John 18This Is Not A Different Jesus; Gun Control?; The Jews= Leaders; Jesus Trials; The Death Penalty; My Kingdom? Not Now!; Gethsemane, Kidron; Cohort = speira; Wonderful weather along Turnagain Arm. Carrie Olier photo.

Dallas Theological Seminary

Study the Gospel of John with Dallas Theological Seminary for free.courses.dts.edu/register/gospel-of-john-registration/?utm_source=facebook&utm_medium=newsfeed&utm_content=dtsdonors&utm_campaign=gospelofjohn

John 18:1, Gethsemane, KidronNAU John 18:1 When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples.This is the only NT use of the word Kidron Strongs 2784 (Cedron or Kidron = turbid")

Garden of GethsemaneNAU John 18:1 where there was a garden, in which He entered with His disciples.

https://dispensationalpublishing.com/israel/

John 18:3, Roman Cohort NAU John 18:3 Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons.Mark 14:43 Immediately while He was still speaking, Judas, one of the twelve, came up accompanied by a crowd with swords and clubs, who were from the chief priests and the scribes and the elders. speiraMeaning: anything wound up or coiled, by ext. a body (of soldiers), i.e. a cohort Usage: cohort (7).Notes: 1 Normally 600 men; a battalion

John 18:3Eric Peterman on FacebookWe get the idea that Jesus was arrested in Gesthemane by Judas, a gaggle of priests, pharisees, and a handful of soldiers. This is the way the movies and passion plays portray it.Not so! John 18:3 and 18:12 tell us this was a "speira" a specific technical term for a Roman Cohort. A cohort was 1/10th of a legion and a legion was 6000 men! v12 refers to the commander as a "chilliarchos," specifically a Roman officer with command of 1,000 men. So we have the equivalent of a Lieutenant Colonel battalion commander, bringing a battalion of Romans, from 600 to 1000 men!

John 18:3Eric Peterman on FacebookThat's not all yet. There was also the officers of the temple, and Luke and Matthew both record a great multitude of common/non-military people as well. So there could have been 1,000 or more there to arrest Jesus!Imagine for a moment what it must have been like, the sheer noise and terror, the flung torches, shields, spears and clubs, when they all were knocked to the ground when he said, "I AM" Then imagine an entire small city collecting itself, it's torches, it's shields, spears, clubs and swords, and its courage, and staggering back to its feet!What a Lord we serve!

John 18:5-6, Not A Different Jesus NAU John 18:5-6 5 They answered Him, "Jesus the Nazarene." He said to them, "I am He." And Judas also, who was betraying Him, was standing with them. 6 So when He said to them, "I am He," they drew back and fell to the ground.NAU 2 Corinthians 11:4 another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted

Acts 13:11 Revelation 19:21 2 Thessalonians 2:8 , A different Jesus, gospel, or spirit,

John 18:5-6, Not A Different Jesus NAU Galatians 1:6 you are so quickly deserting Him who called you by the grace of Christ, for a different gospel;NAU 1 Timothy 6:3 If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, 4 he is conceited and understands nothing

Acts 13:11 Revelation 19:21 2 Thessalonians 2:8 , A different Jesus, gospel, or spirit,

18:5-6, The Tetragrammaton Ha Shem = The Hebrew tetra grammaton is defined by Mac dictionary as;the Hebrew name of God transliterated in four letters as YHWH or JHVH and articulated as Yahweh or Jehovah.When the Hebrew translators in the Septuagint translation (LXX) came to this word they translated it into the Greek as . Jesus says this and they fall down!

John 18:5-6 Ha ShemNAU Exodus 3:14 God said to Moses, "I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you."John 6:35, 8:12,18, 24, 28, 58 ,9:5,10:7,11,36, John 18:5-6 I amthey drew back and fell

NAU John 8:18,24,28, 58,9:5,10:7,11,36, 6:35 Jesus said to them, "I am the bread of life

The Tetragrammaton Ha Shem = The Hebrew tetra grammatonBGT Exodus 3:14 BGT John 8:12 BGT John 8:18 BGT John 8:24 ,BGT John 8:28 ,BGT John 8:58 .BGT John 18:5+6

A Different Jesus, Gospel, Or Spirit,

John 18:10, The Ear CutNAU John 18:10 Simon Peter then, having a sword, drew it and struck the high priest's slave, and cut off his right ear; and the slave's name was Malchus [only NAU use].A capital offense?NAU Luke 22:51 But Jesus answered and said, "Stop! No more of this." And He touched his ear and healed him.

John 18:10, Gun Control? Question: "How should a Christian view gun control?"Answer: The recent shootings across the United States have caused much heartache. The senseless and tragic incidents have also renewed the intensity of discussion regarding American gun laws. Politicians, sportsmen, and theologians have all weighed in on the issue of gun control. Guns are readily available in the U.S., and ownership is protected by the Constitution. How should a Christian view gun control? What does the Bible have to say that would apply to gun control?The Bible was written long before the invention of any type of gun, so the phrase gun control will not be found in Scripture. However, the Bible records many accounts of wars, battles, and the use of weapons. Warfare is presented as an inevitable part of living in a fallen world (Mark 13:7; James 4:1), and weaponry is a necessary part of warfare. Weapons in the Bible were also used for personal protection. In some parts of Israel, robbers were common (see Luke 10:30), and many people carried weapons when they traveled. Carrying a weapon for self-defense is never condemned in the Bible. In fact, it was mentioned in a positive light by Jesus Himself on one occasion (Luke 22:35-38).Christians are called to submit to governing authorities, and they are to obey the laws of the land (Romans 13:1-7; 1 Peter 2:13-17). This would have to apply to gun laws, too. If American gun laws change, American Christians should submit to these changes and work through democratic means toward any desired alternatives. The Bible does not forbid the possession of weapons, and neither does it command such possession. Laws may come and go, but the goal of the believer in Jesus Christ remains the same: to glorify the Lord (1 Corinthians 10:31).Another biblical principle to consider is that all who draw the sword will die by the sword (Matthew 26:52). Jesus said this to Peter when Peter tried to mount an imprudent defense of Jesus against the mob that had come to arrest Him. Peters actions were not only futile against such a large crowd armed with swords and clubs (verse 47), but his rash behavior also belied Jesus submissive attitude (verse 50) and worked against the fulfillment of Scripture (verse 54). There is a time for war and a time for peace (Ecclesiastes 3:8), and Peter confused the two.Christianity supports personal freedom. Romans 14:1-4 indicates that, when Scripture does not clearly address a particular issue, there is freedom for individual choice. America has historically embraced the concept of personal freedom that resonates with this principle, and the founding documents guarantee wide freedoms regarding firearms. Some point to Matthew 5:9, in which Jesus pronounces a blessing on the peacemakers, and apply it to the issue of gun control. The idea is that guns are antithetical to peace. This may be more of a philosophical or political idea than a theological one, however. There is nothing theologically, or even logically, that links guns to a lack of peace; sometimes, guns help maintain civil peace.

Debates over whether to control guns or how much to control them depend largely on political and philosophical arguments, not moral ones. This is not to say that there is no moral component to the issue. Obviously, the gun itself is amoral, an object that can be used for good or for evil. More important is the morality of the person wielding the gun, and that is too often the missing consideration in the gun control argument. The fact that some sinners use guns to commit sin does not mean guns are the problem. Sin is the problem, and thats a moral and spiritual issue. Since the very beginning of humanity, people have been killing other people, with and without weapons (see Genesis 4). Taking a certain weapon out of circulation might make murder more difficult but by no means impossible.

As far as the Bible is concerned, the use of guns is a matter of personal conviction. There is nothing unspiritual about owning a gun or knowing how to use one. There is nothing wrong with protecting oneself or loved ones, even if it involves the use of weapons. We need not pretend there is never a need for guns, but pointing a gun at a person should always be a last resort. We should seek to neutralize threats without violence whenever possible.

So, how should a Christian view gun control? With the authority God has entrusted to it, the government has the right to allow or disallow gun ownership to whatever degree it deems right. We, as citizens, are called to submit to whatever gun control laws the government institutes. This is not, however, a statement on the wisdom of gun control. There are good reasons to allow law-abiding citizens to own guns. Ultimately, guns are not the problem. Sinful people are the problem.

Recommended Resources: Politics - According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture by Wayne Grudem and Logos Bible Software.

http://www.gotquestions.net/Printer/qotw-PF.htmlEsther 8:11 Luke 22:36 Matthew 26:51 Mark 14:47 Romans 13:1 John 18:10, Gun Control?

John 18:10, Gun Control? Question: "How should a Christian view gun control?"Answer: The recent shootings across the United States have caused much heartache. The senseless and tragic incidents have also renewed the intensity of discussion regarding American gun laws. Politicians, sportsmen, and theologians have all weighed in on the issue of gun control. Guns are readily available in the U.S., and ownership is protected by the Constitution. How should a Christian view gun control? What does the Bible have to say that would apply to gun control?The Bible was written long before the invention of any type of gun, so the phrase gun control will not be found in Scripture. However, the Bible records many accounts of wars, battles, and the use of weapons. Warfare is presented as an inevitable part of living in a fallen world (Mark 13:7; James 4:1), and weaponry is a necessary part of warfare. Weapons in the Bible were also used for personal protection. In some parts of Israel, robbers were common (see Luke 10:30), and many people carried weapons when they traveled. Carrying a weapon for self-defense is never condemned in the Bible. In fact, it was mentioned in a positive light by Jesus Himself on one occasion (Luke 22:35-38).Christians are called to submit to governing authorities, and they are to obey the laws of the land (Romans 13:1-7; 1 Peter 2:13-17). This would have to apply to gun laws, too. If American gun laws change, American Christians should submit to these changes and work through democratic means toward any desired alternatives. The Bible does not forbid the possession of weapons, and neither does it command such possession. Laws may come and go, but the goal of the believer in Jesus Christ remains the same: to glorify the Lord (1 Corinthians 10:31).Another biblical principle to consider is that all who draw the sword will die by the sword (Matthew 26:52). Jesus said this to Peter when Peter tried to mount an imprudent defense of Jesus against the mob that had come to arrest Him. Peters actions were not only futile against such a large crowd armed with swords and clubs (verse 47), but his rash behavior also belied Jesus submissive attitude (verse 50) and worked against the fulfillment of Scripture (verse 54). There is a time for war and a time for peace (Ecclesiastes 3:8), and Peter confused the two.Christianity supports personal freedom. Romans 14:1-4 indicates that, when Scripture does not clearly address a particular issue, there is freedom for individual choice. America has historically embraced the concept of personal freedom that resonates with this principle, and the founding documents guarantee wide freedoms regarding firearms. Some point to Matthew 5:9, in which Jesus pronounces a blessing on the peacemakers, and apply it to the issue of gun control. The idea is that guns are antithetical to peace. This may be more of a philosophical or political idea than a theological one, however. There is nothing theologically, or even logically, that links guns to a lack of peace; sometimes, guns help maintain civil peace.

Debates over whether to control guns or how much to control them depend largely on political and philosophical arguments, not moral ones. This is not to say that there is no moral component to the issue. Obviously, the gun itself is amoral, an object that can be used for good or for evil. More important is the morality of the person wielding the gun, and that is too often the missing consideration in the gun control argument. The fact that some sinners use guns to commit sin does not mean guns are the problem. Sin is the problem, and thats a moral and spiritual issue. Since the very beginning of humanity, people have been killing other people, with and without weapons (see Genesis 4). Taking a certain weapon out of circulation might make murder more difficult but by no means impossible.

As far as the Bible is concerned, the use of guns is a matter of personal conviction. There is nothing unspiritual about owning a gun or knowing how to use one. There is nothing wrong with protecting oneself or loved ones, even if it involves the use of weapons. We need not pretend there is never a need for guns, but pointing a gun at a person should always be a last resort. We should seek to neutralize threats without violence whenever possible.

So, how should a Christian view gun control? With the authority God has entrusted to it, the government has the right to allow or disallow gun ownership to whatever degree it deems right. We, as citizens, are called to submit to whatever gun control laws the government institutes. This is not, however, a statement on the wisdom of gun control. There are good reasons to allow law-abiding citizens to own guns. Ultimately, guns are not the problem. Sinful people are the problem.

Recommended Resources: Politics - According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture by Wayne Grudem and Logos Bible Software.

Don't squint! The complete article follows after the THE END slide.

http://www.gotquestions.net/Printer/qotw-PF.htmlEsther 8:11 Luke 22:36 Matthew 26:51 Mark 14:47 Romans 13:1 John 18:10, Gun Control?

John 18:12, The Jews= LeadersNAU John 18:12 So the Roman cohort and the commander and the officers of the Jews, arrested Jesus and bound Him,This is not I'm just a few cops or soldiers!The phrase the Jews" is used 8 times in John 18. It is almost universally not referring to national Israel or the laypeople, but to the Jewish leaders.NAU Zechariah 2:8 For thus says the LORD of hosts, "After glory He has sent me against the nations which plunder you [Zion], for he who touches you [Zion], touches the apple of His eye.

David Hockings newsletter spoke about The Jews"

John, Believe And Live, Elmer Towns, Mal Couch and Ed Hindson, Twenty-First Century Biblical Commentary Series, page 181

John Believe And Live, Elmer Towns, Mal Couch and Ed Hindson, Twenty-First Century Biblical Commentary Series, page

John 18:13, High PriestNAU John 18:13 and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year.This verse reveals the tip of a huge political/religious iceberg.Annas was high priest from AD 615, but was removed from office by the Romans. John MacArthur says no fewer than 5 of his sons, and his son-in-law Caiaphas, held the office at one time or another.Many still regarded Annas as the true High Priest.

Joshua 20:6 Nehemiah 3:1 Mark 14:47 John 18:13 Acts 5:17 Haggai 1:1 Matthew 26:3 Zechariah 3:8 Numbers 35:25 Psalm 110:4 Hebrews 2:17, 4:15, High Priest

John 18:13, Jesus Trials Life Application Study Bible Jesus went through an unfair trial in our place so that we would not have to face a fair trial and receive the well-deserved punishment for our sins.I would say Jesus went through 6 unfair trials in our place so that we would not have to face a fair trial and receive the well-deserved punishment for our sins.NAU 1 Peter 3:18 For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit;

Mark 14:53 John 18:13 Luke 22:54 Matthew 26:3,57, 27:2, Jesus Trial

John 18:14, One Man Should DieNAU John 18:14 Now Caiaphas was the one who had advised the Jews that it was expedient for one man to die on behalf of the people.NAU John 11:49 But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all, 50 nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish." 51 Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation,

John 18:15NAU John 18:15 Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest,This is how John always refers to himself: The disciple that Jesus loved, the other disciple, (John 13:23-25)

John 18:20 Mark 14:68 Acts 17:11 Isaiah 48:16, Was Peter the Only Disciple That Denied Christ?

Let's read John 18:16-23

John 18:20, Not In SecretNAU John 18:20 Jesus answered him, "I have spoken openly to the world; I always taught in synagogues and in the temple, where all the Jews come together; and I spoke nothing in secret.NAU Isaiah 48:16 "Come near to Me, listen to this: From the first I have not spoken in secret, From the time it took place, I was there. And now the Lord GOD has sent Me, and His Spirit. 17 Thus says the LORD, your Redeemer, the Holy One of Israel, "I am the LORD

John 18:20 Mark 14:68 Acts 17:11 Isaiah 48:16, Was Peter the Only Disciple That Denied Christ?

John 18:22, struck JesusNAU John 18:22 When He had said this, one of the officers standing nearby struck Jesus, saying, "Is that the way You answer the high priest?Only 2 uses of struck in John (John 18:10) no uses of any form of suffer in any of Johns letters or gospel, once in Revelation 2:10

Let's read John 18:24-30

John 18:28 Jesus Before PilateNAU John 18:28 Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. 29 Therefore Pilate went out to them and said, "What accusation do you bring against this Man?"Now begins 1 of 2 Roman trials against Jesus. I think it's interesting that John completely ignores the appearances before Herod. Not one NAU use of the name Herod in John.

John 18:31, The Death PenaltyNAU John 18:31 So Pilate said to them, "Take Him yourselves, and judge Him according to your law." The Jews said to him, "We are not permitted to put anyone to death,The power of the death penalty had been removed from Israel.

Dave Reagan, Lamb and Lion Ministries

John 18:31, Lamb and Lion MinistriesDave Reagan wrote, The crucial turning point came soon after Herod's death when, in about 7 AD, the Romans removed the power of the Sanhedrin Council in Judah to pronounce the death penalty. Thus the scepter (the supreme judicial power) passed from Judah. There is a notation about this in the Talmud (the Jewish oral tradition). The Talmud states that on this occasion the members of the Sanhedrin were overtaken by "a general consternation." Incredibly, it is further recorded that they "covered their heads with ashes and their bodies with sackcloth, exclaiming: 'Woe unto us, for the scepter has departed from Judah, and the Messiah has not come!'" [Genesis 49:10 scepter shall not departUntil Shiloh comes]What they did not realize was that Jesus the Messiah had been born around 4 BC during the last years of Herod (Matthew 2:1). So "Shiloh" had arrived shortly before the scepter departed just as prophesied!

Dave Reagan, Lamb and Lion Ministries

John 18:31, The Death PenaltyChuck Missler on pages 98-100 of Genesis Notes says; This transfer of power was recorded in The Jerusalem Talmud (Sanhedrin, folio 24); and by Josephus, Wars of the Jews, book 2 Chapter 8; Antiquities of the Jews.... (This remarkable passage not only mentions Jesus and his brother James as historical figures, it also underscores that the authority of the Sanhedrin had passed to the Romans. John 18:31 "Unlawful to put a man to death"

Let's read John 18:32-40

John 18:32, What Kind Of DeathNAU John 18:32 to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die.NAU Matthew 20:17 Jesus said to them19 the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.NAU Matthew 26:2 the Son of Man is to be handed over for crucifixion.NAU John 3:14 "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up;Ps 22

John 18:36, My Kingdom? Not Now!NJB NAS NAU John 18:36 Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.Is this a denial that He would ever be King?GNV NIVO YLT NKJ KJV but now NET But as it isBGT Right now the devil has control of this world, the Jesus left the door wide open for his return, and coming kingdom.

John 18:36"Clarifying Kingdom Confusion"Andy Woods9 hrs iOS Edited Are you confused about what the Bible means by the term "kingdom"? Then this sermon entitled "Clarifying Kingdom Confusion" from John 18:33-36 is for you.SermonAudio.com - Media Player

NAU John 14:6 Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father but through Me.

Jesus did not fail His purpose, He postponed its fulfillment

In closing;I'd like you to do a little self examination of your theology.

I am so thankful to God for the faithful servants who come to our 9 AM service on Sundays

THE END

John 18:10, Gun Control? Question: "How should a Christian view gun control?"Answer: The recent shootings across the United States have caused much heartache. The senseless and tragic incidents have also renewed the intensity of discussion regarding American gun laws. Politicians, sportsmen, and theologians have all weighed in on the issue of gun control. Guns are readily available in the U.S., and ownership is protected by the Constitution. How should a Christian view gun control? What does the Bible have to say that would apply to gun control?The Bible was written long before the invention of any type of gun, so the phrase gun control will not be found in Scripture. However, the Bible records many accounts of wars, battles, and the use of weapons. Warfare is presented as an inevitable part of living in a fallen world (Mark 13:7; James 4:1), and weaponry is a necessary part of warfare. Weapons in the Bible were also used for personal protection. In some parts of Israel, robbers were common (see Luke 10:30), and many people carried weapons when they traveled. Carrying a weapon for self-defense is never condemned in the Bible. In fact, it was mentioned in a positive light by Jesus Himself on one occasion (Luke 22:35-38).Christians are called to submit to governing authorities, and they are to obey the laws of the land (Romans 13:1-7; 1 Peter 2:13-17). This would have to apply to gun laws, too. If American gun laws change, American Christians should submit to these changes and work through democratic means toward any desired alternatives. The Bible does not forbid the possession of weapons, and neither does it command such possession. Laws may come and go, but the goal of the believer in Jesus Christ remains the same: to glorify the Lord (1 Corinthians 10:31).Another biblical principle to consider is that all who draw the sword will die by the sword (Matthew 26:52). Jesus said this to Peter when Peter tried to mount an imprudent defense of Jesus against the mob that had come to arrest Him. Peters actions were not only futile against such a large crowd armed with swords and clubs (verse 47), but his rash behavior also belied Jesus submissive attitude (verse 50) and worked against the fulfillment of Scripture (verse 54). There is a time for war and a time for peace (Ecclesiastes 3:8), and Peter confused the two.Christianity supports personal freedom. Romans 14:1-4 indicates that, when Scripture does not clearly address a particular issue, there is freedom for individual choice. America has historically embraced the concept of personal freedom that resonates with this principle, and the founding documents guarantee wide freedoms regarding firearms. Some point to Matthew 5:9, in which Jesus pronounces a blessing on the peacemakers, and apply it to the issue of gun control. The idea is that guns are antithetical to peace. This may be more of a philosophical or political idea than a theological one, however. There is nothing theologically, or even logically, that links guns to a lack of peace; sometimes, guns help maintain civil peace.

Debates over whether to control guns or how much to control them depend largely on political and philosophical arguments, not moral ones. This is not to say that there is no moral component to the issue. Obviously, the gun itself is amoral, an object that can be used for good or for evil. More important is the morality of the person wielding the gun, and that is too often the missing consideration in the gun control argument. The fact that some sinners use guns to commit sin does not mean guns are the problem. Sin is the problem, and thats a moral and spiritual issue. Since the very beginning of humanity, people have been killing other people, with and without weapons (see Genesis 4). Taking a certain weapon out of circulation might make murder more difficult but by no means impossible.

As far as the Bible is concerned, the use of guns is a matter of personal conviction. There is nothing unspiritual about owning a gun or knowing how to use one. There is nothing wrong with protecting oneself or loved ones, even if it involves the use of weapons. We need not pretend there is never a need for guns, but pointing a gun at a person should always be a last resort. We should seek to neutralize threats without violence whenever possible.

So, how should a Christian view gun control? With the authority God has entrusted to it, the government has the right to allow or disallow gun ownership to whatever degree it deems right. We, as citizens, are called to submit to whatever gun control laws the government institutes. This is not, however, a statement on the wisdom of gun control. There are good reasons to allow law-abiding citizens to own guns. Ultimately, guns are not the problem. Sinful people are the problem.

Recommended Resources: Politics - According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture by Wayne Grudem and Logos Bible Software.

http://www.gotquestions.net/Printer/qotw-PF.htmlEsther 8:11 Luke 22:36 Matthew 26:51 Mark 14:47 Romans 13:1 John 18:10, Gun Control? Question: "How should a Christian view gun control?"Answer: The recent shootings across the United States have caused much heartache. The senseless and tragic incidents have also renewed the intensity of discussion regarding American gun laws. Politicians, sportsmen, and theologians have all weighed in on the issue of gun control. Guns are readily available in the U.S., and ownership is protected by the Constitution. How should a Christian view gun control? What does the Bible have to say that would apply to gun control?The Bible was written long before the invention of any type of gun, so the phrase gun control will not be found in Scripture. However, the Bible records many accounts of wars, battles, and the use of weapons. Warfare is presented as an inevitable part of living in a fallen world (Mark 13:7; James 4:1), and weaponry is a necessary part of warfare. Weapons in the Bible were also used for personal protection. In some parts of Israel, robbers were common (see Luke 10:30), and many people carried weapons when they traveled. Carrying a weapon for self-defense is never condemned in the Bible. In fact, it was mentioned in a positive light by Jesus Himself on one occasion (Luke 22:35-38).Christians are called to submit to governing authorities, and they are to obey the laws of the land (Romans 13:1-7; 1 Peter 2:13-17). This would have to apply to gun laws, too. If American gun laws change, American Christians should submit to these changes and work through democratic means toward any desired alternatives. The Bible does not forbid the possession of weapons, and neither does it command such possession. Laws may come and go, but the goal of the believer in Jesus Christ remains the same: to glorify the Lord (1 Corinthians 10:31).Another biblical principle to consider is that all who draw the sword will die by the sword (Matthew 26:52). Jesus said this to Peter when Peter tried to mount an imprudent defense of Jesus against the mob that had come to arrest Him. Peters actions were not only futile against such a large crowd armed with swords and clubs (verse 47), but his rash behavior also belied Jesus submissive attitude (verse 50) and worked against the fulfillment of Scripture (verse 54). There is a time for war and a time for peace (Ecclesiastes 3:8), and Peter confused the two.Christianity supports personal freedom. Romans 14:1-4 indicates that, when Scripture does not clearly address a particular issue, there is freedom for individual choice. America has historically embraced the concept of personal freedom that resonates with this principle, and the founding documents guarantee wide freedoms regarding firearms. Some point to Matthew 5:9, in which Jesus pronounces a blessing on the peacemakers, and apply it to the issue of gun control. The idea is that guns are antithetical to peace. This may be more of a philosophical or political idea than a theological one, however. There is nothing theologically, or even logically, that links guns to a lack of peace; sometimes, guns help maintain civil peace.

Debates over whether to control guns or how much to control them depend largely on political and philosophical arguments, not moral ones. This is not to say that there is no moral component to the issue. Obviously, the gun itself is amoral, an object that can be used for good or for evil. More important is the morality of the person wielding the gun, and that is too often the missing consideration in the gun control argument. The fact that some sinners use guns to commit sin does not mean guns are the problem. Sin is the problem, and thats a moral and spiritual issue. Since the very beginning of humanity, people have been killing other people, with and without weapons (see Genesis 4). Taking a certain weapon out of circulation might make murder more difficult but by no means impossible.

As far as the Bible is concerned, the use of guns is a matter of personal conviction. There is nothing unspiritual about owning a gun or knowing how to use one. There is nothing wrong with protecting oneself or loved ones, even if it involves the use of weapons. We need not pretend there is never a need for guns, but pointing a gun at a person should always be a last resort. We should seek to neutralize threats without violence whenever possible.

So, how should a Christian view gun control? With the authority God has entrusted to it, the government has the right to allow or disallow gun ownership to whatever degree it deems right. We, as citizens, are called to submit to whatever gun control laws the government institutes. This is not, however, a statement on the wisdom of gun control. There are good reasons to allow law-abiding citizens to own guns. Ultimately, guns are not the problem. Sinful people are the problem.

Recommended Resources: Politics - According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture by Wayne Grudem and Logos Bible Software.

John 18:10, Gun Control, Self Defense http://www.gotquestions.org/Question: "How should a Christian view gun control?"

Answer:The recent shootings across the United States have caused much heartache. The senseless and tragic incidents have also renewed the intensity of discussion regarding American gun laws. Politicians, sportsmen, and theologians have all weighed in on the issue of gun control. Guns are readily available in the U.S., and ownership is protected by the Constitution. How should a Christian view gun control? What does the Bible have to say that would apply to gun control?

The Bible was written long before the invention of any type of gun, so the phrase gun control will not be found in Scripture. However, the Bible records many accounts of wars, battles, and the use of weapons. Warfare is presented as an inevitable part of living in a fallen world (Mark 13:7; James 4:1), and weaponry is a necessary part of warfare. Weapons in the Bible were also used for personal protection. In some parts of Israel, robbers were common (see Luke 10:30), and many people carried weapons when they traveled. Carrying a weapon for self-defense is never condemned in the Bible. In fact, it was mentioned in a positive light by Jesus Himself on one occasion (Luke 22:35-38).

Christians are called to submit to governing authorities, and they are to obey the laws of the land (Romans 13:1-7; 1 Peter 2:13-17). This would have to apply to gun laws, too. If American gun laws change, American Christians should submit to these changes and work through democratic means toward any desired alternatives. The Bible does not forbid the possession of weapons, and neither does it command such possession. Laws may come and go, but the goal of the believer in Jesus Christ remains the same: to glorify the Lord (1 Corinthians 10:31).

Another biblical principle to consider is that all who draw the sword will die by the sword (Matthew 26:52). Jesus said this to Peter when Peter tried to mount an imprudent defense of Jesus against the mob that had come to arrest Him. Peters actions were not only futile against such a large crowd armed with swords and clubs (verse 47), but his rash behavior also belied Jesus submissive attitude (verse 50) and worked against the fulfillment of Scripture (verse 54). There is a time for war and a time for peace (Ecclesiastes 3:8), and Peter confused the two.

Christianity supports personal freedom. Romans 14:1-4 indicates that, when Scripture does not clearly address a particular issue, there is freedom for individual choice. America has historically embraced the concept of personal freedom that resonates with this principle, and the founding documents guarantee wide freedoms regarding firearms. Some point to Matthew 5:9, in which Jesus pronounces a blessing on the peacemakers, and apply it to the issue of gun control. The idea is that guns are antithetical to peace. This may be more of a philosophical or political idea than a theological one, however. There is nothing theologically, or even logically, that links guns to a lack of peace; sometimes, guns helpmaintaincivil peace.

Debates overwhetherto control guns orhow muchto control them depend largely on political and philosophical arguments, not moral ones. This is not to say that there is no moral component to the issue. Obviously, the gun itself is amoral, an object that can be used for good or for evil. More important is the morality of the person wielding the gun, and that is too often the missing consideration in the gun control argument. The fact that some sinners use guns to commit sin does not mean guns are the problem. Sin is the problem, and thats a moral and spiritual issue. Since the very beginning of humanity, people have been killing other people, with and without weapons (see Genesis 4). Taking a certain weapon out of circulation might make murder more difficult but by no means impossible.

As far as the Bible is concerned, the use of guns is a matter of personal conviction. There is nothing unspiritual about owning a gun or knowing how to use one. There is nothing wrong with protecting oneself or loved ones, even if it involves the use of weapons. We need not pretend there is never a need for guns, but pointing a gun at a person should always be a last resort. We should seek to neutralize threats without violence whenever possible.

So, how should a Christian view gun control? With the authority God has entrusted to it, the government has the right to allow or disallow gun ownership to whatever degree it deems right. We, as citizens, are called to submit to whatever gun control laws the government institutes. This is not, however, a statement on the wisdom of gun control. There are good reasons to allow law-abiding citizens to own guns. Ultimately, guns are not the problem. Sinful people are the problem.

Recommended Resource:Politics - According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture by Wayne Grudem.http://www.gotquestions.org/Got Questions Ministries | 6050 Stetson Hills Blvd., #254 | Colorado Springs, CO 80923Question: "How should a Christian view gun control?"

http://www.gotquestions.org/Got Questions Ministries | 6050 Stetson Hills Blvd., #254 | Colorado Springs, CO 80923Question: "How should a Christian view gun control?Romans 13:4 John 18:10 Mark 14:47 Matthew 26:52, Gun Control, Self Defense http://www.gotquestions.org/

John 18:31, The Death PenaltyQUESTION FOR THE DAYWhat are the major prophecies surrounding the birth of Jesus?

ANSWER:--The Timing of the Birth--The timing of the Messiah's birth had been indicated in Genesis 49:10 in words spoken by Jacob on his deathbed to his son Judah:The scepter shall not depart from Judah ... until Shiloh comes, and to Him shall be the obedience of the peoples.The term "Shiloh" was recognized by the Jewish rabbis as a Messianic title. The "scepter" refers to the judicial power of the nation. Thus, this prophecy states that the Messiah will come at a time when the nation's judicial power has been removed.Although Judah was deprived of its national sovereignty during the 70-year period of Babylonian captivity, it never lost its scepter, for the Jews were allowed to have their own judges, even while in captivity.Josh McDowell, in his book,Evidence that Demands a Verdict,points out that "the first visible sign of the beginning of the removal of the scepter from Judah came about when Herod the Great, who had no Jewish blood, succeeded the Maccabean princes who belonged to the tribe of Levi and who were the last Jewish kings to reign in Jerusalem."The crucial turning point came soon after Herod's death when, in about 7AD, the Romans removed the power of the Sanhedrin Council in Judah to pronounce the death penalty. Thus the scepter (the supreme judicial power) passed from Judah.There is a notation about this in the Talmud (the Jewish oral tradition). The Talmud states that on this occasion the members of the Sanhedrin were overtaken by "a general consternation." Incredibly, it is further recorded that they "covered their heads with ashes and their bodies with sackcloth, exclaiming: 'Woe unto us, for the scepter has departed from Judah, and the Messiah has not come!'"What they did not realize was that Jesus the Messiah had been born around 4BC during the last years of Herod (Matthew 2:1). So "Shiloh" had arrived shortly before the scepter departed just as prophesied!--The Place of the Birth--The place of the Messiah's birth had also been precisely prophesied five hundred years earlier by the prophet Micah:But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel.Micah 5:2Have your ever wondered what the term "Ephrathah" means in this passage? It is a geographical designation to indicate precisely which Bethlehem is being identified. It's like differentiating between Springfield, Missouri, and Springfield, Illinois.The point is that there was another Bethlehem in the land of Israel in the area to the north near the Sea of Galilee. It had been allotted to the tribe of Zebulun.By specifying the area of Ephrathah, the prophecy of Micah made it clear that the Bethlehem that would host the birth of the Messiah would be the one in the south of Israel near Jerusalem. In fulfillment of this very precise prophecy, Matthew tells us thatJesus was born in Bethlehem of Judea(Matthew 2:1).-The Nature of the Birth--It had also been prophesied that the special child born in Bethlehem would be both human and divine. Daniel emphasized the Messiah's humanity when he referred to Him asthe Son of Man(Daniel 7:13). Isaiah stressed His divinity when He said that the Messiah would be calledWonderful Counselor, Mighty God, Eternal Father, Prince of Peace(Isaiah 9:6).His divine nature was also indicated in other prophecies about His birth. For example, the first Messianic prophecy in the Bible is one spoken by God Himself in the Garden of Eden when He told Satan that he would one day be defeated by the One who would be born ofthe seed of woman(Genesis 3:15). This seems to be a clear indication that the Messiah would be born miraculously through a virgin. Thousands of years later Isaiah specifically prophesied that the birth would occur in this manner:Behold, a virgin shall be with child and bear a son ...Isaiah 7:14It was further foretold by Isaiah that the Messiah would be given a name that would signify His divinity. He will be calledImmanuel,said Isaiah, which meansGod with us(Isaiah 7:14). Six hundred years later when the angel Gabriel appeared to Mary to tell her that she would be the mother of the Messiah, he specified that she was to name the baby Yeshua (Luke 1:31). That name in Hebrew meansGod's Salvation(Matthew 1:21).Other details prophesied about the Messiah's birth included the presentation of gifts to Him by kings (Psalm 72:10-11 and Matthew 2:1-12), the slaughter of the infants of His birthplace (Jeremiah 31:15 and Matthew 2:16), and His sojourn in Egypt (Hosea 11:1 and Matthew 2:11-15).--The Celebration of the Birth--The conception and birth of the Messiah were celebrated in some remarkable prophetic hymns. Mary prophesied in a song of rejoicing that the child she had conceived was evidence that God'smercy is upon generation after generation.Luke 1:50She went on to prophesy that He wouldscatter the proud,bring down rulers,exalt the humble, andfill the hungry.Luke 1:52-53Her relative, the priest Zacharias, also sang a prophetic song of celebration when his son, John the Baptist, was born. Referring to the baby in Mary's womb, he proclaimed that Godhas raised up a horn of salvation for us(Luke 1:69). He then declared that his own son would be calledthe prophet of the Most High,and he prophesied that his son wouldgo before the Lord to prepare His waysLuke 1:76. He concluded his song with one of the most beautiful poetic prophecies concerning the Messiah that can be found anywhere in Scripture:Because of the tender mercy of our God ... the Sunrise from on high shall visit us, to shine upon those who sit in darkness and the shadow of death, to guide our feet into the way of peace.Luke 1:78-79The next prophetic song of celebration was sung on the night of the Messiah's birth when an angel appeared to the shepherds of Bethlehem and proclaimed:Behold, I bring you good news of great joy which shall be for all the people; for today in the city of David there has been born for you a Savior, who is Messiah the Lord.Luke 2:10-11That angel was suddenly joined by a multitude of angels who sang a triumphant chorus:Glory to God in the highest and on earth peace among men with whom He is pleased.Luke 2:13-14The final prophetic song related to the Messiah's birth was sung by arighteous and devoutman of Jerusalem by the name of Simeon. The Holy Spirit had come upon him and had revealed to him that he would not die before he saw the Messiah (Luke 2:25-26). He was given that glorious privilege forty days after the Messiah's birth when the parents of Jesus came to the temple in Jerusalem to dedicate their baby to God.Simeon took the Christ child in his arms, thanked the Lord, and then sang:My eyes have seen Your salvation, which You have prepared in the presence of all peoples a light of revelation to the Gentiles, and the glory of Your people Israel.Luke 2:30-32--The Significance of the Birth Prophecies--The fulfillment of all these prophecies in the life of one person, Jesus of Nazareth, is proof positive that He was who He said He was, namely, the Messiah of God (Mark 14:62 and Luke 22:70).God's faithfulness in fulfilling each of these prophecies in detail is also significant because it gives us assurance that He will likewise faithfully fulfill all the prophecies He has given to Christians regarding the soon return of Jesus.--A God of Prophecy--Our God knows the future and has the audacity to proclaim it (Isaiah 46:10). He also has the power to see to it that what He proclaims will come to pass (Isaiah 46:11). Most important, He is faithful (1Corinthians 1:9), so we can rest in His promises.Let's rejoice that the Bethlehem birth so long ago is proof positive that the One born there will soon return in glory as the King of kings and the Lord of lords (Revelation 19:16).By Dave Reagan, Lamb and Lion Ministries (A Steeling the Mind Bible Conference Speaker)

Chuck Missler in his Genesis Notes page 98 to 100Chuck Missler in his Genesis Notes page 98 to 100 records the departure of the scepter from Judah. He notes that the "Scepter = Tribal rod or staff of office; tribal identity." Was retained even through the Babylonian captivity. He quotes Josephus and others as referring to the 6 to 7 A.D. loss of the right of the legal power of the Sanhedrin to execute capital punishment. This is recorded in the Bible in John 18:31, " unlawful to put a man to death." "The legal power of the Sanhedrin was immediately restricted and adjudication of capital cases was lost. This was normal Roman policy. This transfer of power was recorded in The Jerusalem Talmud (Sanhedrin, folio 24); and by Josephus, Wars of the Jews, book 2 Chapter 8; Antiquities of the Jews.... (This remarkable passage not only mentions Jesus and his brother James as historical figures, it also underscores that the authority of the Sanhedrin had passed to the Romans. John 18:31 "Unlawful to put a man to death" "When the members of the Sanhedrin found themselves deprived of their right over life and death, they covered their heads with ashes and their bodies with sackcloth, and bemoaned, "woe unto us for the scepter has departed from Judah and the Messiah has not come!" (Babylonian Talmud, Chapter 4, folio 37; also, Augustin Lemann, Jesus before the Sanhedrin, 1886, translated by Julius Magath, NL# 0239683, Library of Congress #15-24973.)"They actually thought that the Torah, the Word of God, had failed! They should have known better. The scepter had indeed, been removed from Judah, but Shiloh had come. While the Jews wept in the streets of Jerusalem, a young son of a carpenter was growing up in Nazareth. He would present himself as the Messiah the King on the very day that had been predicted by the Angel Gabriel to Daniel five centuries earlier. Daniel 9:24-27."