Jesus’s first two students.

John 1.35-39.

Honestly, the gospel of John doesn’t line up with the other gospels, which we call synoptics ’cause they often share the same point of view. John wasn’t really meant to: The author had likely read the other gospels, or at least Luke; and was filling in all their blank spots. So when the synoptics make it sound like Jesus first gathered his students in the Galilee, John corrects that: Jesus met ’em in Judea. John the baptist actually sent him his first two.

John 1.35-37 KWL

35 The next day John, and two of his students,

were standing in that place again.

36 Looking at Jesus walking by,

John said, “Look, God’s lamb!”

37 John’s two students heed what he says,

and follow Jesus.

The word μαθητής/mathitís, “student,” is regularly translated “disciple.” And plenty of Christians have the false idea that a disciple is somehow different from a student. A disciple, they claim, has a deep relationship with their teacher. They’re not just trying to learn from their master; they wanna be just like their master, like an apprentice. They wanna adopt the master’s lifestyle, not just their teachings. And other such profound-sounding rubbish.

Yeah, rubbish. Because any student can become huge fans of their teacher and try to mimic them in all sorts of ways. I saw it in college with my fellow students; I saw it in my own students when I became a teacher. Some students get endlessly fascinated with their teacher’s personal lives, and wanna know what makes them tick. They’re still trying to figure out their own personalities, and figure this is the guy to emulate. Sometimes they’re right. Sometimes not!

In fact, there are all kinds of student-teacher relationships. Sometimes they’re all about academics, sometimes lifestyle, and sometimes a little of both. Sometimes teachers think, “I want successors, and that’s what I’m training,” and sometimes all we’re thinking is, “They need to know this stuff,” and nothing more. Certain teachers covet eager, worshipful pupils, and are jealous of other teachers who have ’em; they wanna be worshiped. Some of these relationships are very healthy; some are sick ’n twisted.

But saying, “A disciple is different from a student,” is rubbish. They’re synonyms.

And John and Jesus’s students were seeking religious instruction. They were products of the first-century Judean culture, in which religious kids sought a master, a רַ֣ב/rav, who’d teach them how to follow God, and be a devout Pharisee. (Or Samaritan, or Qumrani. Sadducees weren’t so worried about it.) So they sought a scribe who knew his bible, knew the Law and how to interpet it.

And if you were particularly fortunate, your rav would also be a prophet, filled with the Holy Spirit who spoke to ’em personally. Who might even grant you the Spirit, and now you could hear God. Wouldn’t that be awesome? (Forgetting, of course, people back then were in the nasty habit of killing prophets. But hey—hearing God!)

So when John identified Jesus as God’s lamb, you know his students immediately thought, “Well if John hears God, but John says this is the guy…” and off they went.

John the baptist’s testimony about Jesus.

John 1.29-37.

Some Christians like to say Jesus’s baptism is in all four gospels. Actually it’s not. The gospel of John never actually says Jesus was baptized.

Seriously; read the text. John says he saw the Holy Spirit descend upon Jesus—and the other gospels say the Spirit did that after Jesus came up out of the water—but in the gospel of John, John the baptist never says what was happening at the time. Never says he was in the middle of baptizing people, much less Jesus. Never says.

Because that’s not important to John the baptist. Identifying Jesus as the Lamb of God, is.

Here’s the text again, ’cause you probably won’t believe me. Feel free to compare it with other translations. None of ’em are gonna say, in this gospel, that John baptized Jesus. His baptism’s in the other three gospels. Not this one. And the apostle John probably didn’t include it because it’s in the other three gospels.

John 1.29-37 KWL

29 The next day John sees Jesus coming to him,

and says, “Look, God’s lamb, which takes up the world’s sin.

30 This is the one of whom I say,

‘The one coming after me has got in front of me,’

because he’s before me.” Jn 1.15

31 And I hadn’t known it was him!

But I come baptizing in water for this reason:

So that he might be revealed to Israel.

 

32 John gives witness, saying this:

“I had seen the Spirit, who descends from the sky like a pigeon,

and he had remained on Jesus.

33 And I hadn’t known it was him!

But the one who sends me to baptize in water,

that person tells me,

‘Upon whomever you might see the Spirit descend

and remain upon him,

this is the one who baptizes in the Holy Spirit.’

34 And I had seen this,

and had borne witness that this is God’s son.”

 

35 The next day John, and two of his students,

were standing in that place again.

36 Looking at Jesus walking by,

John said, “Look, God’s lamb!”

37 John’s two students heed what he says,

and follow Jesus.

Bad Christian or non-Christian?

Yep, it’s time to play everybody’s least-favorite game, “Bad Christian or non-Christian?”—the game in which we’re trying to discern whether or not a person’s saved.

I say “least-favorite” because I’ve been rebuked multiple times for playing this game. How dare I try to discern whether someone’s Christian or not. How dare I not take their word for it—if they call themselves Christian, why, that’s what they are!

…Well, unless they’re not Evangelical. Unless they’re Roman Catholic, or Orthodox, or Mormon, or mainliner. Unless they’re members of the opposition party. Unless they’re woke. Unless they’re gay. Unless they’ve trespassed in a way that, to these people’s minds, undermines or undoes their salvation.

…Yeah, the people who rebuke me are nearly always playing “Bad Christian or non-Christian?” themselves. The only difference between them and me: Different metrics. They base it on whether these people claim to be a member of our religious tribe, whether they’ve recited the sinner’s prayer, and whether they’ve otherwise not trespassed against their personal peeves.

Me, I base it on the two requirements Jesus laid out in his Sermon on the Mount: Fruit and obedience.

Matthew 7.15-23 NET

15“Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 16 You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they? 17 In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will recognize them by their fruit.

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven. 22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and cast out demons in your name, and do many powerful deeds in your name?’ 23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ ”

Are they at the very least trying to exhibit the Spirit’s fruit—trying to be more gracious, compassionate, empathetic, kind, patient, devout, peacemaking, humble? Are they at the very least trying to follow Jesus, not in a way which conforms to the crowd, but every once in a while opposes the crowd, because they recognize they have to abide by Christ Jesus’s higher standard?

I mean, if they’re not even trying—if instead they’re reveling in being dicks—we’re not just dealing with a bad Christian, a person who’s following Jesus but doing a poor job of it. We’re dealing with someone who knows Jesus teaches otherwise, but doesn’t give a rip; it’s more fun, and gets ’em more praise, to be evil. Jesus is in no way their Lord. They’re not Christian. They quit.

“All scripture is God-breathed and useful for…”

2 Timothy 3.16.

In pretty much every sermon and lesson I’ve heard about why we have a bible, and what the bible is for, preachers and teachers quote this verse. Which I’m gonna quote in the New International Version, because of the unique and very popular way they translate it.

2 Timothy 3.16-17 NIV

16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, 17 so that the servant of God may be thoroughly equipped for every good work.

The NIV describes the scriptures as God-breathed, and people really like describing it that way. It’s a very literal, perhaps too literal, translation of the word θεόπνευστος/theónefstos, “divinely inspired”—or as the KJV puts it, “by inspiration of God.” But the reason Christians like quoting this part, is to remind us the Holy Spirit inspired the books of the bible, so they’re not just any books. God’s behind them.

And sometimes these folks take this idea too far, and claim God’s in them, and they’re worthy of the same reverence God is. That’s idolatry, so let’s not go there. Don’t go replacing the Holy Spirit with the Holy Bible, like too many cessationists do. The Spirit doesn’t imbue the bible with divine powers, so all we now need to do is recite its verses like magic incantations and it’ll do stuff. That’s not its purpose. Reject those teachers who tell you otherwise.

But as for what its purpose actually is—well that’s the other reason people quote 1 Timothy 3.16. It’s so they can list these four things:

• TEACHING (Greek διδασκαλίαν/didaskalían, “instruction”; KJV “doctrine”). Informing Christians what we should know about God, and how to follow Jesus.
• REBUKING (ἐλεγμόν/elegmón; in the Textus Receptus ἔλεγχον/élenhon; both mean “disprove, reprimand, convince otherwise”). Challenging Christians who get God wrong, go too far, or sin.
• CORRECTING (ἐπανόρθωσιν/epanórthosin, “correcting.”) Correcting Christians who lose focus, get off track, or forget what’s important. “Rebuking” deals with Christians who are seriously wrong; “correcting” with Christians who are just a bit off course.
• TRAINING IN RIGHTEOUSNESS (παιδείαν τὴν ἐν δικαιοσύνῃ/pedeían tin en dikeosýni, “training about the right [way]”). Not just classroom instruction, but hands-on demonstration about how to fairly and morally treat others and behave.

They won’t always interpret these words the same way I have. I’ve been to churches where the main focus is correction. You don’t know the proper bible doctrines?—well, here they are; learn ’em and be orthodox like us. And when people object to our doctrines, learn some Christian apologetics so you can argue with them and win. As for behavior… well, don’t worry about actively following Jesus, for somehow that’s legalism; just don’t sin, for somehow that’s not.

But okay, those four things sound like really good reasons to study a bible. Thing is, they’re missing the most important one. Because they’re not reading the bible in context. You knew I was gonna get to context eventually, right?

God’s “word for the year” for you?

Every year, all sorts of people decide what’s the word for this year.

No I’m not talking about dictionary publishers. They pick the word for the year, at the end of the year. Usually it’s a word that’s been in the zeitgeist… or a word they hope to put in the zeitgeist for a few moments, either to encourage people, or warn ’em. It’s useful, free publicity for dictionary publishers.

Nope. It’s a word—one word—which is meant to be the theme of this new year.

If the word for the year is “Beginnings” or “Proceed!” or “Starting” or “Launch”—or the conveniently biblical-sounding “Genesis”—it suggests the theme for the year is maybe we’ll begin something new. Or maybe stop doing something we shouldn’t, and start over.

If the word for the year is “Dynamic” or “Powerful” or “Mighty” or “Forceful,” maybe we’ll try something we consider dynamic. Or try to be dynamic. Or invest in utility companies. However you choose to interpret “Dynamic” or the other potential words for the year; however you choose to implement it in your life.

Y’might be thinking, “Oh yeah; my church does that every year. It's a Christian thing, right?” Actually it’s not. It’s a human thing. Plenty of people do it! It’s meant to inspire themselves, and others, to be better people. It’s like a new-year resolution. It’s self-improvement. Nothing wrong with self-improvement!

What Christians have done, of course, is Christianize it. How might we take this optimistic self-improvement practice, and make it nice and Jesusy?

Hence certain Christian leaders come up with a word for the year, based on what they see as something we Christians oughta work on. Or based on something they oughta work on, and since they’re struggling with it, maybe they’re not alone; maybe everybody oughta struggle with it; hey, we can struggle together! Misery loves company. Or, more optimistically, maybe we can support one another. Yeah, that sounds better.

In continuationist churches, in which the Christian leaders strive to hear God, frequently they try to get God in on this. “Hey God, what’s your word for the year?” Surely God knows the best word for the year. Plus it’ll save us all the trouble of actually getting to know the people of our church, and wisely discern what word they’d need. Nah; let’s just get a shortcut from God. We might pick the wrong word, but he’ll always pick the right one.

And maybe, certain Christians figure, just maybe this word for the year will be a prophetic word. By “prophetic” they don’t necessarily mean what prophecy properly means, i.e. God telling us stuff through one of his kids, and confirming it through more of his kids. Nope; they mean predictive—this’ll be a word which tells us our future. If the word for the year is “Prosperity,” it means God’ll make us prosperous! And if the word for the year is “Famine”… well, y’notice somehow it’s never “Famine.” Hm. Wonder why that is?

Now look; I’m not knocking words for the year. Go ahead and pick yourself one. Feel free to go along with your church’s word for the year, if they have one; or bible verse for the year—so long that you remember, unlike some random word, we don’t get to spin a bible verse however we please; it’s got a context.

But I do take issue with anyone who claims God’s behind any particular word of the year. Because words for the year are wildly open for interpretation. But God’s messages are not. He doesn’t do vague. Humans do vague. Fake prophets do vague. Devils do vague. But God doesn’t bother to give us a single word… without giving us a whole paragraph explaining just what that single word means.

How feedback works around here.

As you might’ve noticed, TXAB (short for “The Christ Almighty Blog,” y’know) doesn’t have a comment section. Used to, but I got a lot of trolls and grew tired of moderating it. If you’ve ever bothered to read the comments on YouTube videos, and I don’t recommend it, you’ll notice a lot of them are stupid and awful, particularly under videos which express unpopular opinions. My opinions are just as unpopular, apparently. So away they go.

This is far from the first site to do this. In the early days of the World Wide Web, lots of news sites and blogs permitted comments. The hope was people would moderate themselves, be civil, and not need someone to police them. The reality was people did no such thing, especially since the internet permits you to be anonymous. (Well, anonymous to everyone but hackers, who are scary good at finding out who you are with very little effort.) And even with websites which require you to use your true name, like Facebook, people are just vile. So websites started moderating the comments… until it became more trouble than it’s worth.

On my blogs I moderated the comments myself. It took way more time than I wanted, and I was deleting and banning most of the comments and commenters. No, not because I disagreed with them; it was for godless and fruitless behavior. That was my only real rule for moderation: Behave yourself! When they couldn’t do that, down came the banhammer.

A decade ago, right about the time I started TXAB, I switched to Disqus for my comments. They claimed they’d moderate people for me. Largely they did! So I have no trouble recommending Disqus to other bloggers. But Disqus really just moderates for harassing or profane behavior, and my standards are a bit higher.

And of course those I banned, complained. Their usual argument was that this (the United States, anyway; TXAB’s readers are from everywhere) is a free country, and how dare I censor them; don’t I realize they have the First Amendment right to express themselves freely? I’m a journalist; of course I do. But they’re quite unaware the First Amendment is about government censorship, not individual nor corporate censorship. Social media companies, television networks, workplaces, churches, and parents can ban all sorts of speech if they so choose. And if you don’t like it, you can leave. But government can’t ban speech—especially when we’re speaking out against government abuse and corruption! Christian nationalists regularly don’t seem to understand this, and try to get government to censor smut or other pagan activity on the grounds that all our founding fathers were somehow devout Evangelicals who would never interpret the First Amendment like the courts do. Clearly they’ve never read Benjamin Franklin’s naughtier writings. But I digress.

Anywho, no more comments means no more bans. No more rude statements for me to delete; no more hurt feelings because I dared to delete what other people had toiled over; no more trolls. No more positive comments either, but I wasn’t receiving all that many of them anyway.

Well, I do receive ’em through email. Sometimes. And like I said, there’s still email.

John the baptist’s ministry, in 𝘑𝘰𝘩𝘯.

John 1.6-8, 15, 19-28.

In Matthew and Luke’s gospels, John the baptist comes across as—shall we say—hostile towards the religious folks who come to check him out.

Luke 3.7-9 Message

7 When crowds of people came out for baptism because it was the popular thing to do, John exploded: “Brood of snakes! What do you think you’re doing slithering down here to the river? Do you think a little water on your snakeskins is going to deflect God’s judgment? It’s your life that must change, not your skin. 8 And don’t think you can pull rank by claiming Abraham as ‘father.’ Being a child of Abraham is neither here nor there—children of Abraham are a dime a dozen. God can make children from stones if he wants. 9 What counts is your life. Is it green and flourishing? Because if it’s deadwood, it goes on the fire.”

To be fair, John was dealing with nationalists, people who presume they’re part of a righteous nation (or wanna make that nation “great again”) and that’s why God’s gonna bless and save them. They figured they were saved by virtue of being Abraham’s descendants. Lk 3.8 They figured they had nothing to repent of—and John’s baptism is all about repentance. It’s all about being good, not just looking good.

Hence John called ’em snakes. (Aramaic ܐܟ݂ܶܕ݂ܢܶܐ/akedna, Greek ἐχιδνῶν/ehidnón, “[poisonous] snakes”; KJV “vipers.”) It’s intentionally meant to remind people of Satan. Nationalists figure they’re righteous, but regularly act devilish, because nationalism is usually racist and definitely devilish. The Judeans who came to John felt they had nothing to repent of—and John’s baptism is entirely about repentance.

But that’s the other two gospels. In John’s gospel, he comes across quite different. No it’s not a discrepancy. Real-life people aren’t two-dimensional! Sometimes we behave differently, depending on circumstances. Maybe this happened way earlier in John’s ministry, before he became jaded by myriads of hypocrites who accepted his baptism but never got any better. Maybe because these Pharisees, unlike the other Pharisees, actually weren’t hypocrites and legitimately wanted to know what John was about. Maybe they caught him on a really good day, when he’d found plenty of bugs and honey to eat, and the camelhair clothes finally stopped being itchy. I dunno.

In any event here’s how John says John the baptist greeted the folks sent to investigate him.

John 1.19-28 KWL

19 And this is John’s testimony,

when the Judeans of Jerusalem send priests and Levites out to him

so they could ask him, “Who are you?”

20 John is in agreement with them,

and does not resist them,

and agrees with them: “I’m not Messiah.”

21 They ask John, “So… what, are you Elijah?”

He says, “I’m not.”

“Are you the Prophet?”

He answered, “No.”

22 So they say, “Who are you?—

so we can give an answer to those who sent us.

What do you say about yourself?”

23 John is saying, “I’m

‘a voice crying out in the wilderness:

Straighten the Master’s path!’ Is 40.3

like the prophet Isaiah said.”

 

24 Those who’d been sent were Pharisees,

25 and questioned John, and told him,

“So why do you baptize,

if you’re not Messiah nor Elijah nor the Prophet?”

26 John answers them, saying, “I baptize in water.

In your midst, one has stood among you.

You’ve not known him.

27 [He is] the one coming after me,

[who has got in front of me].

I’m not worthy to loose his sandal strap.”

28 These events happen in Bethany-beyond-the-Jordan,

where John is baptizing.

In my previous article I discussed the three guys from the Pharisees’ End Times timeline whom John said he wasn’t—Messiah, Elijah, and the Prophet—and how Jesus himself later confirmed John actually is Elijah. Mt 17.10-13 Not literally; John’s a prophet like Elijah, and he fulfills every single End Times prophecy about Elijah—and if any present-day End Times prognosticator claims Elijah is yet to come, they evidently don’t respect what Jesus says on the matter. Only Jesus has yet to return. Elijah already has.