In the Sermon on the Mount, Jesus warned people against false prophets. With simple logic, Jesus pointed out that “every good tree produces good fruit, but a bad tree produces bad fruit … So you’ll recognize them by their fruit” (Matt 7:17, 20). For not everyone who says to Jesus, “Lord, Lord!” will enter the kingdom of heaven, but only the one who does the will of his Father in heaven (Matt 7:21).

Later on toward the close of his ministry, Jesus challenged his followers with similar words. There earlier had been those who appeared to place their trust in Jesus, but Jesus was not fooled by outward expressions of faith that were unaccompanied by obedience (John 2:23–25). The many who had believed in him, he urged, “If you continue in my word, you really are my disciples” (John 8:31). Sadly, most did not heed Jesus’ words.

So on his way to Gethsemane Jesus reiterated his challenge once again: “If you remain in me and my words remain in you, ask whatever you want and it will be done for you. My Father is glorified by this: that you produce much fruit and prove to be my disciples” (John 15:7–8). Are we easily satisfied with out new status in Christ and slack in our obedience? Let us not forget that it is by our fruit that we prove to be Jesus’ followers and glorify our Father in heaven.

Stephen M. Vantassel’s  review of A Theology of John’s Gospel and Letters: The Word, the Christ, the Son of God, which was recently written for Bible Study Magazine:

Andreas J. Kostenberger focuses on John’s argument for belief in Christ (John 20:31).

In Part 1, Kostenberger addresses the historical questions: authorship and the trustworthiness of John’s writings. After engaging scholarship, Kostenberger concludes (in opposition to the views of several scholars) that John wrote the books named after him.

The literary aspects of John’s writings are investigated in Part 2. Kostenberger looks at John’s use of irony and symbolism. Almost 100 pages of this volume is a careful reading of John’s writings based on their literary structure and various theological themes.

Almost half the book (Part 3) investigates the major themes of John’s theology. Themes addressed include John’s: worldview, use of Scripture, ideas about creation, view of the trinity, understanding of community, and love.

Kostenberger’s work is written for theologically-trained readers. But it is accessible via his straightforward writing, numerous indices, and detailed table of contents. Preachers who want their church members to recognize the larger ideas contained in John’s writings should read this book.

HT:Koinonia Blog

For more reviews visit:

Jim Hamilton’s Blog: http://jimhamilton.wordpress.com/2009/11/11/kostenbergers-new-theology-of-johns-gospel-and-letters/

Reformation 21: http://www.reformation21.org/shelf-life/a-theology-of-johns-gospel-and-letters.php

This second edition of God, Marriage, and Family: Rebuilding the Biblical Foundation, provides the reader with more than just an updated package. This edition introduces new sections on the theology of sex and the parenting of teens and a new chapter on marriage, family and the church, including an evaluation of the “family-integrated church movement.” The authors have added summaries of recent debates on corporal punishment, singleness, homosexuality, and divorce and remarriage, and responses to several recent articles and monographs on marriage and family. The second edition also includes updated bibliographies and notes.

Jewish rabbis in Jesus’ day typically avoided women and stayed away from Samaritans. Thus the Samaritan woman who came to the well in Sychar had at least two strikes against her. Add to this her immoral lifestyle, and Jesus had every reason to evade contact with this woman. Even the woman herself was surprised that Jesus was talking to her: “How is it that you, a Jew, ask for a drink from me, a Samaritan woman?” (John 4:9). And the evangelist added, “For Jews do not associate with Samaritans.” Jesus’ disciples, too, upon their return from grocery shopping in town, “were amazed that he was talking with a woman” (John 4:27).

By contrast, everyone in Jesus’ day would have been honored to engage in conversation with Nicodemus, a member of the Sanhedrin, the Jewish Ruling Council. Jesus calls him “Israel’s teacher” (John 3:10 NIV). This teacher visited Jesus by night to inquire tacitly as to the nature of his teaching. Similarly, the Jewish authorities had looked into John the Baptist’s activities (John 1:19). Later, the high priest asked Jesus about his disciples and his teaching at the Jewish trial preceding Jesus’ crucifixion (John 18:19). Yet when Nicodemus showed up on Jesus’ doorstep, Jesus was not intimidated. To the contrary, he challenged him to be born again.

Ever since NT times, the church has had trouble treating the rich and the poor alike. Paul and James both exhorted believers not to give preferential treatment to the wealthy (1 Tim 6:17–19; Jas 2:1–7). By not showing partiality, Jesus exhibited a divine trait, for God is no respecter of persons. You and I should not think that because of our status—say, as a seminary professor or as an upright citizen of our community—we will be treated by God any differently than anyone else. As God told Samuel, “The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart” (1 Sam 16:7).