John 3:3-6 Exegesis

The Gospel of John, also known as the Fourth Gospel, has no distinct author but is presumed to be written by John the beloved disciple. The author writes in several different forms and styles depending on the context in this book. In chapter three verses three through six the author writes in narrative consisting mostly of dialogue that recounts the meeting between Jesus and the Pharisee Nicodemus. Chapter three relates to the other chapters surrounding it in that Jesus uses talking about being born in the spirit to link the chapter before talking of men to the next chapter where he references himself as the way to eternal living. This passage links man to eternal living and divinity. The passage of chapter three verses three through six correlates with the thesis of John in that it exemplifies the importance of having spiritual birth and allowing the entrance of the Holy Spirit which was to descend later. This links Jesus to eternal life and to the thesis so people will believe in Him and have eternal life. These verses also support and point to validity in the rest of the Gospel; Jesus’ pre-ministry time, His time of works and signs and ministry teaching, and in His death followed by resurrection

In verse three there is a first in that there is an intimate moment between Jesus and a Pharisee in a one on one situation. The reference to it being night serves two purposes. The first is quite logical, the Pharisees study at night which would make sense. The second is in reference to the darkness that clouds Nicodemus in his actual understanding of God and how to live. In speaking with Jesus at night Nicodemus is seeking instruction in the way of life (Morris 188).

Verse three of John chapter three goes as follows, “Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” (ESV Study Bible). Jesus was intending for Nicodemus that even though he was a religious leader and Pharisee that Nicodemus need to experience being born again, showing he hadn’t yet (Borchert 171). Morris states this in a very clear way: “Anyone who would enter the kingdom of God must be born in a radically new fashion, and this second birth is from heaven” (189). There is some discrepancy as to the words “born again” and the intended meaning it has. The two translations that “born again” come from are to be born again or to be born from above. John liked to use words throughout his writing with double meanings and this seems to fit that style as well (Morris 188). While one reference would seem to make perfect sense as to being born again in the Spirit, or the other in that we need to be born again from heaven which references the Spirit as well; this ties the two different possible meanings together, making very good sense.

Moving on to verse four of chapter three John writes this, “Nicodemus said to him, ‘how can a man be born when he is old’? Can he enter a second time into his mother’s womb and be born?” (ESV Study Bible). There are several possibilities as to why Nicodemus asks this question. One is that he is indeed blind to what Jesus is referring to and can only ask what seems logical. Nicodemus shows that he does not understand the spiritual intent Jesus had in his response. His thought process was so narrow-minded that he could only focus on the literal. This also would have been the usual or normal and expected response from most people in this time (Borchert 172). With Nicodemus’ extensive knowledge in the Old Testament he should have been able to understand what Jesus was referencing (Barton, Comfort and Veerman 55). A second possibility as to why Nicodemus asks this question is because he did so intentionally. He very well could have done this because of his loss in dignity realizing what Jesus was referring to and Nicodemus not following how he could fulfill what Jesus is speaking about. While this is the less likely of the two it is still a possibility. Nicodemus could have been one of the Pharisees who believed in Jesus but kept it to himself so not to bring a stir to the group of Pharisees (Morris 190).

In verse five there is a repetition of how Jesus starts off verse three in chapter three of the Gospel of John which says, “Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God” (ESV Study Bible). This verse is one of some great controversy and debate among theologians and scholars. One part that does not have much controversy though is at the end when Jesus mentions the kingdom of God. This is the only time in the Gospel of John that these words are used, referencing the kingdom in a way that describes and shows that God’s kingdom involves the current reign than a distant or separate realm (Morris 189).

The controversy comes in during the middle section (“…unless one is born of water and the Spirit…”. There are four different ways that scholars interpret this section. The first possible meaning of this section is that Jesus was using the word “water” in reference to a literal birth and human flesh through amniotic fluid or even possibly semen. While this is possible it is quite a stretch since throughout the Bible water is associated with the Spirit and not with human flesh or humanly birth. The water and Spirit correlation leads to the second possible meaning of this section of verse five. Some say that the two words are used to complement each other and are used as a metaphor to mean spiritual seed. This also is a possibility but once again not the most accurate with the normal usages of the words. The third possibility of this passage is that the water is referring to baptism accompanied by the Spirit in spiritual regeneration. While at the time of John’s writing of this Gospel there was a decent amount of baptisms going on, there weren’t really many at all during the time this occurred between Jesus and Nicodemus. The fourth and final accepted possibility is that the words “water and Spirit” form a unified concept to “express the eschatological renewal that was promised back in the Old Testament” (Burge 115-116). This seems like the most complete and holistic response to the possible intended meaning of this passage but it still remains unclear and of little certainty.

The controversy clears up in verse six of chapter three in John’s Gospel for it is quite direction. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (ESV Study Bible). Verse six wraps up this section by emphasizing the divine nature of the Spirit with the human nature of the flesh. This can also link back to verse five to help with its decoding and create a more complete understanding of what is being said.

The two words chosen for my word study are water and spirit. The word water’s transliterated word is “hudor”. There are six different ways this word is used. They are: of water in rivers, in fountains, in pools; of the water of the deluge; of water in any of the earth's repositories; of water as the primary element, out of and through which the world that was before the deluge, arose and was compacted; of the waves of the sea; and figuratively used to mean of many peoples. Of all of these definitions the one(s) that fit best with the possibilities for John 3:5 are the ones that refer to water in its normal form scientifically known as H₂O. This is probably why this passage is so highly scrutinized because this type of definition seems to have no reference to what Jesus was referring to.

The second word I did a word study on is the word “spirit. The word spirit’s transliterated word is “pneuma”. There are a plethora of definitions for this word. The ones of greatest use are in reference to the Holy Spirit, part of the Trinity, a spirit in general referencing something that brings animation to a body, a spirit higher than man but below God (angels, demons, etc.), or in reference to wind or the movement of air. The most common form used is in reference to the Holy Spirit which is the case for this set of verses as well (both verse 5 and verse 6). This seems to make most sense because Jesus shows through his speech the difference between what is normal here on earth such as water or flesh and what the difference is in the spiritual realm.

The things found most interesting or significant were on two different extremes. The first extremes involve the lack of knowledge of Nicodemus. While he more than likely could not have expected to receive the types of answers he did. Nicodemus was a Pharisee and very knowledgeable in the Scriptures. It would have seemed that he would be the one that could have figured out who Jesus was and the things he was referencing among prophesies and the descriptions the Old Testament has in regards to God as well as the coming Messiah, Jesus. The second extreme is the boldness of Jesus’ answers. To go into a setting and give those types of in-depth and metaphoric answers was not easy as it can be assumed Jesus wanted Nicodemus to understand what He was saying while not weakening the content in which He was sharing.

Some practical information that comes from this text involves taking it to heart first before putting it into practice. It is not an easy and simple commitment to be born again although it sounds like it. This takes a renewal of self and a complete one-hundred and eighty degree turn in lifestyle and commitment. Once born of the Spirit no longer are you your own person, but now a child and servant of God, doing His will for your life.

Works Cited

Barton, Bruce B., et al. Life Application Bible Commentary: John. Wheaton: Tyndale House Publishers, Inc., 1993.

Borchert, Gerald L. The New American Commentary: John 1-11. Unknown-United States of America: Broadmand & Holman Publishers, 1996.

Burge, Gary M. The NIV Application Commentary: John. Grand Rapids: Zondervan, 2000.

ESV Study Bible. Wheaton: Crossway Bibles, 2008.

Kysar, Robert. Augsburg Commentary on the New Testament: John. Minneapolis: Augsburg Publishing House, 1986.

Morris, Leon. The Gospel According to John Revised. Grand Rapids: Eerdmans Publishing Co., 1995.

Humility: 1 Peter 5:5-7

Humility is defined by Webster’s Dictionary as “the quality or condition of being humble; of modest opinion or estimate of one's own importance or rank”. In today’s society America humility and being humble is downplayed and often straight up ignored. Being an individual and being all you can be as a person negates any teaching a person has received regarding humility unless continually practiced. We as followers of Christ must all humble ourselves before God because of His instructions and benefits that are described in 1 Peter chapter five verses five through seven. The benefits God grants us for being engulfed in humility is that He grants grace to those in humility, He lifts off anxiety, and He will exalt His people in His timing. The book of 1^st Peter was written by the Apostle Peter from Rome to dispersed Christians throughout what is currently known as Asia Minor. Having seen humility from the perfect example in Jesus, Peter is able to make these claims with firmness and authority.

The first benefit of humbling oneself before God is that He grants grace to those in humility. Look at Joseph back in the book of Genesis. Joseph was the favorite of Israel over all of the rest of Jacob’s sons. This brought jealousy to Joseph’s brothers who despised him and wanted him dead but ended up selling him into slavery. Now Joseph had little in his control and had to stay humble as a slave, but through his humility and trusting in God, he ascended all the way up to the second most powerful person in the nation of Egypt, behind only the Pharaoh. Romans 13:1 says to stay subject to governing authority because they are put in place by God and He is the one who gives authority. At times it will be hard to submit and live in submission humbly when you don’t agree or things they say or asking in supporting them but it must be done, for God commands.

The second benefit of humbling oneself before God is that He will lift off your anxiety. Many people, being prideful in nature, hold on to things much longer than they should. Small daily tasks that don’t seem of much importance in the overall scheme of things end up being taken care of from the person’s side of things because they feel as though they can handle and take care of them. These then begin to pile up on each other until all of the small things turn into this huge ordeal that is overwhelming and THEN they bring it before God because they were proven wrong with their ability to take care of things themselves. Take a stick for example. Not very big and if lit on fire it will go out fairly quickly and with minimal flame or heat. But stack a lot of sticks in a pile that are lit and you get a huge fire. It’s only once this out of control fire is light that we call on God, our firefighter/Savior, to put out the fire and calm things down. The truth though is that before we even light that first stick we need to have God (firefighter) there with us to control the flames and keep everything from going out of control. In Matthew 11:28 God is calling us, wanting us to go to Him and give up the burdens and stresses of this life and give them to him, but to do this we must make ourselves submissive to God and come before Him with knee bent, humble in His presence.

The third benefit is that God will exalt his people in His timing. We must understand with this that God’s plan and timing is perfect. No ifs, ands, or buts. Even those in tuned to God’s plan and will in their lives must understand God’s timing, which can be quite different from the timing the individual envisions. In Peter’s second letter he says this, “But do not forget one thing, my dear friends! There is no difference in the Lord's sight between one day and a thousand years; to him the two are the same” (2 Peter 3:8). Humbling before God in His timing will allow Him to use you in the greatest way possible to affect his Kingdom. It also says in Deuteronomy 32:4 that the Lord is perfect and just in all his ways. These assurances are to be kept close to the heart and not easily forgotten when times become troubled or unexpected. In Philippians 2 Paul shows Christ’s example of humility throughout his entire lifetime with coming to the world in human flesh, and going through trials resulting in death though that’s not entirely what he wanted (Matthew 26:39). While in the moment Christ was suffering, he knew the plan God had for him and that he needed to go through with it for all of mankind.

Therefore, we all must humble ourselves before God because of the benefits Peter describes in his first letter, specifically chapter five verses five through seven. The benefits God grants us for being humble is that He grants grace to those in humility, He lifts off anxiety, and that He will exalt His people in His timing. We must continue in the footsteps of Christ and remain humble in all situations no matter the circumstance. This may be in regards to a family member, significant other, or employer. This is as simple as listening to their instructions or requests and following through with a servant heart knowing it is what must be done.

Redemption Through the Eyes of the Old Testament

Redemption is a fundamental and key component of the Christian faith as well as the Old Testament. Without redemption there is no becoming righteous or becoming cleansed or right in God’s eyes. There are many stories in the Old Testament that show redemption including the story of Ruth, the Exodus, and the Abrahamic covenant. Redemption involves the payment of a price that affects salvation (Youngblood 102). It also involves the switching out of one thing in exchange for another that equals out and justifies the situation. In the Old Testament, redemption can be and is restored is through the law as well as through personal promises and grants. The story of Tamar and Judah in the thirty-eighth chapter of the book of Genesis is a good example of redemption based in the Old Testament.

Judah was a very important man in Israel, and the head of the one of the twelve tribes. He went and married the daughter of Shua in the land of Adullam. They bore children together, three children, all boys, named Er, Onoan, and Shelah, in respective order. Judah’s eldest son, Er, married a woman named Tamar. Er was a very evil man and turned from God and so he was killed by the Lord. Judah, according to the rituals and traditions, told his second son Onoan to go and lie with Tamar as well, but wouldn’t go through with it completely because the offspring would not be of his and would be of his brothers, so God also killed him because of the wicked he did in God’s eyes. After two lost sons and third one too young to marry Tamar, Judah told Tamar to go back to her home and be a widow and that once Judah’s youngest son, Shelah, grew up, she could marry him then, because Judah was sure his third son would die as well. There is a long break in the story, until the death of Judah’s wife occurs. Judah grieves for a long time and then goes up to have his sheep sheared at a nearby town. Tamar hears of this, takes off her widow’s clothes, puts on a veil like a prostitute and disguises herself, and goes to the same village as Judah, and goes to stand on the side of the road. She did this because Shelah had now grown up and yet she was not married to him. So Judah, seeing Tamar disguised as a prostitute and not recognizing her, he sleeps with her. First though, Tamar asks what she will get for sleeping with him. Judah promises a young goat, but Tamar wants something as a pledge until she receives it. Tamar requests his seal, its cord, and his staff. He agrees and so they sleep together and she becomes pregnant. Judah goes to bring the goat to who he thinks is a prostitute on the side of the road and can’t find her, because she was really never there. Tamar, once found out she is pregnant, is accused of prostitution. She then shows that Judah is in fact the father by showing him the staff, seal, and its cord. He then recognizes what he had done in not giving her Shelah to marry. He claims her more righteous than he is and did not sleep with her again (NIV Study Bible).

This story is a story regarding of redemption because Tamar was persistent. She was persistent in fulfilling her duty and obligation to bear a child to keep Judah’s family line and name going, even though she had to go through three people to achieve this. By not bearing her first husband a child, as was accustomed, she moved on to the next brother, but he too died before she could bear a child, and then Judah with-held his third son. Tamar took matters into her own hands and slept with Judah because it was her duty and responsibility to bear a son and continue the family.

Redemption in my own life has been an everyday thing. Some people view being redeemed as something that happens after you make a large or drastic mistake, but as stated by Jesus, no sin is greater than another. If no sin is greater than another, then why should some be emphasized more for the need of redemption than others, they shouldn’t. There are many examples from my life in which I need redemption and that I have received it from Jesus Christ by his shedding of his blood on the cross. One such thing that I struggle with that daily I need to be redeemed for is lying. It is such a simple thing to do, and once it becomes a habit, is something that is very difficult to change. Daily it occurs and daily I need to be redeemed for it by asking for cleansing by Jesus. One specific example would be when I was about 16, and crashed the family van into a concrete post. I made up an elaborate story that another driver cut me off and forced me either into the post or into their car. I managed to get away with this, but in the long run did no good and was not worth it, because it was just an accident on my part and would not have been a big deal. I think my parents knew I was lying but ended up letting it go because bringing it up wouldn’t really have changed anything, so they forgave me and let me move on from it.

Essential to Christianity and our relationship with God and his Son Jesus Christ, redemption is something that should be sought after every day for the things we do that shouldn’t be done and also for what should be done, but isn’t.

Tattoos: How Do They Line Up With Scripture?

In the age of post-modernism and advancing viewpoints, what does the Bible have to say about this controversial topic? I take a look into this and report my findings.

Few things are as awkward as walking into a church and hearing a loud roar of whispers and everyone turning their head towards you. You start to look around nervously wondering what in the world is going on. Maybe there’s a sign on your back or a stain on your clothes, but that is not the case. Everyone is looking at the design of ink on your body. What next? Turn around and walk back out of the door or sit down and push the things aside? The house of God is supposed to be a place of love and acceptance full of Christians whose basis and main focal point is love. How does it seem to be so easy to move beyond that basis of love when there seems to be something different or out of the ordinary? So where does the doctrine of Christianity stand on the issue of tattoos and what does the Bible have to say about it? There are just a few points in the Bible that talk about this directly. The areas that will be focused upon will be the Biblical background as to the doctrine behind tattoos being acceptable in the Christian faith, the opposite view point with the Biblical argument, and the support for acceptance as well as inclusion among those with tattoos in the Christian church today.

Biblical background and doctrine can sometimes be debated and argued and if no resolution is found, a split among the church into different denominations occurs even among the smallest things, as it has been throughout history. This doctrine is based upon Bible passages and their interpretations. Although there really aren’t any verses that deal directly with tattoos of modern day society, there are verses that relate very well. Many verses talk about marks, engraving, and brand marks being upon different people and followers of God. These verses include Exodus 13:9;13:16, Isaiah 44:5;49:16, Ezekiel 9:4, Galatians 6:17, and Revelation 7:2-3. These show and talk about God having His mark among His people. Back among the First Century, a brand or mark was put on a slave or showed ownership or possession and that the person belonged to a master (Gennaro, 2007). Also, the book of Revelation uses intricate and specific detail in chapter nineteen, verse sixteen to describe and show in fact that Jesus himself when he returns will bear a mark or tattoo upon his body: “On his robe and on his thigh he has a name written, King of kings and Lord of lords” (ESV, 2007). The key word here is actually the forth word in the verse, the word “and”. This common word means all the difference. In Albert Barnes’ Notes on the Bible, he talks about the depiction upon the robe. According to him and his research, it was customary for distinguished individuals to have their name inscribed on their clothing for recognition from others, which often could be used as an intimidation factor, mostly when in a military battle (Barnes, 2001). “In Revelation, Jesus is a prize fighter with a tattoo down His leg” (Driscoll, 2008). The biblical commentary by Jamieson, Fausset, and Brown offers insight and support for the second half of the verse following the crucial word “and”. The compilation by those three men state and support exactly what the verse says, that not only was it customary for the robe to be stitched with the riders name if of much importance, but that where the robe fell from the thigh while riding a horse there was His name again, King of kings and Lord of lords (Jamieson, 1871).

Now many people, quick to judge in our human nature, pull out scripture verses as well to support their claim that tattooing and having them is a sin against God. Let’s take a look at these and walk through them and see what happens. One of the first verses that gets pulled out against the topic of tattooing when brought up is Leviticus 19:28 which says, “You shall not make any cuts on your body for the dead or tattoo yourselves: I am the LORD (ESV, 2007). This verse by itself and alone can be quite convincing about how God feels about the issue or topic of tattooing, though in fact this is not quite correct. It is imperative in understanding the meaning behind that verse to take a larger chunk of the chapter including the verses surrounding it to grasp a better understanding. Right before this passage is a verse that says it is wrong to cut hair from the head or trim a beard. Do these things seem like something that is a big deal in modern time? No. Theologian Adam Clarke gives his understanding of this passage saying that it was “a very general custom to carry marks on the body in honor of the object of their worship” (Clarke, 1983). It was common in the day for those who worshipped pagan gods and idols to mark or tattoo themselves to set them apart. Now although some may say that his commentary actually supports the argument that tattoos are a sin, these things must be looked at under the proper lens.

This section of Levitic law described and briefly explained was part of what can be called the “Old Law”, pertaining to how the religious rules or expectations were to occur in the Old Testament, when sacrificing animals and other rituals were to atone for the sins of the people. The coming of Jesus and the sacrifice of His body on the cross to take care and wipe away everyone’s sin changed around law for those who believe in Him (see John 3:16). Now I am not saying that everything that is considered “Old Law” or that is in the Old Testament is to be thrown out and become null and void, but the atonement of sins upon the cross by Jesus Christ does change things around. One of the more strict laws that were enforced by the religious leaders of the time of Christ was the commandment regarding the Sabbath. The religious leaders had a large amount of specifics that outlined what someone could or couldn’t do on the Sabbath, or day of rest. Jesus though, being the foundation for what can be called the “New Law”, went out against the guidelines that had been set up by what was deemed religious law and healed a man. Jesus also went against the Old Law and religious law in the choosing of His disciples. To become a disciple of a Rabbi a young boy needed to be the very best of the best, having memorized all of the Old Testament. Jesus, the ultimate Rabbi, chose lowly fishermen and common folk. If Jesus was worried or concerned about breaking the religious law of the day, He wouldn’t have done those things, especially since He was perfect and sinless. So if a New Law or new way of how things were to be done developed, the Old Law needs to be questioned as well as studied using the context in which it was written (Gennaro, 2007).

Another verse that gets used in defense of tattooing being named a sin is 1 Corinthians 6:19: “Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own” (ESV, 2007). While I agree completely with that verse, once again it is taken out of context completely. The verses surrounding it are talking about sexual sin and the sexual immorality of the city of Corinth. I do agree with the verse and believe it though when it says that our body is the temple for the Holy Spirit. But what are the first things you see when you walk into a church or place of worship? Usually it is the artwork on the wall, the set up of the building, or the multi-colored stained glass windows. We do not find a need to completely bland out the place of worship, but in fact adorn it with things to bring about remembrance and ferventness in honor of God.

Religious tattoos actually have some significance and importance. As depicted by the Great Commission we as believers in Jesus Christ are to go out and make other disciples, expanding the Kingdom of God. How did Jesus do that? He spent his time with the less fortunate, the sick, the poor, the blind, the abandoned, and the forgotten. Bearing Christ’s name, we as Christians must do the same. Religious tattoos allow for direct contact and comfortablility with those that do not know Jesus Christ as personal Lord and Savior. A caution and concern I do have with them though is echoed in Romans 14:13-18:

“Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men” (NIV, 2000).

It is imperative that the tattoo is honorable and pleasing to God and is for worship of Him. If it becomes a point of pride or arrogance, then that in fact is where the sin comes in, not the tattoo itself. Also, if it hinders another from coming to Christ, don’t flaunt the tattoo or make it a big deal, because you want that brother or sister in Christ to become deep in Him and anything that would hinder that is not tolerable.

The biblical doctrine and explanation on tattoos and the act of tattooing as a sin are few and far between. It seems to be left up to the individual about whether or not for them it is something that is permissible, relying on their motives and reasoning for getting a tattoo to honor and worship God to decide for them. Yes, tattoos are permanent, but being a Christ follower should not be just a part time thing, but a life long journey, so what else is better than a permanent and constant reminder? Jesus himself is even described in His glorious return to Earth in Revelation as having a tattoo. With Jesus being perfect, blameless, and free from sin how can we declare tattooing as wrong?

Bibliography

Barnes, A. (2001) The Bible Commentary. Grand Rapids, MI: Baker Baker Publishing Group

Clarke, A. (1983). Commentary on the Bible. Grand Rapids, Michigan: Baker Publishing Group

Driscoll, M. (2008). Seven Big Questions. Retrieved April 14^th, 2009 from

http://www.relevantmagazine.com/god_article.php?id=7418

English Standard Version (ESV) Study Bible. (2007). Wheaton, Illinois: Crossway Bibles

Gennaro, J. (2007). Bible Support for Tattoos. Retrieved April 16, 2009 from

http://www.religioustattoos.net/Bible_Support/index.php

Jamieson, R., Fausset A.R., Brown D. (1871) Commentary Critical and Explanatory on the Whole Bible.

Peabody, Massachusetts: Hendrickson Publishers

New International Version (NIV) Study Bible. (2000). Grand Rapids, Michigan: Zondervan

Anti-Christ: What Can We Expect?

The end times and Anti-Christ are two things that are often talked about and brought into conversations when new leaders are elected and disasters across the world happen. So what should we expect? What does the Bible and scholars have to say about this? Below I have enclosed a paper I wrote on the Anti-Christ for Freshman English Composition.

Throughout the bible, there are many different places and passages where the Anti-Christ is talked about. Although rarely stated plainly using the word Anti-Christ, going back into the original text in which the Scriptures were written, the root words were the same, giving the same meaning for whichever translation was chosen. The idea and thought of the end times and the Anti-Christ not only came about once Jesus Christ was on this earth, but also in the Old Testament, as God inspired words of prophecy (2 Timothy 3:16-17). The Anti-Christ is described in the Old Testament and New Testament of the Bible, and also is closely connected and intertwined with Islam and the Mahdi. The main section of the Old Testament where the Anti-Christ is talked about is in the book of Daniel. The Anti-Christ is mentioned more heavily in the New Testament, from apostles warning emerging churches and believers everywhere about this inherent danger that has the capacity and likelihood to cause great harm. Also, regarding that danger is one of intriguing information regarding Islam, and how Islam in facts relates to the Anti-Christ through the Mahdi.

The book of Daniel was written by a man named Daniel and was recorded around 500 B.C. Daniel was captured into slavery by the kingdom of Babylon and King Nebuchadnezzar after the Babylonians had come and taken over the land of Judah. The prophecies he gives about the Anti-Christ are interpreted from dreams that he received and wrote down once he had awoken (Bible 802). This background is to help with the understanding of the presented material in hopes that it can be grasped and used to further overall knowledge of the Anti-Christ and the context for which it is found.

One of the several verses in the Book of Daniel that depicts information about the Anti-Christ is in chapter seven. In verse twenty Daniel states,

“This was the horn that seemed greater than the others and had human eyes and a mouth that was boasting arrogantly. As I watched, this horn was waging war against the holy people and was defeating them, until the Ancient One came and judged in favor of the holy people of the Most High. Then the time arrived for the holy people to take over the kingdom.”(Daniel 20-22)

These verses can seem quite complicated if it is not clarified. The horn is interpreted as the Anti-Christ who in the dream went out and waged war against the Israelites (holy people), defeating them. In verse twenty five of chapter seven, it says that “He [the Anti-Christ] will defy the Most High and wear down the holy people of the Most High. He will try to change their sacred festivals and laws, and they will be placed under his control for a time, times, and half a time.” The Anti-Christ will try with all of his power and might to try and turn people from God and destroy all that He stands for. The word time in this passage scholars have deduced to be a year, so the time, times, and half a time would be three and a half years (time, times (two times) and half a time) (Scheifler). But God who has supreme authority (1^st Corinthians 15:28) will deny the horn his victory and give it to his chosen people the Israelites and they will take over the kingdom of heaven and the Anti-Christ will be defeated.

This also is echoed again in chapter eight verses twenty three through twenty five. It lays out that when sin is at its greatest, a fierce king will come to power and cause a great amount of destruction and will succeed in all that he does, destroying leaders and devastating the holy people. It describes this man as a master of deception who destroys without warning and will even take on the Prince of Princes (Jesus) in battle, but will be broken. This passage is from another dream that Daniel has, given to him by God, confirming and validating his earlier dream. Also, in chapter nine verses twenty six and twenty seven from the book of Daniel it explains that the Anti-Christ will destroy the city (Jerusalem) and the Temple, and will be followed by a flood and a great war, in which the great ruler (Anti-Christ) will make a treaty with the people with a length of seven years. Half way through the treaty’s duration he will end all sacrifices and offerings before setting up a great sacrilegious object until the second coming of the Savior Jesus Christ comes.

Finishing up the verses in Daniel that talk about the attributes, characteristics, and actions of the Anti-Christ is chapter eleven verses thirty six through forty five. In these verses Daniel shares about how the Anti-Christ will claim to be greater than all gods, including God himself, and blaspheme him greatly without remorse. All people who submit to him he will honor by appointing them to positions of authority and dividing his land among them. He will go out in conquest to conquer Israel and all of the surrounding areas, and will succeed, but his time in power will run out, and he will be left on his own to face the all powerful and mighty God.

Moving into the New Testament of the Bible, there are several passages that also talk about the Anti-Christ. In 2^nd Thessalonians chapter two, the Anti-Christ is discussed and described. It tells again, from a different author, about how the Anti-Christ will put himself above all else and defy any and all gods and tear down all objects of worship. He follows and does the work of Satan and will use fake power, signs, and miracles to deceive. He will use any kind of wicked deception possible to cause destruction and to oppose the truth.

Later on, in the books of John, the apostle John in verses eighteen through twenty two of the second chapter, and verses one through three in the fourth chapter of his first book and verse seven of the first chapter in his second book, warns others and describes the Anti-Christ to believers everywhere (Student’s Life Application Bible 1242). John describes how the Anti-Christ will deny Jesus is the Savior and also will deny God his place as the almighty being. In chapter four to start off the chapter, John shares that not all who claim to speak from the Spirit really is, and that those people should be tested to validate and verify their claim, for the Anti-Christ will make such claims, but will not be speaking from the Spirit at all. John’s third entry about the Anti-Christ in his second book, verse seven of chapter one, he re-iterates the notion that the Anti-Christ will try and deceive all people in hopes of clouding their minds and pulling them away from the Truth.

The final book of the Bible, Revelation, is mainly focused on the end times, when the Anti-Christ will appear. In verses one through eight and fifteen of chapter thirteen, the beast with horns is talked about again. This passage is similar to that found in Daniel and strengthens the validity of Daniel’s dream. These verses talk about the beast (Anti-Christ) who had ten horns whose names all blasphemed God. One of the heads had a mortal wound on it, but yet it had healed. Many were in awe of this and the beast used this to his advantage. The people worshipped him because there was nothing comparable to him visible to the people. The beast also spoke blasphemously against God, and was given authority over all for forty two months. During this time he slandered all that related to heaven, including all people who resided there. The beast then waged war against God’s holy people (Israelites) and was victorious, giving him rule over every tribe, nation, and tongue. All of the people whose names were not written in the Lamb’s (Jesus’) Book of Life worshipped the beast. The beast would threaten death upon all those who would not worship him and had the ability to perform wonders and supernatural things.

Unfortunately, there is a trick. The trick is with 1^st John chapter two, verse eighteen. The world will not know when the Anti-Christ will come or who it will be, even if we think we do or say we do. There will be so much destruction and so many disasters that the emergence of any visible good and relief from these major problems will be welcomed and people’s visions will be blinded from the truth. One can only be sure not to have this by remaining firm in their walk with Jesus Christ and not falling for the lies and tricks of the Anti-Christ.

Islam is one avenue in fact that the Anti-Christ will use to try and deceive. This will be done through what Muslims refer to as the Mahdi. The Mahdi to Islam is like Jesus for Christians to some respect. They are not the same nor serve the same role as the other, but the Mahdi is considered as the Islamic messiah that will rise and fulfill his purpose (Richardson 42). The issue behind the Mahdi is in fact that purpose. The Quran (holy book of Islam) holds the descriptors and attributes of the Mahdi.

Along with being the messiah of Islam, the Mahdi will be a very powerful and influential military and political leader. He will be unparalleled by any others from throughout history, and will be the head of a world revolution fighting the forces of evil and set up a new order that is based firmly and justice and righteousness. He will also have control and rule over all of the earth and Islam will reign supreme and will triumph over all other religions (Richardson 56).

Along with being the world’s political and military leader, as described above the Mahdi will also be the spiritual world leader. He will head the spread and enforcement of Islam as the above all others religion, being able to enforce such a thing because he is the political and military world leader as well. The Mahdi will cause everyone who is not a follower of Islam to renounce their faith and bow down to Allah and worship him as supreme god (Richardson 58).

The greatest threat to this globalization of Islam would be the other two main world religions, Judaism and Christianity. That is why the Mahdi will focus intently on those two groups and make them specific targets for conversion (Richardson 61). For those that deny this conversion, the Mahdi will have them executed for failure to obey him. Specifically coinciding with the target of Judaism and Christianity, the Mahdi will lead his people into Israel, the homeland of the Jews and Christians, to seek out and attempt to convert them and in doing so; will attack the holy city of Jerusalem. Although the Mahdi will attack Jerusalem with his military, the struggle will end peacefully with the remaining people cowering from the might of Islam and the Mahdi. Going along with this peaceful ending following the invasion of Jerusalem, the Mahdi will construct and sign a treaty lasting seven years with Jerusalem, allowing for times of peace and tranquility (Richardson 66).

Hopefully the descriptions of the Anti-Christ and the Biblical support for his attributes and actions, coupled with the description of Islam’s messiah the Mahdi, have allowed for the connection of the two to be quite evident. The Anti-Christ and the Mahdi are not two different people but in fact one in the same. The description of the Anti-Christ from Scriptures of him being a powerful world leader (not only politically but militaristically and spiritually) by basing his pitch on justice and righteousness, the description of how he will be renowned and awed by all, will deny Jesus as the Risen Savior and the Son of God, and sign a seven year treaty with Israel of peace in a time of war, coincide exactly with the description of the Mahdi. To deny this comparison and brush it off as mere coincidence is not only ill-based and rooted with no arguments, but is also plain ignorance and foolishness.

In conclusion, religion and religious discussions have always been a hot button issue no matter what it is regarding or when it was discussed. Not knowing absolute truth and having to trust in a power greater than yourself is one thing that human kind has struggled with since the dawn of creation. Hopefully this topic regarding the Anti-Christ, the biblical background in the Old and New Testament, and its comparison with Islam will help to stir up thoughts and cause more questions to arise. For without questions, truth cannot be sought after and cannot be deduced. Do not take these words lightly, for it is possible that eternal life is at stake.

Works Cited

Richardson, Joel. Anti-Christ Islam's Awaited Messiah. Enumclaw: Pleasant Word, 2006.

Scheifler, Michael. Times, Time, And A Half. 2 December 2008 .

Student's Life Application Bible. Wheaton: Tyndale House, 1997.