
Digging Deeper
Does your answer change depending on whether it’s corporate rather than individual worship? If so, why?
1b. I will shew forth all thy marvellous works.
To the upreach action of “will praise” in the previous half-verse, the psalmist adds one of outreach: will shew forth indicates his intention to bear public witness. The sweeping basis of all thy marvellous works undoubtedly includes the facts of creation (Genesis 1) and providential favor on Israel (example: Deuteronomy 4:34). Though we often use words such as marvelous and awesome in exaggerated or overstated ways, it’s quite difficult to do so with regard to God’s acts! Think of the scientific laws He created to keep our world functioning and habitable. We take these for granted in daily life. But if we stop to ponder them, we will be stunned to realize (again!) what God has done for us—both for humanity in general and us in particular.
2a. I will be glad and rejoice in thee.
Be glad and rejoice are parallel terms; the underlying Hebrew words are also found together in 1 Samuel 2:1; Psalms 5:11; 68:3). Such repetition made it easier to remember songs. That was especially important in a culture where the average person may not have been able to read and write. Such repetition therefore was not mere redundancy.
2b. I will sing praise to thy name, O thou most High.
Using the word name as the psalmist does here was often a respectful way of referring to God himself (examples: 2 Samuel 22:50; Psalm 92:1). The name that God revealed to Moses and to Israel was Yahweh (Exodus 3:14), which is behind the designation “Lord” in Psalm 9:1a, above. This name tells us something about God: He is unchanging. What He has revealed about himself is who He is (compare Mark 12:26–27; 1 John 4:8).
By calling God most High, David acknowledged that this God is above all other so-called gods, earthly kings, and whatever threat may confront God’s people. Melchizedek, king of Salem, was the first recorded to use this honorific for God (Genesis 14:18–20). This same Melchizedek was honored as a precursor to Christ (Hebrews 7:1, 11, 17; compare Psalm 110:4). Only this God could enact the plan of salvation that is the source of our greatest joy and hope.
B. Fall of Enemies (vv. 3–6)
3. When mine enemies are turned back, they shall fall and perish at thy presence.
The psalmist now introduces battle imagery. Given the psalm’s attribution to David (see Lesson Context: Superscription), the enemies we are meant to think of were likely David’s own, of which there were plenty. The Amalekites (example: 1 Samuel 30), the Jebusites (2 Samuel 5:6–7), and the Philistines (example: 5:17–25) all suffered defeats because God was with David.
Those idolatrous nations perished on account of God’s mighty presence interceding on Israel’s behalf. This again is a respectful way to refer to God himself (see Psalm 9:2b, above). God directed mighty waters (Exodus 15:10), toppled walls (Joshua 6:16, 20), hurled hailstones (10:11), and extended daylight (10:1–15).
What Do You Think?
Placing this text alongside Proverbs 24:17, under what circumstances will you rejoice at the defeat of an enemy and under what circumstances will you not?
Digging Deeper
How, if at all, do Job 31:29–30 and Obadiah 12–13 help you answer this question?
4. For thou hast maintained my right and my cause; thou satest in the throne judging right.
Whichever battles David referred to weren’t about expanding his own power or padding his coffers. These are causes that no king should assume to be pleasing to God. God champions only a right and a cause if these things are pursued from right motives and with just action.
Proper verdicts must be rendered because God himself is a just judge. Though God sometimes maintains a person because he or she is righteous, it is more precise to say that God has achieved the good that the righteous person represents. In other words, because the accused represents God’s cause in God’s way, God is certain to judge in favor of that person for being in the right.
5. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
The heathen and the wicked are used as parallel terms. The Hebrew words being translated occur together again in Psalm 9:17, there translated “wicked” and “nations” (see also Jeremiah 25:31). This indicates that David was not writing about the Israelites’ own sins. While it is good to keep in mind that unholy people can lead God’s people astray, this must be balanced by remembering His concern for all peoples. Far from being a purely New Testament concern (example: Matthew 5:45; John 3:16), God’s intention to bless all nations is embedded in the covenant He made with Abraham (Genesis 12:1–3).
David does not name his enemies, nor need he do so. When a person is in God’s protective presence, the size, nature, and names of enemies are irrelevant. This fact lends this psalm a universal appeal. Future generations can apply the specifics to their own worship experiences. It also suggests that the name of the enemy has already been forgotten.
6a. O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities.
Although David does not specify the enemy that is to suffer perpetual destruction, other texts suggest this might be a reference to the Amalekites (see Exodus 17:14; Deuteronomy 25:19). This marks a significant contrast between how God treats His people and how He treats the unrepentant of any nation. He makes no promise to save a remnant from nations like the Amalekites. When their wickedness reached a boiling point, God acted in righteous judgment.
God’s people experience judgment differently, however. We undergo it as temporary discipline, meant to form us into the image of Christ (Hebrews 12:5–7, 11, quoting Proverbs 3:11–12; compare Psalm 94:12; Romans 14:10; 2 Corinthians 5:10).
6b. Their memorial is perished with them.
The idea here is that destruction of enemies will be so complete that no one will even remember them. This is supported by the fact the Hebrew word translated memorial here is elsewhere rendered “remembrance” (Psalms 6:5; 34:16). Graves are normally indicated with some kind of marker as a monument of remembrance, or memorial. The wicked won’t have even that.
MONUMENTS OF FAITH
After more than 40 years, construction of the Cathedral of Christ the Saviour was finally completed in Moscow, Russia, in 1883. The church was a huge, beautiful structure. But when the communist government took over, it began eradicating Christianity systematically. Soviet leader Joseph Stalin (ruling 1922–1952) ordered that the church be demolished, a plan carried out in 1931.
The cathedral’s destruction was a symbol of the persecution Christians faced in communist Russia. After the fall of the communist government in the 1990s, the people of Moscow donated money for another church to be built on the site of the original. The cathedral, completed in 2000, again stands as a monument testifying to the faith of the people, a sign that the communist government failed to stamp out Christianity.
God foils the plans of those who oppose Him. He works to use our difficult things for His glory. What “ruins” are you hoping will be rebuilt into a monument of faith in your life? —L. M. W.
II. For the Oppressed
(PSALM 9:7–12)
A. Celebrating God’s Judgment (vv. 7–8)
7. But the LORD shall endure for ever: he hath prepared his throne for judgment.
In contrast to the wicked nations that are to be forgotten, the Lord shall endure for ever. His throne is the place from which He both judges and rules over all creation. God’s people must cling to Him. They must not ally themselves with evil. Doing so puts them in danger of experiencing the judgment meant for the nations.
8. And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
Judgment without righteousness yields injustice (Amos 5:12; etc.). Such a state of affairs is all too common. But God always judges in perfect uprightness (compare Acts 10:34; Romans 2:11; Galatians 2:6), which is a model for us (Leviticus 19:15; 1 Timothy 5:21; James 2:1). B. Seeking God’s Refuge (vv. 9–10)
9. The LORD also will be a refuge for the oppressed, a refuge in times of trouble.
This verse offers some interesting similarities to and differences from Psalm 10:1: “Why standest thou afar off, O Lord? why hidest thou thyself in times of trouble?”
In Psalm 9:3–8, David was concerned with the fall of the unrighteous. Now in 9:9 the focus changes to address the reversal of fortune for the oppressed (compare 1 Samuel 2:8; Luke 1:52–55). The Hebrew word translated “oppressed” occurs only four times in the Old Testament: here and Psalms 10:18; 74:21; and Proverbs 26:28. But what kind of oppression is in view—or does it matter?
One way of exploring this question is to examine what words are used to translate those four instances in the Greek version of the Old Testament, then see how the New Testament uses those words. When we do so, we conclude that the idea is usually along the lines of one’s lower-class status in life (compare Matthew 11:29; Luke 1:52; Romans 12:16; 2 Corinthians 7:6; 9:9; 10:1; James 1:9; 4:6; and 1 Peter 5:5).
The rich and powerful want to keep it that way! This implies that powerful persons are oppressing the weak. The oppression they inflict or allow parallels the phrase in times of trouble (compare Psalms 10:1; 41:1; 59:16). But the refuge available in God carries the imagery of elevated terrain (compare 2 Samuel 22:3), the safest place to build a city. This psalm draws on “protection themes” seen prominently in the Law of Moses (example: Deuteronomy 24:14–22) and the books of prophecy (example: Hosea 6:6). Such themes carry over into the New Testament (Matthew 5:1–12; James 1:27; etc.).
With such unified testimony across Scripture, Christians must be united in concern for the poor and oppressed. The church must not let political partisanship dictate its agenda. Instead, we must heed Scripture’s specific testimony regarding God’s concern for the poor, regardless of which directions the political winds are blowing.
What Do You Think?
In what one specific way can you serve as the Lord’s hands and feet in being a “refuge for the oppressed” this week?
Digging Deeper
How do you know who is “oppressed”?
10. And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee. Those who know the Lord—really know His character and have experienced His goodness—will put their trust in Him. Such people actively seek God (Deuteronomy 4:29). They make choices that are in line with God’s will, not their own. To know in this sense is not a matter of mere belief in God’s existence (see James 2:19). Rather, it’s about making godly choices—choices that may seem foolish to the world (1 Corinthians 1:18–31). We follow a God whose ways are not those of humans (Isaiah 55:8–9).
Seeking God is not some sort of “I’ll know it when I see it” search for life’s meaning. Rather, it asks the question, “What does God want from me in this situation?” To answer such questions involves searching the Scriptures, where God has revealed His will for people. It’s about trusting the Spirit to aid in understanding and discernment. Seeking God means giving Him control over the direction of our lives.
What Do You Think?
Without giving directive advice or immediately quoting Scripture, how would you counsel someone who feels forsaken by God?
Digging Deeper
How should Mark 15:34 and Hebrews 13:5 serve as a backdrop to your conclusion?
EXHAUSTION
My friend’s sobs were so heavy that I could barely understand her. Hurrying to her house, I met her husband at the door. I found her sitting in the dark basement, tears running down her face.
She began telling me all the hard things: none of her home repair projects were done, Thanksgiving plans had fallen through, her kids did not respect her, her parents would visit for Christmas and cause stress …
Burdened by a load of anxiety and pain, she felt she could not make it through the upcoming holidays. “I’m just so tired, and I can’t seem to do anything right,” she told me.
And I understood. As a wife and mom, I sometimes feel I make more mistakes than not. The weight of spiritual and emotional burdens seems too heavy. In times like those, Psalm 9:9–10 serves as a reminder: God is my refuge. When my strength is gone, He carries my burden. How do you show your trust that He will do the same for you? —L. M. W. C.
Praise Again (vv. 11–12)
11. Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.
In response to God’s overthrowing the unrighteous and upholding those who trust Him, David appropriately called the people once again to sing praises. David had been addressing his own thanks to God (see Psalm 9:1–2, above). But here he explicitly invited the people to join in the praise of thanksgiving.
Although the two imperatives here may sound quite generic, their application must have been in reaction to something specific. It doesn’t seem adequate to say that God does wonderful things and stop there. As with David, we should declare … his doings. For the original audience, this could have included celebrating work that God had done in founding their nation, delivering them from their wilderness wandering, and granting the promised land.
In the audience’s more recent memory, it probably included David’s military conquests. Zion, a synonym for Jerusalem, had been part of Jebusite territory until David captured it (2 Samuel 5:6–7). The mountain became associated with David’s palace and later with the temple (1 Kings 8:1; Psalm 2:6). The latter association links Zion closely to the Lord (see Psalms 20:2; 74:2).
12. When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.
In celebrating his deliverance, David did not lose sight of who brought it about: God did. In making inquisition for blood, God proved His concern for justice. He is a God who so values life that He both offers abundant life through Jesus (John 10:10) and requires a reckoning from those who destroy life (Genesis 4:10; 9:5–6). God never grows deaf to the cry of the humble. He will administer justice. Just as God heard when the Israelites cried to Him from their slavery in Egypt (Exodus 2:23–25), so He hears all today who are held captive by violence, by injustice, by sin. But we must call on Him in faith, trust, and repentance.
Conclusion
A. The Answer to Oppression
Oppression comes in all shapes and sizes; it is a global epidemic. The God of Israel did not ignore oppression, and neither should His people of any era. But we must not be lured by the fearmongering ways of this world. Careful attention to Scripture is the answer. Only such study will yield a biblical view of oppression. Psalm 9 offers one small window in that regard. It shows us that those who know, trust, and seek the one true God have a powerful ally who fights for them.
For Christians, this energizes us to spread the gospel; the accounts of the person and work of Jesus are ever new. But we need not stop with the events of Scripture. What wonders has God worked in our lives? Have we grown tired of telling those stories? Are we even experienced in telling those stories?
May we boldly proclaim the God we know and trust so that our hope may indeed become the hope of this world.
What Do You Think?
Which concept or imperative in today’s lesson do you have the most trouble coming to grips with? Why?
Digging Deeper
How will you resolve this problem?
B. Prayer
Lord, thank You for all the reasons we have to praise You! We thank You for hearing the cries of Your oppressed people; open our ears that we may hear them as well. Embolden us to proclaim the gospel to others so all the world may join us in praising You. In Jesus’ name we pray. Amen.
C. Thought to Remember
Seek, trust, and know the righteous God of justice.
KID’S CORNER
Three Testimonies for Jesus Christ
Sunday October 10, 2021
1 John 5:6-12
1 John 5:6-12
(1 John 5:6) This is the One who came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood. It is the Spirit who testifies, because the Spirit is the truth.
In John 5:1-5, John wrote that “the one” he writes about in the following verses is Jesus, and those who are born of God believe that Jesus is the Christ and Jesus is the Son of God. Those who believe in Jesus Christ as the Bible reveals Him are the ones who conquer the world through faith in Him. Furthermore, in 1 John 5:4, John wrote, “whatever is born of God conquers the world.” Whatever the follower of Jesus Christ does that is “born of God,”—that is conceived, inspired, directed, and empowered by the Spirit of truth will conquer the world no matter how it appears to them or others. For this reason, what Christians say and do becomes a threat to the world and those of this world. Therefore, those of the world often persecute Christians in various ways. [Note: Because the Holy Spirit has led you to study and teach the Bible, and teach about Jesus, and share your faith in Jesus Christ the Son of God, what you do for God in Jesus’ Name conquers the world. Praise God for His marvelous gift of faith to you forthe world!]
In his gospel and letters, John holds Jesus Christ before our eyes as we might hold up a rare and beautiful diamond to see all its qualities as the light shines through it and we turn it to look at it in various ways. Likewise, in various ways, John repeats what he has previously written and imparts additional insights. He will do so again as he nears the completion of 1 John and emphasizes what he wants us to remember and take seriously.
Jesus came by water and blood; that is, Jesus came as a real human being, a real person, a real man in a flesh and blood body. The Gnostics taught that the material or physical world was evil instead of good; therefore, they taught that the human body was evil. They concluded that Jesus could not have come in a real human body because then He would be contaminated by the evil in and of His material body. To them, Jesus was only a spirit who appeared to be a human being in a body. We do not know all the Gnostics taught, but John included a refutation of some of their ideas in his gospel and letters without naming them as a group. Jesus came as a human being by water when He was born of a woman, the virgin Mary, who conceived Jesus by the Holy Spirit (see Matthew 1:20 and Luke 1:35). Jesus came and began His public ministry after His baptism in water by John the Baptist. In Matthew 3:16-17, we read, “And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, ‘This is my Son, the Beloved, with whom I am well pleased.’” In John 19:34, John reported that he became an eyewitness to the fact that Jesus came in water and blood: “Instead, one of the soldiers pierced his side with a spear, and at once blood and water came out.” The importance of Jesus coming and shedding His blood takes on additional and life-changing importance for everyone, as John wrote in 1 John 1:6-7, “If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.”
(1 John 5:7) For there are three that testify:
[Note: The KJV includes the words: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” The teaching in these words is true and represents what the Bible teaches elsewhere. However, these words are not found in the earliest Greek manuscripts, and some scholars believe it was a scribe’s note that was added to the verse a few hundred years later by someone who did not recognize it as an additional note. It is omitted, but footnoted, in the NASB, the NIV, and the NRSV. Again, what the KJV says in this verse is true.]
As we discussed earlier in the International Bible Study Commentary, it is important that two or more witnesses testified to events in Jesus’ ministry and the ministry of the Apostles because of Deuteronomy 19:15—“A single witness shall not suffice to convict a person of any crime or wrongdoing in connection with any offense that may be committed. Only on the evidence of two or three witnesses shall a charge be sustained.” The water, the blood, and the Spirit are the three witnesses that testified (and testify) to the truth of what was said and done regarding Jesus coming and His life-giving work. If more than one witness was required to convict someone of a crime, it is more imperative that more than one witness testify to the truth of what Jesus said and did to forgive us for all our sins, cleanse us from all unrighteousness, fill us with the Holy Spirit, and grant us eternal life.
(1 John 5:8) the Spirit and the water and the blood; and the three are in agreement.
The Spirit is the same as the Holy Spirit, the Spirit of Truth. In John 15:26, Jesus promised: “When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf.” The Holy Spirit testified in Jesus’ behalf during His ministry and after He rose from the dead and He still testifies in Jesus’ behalf. The Holy Spirit testified through John in all that John wrote, and the Holy Spirit helps readers understand and believe what John wrote in the Bible. Earlier in the International Bible Study Commentary, we studied 1 John 4:6, which reads, “We are from God. Whoever knows God listens to us, and whoever is not from God does not listen to us. From this we know the spirit of truth and the spirit of error.” The physical body of Jesus Christ composed of water and blood does not conflict with the Spirit indwelling Jesus or the fact that Jesus is the Son of God—all three agree that Jesus is the Son of God. The Gnostics believed the spirit of error, not the Spirit of Truth.
(1 John 5:9) If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His on.
The Gnostics gave and many received their “human testimony”; that is, their “philosophy” about God and creation and matter and spirit and good and evil and right and wrong that they used to create their “religion.” Similarly, many believe and give “human testimony”; that is, human ideas about God and reality instead of truths revealed by God with human witnesses and objective, historical evidence like truths we find in the Bible. The Apostle Paul made the same point as John when he wrote about philosophy in Colossians 2:8-10, “See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. For in him the whole fullness of deity dwells bodily, and you have come to fullness in him, who is the head of every ruler and authority.” [Note: Paul also wrote against Gnostic and similar teachings.] Just as John wrote, Paul wrote that the “whole fullness of deity” indwelt Jesus bodily. Jesus, the Son of God, came in a flesh and blood human body, so He could truly die on the cross. As followers of Jesus Christ, we know that the Bible, the testimony of God, is greater than any philosophy or ideas that humans create out of their own minds or that spirits inspire for people to believe. God’s testimony has come through the water, the blood, and the Spirit, and God has made this testimony on behalf of His Son, Jesus Christ. The Holy Spirit still helps unbelievers come to believe in Jesus, and He still grants understanding and empowerment to those who believe in Jesus.
(1 John 5:10) The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son.
The Holy Spirit has given the testimony about Jesus, the Son of God, and the water and the blood also speak about Jesus’ gifts of eternal life and redemption, forgiveness and cleansing, and other truths about Jesus and what He has done and will continue to do for those who believe in Him as revealed in the Bible. Those who truly believe in and follow Jesus Christ as their Lord and Savior know in their hearts and minds that they believe. Believers in Jesus “feel” in their hearts, and they know the “emotional” joy of Jesus’ presence within them as He promised. They know the love of Jesus within them. They know the fruit of the Holy Spirit within them. Prior to His death and resurrection, in John 16:22, Jesus said to His disciples, “So you have pain now; but I will see you again, and your hearts will rejoice, and no one will take your joy from you.” Believers make the choice down deep in their hearts to love and obey Jesus because He is the Son of God, their Lord and Savior, the King of kings—they truly love Him.
Some choose not to believe in Jesus and the testimony that God has given regarding Jesus as recorded by John and other writers of the Bible. John wrote forthrightly that those who will not believe the testimony of God about Jesus Christ are making God out to be a liar. When they refuse to believe the Bible is true, unbelievers need to honestly say that they believe God is a liar and that they willingly accept the consequences of rejecting Jesus Christ and the gift of eternal life that He has promised to all who will believe and follow Him.
(1 John 5:11) And the testimony is this, that God has given us eternal life, and this life is in His Son.
John summed up the testimony of God by writing that eternal life is in Jesus Christ the Son of God. When God gave Jesus and Jesus came into the world, Jesus brought the gift of eternal life with and within Him. It is impossible to separate Jesus, the Son of God, from the gift of eternal life. A person cannot have the gift of eternal life apart from Jesus Christ and believing that Jesus Christ is as the Bible reveals Him to us. The Bible does not now reveal everything about Jesus or teach us everything that we would like to know about Jesus. Jesus is the infinite God, and we are but finite creatures. Still, what the Bible teaches about Jesus is true as it reveals the reality of God. God has revealed himself truly to us in the Bible. Jesus Christ indwells those who believe in Him and by indwelling them He gives them eternal life. Eternal life for the believer in Jesus begins now as a quality of life (a forgiven life, a cleansed life, a born of God life, an empowered to serve God life, a life of expressing more love toward God)—a life with God that will never end and constantly grow in self-giving love.
(1 John 5:12) He who has the Son has the life; he who does not have the Son of God does not have the life.
To “have” the Son of God is to have the Son of God dwelling with you and within you. Jesus, the Word of God, indwells the body of the believer in Jesus and Jesus impacts their mind and spirit. The bodies of believers are the temples of the living God in ways that could never be accomplished in a temple built in Jerusalem or in a church building. Because Jesus the Son of God indwells the believer in Him, the Holy Spirit and the God the Father also indwell them. For this reason, the believer in Jesus has life, eternal life. If someone does not believe in Jesus Christ, the Son of God, Jesus will not impose himself upon them and dwell where He is not wanted. It is impossible for someone who will not allow God to dwell within them to have life, eternal life. Therefore, if a person wants to have eternal life as the Bible describes the gift of eternal life, they must accept Jesus Christ as revealed in the Bible and follow Him, the One who is the true Son of God.
Three Testimonies for Jesus Christ
Sunday October 10, 2021
1 John 5:6-12
This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth (1 John 5:6—KJV).
This is the One who came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood. It is the Spirit who testifies, because the Spirit is the truth (1 John 5:6—NASB).
This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth (1 John 5:6—NRSV).
In 1 John 5:1-5, we learned that those born of God believe Jesus is the Christ and the Son of God. Furthermore, we learned that those who believe in Jesus as the Bible reveals Him overcome this world through faith in Him. John taught that belief or faith comes from historical evidence that can be examined and testimony that can be evaluated. Then, he wrote about three that testify regarding Jesus. John particularly chose these three because he and the Church needed to overcome false teachings. Some of these false teachings centered on whether Jesus came in the flesh as a human being. Because Gnostic teachers thought the human body was evil; they believed the Son of God would never contaminate himself by coming into the world with a real human body. We do not know all they taught, but John refuted them with historical evidence. First, John testified that Jesus came by water—Jesus was born of a woman. When Jesus was baptized in water, the Holy Spirit descended on Jesus and His Heavenly Father declared, “This is my Son, the Beloved, with whom I am well pleased” (Matthew 3:13-17). Second, after Jesus died, a soldier pierced Him and John saw water and blood flow from Jesus’ side (John 19:34). Mercifully, Jesus shed His blood to cleanse believers from all sin (1 John 1:7). Third, the Holy Spirit testifies directly to people so they can evaluate truths He reveals, believe in Jesus Christ, and know they are born of God.
Thinking Further
Three Testimonies for Jesus Christ
Sunday October 10, 2021
1 John 5:6-12
Name ___________________________________
1. How did Jesus come into the world?
2. What do you think John meant by how he described Jesus’ coming?
3. In what way or ways did Jesus come by the first way John taught? How did the first way testify to us about Jesus? How do we respond?
4. In what way or ways was it important that John stressed the second way? How did the second way testify to us about Jesus? How do we benefit?
5. How did John describe the third way that testified about Jesus? Why do we believe in Jesus because of this third testimony?
Discussion and Thinking Further
1. How did Jesus come into the world?
Jesus came by water and blood.
2. What do you think John meant by how he described Jesus’ coming?
Jesus came in the flesh, as a real man, as a human person, and not like the Gnostics meant, who thought the material human body was evil; therefore, the Son of God would not really come in a human body but only appear to come that way. Jesus was born with real water and blood within Him, and He was a real human being. He showed that the human body is not evil.
3. In what way or ways did Jesus come by the first way John
taught? How did the first way testify to us about Jesus? How do
we respond?
Jesus came by water. Jesus was born of a woman, Mary, so He was born of water. Jesus was baptized in water by John the Baptist, and the Father called Jesus His beloved Son and the Holy Spirit descended on Him at His baptism. We respond in belief and baptism, for Jesus and the Apostles
commanded believers to be baptized and publicly proclaim their faith in Jesus as the Christ and Son of God, and their Lord and Savior.
4. In what way or ways was it important that John stressed the
second way? How did the second way testify to us about Jesus?
How do we benefit?
It was important for John to describe the second way, because Jesus was a human person just like us. But more importantly, John testified that he saw blood and water pour forth from Jesus when the soldier pierced His side with a spear. Most importantly, Jesus shed blood cleanses believers from all sin.
5. How did John describe the third way that testified about Jesus? Why do we believe in Jesus because of this third testimony?
The third way John described was the way of the Holy Spirit. The Holy
Spirit agreed and agrees with the testimony of the water and the blood that Jesus is truly the Son of God. And the testimony of all three is: “God has given us eternal life, and this life is in his Son.” We believe the Spirit “because the Spirit is the truth,” and the Spirit testifies directly to our minds and hearts and we become convinced that what God says is true.
Word Search
Three Testimonies for Jesus Christ
Sunday October 10, 2021
1 John 5:6-12
Name ___________________________________
True and False Test
Three Testimonies for Jesus Christ
Sunday October 10, 2021
1 John 5:6-12
Name ___________________________________
Prayer
Loving heavenly Father, I believe that Jesus is You only begotten Son and that through Him I have everlasting life. Perfect my love I pray that I may be a channel through Whom Your love flows to all your children, in Jesus name I pray, AMEN.