PRIMARY TRINITY VERSES

PRIMARY TRINITY VERSES

(Mat 28:19 NKJV) "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Mat 28:19: Vs. 28:19 make disciples of all nations. This is the one command in the Commission. It is surrounded by three participles: go (lit., going), baptizing, and teaching (v. 20). The first participle ("going") may rightly be translated as a command ("go") as it is in 2:8. This is the missionary task of the church. in the name of the Father and of the Son and of the Holy Spirit. Here is evidence for the trinity of God: one God (the name) who subsists in three Persons (Father, Son, and Holy Spirit). Each of the three is distinguished from the others; each possesses all the divine attributes; yet the three are one. This is a mystery that no analogy can illustrate satisfactorily. The sun, sunlight, and the power of the sun may come close to a suitable illustration.
(Mat 28:19 KJV) Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Mathew Henry Notes
Verses 16-20. This evangelist passes over other appearances of Christ, recorded by Luke and John, and hastens to the most solemn; one appointed before his death, and after his resurrection. All that see the Lord Jesus with an eye of faith will worship him. Yet the faith of the sincere may be very weak and wavering. But Christ gave such convincing proofs of his resurrection, as made their faith to triumph over doubts. He now solemnly commissioned the apostles and his ministers to go forth among all nations. The salvation they were to preach, is a common salvation; whoever will, let him come, and take the benefit; all are welcome to Christ Jesus. Christianity is the religion of a sinner who applies for salvation from deserved wrath and from sin; he applies to the mercy of the Father, through the atonement of the incarnate Son, and by the sanctification of the Holy Spirit, and gives up himself to be the worshipper and servant of God, as the Father, Son, and Holy Ghost, three Persons but one God, in all his ordinances and commandments. Baptism is an outward sign of that inward washing, or sanctification of the Spirit, which seals and evidences the believer's justification. Let us examine ourselves, whether we really possess the inward and spiritual grace of a death unto sin, and a new birth unto righteousness, by which those who were the children of wrath become the children of God. Believers shall have the constant presence of their Lord always; all days, every day. There is no day, no hour of the day, in which our Lord Jesus is not present with his churches and with his ministers; if there were, in that day, that hour, they would be undone. The God of Israel, the Savior, is sometimes a God that hideth himself, but never a God at a distance. To these precious words Amen is added. Even so, Lord Jesus, be thou with us and all thy people; cause thy face to shine upon us, that thy way may be known upon earth, thy saving health among all nations.
1 John 5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
1 John 5:8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.
Verses 6-8. We are inwardly and outwardly defiled; inwardly, by the power and pollution of sin in our nature. For our cleansing there is in and by Christ Jesus, the washing of regeneration and the renewing of the Holy Ghost. Some think that the two sacraments are here meant: baptism with water, as the outward sign of regeneration, and purifying from the pollution of sin by the Holy Spirit; and the Lord's supper, as the outward sign of the shedding Christ's blood, and the receiving him by faith for pardon and justification. Both these ways of cleansing were represented in the old ceremonial sacrifices and cleansings. This water and blood include all that is necessary to our salvation. By the water, our souls are washed and purified for heaven and the habitation of saints in light. By the blood, we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, the purifying Spirit is obtained for the internal cleansing of our natures. The water, as well as the blood, came out of the side of the sacrificed Redeemer. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, Ephesians 5:25-27. This was done in and by the Spirit of God, according to the Savior’s declaration. He is the Spirit of God, and cannot lie. Three had borne witness to these doctrines concerning the person and the salvation of Christ. The Father, repeatedly, by a voice from heaven declared that Jesus was his beloved Son. The Word declared that He and the Father were One, and that whoever had seen him had seen the Father. And the Holy Ghost, who descended from heaven and rested on Christ at his baptism; who had borne witness to Him by all the prophets; and gave testimony to his resurrection and mediatorial office, by the gift of miraculous powers to the apostles. But whether this passage be cited or not, the doctrine of the Trinity in Unity stands equally firm and certain. To the doctrine taught by the apostles, respecting the person and salvation of Christ, there were three testimonies. 1. The Holy Spirit. We come into the world with a corrupt, carnal disposition, which is enmity to God. This being done away by the regeneration and new-creating of souls by the Holy Spirit, is a testimony to the Savior. 2. The water: this sets forth the Savior’s purity and purifying power. The actual and active purity and holiness of his disciples are represented by baptism. 3. The blood which he shed: and this was our ransom, this testifies for Jesus Christ; it sealed up and finished the sacrifices of the Old Testament. The benefits procured by his blood, prove that he is the Savior of the world. No wonder if he that rejects this evidence is judged a blasphemer of the Spirit of God. These three witnesses are for one and the same purpose; they agree in one and the same thing.
1 John 5:6 This is He who came by water and blood; Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is truth.
1 John 5:7 For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one.
1 John 5:8 And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one.
Vs. 5:6 by water and blood. The water refers to the inauguration of Christ's earthly ministry at His baptism by John (Mark 1:9-11); the blood refers to the close of His earthly life at His crucifixion. Jesus proved Himself to be the Christ (Messiah) at His baptism and by pouring out His soul to death. not . . . by water only, but by water and blood. This counters the teaching of Cerinthus, who said that the divine Christ left Jesus before His crucifixion.
(Acts 2:38 KJV) Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
(Acts 2:39 KJV) For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.
Vs. 2:38 Repent. To change one's mind; specifically, here, about Jesus of Nazareth, and to acknowledge Him as Lord (= God) and Christ (= Messiah). Such repentance brings salvation. There is also a repentance needed in the Christian life in relation to specific sins (2 Cor. 7:9; Rev. 2:5) and a repentance that has nothing to do with salvation (Matt. 21:28-30). be baptized . . . for the forgiveness of your sins. On baptism, see note on Matt. 3:11. Water baptism is the outward sign of repentance and forgiveness of sins. Forgiveness is through faith in Christ, not through the act of baptism (for may here mean "because of," as in Matt. 12:41). the gift of the Holy Spirit. The Spirit is a gift to all who believe, not a reward to some.
John: The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, vs. 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Savior’s life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.
John 1: (v. 1-5) The Divinity of Christ.
(John 1:1 KJV) In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:1: Verses 1-5. The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
(John 1:2 KJV) The same was in the beginning with God.
(John 1:3 KJV) All things were made by him; and without him was not any thing made that was made.
(John 1:4 KJV) In him was life; and the life was the light of men.
(John 1:5 KJV) And the light shineth in darkness; and the darkness comprehended it not.
His Divine and human nature
(John 1:6 KJV) There was a man sent from God, whose name was John.
John 1:6: Verses 6-14. John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, 1 Peter 1:23, and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
John
Authorship The writer of this gospel is identified in the book only as "the disciple whom Jesus loved" (21:20, 24). He obviously was a Palestinian Jew who was an eyewitness of the events of Christ's life, for he displays knowledge of Jewish customs (7:37-39; 18:28) and of the land of Palestine (1:44, 46; 5:2), and he includes details of an eyewitness (2:6; 13:26; 21:8, 11). Eliminating the other disciples that belonged to the "inner circle" (because James had been martyred before this time, Acts 12:1-5, and because Peter is named in close association with the disciple whom Jesus loved (John 13:23-24; 20:2-10), one concludes that John was the author. Whether this was the apostle John or a different John (the Elder) is discussed in the Introduction to 1 John.
John the apostle was the son of Zebedee and Salome and was the younger brother of James. He was a Galilean who apparently came from a fairly well-to-do home (Mark 15:40-41). Though often painted centuries later as effeminate, his real character was such that he was known as a "Son of Thunder" (Mark 3:17). He played a leading role in the work of the early church in Jerusalem (Acts 3:1; 8:14; Gal. 2:9). Later he went to Ephesus and for an unknown reason was exiled to the island of Patmos (Rev 1:9).
Distinctive Approach This is the most theological of the Four Gospels. It deals with the nature and person of Christ and the meaning of faith in Him. John's presentation of Christ as the divine Son of God is seen in the titles given Him in the book: "the Word was God" (1:1), "the Lamb of God" (1:29), "the Messiah" (1:41), "the Son of God" and "the King of Israel" (1:49), the "Savior of the world" (4:42), "Lord and . . . God" (20:28). His deity is also asserted in the series of "I am . . ." claims (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5). In other "I am" statements Christ made implicit and explicit claim to be the I AM--Yahweh of the Old Testament (John 4:24, 26; 8:24, 28, 58; 13:19). These are the strongest claims to deity that Jesus could have made.
The structure and style of the gospel are different from those of the synoptics. It contains no parables, only seven miracles (five of which are not recorded elsewhere), and many personal interviews. The author emphasizes the physical actuality of Jesus' hunger, thirst, weariness, pain, and death as a defense against the Gnostic denial of Jesus' true human nature.
Date Though the gospel of John used to be dated by some extreme critics as being written in the middle of the second century, the discovery of the Rylands papyrus fragment (a few verses from John 18 dated about A.D. 135) forced an earlier date. Several decades would have been required between the original writing of the gospel and its being copied and circulated as far as the Egyptian hinterland where the fragment was found. The gospel was apparently being circulated between 89 and 90, though it may have been written from Ephesus earlier (a pre-70 date has been suggested on the basis of 5:2, which may indicate that Jerusalem had not yet been destroyed, but this is far from conclusive). Discoveries at Qumran have attested to the genuineness of the Jewish background and thought patterns seen in the book.
Contents John's statement of purpose is clearly spelled out in 20:30-31. The gospel is sometimes called The Book of the Seven Signs, since the author chose seven sign-miracles to reveal the person and mission of Jesus: (1) the turning of water into wine (2:1-11); (2) the cure of the royal official's son (4:46-54); (3) the cure of the paralytic (5:1-18); (4) the feeding of the multitude (6:6-13); (5) the walking on the water (6:16-21); (6) the giving of sight to the blind (9:1-7); and (7) the raising of Lazarus (11:1-45). Other important themes in the book include the Holy Spirit (14:26; 15:26; 16:7-14), Satan and the world (8:44; 12:31; 17:15), the Word (1:1-14), and the new birth (3:1-12).
I INCARNATION OF THE SON OF GOD, 1:1-18
(John 1:1 NKJV) In the beginning was the Word, and the Word was with God, and the Word was God.
Vs. 1:1 In the beginning. Before time began, Christ was already in existence with God. That is what is meant by the term "the pre-existent Christ." See Gen. 1:1 and 1 John 1:1. Word (Gk., logos). Logos means "word, thought, concept, and the expressions thereof." In the OT the concept conveyed activity and revelation, and the word or wisdom of God is often personified (Ps. 33:6; Prov. 8). In the Targums (Aramaic paraphrases of the OT) it was a designation of God. To the Greek mind it expressed the ideas of reason and creative control. Revelation is the keynote idea in the logos concept. Here it is applied to Jesus, who is all that God is and the expression of Him (1:1, 14). In this verse the Word (Christ) is said to be with God (i.e., in communion with and yet distinct from God) and to be God (I.e., identical in essence with God).
(John 1:2 NKJV) He was in the beginning with God.
(John 1:3 NKJV) All things were made through Him, and without Him nothing was made that was made.
John 1:3: Vs. 1:3 Through him all things were made. Christ was active in the work of creation (cf. Col. 1:16).
(John 1:4 NKJV) In Him was life, and the life was the light of men.
John 1:4: Vs. 1:4 life . . . light. These are two words especially associated with John (8:12; 9:5; 11:25; 14:6). "Light" in John implies revelation that discloses the "life" that is in Christ and brings into judgment those who refuse it (John 3:19). "Life" denotes salvation and deliverance, based on Christ's atonement. the darkness has not understood it. The darkness did not overcome the light.
(John 1:5 NKJV) And the light shines in the darkness, and the darkness did not comprehend it.
ANGER
(Eph 4:26 NKJV) "Be angry, and do not sin": do not let the sun go down on your wrath, (Eph 4:27 NKJV) nor give place to the devil Eph 4:26: Vs. 4:26-27 There is an anger that is not sinful, but even this must not be allowed to stay and fester and give the devil an opportunity.


.