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I am the Pastor/Teacher of Rivers of Joy Baptist Church in Minford, Ohio since August 2008.  I am married to Charity since June 14, 1969.  I have four grown children.   Having served in the local church for over forty years as Pastor/Teacher, Asso., Youth Pastor, Minister of Education, Building Upkeep, Camp Director, Sunday School Teacher, etc. Also I have worked in the public place for as many years as I have preached. Charity and her sister are co owner of Union Mills Conf. (Bakery) in West Portsmouth Ohio

Several Ways Which We Should Approach The Birth Of Jesus: Outlines/Notes

Several Ways Which We Should Approach The Birth Of Jesus



Over the year there have been a lot said about the story of the birth of Jesus. We all have heard the narratives of the birth of Jesus and the surrounding story that goes with the story. Most of the time we read the story from Luke just before we open all those Christmas packages. Then there are all those plays in church, in schools, colleges. Sermons will be preached by preachers this seasons. Of course I have preached sermons for years. Well I have always had come questions about the way we present the story and usually we missed the purpose of the whole narrative. So can we just learn about what really happen historically about the time period of Jesus. ? In the last year I started the series of sermon from the book of Luke. And in this series I covered a whole lot of narrative on this subject.
LOOKING AT SIX ASPECTS OF THE BIRTH OF JESUS IN A NEW LIGHT
Charles e Whisnant, Pastor/Teacher/Student
December 20 2015 Rivers of Joy Baptist Church, Minford, Ohio
1. We Should Look at the Genealogy and Not Skip the genealogy in Matthew: Why?
2. Where was Jesus was born if there were no room in the inn. Was Jesus really born in a stable?

3. Looking at the Character of the Shepherds .

4. Looking at those Wise Men or Magi in the Right Light.

5. Taking a Look at those Babies Boys Killed at Jesus Birth Matthew 2:16–18

6. Taking a look at Mark's prologue in the Christmas Story
1. We Should Look at the Genealogy and Not Skip the genealogy in Matthew 1.
FIRST: All it takes is a quick glance at Jesus’s family tree to understand why we hurry past it or why Handel didn’t memorialize it in his Messiah. The names sit there like lifeless skeletons.
The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham:
But when you read the genealogy thoughtfully, some names almost leap off the page: Rehoboam, Abijah, Joram, Ahaz, Manasseh, Jehoiachin and his brothers.
The truth is, Jesus came from a dysfunctional family line.
So when the angel tells Joseph to name the baby "Jesus, because he will save his people from their sins" (Matt. 1:21), this is undoubtedly a backward glance at Jesus’s family tree.
Even more intriguing is the inclusion of four women (five, counting his mother, Mary). It was rare for women to be listed in Jewish genealogies. These aren’t the women we might expect, either. Instead of Sarah or Rebekah, we get Tamar, Rahab, Ruth, and the wife of Uriah. Why?
For starters, all four have some past connection to sexual immorality.
Tamar seduced her father-in-law, and
Rahab was a prostitute.
Ruth was part of the Moabites, a people group with origins in incest (Gen. 19).
Bathsheba: The child born to Uriah's wife was conceived as a result of an adulterous relationship with King David. Bathsheba 2 Samuel 12
But there’s more. All four women had Gentile connections. Tamar and Rahab were Canaanites; Ruth was a Moabite; Uriah’s wife was married to a Hittite. So include Matthew 1:1–17 the birth narrative in Matthew.
the stories of Tamar (and Judah), Rahab, Ruth, Bathsheba (and David), and Mary centered on how grace is for all people.
SECOND: Here we encounter a theme that runs throughout Matthew: the expansion of "his people"
21 "She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.") to include Gentiles who join with the godly Jewish remnant
Matthew 3:9 And do not presume to say to yourselves,‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham.
Matthew 8:11 I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven,
Luke 13:29:And people will come from east and west, and from north and south, and recline at table in the kingdom of God
Ephesians 3:6; This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
Isaiah 59:19 So they shall fear the name of the Lord from the west, and his glory from the rising of the sun;
Malachi 1:11-12 For from the rising of the sun to its setting my name Is 56:7 HYPERLINK "/reference/Is60.3?resourceName=esv"Is 60:3 HYPERLINK "/reference/Is66.19?resourceName=esv"Is 66:19 will be great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name

2. Where was Jesus was born if there were no room in the inn. Was Jesus really born in a stable?
I shall not declare Jesus was born in a stable because there was no room in the inn. Was Jesus really born in a stable?
They spent the night in a separate building like a barn where the animals were kept.
TRUTH: There was no room on the upper floor of the house so they spent the night on the main floor of the house where the animals were kept inside the house. Most ancient Jewish houses had a common area on the main floor, including a manger where animals ate and slept at night, and an upper room where everyone slept. It is possible that there was a separate barn, but this would often be attached to the house directly. http://www.bible.ca/D-Xmas-story.htm
First, the problem Joseph and Mary encountered during their stay in Bethlehem wasn’t a lack of room in the inn. While most English versions still translate the Greek term katalyma as "inn" (Luke 2:7), the only other two occurrences of the word in the New Testament refer to a guest room where Jesus and his disciples shared a Passover meal (Mark 14:14; Luke 22:11).
Kenneth Bailey rightly asks, "If at the end of Luke’s Gospel the word katalyma means a guest room attached to a private home (22:11), why would it not have the same meaning near the beginning of his Gospel?"

The common idea of Jesus birth is that it was in a stable often on the out skirts of a home. The idea is that the birth of Jesus Christ was in a manger because there was no room available for them in the inn.
Could it be that the term used for inn is better rendered as "guest room" in the story of Jesus birth in comparison to an establishment for travelers?
And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
Luke 2:7 And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? Mark 14:14
And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? Luke 22:11 inn -G2646 – katalyma
Assuming Joseph was relying on the hospitality of a friend in Bethlehem whose guest room was already taken, what was the alternative? The placement of Jesus in a manger suggests he was born in a stable near the place of lodging, or even in a cave.
But there’s another alternative. Since the guest room was full, Joseph and Mary likely stayed in the family room with everyone else. It wasn’t uncommon for animals to stay in the house, since they provided heat in winter and were protected from theft.
Perhaps this seems like much ado about nothing, since any scenario—cave, stable, or family room with animals—reflects the humble circumstances in which Jesus was born. Yet getting the details right can keep us from turning the storyline into something untrue—a story of rejection or a harsh innkeeper or an incompetent husband who didn’t account for a crowded inn. It is the "normalness" of the birth that is so striking. The irony is the King of kings had an ordinary birth in humble circumstances.

3. Looking at the Character of the Shepherds .
It’s significant that the first witnesses to Jesus’s birth were shepherds (Luke 2:8–20). But is it accurate to portray them as the downtrodden and despised of society, so much so that they weren’t allowed to testify in legal proceedings? Does the fact that shepherds were the first to hear the good news highlight the need for sinners to hear the gospel?
Darrell Bock points out two problems with this understanding. First, the rabbinic evidence is late, dating to the fifth century. Second, the shepherd motif in the Bible is mostly positive (see Ps. 23; Luke 15:4; Mark 6:34; Matt. 18:12; John 10; Eph. 4:11; Heb. 13:20; 1 Pet. 2:25).
Of course, shepherds do represent those from a lower economic class in first-century Palestine. So it’s safe to say they picture the lowly and humble who respond to God’s message of salvation.
Preachers sometimes emphasize the irony of how the announcement first came to shepherds who were guarding lambs which would be slaughtered at Passover. This is striking, they say, because Jesus is the ultimate Passover Lamb who takes away the sin of the world. But Luke doesn’t go out of his way to emphasize this connection. After all, every other shepherd in the vicinity of Jerusalem would’ve been tending lambs destined for Passover sacrifice.

What about the Shepherds in Bethlehem?
1. Shepherds Keeping Watch over Their Flocks (2:8)

2. The Glory of the Lord (2:9)
One minute the shepherds are talking quietly in the blackness of the winter sky. The next moment the hillside is ablaze with light and booming with the sound of an angel's voice.
"An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified." (2:9)

 


 


  
  
  
 





3. The Good News Angel (2:10-11)
The angel moves first to calm their fears.... "But the angel said to them, 'Do not be afraid. I bring you good news of great joy that will be for all the people. Today in the town of David a Savior has been born to you; he is Christ the Lord.'" (2:10-


4. A Savior (2:11)
The angel terms this baby as a "savior," Greek soter, "one who rescues, savior, deliverer, preserver." In the prophecies about Jesus' birth in Luke 1-3 we observe this theme several times:
"He has raised up a horn of salvation for us in the house of his servant David" (1:69)


5. Christ the Lord (2:11)
Our English word "Christ," of course, comes from the Greek adjective christos, "anointed ... fulfiller of Israelite expectation of a deliverer, the Anointed One, the Messiah, the Christ." The Hebrew equivalent, mashiah, is transliterated in English as "messiah." In the Hellenistic period of Judaism (after 331 BC), Jews came to use "messiah" to designate a future agent to be sent by God, usually to restore Israel's independence and righteousness. However, there is some variation in the way messiah figures were pictured -- not all the references are concerning a Davidic messiah. Hope for this coming messiah is not centered on religious concerns, primarily, but in some kind of triumph in the last days. The Jewish expectation alluded to in the New Testament seems to be an expectation of a divinely appointed royal deliverer who will purify the nation


6. At the Sign of a Manger (2:12)
How would the shepherds know that the angel's message is true?
"This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger." (2:12)
"Sign" is the Greek noun semeion, "a sign or distinguishing mark whereby something is known, sign, token, indication." 26 The sign consists of two elements. The baby is:
Wrapped in cloths, and Lying in a manger.
Baby" is the Greek noun brephos, "a very small child, baby, infant." The term can even be used of an unborn child or fetus .27
The phrase "wrapped in swaddling clothes" (KJV) or "cloths" (NIV) translates the Greek verb sparganoo, "to wrap in pieces of cloth used for swaddling infants, wrap up in cloths." 28 These were "strips of cloth like bandages, wrapped around young infants to keep their limbs straight". 29 There is nothing unique about being wrapped thus. While an infant wrapped in swaddling cloths would be a newborn, there were perhaps several newborns in Bethlehem wrapped up in this manner that evening.
However, the second sign was that the newborn would be found in a manger -- that was unique! The Greek noun is phatne, "manger, crib, feeding-trough." 30 A manager would indicate the location in some kind of stable -- a Second Century legend indicates that this was in a cave. 31


7. Glory to God in the Highest (2:13-14)
After the angel's startling declaration, the heavens reveal a huge crowd of angelic beings:
"Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,'Glory to God in the highest,and on earth peace to men on whom his favor rests.'" (2:13-14)
The crowd is described with two phrases: (1) "great company" or "multitude" (Greek plethos, "crowd, throng, host, assembly" 32 and (2) "heavenly host." "Host" is the Greek noun strateia, a military term that means "army."[33] God's heavenly army is mentioned several times in scripture (Joshua 5:14; 2 Kings 6:17; Psalm 34:7; 103:21; 148:2).
This heavenly army is praising God. The Greek verb here and in verse 20 is aineo, "to praise," with the root idea of "express approval." 34 It may have been a heavenly choir as in popular Christmas lore, but the scripture doesn't explicitly say that they are singing as the angels in Revelation (5:11-13; 15:3). Here they seem to be chanting in unison or speaking (Greek lego, "utter words, say.").


8. The Shepherd's Response (2:15-18)
Now the shepherds have a choice. "When the angels had left them and gone into heaven, the shepherds said to one another, 'Let's go to Bethlehem and see this thing that has happened, which the Lord has told us about.' So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. When they had seen him, they spread the word concerning what had been told them about this child, and all who heard it were amazed at what the shepherds said to them." (2:15-18)
They hurry to Bethlehem. Where do you find a manger? In a stable, of course. So they check out the stables in this village and come across one with a baby sleeping in it. They meet the Family and share with them their story of the angelic visitation. Then they go and tell others what the angels have told them, just like the villagers did after the remarkable birth of John the Baptist (1:65). The NIV's translation "spread the word" seems to miss the point, which is rendered well in the KJV and NRSV: "They made known what had been told them about this child." The angel's announcement of "a savior, Christ the Lord" is spread throughout the area, resulting in amazement in the hearers.


9. Mary Ponders the Shepherd's Report (2:19)
"But Mary treasured up all these things and pondered them in her heart." (2:19)
If you are Mary, you have much to think about. Luke uses two verbs to describe her thinking process:
"Treasured up" (NIV) or "kept all these things" (KJV) is the Greek verb suntereo, "to store information in one's mind for careful consideration, hold or treasure up (in one's memory)." 38 "Pondered" is the Greek verb sumballo (a compound word made from sun, "together" and ballo, "throw"), which means here, "to give careful thought to, consider, ponder," something similar to our colloquial "get it all together." 39
Consider what she has to make sense of: (1) her own announcement of the birth by Gabriel (1:26-38), (2) the story of Zechariah's vision in the temple (1:5-25) which she heard when she visited Elizabeth, (3) Elizabeth's prophecy (1:39-46), (4) her own prophetic praise (1:46-56), and (5) Zechariah's prophecy when John the Baptist was born (1:57-79), which she may have been present to hear -- a lot for a teenage girl to integrate into her own understanding and circumstances.


10. Joyful Shepherds (2:20)
"The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told." (2:20)
The final scene in this passage is the shepherds climbing back up the hill to where their flocks lie. The angel had told them what to expect and that's just the way they found it. We leave them glorifying (Greek doxazo, the verb form of doxa discussed in 2:5 and 2:12) and praising (Greek aineo, discussed in 2:13) God.
4. Looking at those Wise Men or Magi in the Right Light.
The problem here is the magi weren’t "wise" in the sense of being sages. Nor were they kings. Nor were there necessarily three. The assumption is that there were three magi since there were three gifts, but this is simply speculation.
I see no reason to expunge "We Three Kings" from the list of Christmas carols we sing. But we will help people see the irony and wonder of the magi’s visit when we point out they were interested in dreams, astrology, magic, and future predictions. 9 Matthew’s readers would’ve viewed the magi negatively. 10







The History behind the Three Kings/Wise Men/Magi in the Christmas Story
5. Taking a Look at those Babies Boys Killed at Jesus Birth Matthew 2:16–18.
Yes, I’m horrified that the Savior’s glorious birth resulted in the brutal deaths of several baby boys in Bethlehem. (For the record, there were likely no more than 20, given the population of Bethlehem at the time.) 12
As if the report of this event isn’t horrific enough, Matthew forces us to linger on it by quoting Jeremiah 31:15 and asserting that the killing of the Bethlehem babies fulfilled Jeremiah’s prophecy about the weeping and great mourning in Ramah. This turns out to be a brilliant strategy. By quoting Jeremiah 31:15, Matthew invites us to go back to Jeremiah 31:16–17 to hear the rest of the story: God will act to rescue and restore his people from the terrible situation. Matthew wants us to understand that the hope promised to the mothers who wept for their children taken to Babylon is the hope promised to the mothers in Bethlehem who lost their children—and to all who face horrendous evil and injustice.





6. Taking a look at Mark's prologue in the Christmas Story
After preaching the birth narratives in Matthew and Luke, some pastors turn to the magnificent prologue of the Gospel of John for a Christmas sermon or series. Yes, John 1:1–18 reveals the significance of Jesus’s incarnation, but so does Mark. While John’s prologue focuses on the revelation of God’s glory and grace in the incarnation, Mark’s prologue highlights Jesus’s arrival as the Messiah and Son of God who carries out Isaiah’s prophesied "new exodus." Mark’s beginning centers on Isaiah 40:3, with its call for God’s people to prepare the highway for God to deliver them out of Assyria. Earlier, Isaiah 11:15–16 likened this highway to the one God provided when he led his people out of Egypt. Hence, we refer to this as Isaiah’s new exodus. Jesus’s mission is cast as a continuation of this mission.
In light of the reason for Jesus’s coming to earth, Mark concludes the prologue with a call to repent and believe the good news—namely, that God has come to deliver his people from bondage and bring them into a glorious kingdom (Mark 1:14–15). Mark’s prologue, then, has everything to do with Christmas.
 
 

After Jesus was born, Wise Men came to look for Him, probably from an area which is now in either Iraq, Iran, Saudi Arabia or the Yemen. Although they are often called the 'Three Kings', the Bible does not say how many there were, or that they were kings. One theory is that they might have been Kings of the Yemen, as during this time the Kings of Yemen were Jews. Three is only a guess because they brought with them three gifts: but however many there were of them, they probably would have had many more servants with them.
They were definitely men of learning. They were certainly men of great learning. The word Magi comes from the greek word 'magos' (where the english word 'magic' comes from). Magos itself comes from the old persian word 'Magupati'. This was the title given to priests in a sect of the ancient persian religions such as Zoroastrianism. Today we'd called them astrologers. Back then astronomy and astrology were part of the same overall studies (and 'science') and went hand in hand with each other. The magi would have followed the patterns of the stars religiously. They would have also probably been very rich and held high esteem in their own society and by people who weren't from their country or religion.

Union Mills Conf and Union Mills Confectionery or Bakery

 
 
We have a great staff who do a beautiful work on the cakes
 
 
Christmas season 2015 has been really great
This order of sugar cookies are jusst for December 23, 2015
 
Over 500 plus have been made this week along
 
 
 

Arm Yourseif With the Mind of Christ in Suffering

First Peter 4:1-6

 

ARM YOURSLEVES AGAINST SIN and Suffering
1 Peter 4:1 Therefore, 3767 since Christ 5547 has suffered 3958 in the flesh 4561, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, (NASB: )
Greek: Christou oun sarki kai humeis ten auten ennoian hoti o pathon sarki hamartiasHYPERLINK "http://studylight.org/lex/grk/view.cgi?number=266", i.e. Christ then. having suffered for us in flesh, also you the same mind, arm yourself with, for the having suffered, in flesh, has done with, sin: (CBL)
Amplified: SO, SINCE Christ suffered in the flesh for us, for you, arm yourselves with the same thought and purpose [patiently to suffer rather than fail to please God]. For whoever has suffered in the flesh [having the mind of Christ] is done with [intentional] sin [has stopped pleasing himself and the world, and pleases God
KJV: Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
NET: So, since Christ suffered in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin,
Young's Literal: Christ, then, having suffered for us in the flesh, ye also with the same mind arm yourselves, because he who did suffer in the flesh
Holman Therefore since Christ suffered in the flesh, equip yourselves also with the same resolve--because the One who suffered in the flesh has finished with sin...
CBL Greek: Christ then having suffered for us in flesh, also you the same mind, arm yourself with, for the having suffered, in flesh, has done with, sin:

THEREFORE: 3767 In the light of
When you see the "therefore" (now then, or accordingly so, or by extension, here's how the dots connect." A conjunction indicating that something follows from another ore continuative. And thus used in drawing a conclusion and in connecting sentences together logically. Thus you could use "then, therefore, accordingly, consequently, these things, being so." So you ask the quesiton what follows or seems to flow from what has been said. So 526 times in the NT. (As Peggy Hall) http://biblehub.com/greek/3767.htm
So what is Peter looking back to. (of course Peter did not write in chapters, this was one letter.
Look back to His unjust suffering and undeserved death. But also note also the triumphant victory of Christ, as we saw in First Peter three. From the suffering of Christ on the Cross comes four triumpants (1) Sin-bearing (2) Sermon to the demons (victory over the forces of darkness) (3) Victory in Salvation (4) Supremeny over all creation.) First Peter 3:18-22.
Peter is going to reiterate here in this chapter Jesus suffered as a man and His example of selfless atttitude should be the motivated to deal decisively with sin. Jesus on the cross dealt the death blow to sin for us when He suffered and died on the Cross.
Here is Peter's point, believers are now dead to the power of sin positionally (in Christ, in union with Christ) and therefore are free from its power (Romans 7) to control us. While it is true that believers still sin far too often, but now we need to make the conscious choice to cease from sin. Sin is destructive, deceptive, decay producing and death dealing.
Thus in light of our Lord and Savior's unjust suffering in our place and as our substitute, we should hate sin, for it was sin that took our Lord Jesus Christ to the Cross.
Since Christ 5547 suffered 3958 i.e. to feel heavy emotion, especially suffering, affected, experiencing feeling of the mind, emotion, passion. The Lord has privileged us to have great capactiy for feeling (passion, emotion, affections) . Indeed, this is inherent because all people are created in the divine image. For example how Jesus in His perfect (sinless) humanity keenly felt. Luke 17:25; 22:15 http://biblehub.com/greek/3958.htm or http://www.studylight.org/lexicons/greek/gwview.cgi?n=3958
For us: The purpose of Jesus dying on the Cross was so that God could be justifed in bringing many to salvation. God could not have been right to justify sinful man. Grace to have been provide for. there was the need for a sacrifice, and Jesus death on the cross was the grace provided, and the sacrifice needed.
Thus in God's plan, when Jesus died on the Cross, we died with Him. Romans 6:3, 14 and Galatians 2:20.
In The Flesh: 4561 Jesus was God in the flesh, He took on the form of a man and lived on earth. Many might believe that Jesus was an historical figure, but do not believe He was God in the flesh, nor divine. And as man He suffered as would any person who lived. Jesus had a physical body http://www.studylight.org/lexicons/greek/gwview.cgi?n=4561 flesh
What Peter is saying, Jesus in His suffering in the flesh, is the example in their trials that is set before them. Jesus as a Man suffered and died for us, so that God could save us from His wrath. Jesus's life and work and death, and resurrection was for sin. He came to earth to deal with sin and to conquer it forever.
Therefore, as a result of Jesus Christ life and death, and resurrection we can have a life in union with Him. As Christ is our motivation to live for Him even in our suffering in the flesh.
Arm 3695 yourselves
The English word does not really convey the Greek word, which conveys the motaphor of going out to battle after putting on armor. What it means is to make ready or prepare, with a focus upon the process of equipping. Equip one's self with weapons. There is a coming battle so equip yourself with the right weapons and armor.
Of couse Peter is only talking figuratively here. The idea he is talking about is arming oneself with a mind or thought in preparation for suffering. As someone has said "remember the way you think determines how you act and react."
Peter is not talking about light armor but heavy armor. We are in a battle field of demons, world, and the flesh, all called sin. You can't just array yourself with flimsy robes of armor. (devotional books, etc)
The Greek verb for arm is in the aorist imperative (I know what is that!!) Well it calls for a decisive choice to effectively accomplish this action and implies an urgent and immediate call to do so. An aorist imperative states that an action occurs without regard to its duration. (And I wondered in high school why are the parts of speech were so important!)
Peter preaches that those who read this letter or heard him teach, that they are to have a personal responsibility in doing the arming. Put on the whole armor of God as Paul said in Ephesians 6.
Its only has you have his mindset in your mind and purpose that you can be victorious in any conflict. Fiery trials will come, count on it, To walk worthly of our calling will take a discipline mindset and a reslove to be armed daily with Ephesians 6.
Yourself 5210
You is placed first in the sentence for emphasis. You yourself....also
With the same mind 1771 the act of thinking, consideration, meditation,
Or even better "with the same purpose". And refers to a thought, principle, counsel, resolve.
And Peter all through his book has said prepare you mind, gird your mind (1:13) Keep sober in your spirit (5:8).
Here then in the context, the principle of thought and feeling referred to is that of the dying life voluntarily accepted and put on as armor, and finding in the courageous pursuit of the spiritual life. There is this forming motivations that will help in the battle with sin.
The only other place this word is used is in Hebrews 4:12. "ennoia" is the word intentions of the heart.
There is this high resolve which like Christ will come a measure of actual suffering as Christ did. What we pray for is that our suffering will not give in to the gratify the bodily craving. But our mind will be resolve to be like the mind of Christ.
So Peter is say that for us is that righteous living begins right thinking or intentions.
Because he who has suffered 3958 in the flesh has ceased from sin: Romans 6:2,7,11
Christ suffered 3958. He experience the sensation of suffering. He suffered in the flesh, which could mean physical or psychological suffering. (Pascho)
In the flesh 4561 He really in the body suffer as we would. But also Jesus did suffer the sin that was put upon Him. Romans 3:23; Romans 6:23.
he that hath suffered in the flesh ceased 3973 from sin 266
The idea of Peter is that the goal of our lives as believers is to "cease from sin."
That thought to "ceased" means to stop, restrain, refrain, quit, desist. To come to an end. Ceased is in trhe peerfect tense (there we go again with parts of grammar) which signifies a definite break with sin's rule at one point in time (which would be the day of our salvation and when we identified by faith with Christ's propitiatory work of Romans 6) with the effect of that once for all break from the domination of SIN continuing in their new life in Christ.
Since "sin" has been delt with. Since sin is no longer reigns and contrdols us as in Romans 6, and since we have ceased once and for all from our former slavery to SIN and now are slaves to Christ, slaves to righteeousness.
The perfect tense of the verb emphasize's a permanent eternal conditon free from sin. The worst that can't happen to a believer suffering unjustly is death and that is the best that can happen because death mean's the complete and final end of all sins, if the Christian is armed with the goal of being delievered from sin, and that goal is achieved through his death, the threat and experience of death is percious. Romans 7:5; 18 and First Corinthians1:21 15:42,49. The great weapon that the enemy has against the Christian, the threat of death is not effective. MacArthur study bible.
But a word of causon here. Other religions will use death in a wrong sense, saying that death will bring gratification to the flesh in death. So death to them would be good. That is why we have those kill themselves to kill others.
So Peter again as he has been, encouraging his readers that even though they may currently suffer or soon will enter a season of suffering, they are going to be overcomers in Christ as in Fist John 5:4-5 and they have effectively broken with their former slavery to the old master as we saw in Romans 6:17-22. He alone with Paul has well stated that the power of sin has been terminated by Christ's death on the Cross and now that we can walk in the newness of life again in Romans 6.
Peter is also saying (well I am sure in his sermon which we don't have recorded) believes don't so much fight for victory as from the victory that has already been accomplished on Calvary. I Corinthinas 1:18. We have been saved, were are presently been saved. we are daily been kept by the power of Christ victory over sin.
Suffering, plus Christ in our lives, can help us have the victory over sin.
Of course suffering can have a purifying effect in our lives, so often when we have suffered we will cease from sin. And also it is true that has we are identified with Christ in His sufferinng and death (on the cross) we therefore can have victory over sin. As as we yield ourself to God and have the same attitude toward sin that Jesu had, we can overcome the old life and mainfest the new life.

Charles and Charity Whisnant Looking Back a Few Yearsd

Charles in 1965 I was at youth camp.  I also was the teacher of the teenage class

Pastor in 1971 at Madison Missionary Baptist Church Minford Ohio

 

Bible Baptist Seminary, in 1967  Arlington Texas

Now I am in the back second to the left

 
 

Our wedding in June 1969

Charles, Charity, Debbie, Don, Lelona, Pauline and Ellen

 
 

 I am preaching at FBC in Altoona, Kansas 2015

 
 

Union Mills Confectionery




First Peter Exposition Notes

 
 
 
Charles and Charity Whisnant
 
 
These are the notes that I used in the sermon from First Peter 3.
Judge (2919) (krino and its cognatesis a root of English words like critic, critical [kritikos] = a decisive point at which judgment is made) primarily signifies to distinguish, to decide between (in the sense of considering two or more things and reaching a decision), to make up one's mind, to separate, to discriminate. to distinguish between good and evil, right and wrong, without necessarily passing an adverse sentence, although that is often what is usually involved. As you will see from this study, krino has various shades of meaning which must be determined from the context.


The basic meaning is to form an opinion after separating and considering the particulars in the case. Means to evaluate and determine what is right, proper, and expedient for correction.

should be distinguished from a cognate verb katakrino, "to condemn," derived from kata, "down, against," and krínō, "to judge." In Romans 2:1 both verbs are used - "Therefore you are without excuse, every man [of you] who passes judgment (krino), for in that you judge (krino) another, you condemn (katakrino) yourself; for you who judge (krino) practice the same things. The understanding of this verse lies in the proper rendering of what is translated "another" (heteros). It is another who is different than you are. If the only reason you judge another person is because he is different than you are, the basis of your judgment is faulty; and it is no surprise that you will condemn him, for who is better than self! Only God knows the extent of suffering there has been in this world because people have judged their fellowmen by the color or physical features specific to their race. "Undoubtedly much of the warring and rioting and bloodshed in the world today is due to just such judgment." (Zodhiates)
 
@The word meant originally to separate, then to distinguish, to pick out, to be of opinion, and finally, to judge. The act of judgment was therefore that of forming an accurate and honest opinion of someone, thus, appraising his character, and placing him in a certain position with respect to the law of God. The result of such a judgment is commonly condemnation. (Wuest's word studies from the Greek New Testament)
 
@The Greek verb means to judge and always involves the process of thinking through a situation and coming to a conclusion.
The term could be used in a narrowly judicial sense but it also has several nuances related to judging in a more general sense. In nonjudicial contexts, can mean to select, prefer, decide, consider.In the NT, most often refers to judging something or someone in general.
 
However, the word does occur in specific judicial settings several times, and the court can be human (Mt 5:40; Jn 7:51; 18:31; Ac 23:3; 24:21; 25:9-10,20; 26:6; 1Co 6:1,6) or divine (Jn 5:22,30; 12:48; Ac 17:31; Ro 2:16; 3:4-7; 2Tim 4:1; 1Pe 4:5; Rev 20:12-13).
 
In two passages, krino is used with the meaning to rule. Jesus said that the twelve apostles would judge the twelve tribes of Israel "in the Messianic Age" (Mt 19:28), and here krino likely means to rule, as the verse's reference to sitting on thrones would imply. Similarly, Paul's statement that the saints would judge the world and angels (1Co 6:2-3) probably means that believers will rule over them both in the future kingdom (cp. Rev 2:26-27). (Holman Christian Study Bible-enter 1 Corinthians 6 - Click "Read" under Study Bible Notes)
 
Also means "to form a proper appreciation of anything by discriminating between two or more things," to divide or separate and thus, "to form a judgment." The idea is to sift out and analyze evidence.
 
The primary meaning of "to judge in the sense of discerning something" or "to reach a decision about something." The decision in the case of krino can be either for or against someone.
 
However, many times it denotes a decision of condemnation in which the guilty party is handed over for punishment. It is used in this sense in Acts 13:27. Here Paul said that the Jewish leaders fulfilled the words of the Old Testament prophets in condemning Jesus.
 
When one judges in their own mind as to what is right, proper, expedient the idea is that they decide or determine.
 
Another sense is to form and express a judgment or opinion as to any person or thing, whether favorable or unfavorable (Jn 8:15).
 
Or it could means to hold a view or have an opinion with regard to something (Acts 15:19).
 
Finally, means to judge in the classic judicial sense (decide a question of legal right or wrong, and thus determine the innocence or guilt of the accused and assign appropriate punishment or retribution) (John 18:31), some of these uses referring to eschatological (future) judgment by God (or Jesus -Jn 5:30, 2Ti 4:1, 1Pe 4:5, Rev 19:11) (Jn 5:22, 8:50, Acts 17:31, Ro 2:16, 3:6, etc). One of the most incredible passages (to me) is "Or do you not know that the saints will judge the world? And if the world is judged by you, are you not competent [to] [constitute] the smallest law courts?" (1Cor 6:2)


- The word translated "judgment" in the New Testament is krisis, and the verb, "to judge," is krino. This root is seen in many English words, including "crisis" (a decisive time when judgment must be made) and "critical" (a decisive point at which judgment is seen). The elementary meaning is to make a judgment. In early Greek the word was related to the supposed activities of the gods, who were guardians of rights and customs. They judged those actions which conflicted with their rights or customs. If people violated these basic rules of life, it was believed that the gods would punish (or judge) either the violaters or their children. When the word was taken up in the Septuagint Greek Old Testament it took on a Hebrew flavor. In the Old Testament it was Jehovah God who judged between right and wrong. The standard for judgment was His holy Law, handed down at Sinai. (New Testament Words in Today’s Language)

MacArthur - In the New Testament, (to judge) has numerous shades of meaning, ranging from the broad and usually positive sense of forming an opinion or of resolving an issue (As in Luke 7:43; Acts 4:19) to the immeasurably more serious and negative sense of condemning or damning (As in John 12:48; Acts 13:27; 2 Thess. 2:12). (2 Timothy. Chicago, Ill.: Moody Press)
- Like the English verb "judge," the Greek word krinō can mean "form an opinion" (Lk 7:43). But normally in the NT it describes the passing of a sentence—either in a law-court (Mt 5:40) or metaphorically with reference to divine judgment (Mt 7:1–2; Jn 5:22, 30). Often the focus is on the negative aspect of condemnation (Mt 7:1; Jn 3:17–18). (Dictionary of Jesus and the Gospels. Downers Grove, Ill.: InterVarsity Press)
Broadly speaking, can have either a legal, judicial sense or a casual sense of personal preference.
summarized - Primary meaning: ‘to set apart so as to distinguish, separate’, then by transference
(1) to make a selection = to select, prefer (Ro 14:5)
(2) to pass judgment upon (and thereby seek to influence) the lives and actions of other people (a) judge, pass judgment upon, express an opinion about Mt 7:1, 2; Lk 6:37; (b) Especially to pass an unfavorable judgment upon, criticize, find fault with, condemn (Ro 2:1, 14:3-4)
(3) to make a judgment based on taking various factors into account = to judge, think, consider, look upon. (you do not consider yourselves worthy Acts 13:46; you considered their shortcomings as your own 1 Clement 2:6; to decide whether it is right to obey you rather than God Acts 4:19)
(4) to come to a conclusion after a cognitive process = to reach a decision, decide, propose, intend (Acts 3:13, 20:16, 25:25, 1Cor 2:2, 5:3, Titus 3:12)
(5) to engage in a judicial process = to judge, decide, hale before a court, condemn, also hand over for judicial punishment. (A Greek-English Lexicon of the New Testament and Other Early Christian Literature)
Primarily "to judge," primarily signifies to separate, to select, to choose, to distinguish; then, to distinguish between right and wrong, without necessarily passing an adverse sentence, though this is usually involved. Katakrino, a strengthened form of krinō; always denotes "to pass an adverse sentence". (Vine)
"The uses of this verb in the NT may be analyzed as follows:
(a) to assume the office of a judge, Mt 7:1; Jn 3:17;
(b) to undergo process of trial, John 3:18; 16:11; 18:31; James 2:12;
(c) to give sentence, Acts 15:19; 16:4; 21:25;
(d) to condemn, Jn 12:48; Acts 13:27; Ro 2:27;
(e) to execute judgment upon, 2Th 2:12; Acts 7:7;
(f) to be involved in a lawsuit, whether as plaintiff, Mt 5:40; 1Cor 6:1; or as defendant, Acts 23:6;
(g) to administer affairs, to govern, Mt 19:28; cp. Jdg 3:10;
(h) to form an opinion, Lk 7:43; Jn 7:24; Acts 4:19; Ro 14:5;
(i) to make a resolve, Acts 3:13; 20:16; 1Cor 2:2" (Judge - Vine's Expository Dictionary of NT Words)
(partially summarized) - To separate, put asunder, distinguish. To pick out, choose. to choose the best, passive - to be chosen out, distinguished, admit to a class, number in it (numbered among), esp. of admitting as a competitor in games. (2) decide disputes, judge crooked judgments, they decide the question, by what do you form this judgment? b. decide a contest, e.g. for a prize. (3) adjudge, the sum adjudged to be paid, etc, etc. (very long and detailed - if interested see original entry in L-S)
from a basic meaning divide out or separate off; (1) as making a personal evaluation think of as better, prefer (Ro 14.5); (2) as forming a personal opinion evaluate, think, judge (Acts 13.46; (3) as reaching a personal or group decision resolve, determine, decide (Acts 16.4); (4) as passing a personal judgment on someone’s actions judge, criticize (Mt 7.1); often in a negative sense condemn, find fault with (Jas 4.11); (5) as a legal technical term; (a) in a human court judge, condemn, hand over for punishment (Jn 7.51); passive be on trial, be judged (Acts 25.10); middle/passive go to law, sue (1Cor 6.6); (b) of God’s judging judge, administer justice; with an obviously negative verdict condemn, punish (2Th 2.12); (6) Hebraistically, in a broader sense rule, govern (Lk 22.30) (Analytical Lexicon of the Greek New Testament- Barbara Friberg and Neva F. Mille Timothy Friberg).
In the NT ‘to judge’ is always a translation of krinein or its compounds, although krino is frequently rendered by other words than ‘judge.’ The primary meaning of krino is to separate, put asunder . Through the derivative signification (krino can convey the sense of) to search into, to investigate. Krino came to mean to choose, prefer, determine, to decide moral questions or disputes after examination, to judge . In this last sense it is used of the authoritative decisions Christ will declare as to conduct and destiny at the general judgment of the last day. When krino is not rendered by ‘judge’ in the NT, it always involves the kindred meaning of reaching a decision, or of action consequent upon a decision. In a number of instances it means to determine to pursue the course decided upon as best. Paul had determined (krino) to sail past Ephesus (Acts 20:16); he determined not to know anything among the Corinthians save Jesus Christ and Him crucified (1Cor 2:2); not to come to them in sorrow (2Cor 2:1). The Jews denied Jesus before Pilate when he was determined (κρίναντος ) to let Him go (Acts 3:13 , See also Acts 24:21 , Acts 25:25 , 1Cor 7:37 ). In Mt 5:40 krino is rendered ‘go to law’ and other forms are rendered ‘condemn’ (Acts 13:27), ‘called in question’ (Acts 24:21), ‘ordained’ (Acts 16:4), ‘esteemeth’ (Ro 14:5).
1. Judging by men permitted and commended .—The right to pass judgment upon both the actions of men and their characters as manifested in their conduct is implied in the power of rational and moral discrimination which all possess. Its exercise is also made imperative by the very nature of things. Men must form an opinion not only of the quality of deeds, but also of those who do them, if there is to be the prudent and wise action in our necessary relations to others, which shall be best for us and for them. Paul recognizes this power of moral judgment in even the heathen (Ro 2:14-16). To this, truth and right conduct may confidently appeal (2Cor 4:2). He commends those who exercise it upon all moral questions, and bold fast the good it approves, and abstain from the evil it condemns (1Th 5:21-22). It is to this moral judgment that all true teaching and preaching appeal. Our Lord assumes that all have the power to know the quality of outward deeds of men, and lays down the principle that the quality of the man corresponds with that of his deeds (Mt 7:15-19), and, therefore, that we can form a right judgment of men, when the fruitage of their lives matures, however much they may seek to hide under false pretences. To this great principle of judging our Lord made frequent appeal in His controversies with the Pharisees. The Satanic conduct of these leaders proved them the children of the devil,—as having his nature (Jn 8:38-44),—while His own works made it plain He was from God (Jn 5:36; Jn 10:25 etc.). Even in Mt 7:1-5 , in connection with our Lord’s strongest condemnation of judging, it is implied (Mt 7:2; Mt 7:5) that men may judge others guilty of faults and help to cure them of the failings discovered, if they but be free enough from faults themselves to have the clearest discernment. He also censures the Jews (Lk 12:57 ) because they do not judge what is right as to the Messianic time of His preaching, as they do the signs of the sky, and are therefore in danger of arraignment and condemnation at the highest tribunal. .
2. The judging which is condemned
(a) That prompted by a wrong spirit. Of this kind is that forbidden by our Lord in Mt 7:1-4 . It is prompted by a critical and censorious spirit . The man possessed by this disposition subjects others to searching scrutiny to find out faults. Where even the smallest defects are discovered, he becomes so absorbed in them that he is oblivious alike of his own greater faults and the greater virtues which may be associated with the minor faults of others. Those who are critical of others in order to find something to blame, instead of being critical of themselves in order to become fitted to help them, will but bring upon themselves from God as well as from men the condemnation they are so ready to mete out to others (see also Lk 6:37).
(b) Judging according to false or inadequate principles or standards. In Jn 7:23-24; cf. Jn 5:8 , our Lord condemns judging upon superficial principles —mere literal conformity to outward rules. Had the Jews seen the deeper intent of the Sabbath law, they would not have condemned Him for apparently breaking it by healing a man on that day. It was this superficial standard of judging—on literal and mere legal grounds rather than upon the deeper underlying principles—which constituted judging after the flesh rather than after the spirit. It is only the judging after the spirit that is righteous and to be commended (Jn 8:15). It is for this reason that the natural man receives not the things of the Spirit, but he that is spiritual judges (anakrino) all things (1Cor 2:14). The one has in his nature only that to which the mere outward and superficial appeals—the other has in him that in which the deepest inner principles of life and action find a response. The latter, through this sensitive response of his nature to the deepest truths, can give strict judgment as to their character. (Judging by Men - Hastings' Dictionary of the New Testament)
- The basic meaningsinclude:
(1) "To separate, to distinguish"; from that comes
(2) "to pick, choose"; and (3) "to judge, to decide" (especially in legal contexts). Added meanings such as "to estimate, interpret," also fall under this third category. A fourth meaning for krinō is "to bring to trial" (and subsequently "condemn/ punish"). The term customarily has legal overtones, but not necessarily always. The legal sense of "to judge" is most significant in the New Testament....From the overall perspective of the Synoptic Gospels it appears that the writers integrated fully the Old Testament understanding of the Day of the Lord as well as later Jewish concepts. The concept that God would judge all men, prevalent in Pharisaic Judaism, emerges in such texts as M 7:2 (parallel Lk 6:37; cf. Lk 22:30; Mk 12:40). Judgment language may accompany the proclamation to repent (Mt 3:10) in light of the arrival of God’s Messiah. Here the coming of salvation will concomitantly bring judgment. Unless one repents and responds to God’s mercy he or she will be judged instead of saved (cf. Büchsel, ibid., 3:936, who points out how many of the parables and debates assume a consequence of judgment). (Complete Biblical Library - Greek-English Dictionary - Ralph W.; Gilbrant, Thoralf Harris) I bought this set one volumn at a time in Altoona, Kansas


"What does the verb krino mean? In classical Greek it first meant "to separate, put asunder, to pick out, select, choose" (Thayer). Later it conveyed the sense: "to determine, resolve, decree," and then "to pronounce an opinion concerning right and wrong." In the passive (as here) it meant "to be judged," that is, "summoned to trial that one's case may be examined and judgment passed upon it."

Thayer continues: "Where the context requires, used of condemnatory judgment, i.q. to condemn" (p. 361).

Abbott-Smith notes that sometimes in the NT it is used as the equivalent of katakrino, which properly means "condemn." In fact, the simple verb krill() is translated "condemn" five times in the KJV.

Arndt and Gingrich note that krino came to be used as a legal technical term meaning "judge, decide, hale before a court, condemn ... hand over for judicial punishment" (p. 452). They write: "Often the emphasis is unmistakably laid upon that which follows the Divine Judge's verdict, upon the condemnation or punishment." And so the verb comes to mean "condemn, punish" (p. 453).