Tonight we are continuing our study of the Bible in the great book of John, written by John, Jesus' other cousin--not to be confused with His cousin John the Baptist--but son of Zebedee, and brother to James.

For those of you who are new to what we do here at Fireside, after we eat a lot of really good food, we take our Bibles and begin a line by line "chewing on" those nuggets left by the 40 persons who authored these books canonized into what we call the Bible today!

At our first Fireside, I challenged our group by suggesting that the book of John is so perfectly complete that nearly every question one might have about the Bible and God Himself can be answered within its pages.  Plus, for me, it is the most loving portrait of Jesus Christ ever written.  And yet John's book possesses the legal weightiness of a courtroom testimony, concisely, precisely and yet lovingly penned.  Given that he also will produce more than the two witnesses one was required by law to have, his book therefore constitutes a legal testimony.  One written, as he later tells us, so that all who read it might believe. And one, as we are discovering here at each successive Fireside--rich with spiritual nuggets, treasures, jewels--for all of us who seek to know the truth to find as we plumb its depths month by month, line by line, one word at a time.

In review we have learned that, according to Jewish law two thousand years ago, in order that one's testimony be upheld as valid in a court of law, one's testimony must be verified by at last two additional male witnesses.  And we learned how the disciple John, in the first five verses alone to this book, has given his own incredible testimony to Jesus existence, and, in fact, deity.

I have repeatedly shared with you that it is my humble opinion that one could conceivably study just the first five verses of John, chapter 1, for a lifetime and not plumb all the revelatory treasure left there for his readers.  And what I have also come to learn about this book, is that the most wonderful gifts are contained within the most unremarkable places.

For example, just as the Lord sent his messengers, angels, to lowly shepherds on a hill in Bethlehem 2003 years ago to announce His universe-altering message of hope to the world (instead of sending the message to politicians, or princes, or reporters--even though he did lead three "wise" kings to the event; little is known of their whereabouts, afterward), He claims to have maintained a practice of having chosen those "foolish things of this earth" to confound the wise, the weaker things to confound the mighty (1 Corinthians 1:all). This is an quite the opposite of what our society certainly seems to value today, isn't  it? We have talked in the past about how our society exalts the successful, and yet we read how Jesus Christ girded Himself with a towel to wash His disciples feet in demonstration to us that we should strive to "serve", and not wait to be served. And we read how, the ones He sought have not so much been the exalted, but rather the unglorious--normal people perhaps like you and I--the downtrodden, the poor in spirit, the sick, the brokenhearted--yes, the  ordinary. And in this book, He demostrates that He has opted to reveal Himself to those unremarkable, unlikely ones, time and time again. Why? For His glory. 

Last time we met we talked about how "His own", the preists and the Jews, often failed to recognize Jesus as Savior, Messiah, both the Son of God and God, but how immediately and unfailingly the demon-possessed and the blind would call Him by His real name.  Sometimes by many of His real names all at once--"Son of the Most High God," " Lord," etc., etc.  Not what you'd expect. Well, I think God intentionally demonstrates that access to Him is neither obtained via bloodlines, nor societal position, nor secret code, nor our works, nor by education and intellect, but rather through an unremarkable act even a child can commit--trust.  We will find evidence of this in these verses tonight. And of how He continues reveal to Himself to those who truly seek to find Him, regardless of their standing in life.

Some of His best spiritual jewels have been tucked away within the least likely words of scripture.  My recent favorite discovery is in this very book, the first five verses or so.  Of all the splendid words found written here, there is one almost unnoticed word that packs a wallop--not "God," not "the Word", not "in the beginning", not "He," "Light," or "Life"--but instead through the disciple John and through an unremarkable word in this passage, God's holy, eternal, existent name--the most powerful, life changing declaration of His eternal deity, the ones the Israelites were afraid to utter for fear of blaspheming, the same name which, once uttered, knocked down the soldiers and all who came to arrest Jesus in the garden of Gethsemane--that same name is revealed four times in the first two verses, alone. It is found within the unlikely verb "was." Each time we gather here to study this book, we hope for this kind of treasure.  Now may the God whom I love, open each of your hearts to receive such treasure as you continue read His word here, tonight.

Let's look again at what else John claims regarding the person of Jesus Christ by reading together, beginning at verse one and continuing through our text for tonight--verses 12 through verse 14, and stopping there.  (Karey begins and we proceed, clockwise.)

Having now reread the incredible beginning passages of John, in his first five verses we can see how John the disciple gives us a one-two punch right at the beginning of his letter/book, doesn't he? Right off the bat he tells us that not only was Jesus Christ the Word (Greek = LOGOS), but that this Logos was with God, and WAS God.  And John goes on to testify that He was "with" God, "since the beginning." And we know from history that every culture had its deities.  And we know that the term LOGOS was not unfamiliar to the Greeks and Romans, for it referred to a supreme deity.   But we also know that John is telling us this LOGOS is special and distinctive. He tells us this LOGOS (LOGOS) has existed since "in the beginning."  The first book of the Bible, Genesis, is the other place we read about that period of time deemed "in the beginning."

Does anyone want to share with us what we learned the Hebrew and Greek words for "beginning" means? That's right--"that which was from the first", or literally, from before that time in which all things were created.

Some of us believe that once upon a time in our universe there was what is now called a Big Bang, right?  Well, this word "beginning" would be that time right BEFORE the Big Bang's ignition.  In the beginning.  Can anyone recite for us the 2nd Law of Thermodynamics?  No?  OK.  Well let's just say for now, that the Greek word for beginning--arch--describes a time right before the alleged Big Bang, a time prior to some undefined "force" was exerted to that universe, setting the ball in motion whereby a Big Bang occured--you know, WORK was added to MATTER in order that MATTER change from one form--formless and void--to another--i.e., creation. This Greek word, arch, then means the time before all things, that is, before the alleged bang.

Now, if one can make it through the first five verses of John without swallowing one's tongue in astonishment at what he testifies to us about Jesus--not only that He was with God and was God, and also that He was the true Light, and the Life of all men--but that He was also Creator of the Universe, and how through Him everything that was created came into being--it certainly can lift the identity of Jesus far above the status of mere mortal teacher or prophet or really, really nice human being, can't it? And we have in past months learned that while John certainly does pile up his revelations concerning Jesus on the one hand, when it came to describing his other cousin John the Baptist, John waxes conversely succinct, merely writing, 'There was a man sent from God, whose name was John." Just a man.  Sent from God.  Name was John.  Period. And we have discussed how John's very succinct words were a really great description of what ministers today should ideally be--or the perfect job description of the ministry--just "a man, sent from God."  One sent to deliver the Good News.  Not to be the news him or herself, but sent to deliver Another's Good News.

We have also read how Jesus "came unto His own in this world, but His own did not receive Him."  Do we remember who "His own" were?  (Many responses here) That's correct--the world, the Jewish people, but more importantly, the Israelites--the original 12 tribes of Israel, chosen by God and set apart to be His people. And tonight we are going to learn what else John has to claim.  We also will be using a "Strong's Concordance to the Bible", with Greek and Hebrew dictionaries/lexicons, to help us understand some of the more significant words. While I was preparing tonight's lesson, I desired to share with you some of those the definitions I've found within the Greek language which helped me to see more clearly what John, as well as the rest of the New Testament authors, may have intended us to see.  So, I tried to make you a chart with the translation of certain words written out in the margin, hoping to demonstrate it all for you.  But now, looking at my scribblings, it might be hard to decipher.  So I am just going to read our three verses for tonight, once again, filling in the Greek meaning wherever it may be edifying for us--yes, like an amplified version of the Bible--hoping you will find new joy in hearing some familiar words, enhanced, as I did upon discovering them. 

John 1:12 --"But as many of them as received Him, to them He gave the right to become children of God,
to those who believe in His name:"  (emphasis added for Greek words)

In this verse we find the Greek word for RECEIVED, lambano, meaning to "take hold of or seize."  That's a little more specific than our English word.

Reading on, "To them He GAVE..." The word for GAVE is  didomi,  meaning "to grant, bestow, deliver."  It was His gift to give, people.

In Ephesians 2:8 we are reminded of this; "For by grace you have been saved through faith, and that not of yourselves; it is the GIFT OF GOD, not of works, lest anyone should boast..." [my emphasis added]

We can find more about His gift in Romans 6:23: "For the wages of sin is death, but the GIFT OF GOD is eternal life in Christ Jesus our Lord."

How many of our Bibles say POWER there, instead of RIGHT?  Well, the Greek word here is exuosia meaning "privilege, freedom, even authority, power, jurisdiction, strength." Wow. Isn't that wonderful!  Doesn't learning some of the meaning of these words really open them up to you?  Well, it should--and this IS indeed a great message, or "Good News"-- as the original Greek word euaggelion, or "GOSPEL," really meant.  The Word who was God, meant this to be good news to us; to those of us who received Him. And who are those? 

"...those who believe in His name."

So, to them... "He gave (His gift)  the right (privilege) "to become children of God..."

The Greek word for CHILDREN in this verse is a funny word teknon.  It means "sons" because it is a masculine (collective) noun.  It also has a little twist, a qualifier, that adds to its meaning by specifying teknon as "children or offspring produced by a male progenitor."

This was an important right to be given, then.  It still is today.  By this right, a father could confer to an adopted child all the same rights and privileges to that child that his own blood-born son or daughter would expect to receive. And the pronouns (them, those) John uses in this same verse modify the ones who "received Him," that is, those who become "children."  John describes them as, "...those who believe in His name."

Note the interesting use of the present tense of "believe," is contrasted against the past tense "received." Sort of makes the passage applicable to the present as well as the past, doesn't it?  The Greek word for "believe" here and throughout the Gospel is pisteuo, PISTEUO, meaning to put one's trust in, or place one's reliance or weight upon, or literally to lean on--like a pair of crutches.  Isn't that beautiful?  To all who receive Him, He gives His gift -- our being able to call Him Father, as his children--to all who believe in Him. We find this concept again affirmed for us in,

Once again, the Greek words help us to understand what is written here.  Those who were born-- the Greek word for born here is gennao or gennao.  It is a verb derived from a collective noun meaning, "offspring procreated/begotten by the father." 

Reading on:

"Not of blood..." -- the word for "blood" is haima, or "(not) ancestry of man (plural here) or animals" -- thus NOT of ancestral or genealogical lines. This has a lot of impact because what was left of the twelve tribes of Israel believed themselves to be the rightful heirs to God's promises and kingdom, as the rightful blood "sons" of Abraham, their ancestral father (see; John chapter 8).  But as we discussed at our last Fireside, "His own", many of those very tribes of Israel, did not "receive" Him as they should have.  Instead of doing things Jesus' way (as in John 3:16), they laid claim by their blood right to inheritance, as Abraham's descendents.  But Jesus throws the old interpretation on its head....

Continuing on we find, those who were conceived,  "not of blood, nor of the will of the flesh..." --the Greek word for will is thelema or thelema,  meaning not by their own "determination or choice." So, if it is not by blood birth that those are called children of God, nor is it by the determination or choice of the flesh (Sarx = "the body (vs. soul), or meat, or human nature..."), and it is not by the sheer force of our determination (thelema )--thelema, the will of man--how then does one get to be called "children of God"? It's by that word again--Gennao, gennao--the one that is also found later in John 3:3--that is, by becoming "offspring begotten" of God."  Gennao anothen. Gennao anothen. Offspring from above!  Of God.  His choice.  Hisgift.  His childen.   Not by our will.  Not  through our bloodlines.  By adoption.  Through belief.   Trust.  This meant a great deal to an adopted kid like me.  But this is something we will talk about more when we get to John, chapter 3. And by having the process be God's will and not amn's--the field of "offspring" is equal. We are all one--the same-- in Him.

The great apostle Paul writes about this undeserved act of divine mercy and grace in his letter to the Galatians, chapter 3:28 through chapter 4 verse 7:

"There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's seed, and heirs according to the promise. Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all, but is under guardians and stewards until the time appointed by the father. Even so we, when we were children, were in bondage under the elements of the world. But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father!" Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ."

The Greek word for "dwelt" is skenoo, or, "to occupy as in a mansion or tabernacle or tent."  Some Bibles say, "...pitched His tent and lived among us."  Isn't that wonderful? 

The word for "among" in Greek is even , a primary preposition denoting a fixed position. This just gets more wonderful! He came, He stayed, He finished what He started when He tabernacled among us! 

Reading on,"...and we (John, Peter, James) beheld His glory..." 

The Greek word for "beheld" means they "looked closely"--theaomai--at it, even as they were actual eyewitnesses to the revelation of...His glory.  John, Peter and James had seen Jesus transfigured before them on the mountain, didn't they?  They were eye-witnesses to His glory.  And glory here may be a familiar Greek word -- doxa --DOXA, as in doxolgy--meaning "very apparent honor, dignity" -- and that glory was unique because it was,"...the glory as of the only begotten of the Father...", the mono -genes or, mono -genes, the sole offspring of the Father.  His only Son.  The only One.

And how does the apostle John, describing such glory as he witnessed,  reveal it to us?  It was a glory he says, "...full of (Greek word is pleres or replete) grace (charis, meaning "gracious of manner, undeserved favour, undeserved merit, undeserved love, as the divine influence on the heart") and truth. The Greek word John used for "truth" here is alethia.  alethia.  It's a legal word that means 'verity'. Our latin word VERITAS means truth. The same word in Greek, ALETHIA, means "that which is real or genuine, that which can be trusted; a statement of absolute truth, the basis of religion, ethics."  In this case, the only truth which matters.

Think about it.  John says that Jesus Christ was with God and was God, and that He, also Creator of life, came and pitched His tent and dwelt among us, and to those who believed in His name (as Son of God and God), He gave the undeserved gift, privilege, of being called children of the Most High God--of HWHY, EGO EIMI, the Great I AM, YAHWEH, the Alpha & Omega, the Word without end who was with God and was God, since the beginning. And the Bible will state that He finished what He came here to do, people; He died and rose from death so that all who believe in Him may receive His gift--the right to be called children of God--given freely to all who would receive it.

Plus, He promises the remedy for death (God's wages for sin and separation from Him), freedom from fear itself (I love this one, living out here with scorpions), and His peace which surpasses our understanding (Gene and I both can assure you that we can, for once in our lives, sleep at night despite what is going on around us)!

And that, dear friends, family, oldcomers and newcomers alike -- as the apostle John, the one whom Jesus loved, has here tried to tell us--is truly, truly GOOD NEWS.