Gospel of John Series
**Sorry, no audio this week due to technical issues (of me not changing the batteries in the mic…🙄)**
Let’s turn back to our passage from last week, John 5:1–18.
“After this there was a feast of the Jews, and Jesus went up to Jerusalem.
Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. In these lay a multitude of invalids—blind, lame, and paralyzed. One man was there who had been an invalid for thirty-eight years. When Jesus saw him lying there and knew that he had already been there a long time, he said to him, ‘Do you want to be healed?’ The sick man answered him, ‘Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.’ Jesus said to him, ‘Get up, take up your bed, and walk.’ And at once the man was healed, and he took up his bed and walked.
Now that day was the Sabbath. So the Jews said to the man who had been healed, ‘It is the Sabbath, and it is not lawful for you to take up your bed.’ But he answered them, ‘The man who healed me, that man said to me, ‘Take up your bed, and walk.’’ They asked him, ‘Who is the man who said to you, ‘Take up your bed and walk’?’ Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. Afterward Jesus found him in the temple and said to him, ‘See, you are well! Sin no more, that nothing worse may happen to you.’ The man went away and told the Jews that it was Jesus who had healed him. And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. But Jesus answered them, ‘My Father is working until now, and I am working.’
This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.”
Last week, I began with the reminder to try to put ourselves into the passages we are reading, especially with those who Jesus interacts with, because if we are careful and willing, we will see ourselves reflected there. But the scriptures aren’t about us… they’re about Jesus. So in the forefront of our mind must always be not just “What is this saying about me?” But more importantly, “What is this saying about Jesus?”
Quick Review of the Structure of John
Remember, that’s John’s intention when writing this gospel – to paint a portrait of who Jesus is through story, symbolism, contrast, and reflection.
If we go back that that first graphic we looked at when starting this series, you’ll remember that John uses a lot of 7s in his book. In chapter 1, the introduction to the book, as Jesus gathers His first followers we see seven different titles for Him: “Lamb of God”, “Son of God”, “Rabbi”, etc. Then, in the first half of the gospel we see seven miracles, or “signs”, that point to important revelations of who Jesus is and designate the author’s divisions of thought: water into wine, healing the centurion’s son, healing a paralyzed man, feeding the 5000, healing a man blind from birth, and raising Lazarus from the dead. And peppered throughout the whole book are two sets of seven “I am” statements from Jesus, where He either make a claim about Himself, or simply uses the divine name that God gave to Moses, YHWH, as His own name. As I said before, there’s a lot of intricate story weaving in this book.
In the first four chapters (our chapters, not John’s), which we’ve already covered, we see Jesus interacting with five different types of people: a small gathering of Jewish people at a wedding, a larger gathering of people and Jewish leaders at the Temple, a one-on-one talk with a member of the Jewish Sanhedrin, a one-on-one talk with a Samaritan woman at a well, and then Jesus talks to all of them while talking to a gentile, Roman centurion, about healings and signs.
In each of these interactions, Jesus shows something important about Himself. At the wedding, Jesus is inaugurating His Kingdom, kicking off His earthly ministry with a celebration, generosity, and all the symbolism that comes along with wine (which we talked about already). At the temple Jesus reveals that He is the true “temple of God” where heaven and earth meet, and declares Himself to be the Son of God, Messiah, and King. When meeting with the Rabbi in the middle of the night, He declares that He is the One sent by God to be a sacrifice for sin, and anyone who believes in Him must give up their religious hypocrisy and be born again with a new heart, through faith in Him alone. And then, all of those revelations come crashing together as he tells the most unlikely person, a sinful, socially rejected, Samaritan woman, that He is the Living Water, the Source of Eternal Life, the Perfect Rabbi, the Messiah and Christ – and she runs into town sharing Jesus claims with the other Samaritans and many are saved.
Last week, we moved into another sort of division where John shows us another sign, with more subdivisions. The sign, the miracle that designates the change in the story is the healing of the lame man at the Sheep Gate pool, but the subdivisions this time aren’t about connecting with people groups, but interacting with the important Jewish celebrations and religious feasts. And now, instead of Jesus going from place to place being accepted and followed – like the first four interactions were all about – now we see a whole bunch of rejection. The same groups that accepted him during the first section of the book all start to turn away until everyone is arguing about Jesus, the Jewish leaders do everything in their power to arrest, stone, and kill Jesus, and the only people left following Him are the twelve disciples. In fact, the opposition gets so fierce that right before the final miracle of the seven, the raising of Lazarus, as Jesus is about to walk back into Judea, the Apostle Thomas is so convinced their walking into an antagonistic hornet’s nest, says to the rest of the disciples, “Let us also go, that we may die with him.” (11:16) And the story of Lazarus leads directly into the second half of the book, all about Passion Week, the last seven days before Jesus was crucified.
Jesus, the Sabbath, and the Pharisees
So, as we turn back to the story we are looking at today, the healing of the man at the Sheep Gate Pool, we have to ask ourselves, “What does this say – what are we meant to see – what is the sign pointing to – about Jesus?” and “What is this saying to us?”
Last week we covered the miracle. Jesus walks into the Sheep Gate, sees a superstitious, hopeless, old man who has been an invalid for thirty-eight years, heals Him, and says in verse 8, “Get up, take up your bed, and walk.” (5:8) That’s critically important. Verse 9 says, “And at once the man was healed, and he took up his bed and walked.”
The next line reveals what this story is all about. Not only is the miracle a chapter division, but John here reveals that his subdivision theme is changing too. We’ve already been introduced to “the Jews” (which in John always means the “Jewish Ruling Class”), but now we see an other critical piece of information that leaps off the page. “Now that day was the Sabbath.”
That would be an “oooooohhhh…” moment for anyone reading. The Sabbath was a pretty famous Jewish peculiarity. No other people in the world took a whole day off – including their servants and slaves – to stop working, selling, cooking, farming… just to worship and rest. Everyone else had a 7 day work week. But for the Jews, everything stopped on Friday night and didn’t start again until the appearance of at least three stars in the sky on Saturday night.
If you recall the story of Nehemiah rebuilding the walls of Jerusalem, you’ll remember in Chapter 13, after the walls and gates had been rebuilt, when the Sabbath came around, Nehemiah commanded that all the gates of the city be shut and locked until after the Sabbath. All the merchants and sellers from all over the land came up to the doors, and for the first time in decades, couldn’t get through. Let me read that portion to you, because it’s great:
“As soon as it began to grow dark at the gates of Jerusalem before the Sabbath, I commanded that the doors should be shut and gave orders that they should not be opened until after the Sabbath. And I stationed some of my servants at the gates, that no load might be brought in on the Sabbath day. Then the merchants and sellers of all kinds of wares lodged outside Jerusalem once or twice. But I warned them and said to them, ‘Why do you lodge outside the wall? If you do so again, I will lay hands on you.’ From that time on they did not come on the Sabbath. Then I commanded the Levites that they should purify themselves and come and guard the gates, to keep the Sabbath day holy.” (Nehemiah 13:19–22)
If you think that’s serious, then fast-forward a few hundred years to the birth of an extremist group called the “Pharisees”, or “the separatists”, the “separated ones”. Essentially the “we’re better than everyone else and God love sus more” group.
By the time of Jesus there were three different groups that were in charge of the Jewish people. John summarizes them by just calling them “the Jews”, but he’s referring to the Jewish Ruling class: the Pharisees, Sadducees, and scribes. Essentially these groups were the lawmakers, police, and lawyers of the time, and therefore pretty much everything in Jewish society – except for what their Roman government dictated – ran through them.
And this group took it upon themselves to decide not only that everyone had to keep the Sabbath or get in trouble – but exactly how the Sabbath was to be kept. So they made and enforced a whole bunch of extra laws that make sure no one would ever break the Sabbath again. No planting, or plowing, or reaping, or sorting, or chopping vegetables, or mixing anything together, or cooking, or laundry, or tying knots, or untying knots, or hunting, or smoothing, or chopping, or writing, or erasing, or making things, no starting a fire, or putting out a fire even if your house is going to burn down, and definitely no carrying things outside – or “transferring anything between domains”, and especially not “transferring anything through a public thoroughfare”. Well, technically, if you absolutely had to move something, you were allowed to move it 4 cubits (or 6 feet).
Remember, none of this was in the Old Testament Law, it was all invented by the Pharisees as a way to make sure everyone “kept the Sabbath”. God had created a day for His people where they could rest, worship, enjoy each other… where they weren’t expected to produce anything, but just had to remember that God was their provider, God had everything under control, and the whole point of existence wasn’t to do work, make money, produce things… but to connect with God and be with the people you care about.
But the Pharisees had taken the God-given gift of the Sabbath and turned it into a huge burden. Now people dreaded the Sabbath because they couldn’t do anything. It wasn’t enjoyable. Now, around every corner was a Pharisee watching to see if you’d pick anything up, make yourself a snack, write a note, smooth out a wrinkle, or – you know – prevent your house from burning down. It was awful. But the Pharisees had a huge amount of power. If you broke their laws, you could be kicked out of the synagogue, shunned by your community, arrested, beaten, even threatened with death.
That’s what makes verses 8-9 such a critical part of the story. Jesus commands the man to break the Pharisees Sabbath rules, and then sends him to walk through a public thoroughfare with his bed under his arm. You can imagine how that would be received.
Well, as per usual, there’s a Pharisee lurking around somewhere nearby and the man takes, probably, like 20 steps, and some Jewish Officials jump out and say, “It is the Sabbath, and it is not lawful for you to take up your bed.” (5:10)
The man, quickly dodges the accusation and deflects the blame, “Hey, it wasn’t my idea, someone came up to me after being a hopeless invalid for thirty-eight years and healed me. Then he said, ‘take up your bed, and walk’. I wasn’t about to argue with a guy that powerful!”
The Jewish Official’s eyes get all squinty and aggressive, ready to come down like a sack of hammers on that guy, ask – “Who is the man who said to you, ‘Take up your bed and walk’?”
Pause there for a second and notice that question. Do you see anything missing? The miracle, right? It wasn’t, “Show us the one who had the power to heal you from decades of hopeless pain and misery… we’re very interested in a person like that…”. No, all they could think about was “Someone told you to break our rules!? How dare they! We need to get this guy! Arrest Him! Make an example out of Him! He’s a lawbreaker, sinner, and he’s spreading His evil among these poor, unfortunate, sick people! He’s making them break the Sabbath!” How crazy is it that a guy who had been lying around for almost 40 years, finally gets up and walks, and is told to lie right back down by the most religious, supposedly godly people in town?
Now, Jesus hadn’t told the man who He was and had already left, so there was nothing for these guys to go on, but then Jesus does something really interesting. He finds the man he healed to introduce Himself properly. “Hi, I’m Jesus, the guy who healed you. I have already demonstrated that I have divine power, and you have already demonstrated faith and obedience toward me. Look at yourself! You are well! I healed you. But I have a further message for you. I didn’t simply heal you so you can go back to a sinful life. I, your new master, the source of your new hope and new life, want more for you. I not only want you free from worldly misery, but from the misery of sin. So ‘sin nor more, that nothing worse may happen to you.’” The implication there is that the man’s condition may have been a result of his own foolishness and sin getting him into trouble.
To modernize it, imagine a semi-religious man, goes to church Christmas and Easter, is a kind of ok guy. One day he drives drunk, gets into an accident, and wrecks himself. Snaps his spine and ends up in a wheelchair. He’s in that chair for almost 40 years. Over that time everyone in his life has abandoned him, he’s tried every kind of remedy, spent all his money on treatments and pills, and now spends all day watching tv, and decides to put his hope into one of those health-and-wealth, false gospel, televangelists. He sends his last few dollars, gets kicked out of his apartment, and ends up in some kind of hostel. Jesus comes in, asks if He wants to be well, heals him, and then tells him, “Ok, I’ve healed your body, but that’s not your real problem is it? Your real problem is guilt, shame, fear, anger, betrayal, and selfishness that led you into sin, that caused this to happen, and has driven you into more and more misery, right? Your problem is sin. Now, I’ve healed you. But, I didn’t heal you so you can go back to drinking and foolishness – go live rightly, godly, as a follower of mine. Change your heart, repent of sin, put your hope in me, and live my way – or the misery that will come to you will make these last forty years look like a picnic – because you will end up in Hell. Now, go, live as a Christian.”
What is this man’s response? Well, as soon as He obeys Jesus, by picking up his mat and walking, He immediately gets into trouble. Now, I figure one of two things is happening here. Either he’s obeying Jesus by making sure He submits to the Jewish Ruling Authorities and does what he’s told – or he’s slipped back into his former pattern of self-centredness, blaming others for his problems (like he did at the pool), and immediately throwing Jesus under the bus.
We don’t know. But the application is the same here. People’s response to Jesus’ grace is often surprising. Some people are thankful, others aren’t. Some respond with obedience, others don’t. Some meet Jesus and follow Him, others just go back to their old lives. It’s amazing that Jesus’ grace doesn’t come with strings – instead it comes with an invitation.
That’s the man, but let’s get back to the Jewish Rulers. Look at what’s going on here, because it’s really ironic. A man who has been unable to move, or work, or mix, or tie or untie anything, who has probably been technically keeping the Sabbath perfectly for 40 years because He was unable to move, meets Jesus, the rightful King of the Jews, the one who gave the law to Moses, the perfect Rabbi, the Messiah, the true temple of God, the source of Eternal life – and completely heals this guy and sends him out on a mission. Did Jesus do anything wrong? No. Did He have the right to tell that man to “take up his bed and walk”? Absolutely! Did Jesus know how the Sabbath works? Yes, it was His idea in the first place.
But Jesus sets up this confrontation on purpose so that He can reveal something about Himself to all these people, especially the Pharisees. Look at the titles of the next sections and you’ll see what. In the ESV they are, “Jesus is Equal with God” and “The Authority of the Son”.
He took that man from invalid to missionary in an instant. Then He offered to save the man’s soul. And then, after demonstrating His power, and declaring His authority, He confronts the Jewish leaders with a huge speech about who He really is: Look down to verse 39-40, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.”
Jesus set up a confrontation where He said, in no uncertain terms, that He is the Lawgiver, the Perfect interpreter, the Son of God, and equal to God Himself. That He alone has the right to pass judgment and decide who lives and dies – not them! He is the perfect interpreter of God’s will – not them! That He is the real Jewish Ruler – not them. And they should be bowing down and obeying Him, not everyone bowing down and obeying them.
He says, “You guys think you know so much about the Bible – but God Himself is standing in front of you and you can’t even see it. Instead you reject and persecute me.” And he gives them, in much more detail, the same message He gave the man he healed, “Sin no more, that nothing worse may happen to you.”
Again, Jesus gives grace. He doesn’t judge and condemn them immediately but gives them the truth and then some time to accept it. And again, that grace is presented with an invitation – this time to the Pharisees. “Repent, submit, be healed, or be damned.” Needless to say, that didn’t go over too well.
Let’s leave it there this week, but draw out a couple applications.
The first application is that Jesus is gracious and kind, giving favour to everyone on earth. Matthew 5:45 says, “He makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” But that miracle, that grace, comes with an invitation and a warning: Deal with your sin before the worst possible thing happens to you. The first application is a reminder that Hell is real and Jesus’ invitation is urgent. If you aren’t a Christian today, then you must realize that you are living on borrowed time, that every moment you’ve been alive has been an act of undeserved grace, and that it can end at any time. You are alive today because Jesus keeps you alive and is giving you time to repent, deal with your sin, and turn to Him as your Lord. You don’t know when that grace will end, so you must take your spiritual reality, the condition and destination of your soul, seriously.
The second application is that many of us make the same mistake as the Pharisees do. Some of us, because we’re stuck in our own ways, rules, religion, mindset, tradition, or whatever, look at someone who is obeying Jesus, and because they’re not doing things our way, not following our path, not doing things the way they’re supposed to be done, we judge, condemn, and persecute that person.
Some of you here have looked at God’s perfect will, His design and plan for someone else’s life, and you have judged it as wrong. You condemned that person, and therefore condemned God. When confronted with your reasoning for why you disliked, judged, attacked and reviled that person, you talked about your feelings and then twisted God’s word to fit your conclusion – and in doing so, condemned God’s will, harmed a follower of God, and did Satan’s work for him. And just like the Pharisees, you need to repent and ask forgiveness of God and the person you wrongly judged.
And the third application, which leads from the previous, is that Jesus is Lord, Jesus is God, and Jesus is the one who gets to interpret scripture – not us. In other words, you cannot expect to come away from a Bible study, class, or personal bible-reading time, with the right interpretation and application of scripture without having first repented of sin, humbled yourself before Jesus, invited the Holy Spirit to show you the truth, and then submitting your interpretation to the counsel of godly Christian elders, teachers and mentors.
Reading the bible alone, in a vacuum, prayerlessly and/or without asking a diversity of more mature, trained believers to help you, is spiritually foolish and dangerous. You will be led astray by your feelings, and turn into either a judgmental, hyper-religious Pharisee, or into a false teacher who accepts sin and error, leading others – and encouraging others – towards sin, idolatry, and licentiousness.
Please open up to John 5:1-18 and let’s read it together:
“After this there was a feast of the Jews, and Jesus went up to Jerusalem. Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. In these lay a multitude of invalids—blind, lame, and paralyzed. One man was there who had been an invalid for thirty-eight years. When Jesus saw him lying there and knew that he had already been there a long time, he said to him, ‘Do you want to be healed?’ The sick man answered him, ‘Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.’ Jesus said to him, ‘Get up, take up your bed, and walk.’ And at once the man was healed, and he took up his bed and walked.
Now that day was the Sabbath.
So the Jews said to the man who had been healed, ‘It is the Sabbath, and it is not lawful for you to take up your bed.’ But he answered them, ‘The man who healed me, that man said to me, ‘Take up your bed, and walk.’’ They asked him, ‘Who is the man who said to you, ‘Take up your bed and walk’?’ Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. Afterward Jesus found him in the temple and said to him, ‘See, you are well! Sin no more, that nothing worse may happen to you.’ The man went away and told the Jews that it was Jesus who had healed him. And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. But Jesus answered them, ‘My Father is working until now, and I am working.’
This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.”
A Desperate Situation
A while back I said that as you read through John, to put yourself in the place of the people that Jesus interacts with. I want you to do the same with this passage – we are the invalid and we are the Jews.
Let’s start with the first part of the story. Sometime after Jesus had healed the Centurion’s son, Jesus was headed up to Jerusalem for one of the three feasts that all Jewish males were required to attend. We don’t know which one.
While Jesus was at this feast He chose to head to the Sheep Gate. Jerusalem had all kinds of gates. The Old Testament mentions 17 different gates for the first temple, and eight for the temple that was rebuilt by Nehemiah and added to by Herod. And each gate had a different name and theme. There was a Fish Gate where the fisherman brought their catches through to be sold, the Valley Gate that opened up to the Valley of Hinnom, the Dung (or Garbage) Gate where Jerusalem had their burning waste dump. This gate was called the Sheep Gate and was historically where the sheep and lambs were brought through for the ritual temple sacrifices.
One day, Jesus, the One John the Baptist recently called “The Lamb of God who takes away the Sins of the World” (1:36), decides to come up through the Sheep Gate. Don’t miss that, because there’s a lot going on. The Lamb of God entering through the Sheep Gate where the sacrifices come through, which was about 200 meters from where Pilate would condemn Him to death, only a hundred or so more meters to the Via Dolorosa, which was the road Jesus would take to Calvary.
Near the Sheep Gate there was a pool called Bethesda meaning “House of Mercy” or “House of Outpouring” and verses 2-3 gives us a picture of what this place looked like. There was a pool there – (actually by the time of Herod there were 2 pools, one above the other) – with a series of columns holding up a roof that would provide some protection from weather. Instead of being fed by a spring, this pool system was designed to be filled up when it rained. A long time before, this pool was likely used to wash the sheep that were coming into the temple area after being herded from whatever place they had come from, but now it had become a place where sick, desperate people would congregate in hopes of getting some kind of mercy, charity, and maybe even a miracle.
If you have an ESV Bible you’ll notice something interesting in verse 4 – it’s interesting in that there is no verse 4. In other translations you’ll see a verse 4 which give an explanation that the reason sick people congregated there was that there was a superstition that sometimes an angel would come, stir the pool, and the first person to get in would be immediately healed. The reason the ESV doesn’t include this verse is because the oldest, most trusted manuscripts, actually don’t have that line. It was inserted sometime after by a scribe who felt it necessary to add an explanation. But since it’s not in the best manuscripts, a lot of modern translations leave it out. But that doesn’t mean it was wrong – in fact, verse 7 tells us that the stirring of the waters is exactly what the man was hoping for.
But the picture here is one of blind, sick, lame, paralyzed people who were living in a time when they were considered cursed, unclean, and didn’t have a way to take care of themselves. And, if they didn’t have family to take care of them, these people would often become street beggars. And as society condemned them, forgot them, and pushed them aside, they would become more and more desperate.
And desperate people tend to be more easily manipulated, more willing to believe lies and superstitions, more self-centred, selfish, and protective. Jesus walks into an area filled with hurting, forgotten, broken people who – because of their suffering and how they’d been treated – had basically given up on their neighbours, families, friends, religion, priests, and God. They were now a group of superstitious people whose whole lives revolved around waiting for some kind of supernatural stirring of some magic water, which would then lead to a mad dash competition to beat each other to the pool in hopes of some kind of miracle.
We are often no different than these people. Fear, sickness, betrayal, disrespect, being forgotten, living in pain, financial struggles – especially when it carries on for a long while – often leads to a myriad of temptations. When the trouble first starts – the pain begins, the sickness sets in, the emergency happens, the betrayal occurs – we handle it ok. We talk to friends, read the Bible, pray to God – but then it doesn’t go away, the situation doesn’t get better, and sometimes it gets worse.
So, sometimes we press in harder. We call our friends for help, tell our church to pray, spend more time in the Word and in Prayer. But it still doesn’t get better. The pain is worse and more complicated, the doctors can’t find a cause. The betrayals start to stack up as more people believe lies. The bills keep coming but the income doesn’t get better. The emergency keeps affecting you, the stress being drawn out for days, weeks, and months. The sickness doesn’t go away, and you find out its chronic and untreatable.
Then, as friends and family and the church stops calling, stops asking how you’re doing, stops giving you support, and the trips to the doctor all end with the same bad news, and people seem to move on to the next thing – you’re still stuck with the same pain – it’s easy to start to become discouraged and even desperate.
And we are tempted to do what this man did. Go away from people, start skipping church and eventually just leave altogether. Stop praying because it doesn’t work. Leave the Bible on the shelf because it doesn’t help. Start to gather with other sick, pained, miserable people… not because they encourage you, but because they feed your misery and affirm your bad decisions.
And then, as you distance yourself from God, His word, and His people, Satan starts to present you with more and more dangerous ideas on how to feel better. He dangles bait in front of you, leading you toward destruction. He offers you drink and drugs, pornography and entertainment, gambling and garbage food. He offers you loans, and new credit cards, and opportunities to steal. He helps you find people who want to commit adultery with you, hurt others with you, do illegal things with you.
And he shows you stories of people who got the miracle they wanted… through televangelists, superstitions, cults, pagan practices, witchcraft, the occult, moral compromise. Things that would have been unthinkable, ridiculous, and laughable before – start to become more reasonable. The more desperate you get, the more reasonable they become. After all – Christianity didn’t work. God didn’t fix your life when you asked. The Church left you behind. The doctors can’t help, friends can’t help… why not try… crystals, horoscopes, healing services, bank loans, divorce, chemicals, abuse, or maybe even sending money to the guy on TV who promises to send you magic spring water from Russia that will force God to fix your body and fill up your bank account. And if you don’t believe me – then you’ve probably never heard of Benny Hinn, Kenneth Copeland, or Peter Popoff.
Now, you might be thinking, “That’s too extreme, Pastor Al. I don’t do that. I would never do that.” Well, maybe today – but that’s at least one direction the road of spiritual compromise goes. So ask yourself – what ungodly, unbiblical, unfaithful things are you doing right now because stress, fear, lack, sadness, worry, has been pressing in on you.
Are you drinking a little more? Are you distancing yourself from certain godly people because they make you feel guilty? Are you reading and watching videos about how to get miracles and give yourself special spiritual powers? Is your debt creeping up as you use money you don’t have to try to solve your problems? Do you find yourself doing little, superstitious things – wearing a cross for luck, carrying a little pocket angel, repeating special “words of power” that have worked for other people, or adding other spiritual things to your life in hopes of twisting God’s (or the universe’s) arm to make things go your way?
Those are the path to danger. You don’t start as the kind of person who believes God puts sick people in competition with one another to see who can get in the magic angel rain pool… that happens gradually as hopelessness, fear, worry, and sadness take over you faith, trust, and obedience to God and His word.
Do You Want to Be Made Well?
In verse 5 we see that this man had been an invalid for thirty-eight years – longer than many people’s lifespan back then. To everyone, even to himself, he was a hopeless case. His faith was gone, his friends were gone, his family was gone, and to him, God was gone, grace was gone, hope was gone, and he was too weak to even try to work within his own superstition.
Jesus asks a peculiar question: “Do you want to be made well?” It almost sounds sarcastic, doesn’t it? He’s standing in a place full of misery and suffering, surrounded by the most desperate cases imaginable. They were sitting beside what they thought was a magic healing pool. Why else would they be there other than to be made well?
But this man’s understanding of God and spirituality was completely warped. Remember, there stands Jesus, the Son of God, the Lamb of God, the Creator of the Universe. He is God. His question forces the man to declare what His faith is in.
We read elsewhere of Jesus asking people questions before healing, and many declare their faith in Him for a miracle. The leper comes and says, “If you choose, you can make me clean!” (Mark 1:40) The woman with the years of bleeding said, “If I but touch His clothes, I will be made well.” The leader of the synagogue came and said, “My daughter has just died; but come and lay your hand on her, and she will live.” (Matt 9:18)
But how does this man answer? With nothing but negativity and hopelessness and blaming others: “It’s impossible. God’s abandoned me. People have abandoned me. The only hope I have is the magic rain water and I’m too weak to get there. For decades now, people have pushed me aside and ran before me to get the miracle. No one cares. Nothing can help me.” Bad attitude, bad faith, bad logic, bad spirituality, and bad theology.
What’s interesting is that Jesus doesn’t argue. There’s no lecture, no teaching, no correction, no sermon. Just the command, “Get up, take up your bed, and walk.” In fact, as we read, Jesus doesn’t even introduce Himself! At first, after the miracle, the man didn’t even know it was Jesus who healed him!
The man’s greatest expectation was that, perhaps, this stranger might stick around long enough to, maybe get him to the pool. When he answered, there was zero faith in Jesus, zero faith in God, and the thought that He was about to walk out of that place perfectly healed hadn’t even crossed his mind. He’s lying there before God Himself – and didn’t even know it.
What Does This Tell Us About Jesus?
I want to pause the story there this week, even though a lot happens after the man is healed, and I want to ask the question: What does this tell us about Jesus?
First, that Jesus is compassionate. Matthew 12:18-21 quotes Isaiah 42:1–3, which is a description of Jesus’ attitude towards hurting, abused, forgotten, hopeless people: “Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations. He will not cry aloud or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice.” He weeps with those who weep, and understands the suffering of hurting, abused, forgotten, slandered, weak people better than anyone. He has empathy, compassion, and kindness. Jesus hates pain, suffering, and sickness because Jesus hates sin – and they are all a result of sin. That’s why He came to die on the cross – to reverse the curse, to destroy the effects of sin, and to make a path for anyone who would believe in Him to be free of those effects forever. The first thing we must see here is that Jesus is kind and compassionate to people who are suffering.
The second thing we ought to see is that Jesus gives grace to whom He decides to give grace. Grace, by definition, is undeserved merit, undeserved favour. Did this man deserve to be healed? No. Did He deserve a conversation with Jesus? No. What did He deserve? As a faithless, hopeless, superstitious, sinner, He deserved nothing more than being condemned to everlasting torment in hell. That’s what he deserved.
I’ve had a few people text me lately that some of the things that have happened to me were “undeserved”. “You don’t deserve this.”, they say. My response is always, “What I deserve is Hell – anything above that is grace.” And I mean it.
This man did nothing to deserve a miracle. I think of Romans 9 which talks about what theologians call “divine election” or “God deciding who goes to heaven and who goes to hell.”
Turn to Romans 9:13–24 and let’s read it together. We’re jumping into the middle of an argument here, but the first line is a good summary, “As it is written, ‘Jacob I loved, but Esau I hated.’” Think of the Old Testament story of Jacob and Esau. Esau was older and should have gotten the blessing, but instead God worked it out so Jacob did. Neither was a particularly good person – Esau arrogant, Jacob a liar – but God overturned tradition and expectation and chose the young liar to be His chosen servant. So Paul asks in verse 14,
“What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.’ So then he has mercy on whomever he wills, and he hardens whomever he wills.
You will say to me then, ‘Why does he still find fault? For who can resist his will?’ But who are you, O man, to answer back to God? Will what is molded say to its molder, ‘Why have you made me like this?’ Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles?”
What is the biblical answer to “Who gets chosen for heaven and who goes to hell?” Simply, “Whoever God decides.” No one deserves heaven. No one deserves grace. We’re all vessels of wrath prepared for destruction – and some of us get plucked out of the flames and given a place of honour. Why? Because God decided to show us love and grace. That’s it.
The second thing we need to learn about Jesus is that He shows grace to whom He shows grace. He walked into a place full of sick, desperate, superstitious, and selfish people – and decided to save one of them. That’s His prerogative. He’s God, we’re not. Anyone one of us who is plucked from the flames, healed, and adopted – should spend our whole lives praising Him for His undeserved grace!
Third, Jesus has His own schedule. Thirty-eight years that man waited. Until he was utterly hopeless, forgotten, and bitter. God is not obligated to any of us. And He’s not obligated to hurry up and do things on our timeline. God allowed this many to be sick, allowed him to be hopeless, and placed him in that spot – specifically so Jesus could use Him for His glory and purposes on that day. And, as we read, that purpose was to show that Jesus claimed to be God, that Jesus had the power of God, that Jesus had the divine authority to properly interpret and apply all of the laws of scripture – which presented the option to the Jewish leaders to either turn their lives over to Jesus – or to hate Jesus so much that they wanted to kill Him all the more. God isn’t obligated to give us grace – and He always does things on His own timeline for His own perfect purposes. The only question we are asked is if we will trust His timing and His purposes?
And fourth, Jesus’ invitation is always to faith, repentance, and obedience. Jesus did everything. He came through the Sheep Gate, walked to the pool, came up to the man, and offered him healing. When the man answered Jesus’ question with bitterness and hopelessness, Jesus still healed Him. Jesus had the power and did all the work. All the man had to do was get up, grab his bed, and walk.
Every miracle Jesus did required a faithful action – sometimes before, sometimes after – but always contained the invitation to trust Jesus and obey Him. This man went from hopeless to faith in Jesus in a split second – and demonstrated that change by standing up and walking away. He didn’t even know who Jesus was! Jesus didn’t require that – yet – but in His divine plan, Jesus knew that the man would know eventually. All Jesus required at that time was for the man to stand up, grab the bed, and walk away.
That’s the Christian faith in a nutshell. As I said, we are all this man. Lost, hopeless, superstitious, bitter, forgotten, doomed, and unable to save ourselves. Then, the Lamb of God walks into our lives, unbidden, uninvited, and says, “Do you want to be made well?”. Our theology is usually messed up, our expectations confused, our testimony unimpressive, our hearts still torn by selfishness, temptations, and the effects of sin – but Jesus comes anyway, and offers to completely change our lives. But that invitation always comes with an order to believe, repent, and obey Him.
Look at John 5:14–15 again,
“Afterward Jesus found him in the temple and said to him, ‘See, you are well! Sin no more, that nothing worse may happen to you.’ The man went away and told the Jews that it was Jesus who had healed him.”
It’s always the same story. Jesus comes and gives undeserved grace to a doomed and broken sinner. He offers healing and demands obedience. The person obeys and is told, “Ok, you’re mine now. Walk with me, trust me, repent from sin, and obey me.” And then we are used to tell the world who Jesus is and what Jesus does – often in ways we could never have planned or expected.
Please open up to John 4:46–54:
“ So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose son was ill.  When this man heard that Jesus had come from Judea to Galilee, he went to him and asked him to come down and heal his son, for he was at the point of death.  So Jesus said to him, “Unless you see signs and wonders you will not believe.”  The official said to him, “Sir, come down before my child dies.”  Jesus said to him, “Go; your son will live.” The man believed the word that Jesus spoke to him and went on his way.  As he was going down, his servants met him and told him that his son was recovering.  So he asked them the hour when he began to get better, and they said to him, “Yesterday at the seventh hour the fever left him.”  The father knew that was the hour when Jesus had said to him, “Your son will live.” And he himself believed, and all his household.  This was now the second sign that Jesus did when he had come from Judea to Galilee.”
The story opens with Jesus coming back around to where this whole section had began. If you recall the outline, you’ll remember that John writes using the miracles as chapter dividers (I’m not talking about the chapter divisions that came later in the 16th century.)
This whole section opened with the miracle of Jesus turning water into wine, the inauguration of King Jesus and the start of His earthly ministry. Then we read how his mission expands geographically and by population as He meets bigger and bigger groups from more diverse places – towns to cities to crowds, Jews to Samaritans, and now we see him with a gentile. They all meet Jesus, hear the gospel, and are forced to either accept or deny Him.
Now, we see this section coming full circle, back to where it began, Galilee. John mentions the first miracle right before he closes this chapter with an encounter with the final people group – a Roman Centurion, likely serving in the honour guard of the very wicked King Herod Antipas.
The miracle of the water to wine had happened at a private wedding, but the story had apparently spread like wildfire, not only among the Jews, and not only in Cana, but throughout Galilee – even all the way in Capernaum, a day’s walk away.
I don’t need to tell you that Jews and Romans didn’t get along. The Romans had conquered the Jewish people, taxed them into oblivion, and oppressed them in myriad ways. Any Jewish person who had any partnership with Rome would be kicked out of his synagogue and treated as a pariah.
So, you can imagine the scene when Jesus, His disciples, and anyone else who was tagging along, saw this Roman Centurion, leader of a hundred Roman soldiers, clad in armour and robes, sticking out like a sore thumb among the crowd.
But this man wasn’t coming to Jesus as a representative of the King, a man of influence and power, one to whom many bowed their knee – he was coming as a desperate father with a very sick child.
Our pomp and self-importance sure does melt quickly in the face of illness, death and tragedy, doesn’t it? Most days we walk around thinking we are pretty well off, pretty in control, pretty pleased with ourselves, thinking that the problems of the world are affecting everyone else, and that our choices are why our lives are better than theirs. We look at the old, sick, tired, poor, weary, anxious, fearful, desperate – and we think, “Oh, those people. If they’d only live like me, they wouldn’t feel like that! If they’d just do what I do, they’d be so much better off.” We start to think that we’re untouchable, above the mess of the world, specially blessed, untouched by the curse of sin that weighs so heavily on others.
And then we get sick. Or someone we loves gets sick. Or an accident happens. Or a tragedy strikes – we get laid off out of nowhere, a natural disaster wipes us out financially, we wake up one day and the whole world has changed.
I remember having that experience a few years back when I woke up one day and one whole side of my face was completely paralyzed. It had sunk down like you see when people have a stroke and I couldn’t move it at all. I went to bed feeling absolutely fine – and when I woke up, I couldn’t talk, eat, or even blink. I went to the doctor and got some medication – and then the pain set in. It was excruciating. I remember reading somewhere that because the nerves in the face are so sensitive, so close to the brain, so many nerves bundled up there – that facial nerve pain is some of the worst pain a person can experience. And I can attest that it is absolutely awful. Medication wouldn’t even touch it. The only relief I got was heating up a magic bag in the microwave and, basically, cooking that side of my face. That was a miserable time. And it happened absolutely out of nowhere.
And it scared me. I looked really weird now and couldn’t talk properly. And I basically talk for a living. In a moment, my face was even scarier than usual – and my calling as a preacher was over. It was really hard.
I’m sure you’ve had a similar experience. You’re fine – and then you are humbled by sudden tragedy. It takes you down a peg or two, doesn’t it?
But that’s not a bad thing. It shows us our limitations, reminds us of our humanity, forces us to contend with death, reminds us that we aren’t God, and brings us face to face with just how powerless we really are.
That’s what this Centurion had experienced. You can hear the desperation in his voice in verse 49: “Sir, come down before my child dies.” It’s not an order from on high. It’s not a command from a military leader. It’s a desperate plea from a man who cannot do anything – to the only person he’s ever met that can. That’s the blessing of pain, struggle, sickness, tragedy, and death. It forces us to contend with ourselves, and gives us the motivation to come to God.
Jesus Tests Him
Look at Jesus’ response. Is it an immediate yes? Does He take the 20 mile walk with him? Does he even respond with anything positive? No. Jesus says, “Unless you see signs and wonders you will not believe.”
This wasn’t spoken merely to the Centurion – it was spoken to everyone. The disciples, the Pharisees, the followers, the looky-loos. Why? Because this was their heart. They didn’t want to believe, or follow, or humble themselves, or make Jesus their Lord and Saviour, unless He was willing to perform for them, do what He was told, meet their worldly needs.
The apostle Nathaniel needed a miracle before he believed (1:46-51). Mary wanted a miracle from Jesus when it wasn’t His time (2:4). The Pharisees demanded a miracle when Jesus cleansed the temple (2:18). Those who believed His message kept demanding signs over and over (2:23-25). We learn later, that even John the Baptist doubted who Jesus was until He heard about the miracles (Luke 7:19).
We’ve talked about this lots before, so I won’t belabour the point, but motives are super-critical to God. Doing the wrong thing for the right reason often gets filed under “love covers a multitude of sins” (1 Peter 5:8). Doing the right thing for the wrong reasons, regardless of how benevolent or costly or positive the effects, is actually credited as sin.
- Proverbs 16:2 says, “All the ways of a man are pure in his own eyes, but the Lord weighs the spirit.”
- James 4:1 says, “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?”
- Ecclesiastes 12:14 says, “For God will bring every deed into judgment, with every secret thing, whether good or evil.”
- Jesus in Matthew 6:1, during the Sermon on the Mount says, “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.” Later, in verse 5, “And when you pray, you must not be like the hypocrites.” And in verse 16, “And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others.”
- Hebrews 4:12–13 says, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.”
Motives are critical to God. And that’s exactly what Jesus is testing here. What are the Centurions motives? Is He coming to have Jesus perform another miracle for show? Is this a test of Jesus’ claims to godhood? Is this some kind of power play to make Jesus do what he wanted? Or was this man really coming to Jesus in desperation and faith, knowing that Jesus was His only hope?
- James 4:6, “God opposes the proud, but gives grace to the humble.”
- 1 Peter 5:5, “God opposes the proud but gives grace to the humble.”
- Proverbs 3:34, “Toward the scorners he is scornful, but to the humble he gives favor.” – which is another way of saying, “God opposes the proud but gives grace to the humble.”
When Jesus said, “Unless you see signs and wonders you will not believe.” He knew what was in the Centurion’s heart – and He knew was about to use him as an example to His followers and detractors. Sure, it was a test of the Centurions motivations – but just as much it was a teaching moment for everyone else.
The Centurions response, “Sir, come down before my child dies.”, was a way of saying, “I don’t care about all that. I’m coming to you for help, for a miracle, because I need some grace and you’re the only one in the whole world who can do this. I believe in you. I believe you are touched by God. Please, just help.”
Trust And Obey
Jesus’ response is extremely interesting and very important. What was the request? “Come down and heal my son.” The walk from Capernaum to Cana was a day’s walk uphill, so to go from Cana to Capernaum was all downhill. “Come down and heal my son.”
What does Jesus say, “Go; your son will live.” (v 50) The Centurion says “Come”, Jesus says the opposite; “Go”. What do you think of that? His child is dying, he has just walked or ridden for hours, trying to track down Jesus. He finally finds Him, humbles Himself before Him, makes an urgent, maybe tearful request, and Jesus says, “No, I’m not coming. Just go. It’s done.”
What a moment of crisis for the Centurion, right? Every doctor, every rabbi, every healer, every miracle worker he’s ever experienced or heard of had to be there for it to work.
It reminds me of the story of Naaman in 2 Kings 5:1-14. Turn there. Let’s read it together (Keep your thumb in John):
“Naaman, commander of the army of the king of Syria, was a great man with his master and in high favor, because by him the LORD had given victory to Syria. He was a mighty man of valor, but he was a leper.”
Ok, so super important, high up, guy. Famous, powerful, a friend of the King of the mightiest kingdom in the world. But, he’s got a problem. (Sound familiar?) He got leprosy. Like I said – sickness is sometimes the only way God can break through our pride and get our attention.
Keep reading in verse 2,
“Now the Syrians on one of their raids had carried off a little girl from the land of Israel, and she worked in the service of Naaman’s wife. She said to her mistress, ‘Would that my lord were with the prophet who is in Samaria! He would cure him of his leprosy.’ So Naaman went in and told his lord, ‘Thus and so spoke the girl from the land of Israel.’ And the king of Syria said, ‘Go now, and I will send a letter to the king of Israel.’
So he went, taking with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing. And he brought the letter to the king of Israel, which read, ‘When this letter reaches you, know that I have sent to you Naaman my servant, that you may cure him of his leprosy.’ And when the king of Israel read the letter, he tore his clothes and said, ‘Am I God, to kill and to make alive, that this man sends word to me to cure a man of his leprosy? Only consider, and see how he is seeking a quarrel with me.’”
Why did the King of Israel freak out? There was an uneasy truce between the nations, but Israel couldn’t hope to defeat Syria in any kind of military engagement. And here, on his doorstep, is the commander of the Syrian army with a letter in his hand from the King that says, “Here’s a huge amount of money. I want you to cure my guy from leprosy.” A seemingly impossible task, but one that if ignored could lead to war and the destruction of Israel. The King of Israel knew he couldn’t do it, but He also didn’t ask God to do it, and didn’t even think of Elisha… he had no faith, no trust, no humility – only fear.
Keep reading in verse 8,
“But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent to the king, saying, ‘Why have you torn your clothes? Let him come now to me, that he may know that there is a prophet in Israel.’ So Naaman came with his horses and chariots and stood at the door of Elisha’s house. And Elisha sent a messenger to him, saying, ‘Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean.’”
Look at the similarity between Jesus and the prophet Elijah – because we’re supposed to see that connection. Elisha says, “Where is your faith, king? Why so upset?” Which is very similar to Jesus saying, “Where is your faith, Israel? Why do you need so much proof?”
Consider things from Elishas perspective. There’s Naaman coming down the road; this great, foreign leader parading to his house. He’s a friend of the king, a dangerous and powerful man. Just like the Roman Centurion. What does Elijah do? He doesn’t even come out to meet him. He sends a messenger saying, “Go.” Just like Jesus. “Go and wash… and your flesh shall be restored.”
Same deal, same test. What is Naaman’s motivation? Where is Naaman’s faith? Remember why Elisha got involved? So that the leader of Syria’s armies would know, without a doubt, that God was with Israel, and that there was a real prophet among them – so they’d better be careful how they treated the Israelites. But Naaman needed to see it. Naaman needed the miracle. He wouldn’t believe without the miracle.
But here’s where the stories part ways. Jesus says “Go”. Elisha says, “Go”. The Centurion obeys, leaves in faith, trusts Jesus, and meets a messenger that says “Your son is better.” What does Naaman do?
“But Naaman was angry and went away, saying, ‘Behold, I thought that he would surely come out to me and stand and call upon the name of the LORD his God, and wave his hand over the place and cure the leper. Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?’ So he turned and went away in a rage.”
Faith. Trust. Motives. Humility. He has none. “God opposes the proud but gives grace to the humble.” The Centurion was humble. Naaman – not so much. “Why didn’t Elisha didn’t greet me personally! Doesn’t He know who I am? I’m insulted! Why doesn’t he wave his hand and make it better? That’s what the really good prophets do. That’s how it works! What’s with this wash in this dirty, foreign river stuff? And 7 times?! C’mon if all I needed to do was take a bath, I’ve got even better rivers back home! This is stupid! I’m leaving!”
I want to tell you something important here, and I need you to see it. God doesn’t do things our way and has no problem hurting our feelings if it’s what’s best for us. I’m going to say that again: God doesn’t do things our way and has no problem hurting our feelings if that’s what’s best for us. He’s a good parent, a good friend, a good shepherd, a good leader, a good doctor, a good king. He doesn’t do things our way and will hurt us if that’s what will heal us. God will use tragedy to bring about humiliation, so we might have right motives, so we will trust and obey Him.
God wants obedience, humility, worship, deference, respect, submission. He demands it of all of us. The Bible reminds us multiple times that every knee will bow to God. (Isa 45:23; Phil 2:10-11; Rom 14:11) There is no forgiveness without repentance, there is no repentance without obedience and submission to God’s Word and will, and there is no obedience and submission without humiliation. To save you, God must humble you. If God left you proud and full of self-esteem, you would be damned. The God that modernity and liberal churches have created, and some here have created – the God that puffs up your self-esteem, only tells you how great you are, how special you are, how lovely you are, how unique you are, only dice nice, comforting, easy, soft things –is super concerned about your feelings, and would never do anything to make you upset – is a false god.
God cares more about your soul than you do. He cares more about you than you do. He cares more about your spouse, your kids, your parents, your friends, and your church than you do – and He wants them saved and holy and with Him (2 Peter 3:9) more than you do. And so, He’s willing to do more than you will do, to do the hard things you don’t want to do, to say the hard things you don’t want to say, so that they might see their true selves, their true nature, their real problem, and humble themselves before God while they are still alive on earth – so they don’t have to do it later before they are condemned to hell for all eternity.
That’s why the Bible tells us to do hard things – things that sometimes hurt people’s feelings.
- Things like Titus 3:10 where you warn a divisive person twice and then have nothing more to do with them.
- Things like 1 Corinthians 5:5 or 11 where we turn our friend and church mate “over to Satan for the destruction of his flesh, so that his spirit may be saved” and to refuse to associate with anyone who calls themselves a Christian, but is guilty of sexual immorality or greed, or idolatry, or abusive in speech, or addicted, or a liar. To “not even eat with such a one.”
- Things like Jesus says in Matthew 18:17 where if someone refuses to repent from their sin, even after being confronted by their friends and the church, to treat them like they are an unsaved person.
- Or 2nd Thessalonians 3:13-15 which says, “If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother.”
- Or Romans 16:17-18, “I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive.”
But that’s not nice! Aren’t Christians supposed to be nice? What if we hurt their feelings? How are we supposed to grow the church and gain followers and fill the offering plate if we do all this and hurt people’s feelings? Won’t that affect our reputation? Won’t that hurt the church?
That doesn’t matter. The glory of God, our obedience to His word, and our humility before Him, is what matters. The purity of the gospel, seeking first His kingdom and His righteousness is what matters. Confronting sin, being truthful, and doing battle against the devil in the name of Jesus Christ, is what matters. God grows and defends the church, and has given us the Word telling us how to do it. Even if someone gets offended, even if their feelings get hurt, even if they get mad, leave, and seek revenge.
1 Peter 2:9-10, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.”
We proclaim God’s excellencies and live as His people by doing things His way even when it’s hard any unpopular.
Turn with me to 2 Peter 2 (but keep your thumb in 2 Kings, and your other thumb in John) and I want to read the whole chapter, because I want you to see how serious God is, how serious the apostle is, about standing on God’s truth, protecting the purity of the church, and confronting sin with some pretty serious language that will definitely hurt people’s feelings.
“But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. And many will follow their sensuality, and because of them the way of truth will be blasphemed. And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep.
For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, and especially those who indulge in the lust of defiling passion and despise authority.
Bold and willful, they do not tremble as they blaspheme the glorious ones, whereas angels, though greater in might and power, do not pronounce a blasphemous judgment against them before the Lord. But these, like irrational animals, creatures of instinct, born to be caught and destroyed, blaspheming about matters of which they are ignorant, will also be destroyed in their destruction, suffering wrong as the wage for their wrongdoing. They count it pleasure to revel in the daytime. They are blots and blemishes, reveling in their deceptions, while they feast with you. They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed. Accursed children! Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, but was rebuked for his own transgression; a speechless donkey spoke with human voice and restrained the prophet’s madness.
These are waterless springs and mists driven by a storm. For them the gloom of utter darkness has been reserved. For, speaking loud boasts of folly, they entice by sensual passions of the flesh those who are barely escaping from those who live in error. They promise them freedom, but they themselves are slaves of corruption. For whatever overcomes a person, to that he is enslaved. For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first. For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them. What the true proverb says has happened to them: ‘The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire.’”
Sin within the church, among church members, is no small thing, and God has given us some very specific commands on how to deal with it – even though it’s hard, even though it’ll make us unpopular, even though it will hurt someone’s feelings.
Verse 10, “Bold and willful, they do not tremble…” Why? Pride. And God opposes them. And if we don’t deal with them as God has commanded, God will oppose us too. So what is the kind thing? For God to take away their boldness, break their will, and make them tremble.
Let’s finish the story in 2 Kings 5:13:
“But his servants came near and said to him, ‘My father, it is a great word the prophet has spoken to you; will you not do it? Has he actually said to you, ‘Wash, and be clean’?’”
Can you imagine how hard that would have been? There’s the greatest military leader in the world, best buddy of the king, and he’s hopping mad – literally raging. And the servant says, “Just do it. Humble yourself. Obey. Oh, great one who commands the greatest army in the world and could have me killed with a word – please humble yourself. God’s prophet told you to do something. Just do it, man. Humiliate yourself and be clean.”
In verse 14 we see the story converge again with Jesus and the Centurion:
“So he went down and dipped himself seven times in the Jordan, according to the word of the man of God, and his flesh was restored like the flesh of a little child, and he was clean.”
He humbled himself and obeyed. Elisha and Jesus weren’t doing things the way they wanted, weren’t meeting their expectations, were treating them with a sort of insensitivity, and required them to humiliate themselves and obey before they would see the miracle. For the Centurion, it was a long walk back home. For Naaman, it was washing himself over and over and over and over and over in a place he didn’t want to be.
And their humility, obedience, and faith that God’s way was right and better, led to the miracle – and it lead to even more people hearing and seeing and fearing the power of God. Obedience leads to blessing. Pride and fear of man leads to losing God’s blessing.
Let me close with this. God is asking you to do something hard right now. I know this. You have come to Him asking for a miracle because you need something. You see a bad situation and you need God to step in. You are afraid, in need, desperate, anxious, worried, sick – or someone you love is – and you need a miracle. Our church is being asked to do some hard things right now; to confront sin, division, pride, rebellion… and God is asking us to do some difficult things that are going to hurt some people’s feelings.
My question to you is: Are you willing to humble yourself before God, before God’s word, before God’s spirit, and do things His way – even if it means you’ll become unpopular, make someone mad, make someone sad, make someone lonely, hurt someone’s feelings? Are you willing to confront sin and obey Jesus, doing the hard things scripture asks you to do, even if people are going to call you mean, rude, angry, selfish, arrogant, and unfriendly? Will you take that persecution for the sake of Jesus’ name, His glory, His church? Are you willing to say, “Your way God, not mine. Your plan God, not mine. Your will God, not mine. And for your glory, in your name, for love’s sake, I’ll do whatever you ask, no matter what the consequence – because I want your blessing and to see your hand work more than anything else in the world.”
You are being tested right now. In your private life, and in your church. I hope that, like Naaman, like the Centurion, you humble yourself and pass the test.
 The Gospel and Episles of John FF Bruce – Pg 117
**Sorry, no video or audio this week!**
Please open up to John 4, the story of Jesus and the Samaritan Woman. We start where we left off last week:
Jews and Samaritans
“Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but only his disciples), he left Judea and departed again for Galilee. And he had to pass through Samaria. So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. Jacob’s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour. A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” (For his disciples had gone away into the city to buy food.) The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.)”
Pause there for a second so we can see the stage set for this interaction.
As we learned last week, the Pharisees were out there causing trouble for Jesus and John the Baptist, stirring people up and starting arguments, so Jesus leaves. The plan is to head from His baptism spot on the edge of the Judean border to Cana in Galilee, a walk of about 60 miles or 100km, that took three days. If people walk about 5km/hr, then that means Jesus had walked for about 7 hours by the time he got to Sychar. So, obviously he was going to be tired. He sits down near Jacob’s Well, a pretty famous spot in the region going back 1800 years, all the way to Genesis 49. One cool thing about wells is that, because they’re 100 foot holes in the ground, they don’t move, so it’s pretty easy for archeologists to find them. The location is actually inside a Greek Orthodox church now.
Jesus Had to Pass Through Samaria
There’s actually a bunch of interesting things happening in this introduction to the story. First was the fact that Jesus went through Samaria at all. It was the most direct route, but the most devout Jews, in order to avoid defiling themselves by even touching Samaritan soil, would actually go a longer way around. There was a deep and abiding racism against Samaritans and Jews. They couldn’t agree on anything and didn’t like each other at all.
It went back to about 700 years before, in 2 Kings 17, when the king of Assyria brought a bunch of foreign people to settle among the Jewish people living in Samaria. Over time they intermarried and started to fuse together their Jewish and pagan beliefs. This, of course, offended the faithful Jews and that offence turned into hatred. By the time of Christ, the Samaritans had so strongly assimilated into gentile, non-jewish culture, that there weren’t many similarities left.
Except that a lot of the Samaritan’s religion had kept concepts from their Jewish roots. The Samaritans, in response to being rejected and ostracized, developed their own version of the Pentateuch, their own competing version of the Temple on Mount Gerizim, and their own interpretations of Israelite history.
For a modern understanding, think of Catholics or Jehovah Witnesses or Mormons. They have done something similar. God gave us an inerrant Bible, a clear gospel, and a very clear outline on how to be a church. But Catholics, Mormons, and JW’s, while keeping a lot of the same language, wrote their own version of the Bible, added a bunch to it, changed the gospel to be no gospel at all, and use their church structures to control and abuse people. It’s offensive and wrong – and terribly confusing that people lump Christian Churches in with Catholics, JW’s and Mormons, because we are very, very different.
Add to that an unhealthy amount of anger and racism, and you can start to see how Jews felt about Samaritans. It’s why the story of the Good Samaritan would have had such an impact. It would be like telling the story of the Good Baby Eating Satan Worshipper.
But Jesus chooses to go through Samaria. He doesn’t go around. In fact, verse 4 says that Jesus “had to pass through Samaria”. Some take this as “because it was the most direct route”, but based on the rest of the Gospel of John we can see that it wasn’t a practical decision, it was a gospel decision. Jesus had to pass through there, because it was the next mission field.
Remember the outline. Jesus’s mission goes ever outward. He goes from a little wedding in Cana in Galilee, to preaching in more Jewish towns, to the capital city of Jerusalem, to preaching throughout all of Judea, and then, and then into Samaria. The next story, if you look down, is Jesus healing the gentile’s son. From Jews, to half-Jews half-gentiles, to full gentiles. Jesus’ message is preached to everyone. That’s why he “had to pass through Samaria”.
A Samaritan Woman?!
The next interesting thing we see is who Jesus talks to. It said Jesus got there at the sixth hour, so it was about noon. Jesus had been walking for a long while, and it was the hottest part of the day. He sat down, exhausted, and here comes a Samaritan woman.
Jesus starts the conversation. He says, “Give me a drink.” And that’s a really important point. This would have been a huge crisis moment for a traditional Jew – especially a Jewish Rabbi. Jewish men didn’t treat women very well, and rabbis were even worse. Women were supposed to say ‘in their place’. A traditional Jew wouldn’t talk to a woman in public – they wouldn’t even talk to their own wife in public. A rabbi wouldn’t be caught dead discussing anything theological with a woman, because women and tradesman – like fisherman and carpenters – were considered too stupid to be able to understand anything about religion.
That’s one reason that the Sanhedrin was so amazed by Peter and John’s speech in Acts 4:13. They never would have thought a couple of tradesman could ever speak so well and understand so much. And do you know who was considered even lower than a woman, lower than a tradesman? A tradesman’s wife. They were basically nothing in society. And lower than that? A Samaritan Woman. Lower than that? A divorced Samaritan Woman. Lower than that? A divorced Samaritan woman who was living in sin with someone. That’s her.
And this woman, she was coming to fetch water during the middle of the afternoon. Everyone else, all the other women, would have come in the morning when it was cooler and easier. Why did she come in the afternoon? We learn later that it’s because she’s had a pretty rough life, and she has lived as an outsider in her own town. A ostracized person, among ostracized people.
So, for Jesus, a Jewish rabbi, to strike up a conversation with a half-breed, theologically messed up, socially rejected, Samaritan, woman was an incredibly strange thing to do.
And his request is even stranger. He asks her for a drink. We’ve talked a lot before about how important eating and drinking was to Jewish culture. It was considered a very intimate act. And we talked even last week about how important ritual purity was to Jewish culture. While the disciples were off trying to find some kosher food in Samaria, Jesus was sitting at a well, chatting up a woman, and asking her to draw Him some water, touch the cup, and give Him the water to drink.
That’s why it blows her mind. I think in our modern context, with this pandemic, we can wrap our heads around this, right? We don’t touch each other, shake hands, or hug people. We cover ourselves with a mask and refuse to breathe the same air as our neighbour. The moment we walk into a store, we sanitize our hands – and then when we walk out we sanitize again. Paranoia about getting COVID has made people obsessed with paying attention to what they touch, who they are near – every cough, every sniffle, every trip – analyzed and careful and ripe with stress and fear.
That’s what it was like to be a Jew in Jesus time living under Pharisaic rules – but times a hundred.
You’ve probably already had the experience where you’ve needed to hand something to someone, or you wanted to give something to someone, and what did you do – give them a bunch of caveats, right? “Ok, here it is. Don’t worry, I washed it, dried it with a clean cloth, sealed it in a new bag, let it sit out for 10 hours, and I’ll leave it on your front step so we don’t have to even go near one another.”
Put it this way: Imagine if tomorrow you were walking down the street in downtown Ottawa. It feels like 45 degrees, and even more with the pavement reflecting all the heat. You’re tired, hot, and super thirsty. You round a corner and see a homeless man sitting on the sidewalk. His eyes are downcast, he’s dirty, and an old surgical mask is pulled down under his chin. You see him reach beside himself and grab a can of coke. He takes a big drink and sputters out a cough.
Imagine saying to this stranger, “Hey man, can I have a sip of your coke?”
That’s what’s going down here. Jesus “had to pass through Samaria” so that He could have this interaction, to share the gospel with someone, and use her to save a lot of people.
What About Us?
What do you suppose we’re supposed to see in this interaction here? What are Christians supposed to be emulating? What lesson is there for us in these first few verses?
I think there are some other scriptures we can look to in order to help us understand:
Let’s start in Philippians 2:1–9,
“So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross….”
Jesus, of all beings, could have elevated Himself above this woman. There were a dozen reasons for Jesus to have nothing to do with her. But what did Jesus do? He humbled Himself, humiliated Himself, condescended to her, and loved her. Jesus has the right to be prejudiced. He really is higher and better than we are. He is sinless, we are sinners. He is perfect, we are spiritual dead. He is light, we are children of darkness. He is from heaven, we are captives to hell.
But Jesus didn’t see it that way. Instead, he had “affection and sympathy” for us. He humbled Himself, emptied Himself, didn’t hold onto the glory of God, but instead became the servant of all – Jews, gentiles, Samaritans, prostitutes, tax collectors, adulterers, enemy soldiers, wicked Pharissees – He loved and serve them all – even to the point of dying on the cross in their place – in our place.
Or how about James 2:1–9,
“My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, ‘You sit here in a good place,’ while you say to the poor man, ‘You stand over there,’ or, ‘Sit down at my feet,’ have you not then made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? Are they not the ones who blaspheme the honorable name by which you were called? If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors.”
In Philippians we see that it’s a sin for us to think ourselves better than someone else – and here we see it’s a sin for us to think someone else is better than another. Who is God closest to? What does the Bible say? The poor, the widow, the orphan, the refugee, the outcast, the meek, the lowly, the broken, the lost, the sick. Why? Jesus says in Luke 7:41–42, “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. When they could not pay, he cancelled the debt of both. Now which of them will love him more?”
God gets more glory and more love from the people that know they need Him most. And therefore, our preference, if any, should be for the lowly, the reject, the outcast, the broken, the lost. Preferring one person over another, thinking them better than another, because of their wealth or position or some other external reason, is a sin.
How about Romans 12:9–21, entitled “Marks of the True Christian”.
“Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good.”
This is the heart of God for people within the church. Philippians 2 said that we shouldn’t think ourselves better than others. James 2 said we should think one person is better than another. And here in Romans 12 we see how we should treat those who treat us badly.
The command in verse 9 is for love to be “genuine” – the love that Jesus has is a “genuine” love. Sincere, real, not hypocritical, not a show – but genuine feelings of love.
For who? Look at the list. In verse 9, we see love for what is good. Verse 10, to have a familial love for our fellow Christians. In verses 11-13, to love Jesus by serving Him patienty, faithfully, hopefully, and serving his people generously.
But the list goes on. Who else are we to show genuine love to? Those who persecute us. Those who weep. Those who are lowly. Other words for “lowly” are stooped, helpless, sullen, downcast, depressed. Who else? Love those who try to make life difficult by trying to make peace with them. Love your enemy.
That’s what Jesus is demonstrating here, and that’s what Christians are supposed to be doing – first to each other and their families, then for their neighbourhoods and community, and then to the world.
Pause for a moment and ask yourself, “Does my life reflect the love that Jesus has for people?”
Do you think of others more than you think of yourself, putting other’s interests before your own? Or do your preferences and desires come first? When given the choice to serve or be served, do you chose to serve? How do you treat those who serve you, like waiters, cashiers, custodians, delivery people? With humility and respect, or as though you are better than them? When given the choice to be first, do you step aside and let someone else be first?
Consider your associations. Who do you prefer to be around? Do you seek out the company of the wealthy, privileged, comfortable, safe, easy, good-for-business, enjoyable, positive, people who you know won’t ask much of you, and you can expect reciprocal treatment from? Do you avoid difficult, needy, lowly, depressed, weeping, troubled people, people who cause you discomfort, or grief, because they’re just too much work, not worth your time, not worth your energy? If so, then you would have been one of the Jews who walked around Samaria and would never have taken the cup from the woman at the well.
Or what about Colossians 3:5–17:
“Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator. Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.
Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.”
This is a mega-theme of the Bible and the Gospel of Jesus Christ. Jesus is kind and compassionate – and so we are kind and compassionate. Jesus is accepting and patient. We are accepting and patient. Jesus is humble and forgiving, we are humble and forgiving. Jesus is a peacemaker who brought peace to our hearts, we are peacemakers who bring peace to other’s hearts. Jesus teaches us, shares wisdom with us, sings to us, meets us in our spirit and encourages us – and we respond by teaching, sharing, singing, meeting, and encouraging others.
To be a Christian literally means to be a “little Christ”.
My daughter has a job at Subway now and it’s my job to pick her up after she’s done a shift. The moment she sits down next to me, the whole car smells like fresh baked bread. She’s saturated with it – and it immediately makes me want to have a sandwich. It was the same when my wife worked at Tim Hortons and a Bagel shop. She’d come home and I’d immediately crave bagels.
It was the opposite with my dad – sometimes. He was a pipefitter at a stinky, old pulp-mill and would sometimes have to work with something called “black liquor”. Black liquor is essentially concentrated tree gunk that is left over from the pulp making process. It’s super gross, super smelly, super sticky, and super toxic. If one little drop of that stuff gets on your clothes or boots, then you’ll smell awful – and all your clothes have to come off in the garage before you’re allowed in the house.
How do you know someone is a Christian? How do you know someone has met Jesus, experienced forgiveness, loves Jesus, and is walking with Jesus? Their lives look more and more like Jesus’ life. Their words sound more and more like Jesus’ words. Their hearts care more and more about the things that Jesus cares about. Anger, wrath, malice, slander, lies, obscene talk, prejudice all disappear – and when those sins are pointed out, they are quickly repented of. In other words, they walk with Jesus so much that they start to smell like Him – and they make people hungry for what they know, where they’ve been, what they’ve experienced, the Saviour they’ve been walking with.
And the same is true of the opposite. How do you know someone is a hypocrite, a Christian pretender, a wolf in sheep’s clothing? Because they don’t sound like Jesus, serve like Jesus, love like Jesus… and they carry that smell with them in all of their interactions, decisions, ideas, and motives.
How do we get the kind of love that Jesus has? Where does it come from? Is it white-knuckle, guilt trip, self-generated, love that we have to pretend we have so that Jesus will be happy? No. “Love must be genuine.”
Where does that genuine love come from? The answer is in 1 John 4:7–12:
“Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.”
Love comes into our hearts as a gift of God, and is perpetuated, motivated, filled-up, by the knowledge that God loved us so much He was willing to pour out the full weight of His wrath against sin – onto His Son instead of us. Verse 11, “Beloved, if God so loved us, we also ought to love one another.” Knowing God’s love as demonstrated in Jesus’ sacrifice, is the foundation and model for how we love others. Knowing God’s forgiveness, given because of Jesus’ sacrifice, is the foundation and motivation for our ability to forgive others. Knowing that God wanted to be united with us so much that He sacrificed His own Son, put His Hon through Hell for us, is the foundation, the driving force, for why we work so hard to tell people about reconciliation to God through Jesus Christ, and, as a church, why we work so hard towards unity. Those that do not know God’s love, do not do this.
Let’s read one more scripture, a little back from what we just read, in 1 John 3:7–10. Listen,
“Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God.”
Pause there – How do we know who has that seed in them? How do we know the devils from the righteous?
“By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.”
Conclusion: From Love to Love
Let me conclude. We’ll get back into the story again next week.
When we say that Christianity is all about love, we sometimes get a little too pie-in-the-sky, ethereal, high-concept. The Bible is much more practical, must clearer about how that works. Those who love Jesus, who are saved by Jesus, demonstrate that love through humility, grace, patience, and a deep love for people who need it most.
Jesus “had to pass through Samaria”, to meet this woman, and had to ask for a drink from her, to show us something very, very important: How to love like He loves… how to love who He loves… how to love the way He loves.
And further, to demonstrate to us that no matter who we are, how messed up we are, how despised and rejected we have made ourselves, how much we have disappointed ourselves and God and others, no matter how bad our theology is, how corrupt our family or our culture, how sinful and lost we are – it doesn’t keep Jesus away. He loves you. He loved you before you were born. He has loved you for your whole life. And He continues to love you no matter what you’ve done. That’s why He went to the cross for you, to save you! Before you ever deserve it, He has already decided you’re worth it.
And if you know that love, have experienced that love, and have participated in that love – then you will, and you must, show that love to others. How do you know a Christian from a non-Christian, a devil from a believer? You will know by how much love, grace, forgiveness, and humility they demonstrate towards those who need it most, and who make it most difficult.
How can you know that you are a believer, that you have been saved? Because your heart starts to fill up with love for people you’ve never loved before, with forgiveness for people you never would have forgiven, with acceptance of those you never would have accepted. Because you start to feel genuine love, real love, unhypocritical love, for Jesus, His word, His church, and for everyone around you, regardless of who they are or what they’ve done.
Just like Jesus feels for you.
 Borchert, G. L. (1996). John 1–11 (Vol. 25A, p. 202). Nashville: Broadman & Holman Publishers.
Please open up to John 3:22-36. We’re back into the Gospel of John series we started a while back. Life is ever-so-slowly starting to look a little bit more normal – and I think it’s good to get back into the regular exposition of God’s Word as we were doing before.
I think, since we haven’t been here since February, it behooves us to do a bit of a review of the Gospel of John up to this point.
I remember a while back when I was contemplating what series to do next – after coming back from that big stress leave I took – that I wanted to do something simple, straightforward, with lots of stories that wouldn’t be super complicated to study. And so, I figured I’d pick the Gospel of John. After all, a lot of people are told that’s the very first book of the Bible they should read, right?
Wow, was I ever wrong. When I sat down to work on the outline and overview of the book, I had no idea that just introducing the structure of the book was going to take 4 weeks. The Gospel of John is like an onion – every time you peel off a layer, there’s another one underneath. The book is, for lack of a better term, “intricate”.
The first line, “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1) kicks off a prologue that outlines and summarizes the whole rest of the book. It introduces Jesus as the condescended God, incarnated light of the world, John the Baptist as His forerunner, and the message of salvation through the “grace and truth” of Jesus Christ, the Son of God, and Him alone.
It sets up the book as one full of rich imagery meant to expand the reader’s understanding of who Jesus is. It speaks of concepts like light and darkness, the Tabernacle and Moses, Law and Grace, our adoption as children of God, Jesus as the Lamb of God, the Son of God, and seven other important titles. The concepts in the prologue are then expanded on throughout the rest of the book – and the structure of the book is woven together like a tapestry.
In the first four chapters we see Jesus interacting with individuals, then from chapters five to eleven we see Him interacting with large groups – and always expanding geographically outward, with more people following Him. All throughout, we see the themes from the prologue keep coming back as John introduces Jesus using seven different miracles, or as he calls them “signs”, that point to who Jesus is.
We see Jesus as the source of Life when he turns water to wine, as the Master of Space and Distance as He heals a Nobleman’s son. We see Jesus as Master of Time as He heals a Lame man on the Sabbath. We see him as the Bread of Life as He feeds the 5000, and the Master of Nature as He walks on water and calms the storm. But, with the multitudes we don’t see growth, but instead we see more and more groups rejecting Him.
All throughout, Jesus is becoming more and more controversial. We see little breaks in the story as people are confronted with who Jesus really is and are forced to reckon with that reality. And along with more controversy comes more enemies, who get angrier, more jealous, and more violent.
Until we get to the sixth sign where Jesus heals a man born blind – something completely unheard of, and absolutely miraculous. His enemies argue and complain, but they can’t deny Jesus’ power. In this miracle Jesus shows He is the “light of the world”, able to bring light into the darkest of places, just like the prologue said. And His enemies respond by showing they “love the darkness” and hate the light, just like the prologues said.
Then, in the seventh miracle – seven being a very symbolic number in the Bible – Jesus does something completely otherworldly, something only God could do – He looks at Martha and says, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?” (John 11:9). Martha says “yes” – and then Jesus raises Lazarus from the dead.
You’d think this would solidify Jesus as Christ, Saviour, and God, right? How can you argue with someone who can raise the dead? Well, no. Instead, Jesus enemies loved the darkness so much that their response to seeing the lame walk, the blind see, the hungry fed, and the dead raised – was… let me read 11:53, “So from that day on they made plans to put him to death.”
At that point, the story of Jesus slows down to a crawl. The first half of the book, 11 chapters, covers about 3 years of Jesus’ life – the second half of the book, 10 chapters, takes place over the course of one week: Passion Week.
The Gospel of John is a truly incredible book. I haven’t even gone over all the ways that John divided and organized it. It’s incredibly interwoven and beautifully designed.
My hope is that this series we’re doing will inspire you to not only read the Gospel of John, but to appreciate it, to meditate on it, and most of all, to see Jesus in new and fascinating ways because of how He’s revealed here.
John the Baptist Exalts Christ
But let’s get into our passage today. I hope you’ve kept your thumb in John 3:22-36. This part occurs right after Jesus spends the night talking with the Pharisee Nicodemus about why he had come into the world, what His mission was, how it would all go, and how people would react.
Then, the next day, hopefully after Jesus got a couple of hours sleep, it says,
“After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized (for John had not yet been put in prison). Now a discussion arose between some of John’s disciples and a Jew over purification. And they came to John and said to him, ‘Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.’”
Pause there a second. This whole section is about argument and interpretations of what’s going on. See the picture here, because a lot is going on. Remember, a lot of what the Gospel of John is doing is simply answering the question, “Who is Jesus?” and to do this he uses a lot of imagery and illustration – which we’ve already discussed a bit. Another thing it uses is contrast.
I take a lot of pictures these days. I set up a lightbox in my office to take pictures of the various little projects I do. A lightbox is simply a big, white, cloth box that you shine a bunch of lights in. If you’ve ever seen anything sold by Apple, you’ll know they love lightboxes. They take their phone or whatever, and stick it on a completely white background. That’s what I try to do.
When I’m editing the pictures, there’s a bunch of settings I can use, but , to me, the one that makes the biggest difference is the “contrast” setting. The more contrast there is, the bigger the difference between the white and the object. The colours get richer, the blacks get darker, and whatever I’m taking a picture of pops off the screen.
Many times in the Gospel of John you’ll see the author boost the contrast so that we can see something about Jesus – when compared to someone else. In this case, Jesus is being contrasted with John the Baptist.
We’ve already seen that John the Baptist is called the “witness”, while Jesus is called “the light” (1:7-8). John the Baptist is a “voice”, Jesus is “the Word” (1:14,23). John baptizes with water, Jesus with the Spirit (1:33).
Here we see both Jesus and John are having baptisms, but Jesus is in the Judean countryside, and John the Baptist is in Samaria. John is called “rabbi” (or teacher) – and this is the only place in scripture anyone other than Jesus is called “rabbi”, so you know something’s going on.
So, what’s happening there? The stage is set in verse 22-24, but the situation comes about in verse 25, “Now a discussion arose between some of John’s disciples and a Jew over purification.” This was a major point of argument between the followers of John and Jesus, and the rest of the Jewish leadership. The Jews, meaning the Pharisees and members of the ruling counsel, would often, it seems, come to John and confront him about why he thought he had authority to baptize people. He wasn’t an official in the temple, he wasn’t an authorized teacher, and he wasn’t even in Jerusalem. So it rankled them that people kept coming to John to be ritually washed – or baptized. For the Pharisees, as most of you know, ritual washing was a HUGE deal. They were all about rules and regulations and religion and ceremony. They were always upset with Jesus – not because He broke the Mosaic Laws – but because He kept breaking all the extra laws they had put on top of them.
For example – you know how we’re all about sanitization and washing hands right now? – well, we have nothing on the Pharisees. Consider this: at one point (in Matthew 15), a bunch of high-ranking Pharisees and scribes travelled all the way from Jerusalem to Gennesaret (which is, like, 130 kilometers) to ask him one, super huge important question that had been bothering them so much they just couldn’t wait. That question:
“Why don’t your disciples wash their hands before they eat?” (Matt 15:2).
For them, washing hands wasn’t about personal hygiene, it was about being ceremonially, religiously clean. Before a Pharisee would eat they had a special ceremony for washing. For them, the condition of your hands was the condition of your soul. Some taught that if you didn’t wash your hands, you could get a demon. Others, that it showed how much sin was in your life. Others said that if you ate with unwashed hands, you could forfeit eternal life.
Their ceremony was interesting. Every home had to have a certain amount of ceremonial water available. They were told to use the amount of water that would fill one and a half eggshells. They were to hold their hands upwards, have water pored over their fingers while the water ran off their wrists. Then they were to turn their hands with fingers pointed downwards and do it again. Then, they were to rub the fist of one hand in the palm of the other, and then do it with the other hand. If you were really devout, you would do this in between every course of the one meal!
You can see the heart of the one that came to John’s followers with questions about “purification”. Which is why, every now and again, one of the officials would take the trip to wherever John was and basically say, “What are you doing and why?” And start an argument.
John’s baptism wasn’t about an external show of religious devotion, or some kind of superstition. His baptism was one of repentance. It was an external symbol of what was going on in the heart of the person being baptized. They were saying, “I’m a sinner. I need God. I want to change my life and priorities. I want my heart to be ready and clean for when the Messiah comes.” And they would show that by publicly immersing themselves in water.
Which is why we see in verse 26,
“And they came to John and said to him, ‘Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.’”
Apparently the argument with the Jewish official got pretty heated. Not only was he upset at what John the Baptist was doing – but he had brought a report that there was another person, named Jesus, who was nearby, just on the other side of the Samaritan border, who was baptizing people too.
This was all too much! The Jewish official was upset because now two people were breaking their ceremonial laws… and now the followers of John were upset too because Jesus was starting to gather more followers and baptize them. In fact, some of the people who had been baptized by John were headed over to Jesus to be baptized again. So, they ask, “What’s that all about?”
The Jewish official was mad because traditions were broke and his culture and authority were being insulted. The followers of John were jealous on behalf of their master, because Jesus was getting more popular. Everyone is upset because this ceremony, this ordinance, these ritual washings, were all being done by different people for different reasons.
John the Baptist’s Answer
So what does John the Baptist say? Remember, they have just called him Rabbi. John the Gospel writer makes a point of that. In other words, this Jewish Official and the followers of John, and everyone else gathered around them, look to John the Baptist, the teacher, for an explanation.
And in essence, in his answer, John contrasts himself and everyone else – including the Jewish officials – with Jesus. He looks at them and
“John answered, ‘A person cannot receive even one thing unless it is given him from heaven. You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. He must increase, but I must decrease.’ He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. He bears witness to what he has seen and heard, yet no one receives his testimony. Whoever receives his testimony sets his seal to this, that God is true. For he whom God has sent utters the words of God, for he gives the Spirit without measure. The Father loves the Son and has given all things into his hand. Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.”
What does John say here? “I might be a rabbi, a teacher, who talks about God – but Jesus literally is God and the source of all knowledge. I didn’t come up with any of this, it was given to me by God… and He’s right over there. I am the forerunner, He is the Christ. I am the best man, He’s the groom. I might be at the party, but the party is all for Him. I’m from earth, He’s from heaven. I’m a witness to the truth, but He’s the truth incarnate. I talk about repentance and wash people with water – Jesus utterly changes people and gives them the Holy “Spirit without measure”. I was chosen for a mission, but Jesus has been “given all things”
“Therefore – now look at me everyone – look at me Jewish official – look at me disciples – look at me people who are here to get baptized… I am hereby announcing my retirement. I refuse to be a distraction to what Jesus is doing. I will not compete with Him. He must increase, but I must decrease. My job was to tell you the problem. I’ve warned you about the wrath of God, the death of your soul, the corruption of your religion, the poison of the Pharisees, and the need for repentance, and you’ve listened to me – but now instead of talking about the problem, I’m pointing you to the solution. He’s right over there… His name is Jesus, He’s the Son of God, and “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.”
And that’s the point of this whole narrative – and where we can find something to apply to our lives. Just like the Jewish Officials, Christians and religious people argue about all kinds of things too. Just like John the Baptist’s disciples, the way we practice our faith, religion, Christianity can become competitive, and we can get jealous and upset as we argue about which teacher is best, which translation of the Bible is best, which music is best, which tradition is best, which church is best…
Individually, we can be like the Jewish Officials by being argumentative, stubborn, superstitious, overzealous for trivial issues. Or, we can be like John the Baptist’s disciples and start to worry more about our positions, traditions, focusing on numbers and finances and growth, rather than on Jesus or serving people. Both of these two groups had it wrong because they were worried more about the external things: teachers, washing, popularity, respect — and not worried enough about the internal things: Am I right with God? Is my heart full of sin? Where is my faith? Do I “believe in the son” and “obey the Son”?
John the Baptist’s words here, and John the Gospel writer’s intent here, is for us to stop comparing ourselves to others, stop comparing our ministries or church to others, stop comparing our families to others, stop trying to impress God and others through external things – and to realize that in order to be a Christian, it is our internal priorities that need to change. “Jesus must increase, and I must decrease.”
Over and over we see John the Baptist say what he’s not. “I’m not the Christ.” “I am not Elijah” (1:21), “I am not worthy to untie” Jesus sandals (1:27). Those are the words of a man that is more concerned about what God thinks than what anyone else thinks.
He’s courageous enough, and bold enough to stand up and declare what God wants to say – even if it gets him in trouble, even if it gets him arrested, even if it gets him beheaded. But every word he speaks, everything he does, points away from himself and toward Jesus. And when one of his own people try to elevate John – he reacts by debasing himself and declaring the praises of Jesus as God, Lord, Saviour and Christ, and in no uncertain terms, stepped away from the spotlight, humbled himself, humiliated himself, so Jesus could be seen all the more clearly.
And so, I want to ask you this morning: Do you see yourself in this narrative? Are you like the Jewish Official, more worried about external things than what’s going on inside you? Are you like John’s disciples, competitive with others, comparing yourself, your life, your church, your ministry, you marriage, your kids, your job, with others – always worried about success, and numbers, and finances, and what people think?
Or, are you willing, if that means Jesus gets more glory, to “decrease”. Are you willing to decrease your influence, decrease your expectations, decrease your finances, decrease your comfort, decrease the authority you think you have over any part of your life – and turn it all over to Jesus so He can “increase”?
You’ll often hear the gospel framed as a pitch for all the wonderful things that you can get from Jesus – and there are many wonderful gifts that come from Him – but there’s another part, a deeper aspect of faith. It’s that the closer you get to Jesus, the more you are with Him, the more you study about Him, and worship Him, the brighter He will shine – and the duller you will look. Are you ok with that? Are you ok if God uses you in a mighty way, changes people’s lives, speaks through you in a special way – but no one will ever know? Are you ok with never getting rewarded, praised, or thanked for doing the right thing? Or maybe, in your obedience, in doing the right thing, a whole lot of people misunderstand and it actually costs you. Are you ok with that?
I think of the story of David in 2 Samuel 6. Do you remember that one? The Ark of the Covenant, the very Throne of God, was coming back into Jerusalem for the first time in a long time. It had been taken by the Philistines, recovered and then profaned by Saul (which cost him is throne), and, because it was so powerful and dangerous, had been kept at someone’s home. But when David became king and heard that the one who had the ark was being blessed, he decided it was time to bring it to Jerusalem so the whole nation could be blessed.
And David, being a passionate, musical, worshipful guy who loved God, made it into a huge deal. It was like a parade with music and dancing and instruments and party food and sacrifices to the Lord. And it says in 2 Samuel 6:14, “And David danced before the LORD with all his might. And David was wearing a linen ephod.” A “linin ephod” was a simple version of the type of garment that priests used. So there’s the king of Israel, not walking all dignified in a fancy royal robe, but dancing with all his might, in a simple outfit, right in front of everyone.
David’s wife Michal sees him and is super upset. Her dad, Saul, would never have done that. It says she “despised him in her heart” (2 Sam 6:16). Once the party was over and the Ark was set in its place, David returned home and his wife tore a strip off him. (2 Samuel 6:20)
“How the king of Israel honored himself today, uncovering himself today before the eyes of his servants’ female servants, as one of the vulgar fellows shamelessly uncovers himself!” (2 Sam 6:20)
And what was David’s response:
“It was before the Lord [I was dancing]… and I will celebrate before the Lord. I will make myself yet more contemptible (other translations say “undignified”) than this, and I will be abased in your eyes.” (2 Sam 6:21-22)
In other words – I don’t care what people think. I was worshipping God, dancing before Him, and if it means more worship and glory goes to God – then I will become even more undignified. In other, other words: “He must increase, and I must decrease.”
I think of Jesus words in Matthew 5:11–12,
“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”
So I ask you: Are you willing to decrease, to be undignified, contemptible, abased, unpopular, reviled, persecuted, uttered against, falsely accused – if it means obeying Jesus and that Jesus gets more glory? Or does your self-image come before your obedience and worship of God?
 Borchert, G. L. (1996). John 1–11 (Vol. 25A, p. 189). Nashville: Broadman & Holman Publishers.
 You Are the Christ, David Whitcomb, Ambassador International, Pg. ??
**Sorry, no audio this week**
“So the Jews said to him, ‘What sign do you show us for doing these things?’ Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’ But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.
Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man.” (John 2:18–25)
We talked last week about the cleansing of the temple and how important that event was – and how it’s connected to the miracle of water to wine during the wedding in Cana – but we never got to the response from the people. In John, the miracles of Jesus, whether it was water to wine, healing the sick, or raising the dead, are called “signs”. “Signs” are meant to point to something greater than themselves. So when Jesus does a miracle it’s never just about the thing He was doing – it’s a sign that points to more. We’ve talked about that a lot over the past few sermons, so I won’t belabour that further, but it is important to remember.
This whole section here is about how people are responding to the signs Jesus was giving them – the nature of their belief. After inaugurating His Kingdom at the Wedding in Cana, Jesus travels to Jerusalem with a few of his disciples and walks into the temple with a whip and starts flipping over tables, releasing the animals from their pens and cages, and telling people to stop turning His Father’s house, the place where the nations were to come and meet Him, into a shopping mall that exploits the pilgrims. It offends God on a deep level and Jesus demonstrates that in no uncertain terms.
“The Jews”, meaning the religious authorities like the Pharisees, Sadducees, and the Sanhedrin, were obviously offended by this because the whole shopping mall was their idea. So they demand that Jesus demonstrate His authority to tell people to take the things away and call the temple His “Father’s House” by showing them some kind of spectacular miracle that would convince them that He was a prophet. Jesus refuses. From the context, and the rest of the gospels, we know that it wouldn’t have worked anyway. Whenever Jesus did a miracle, the Jewish Authorities never responded with faith and humility, but instead more hatred and another plan to try to kill him.
His response, “Destroy this temple, and in three days I will raise it up” was a multifaceted answer that required a lot of digging and interpretation.
First, it was Jesus saying that He knew exactly what the Jews were planning to do with Him. He would spend the next couple years demonstrating in no uncertain terms that He was God in the flesh, and they would respond by murdering Him. They would never accept His authority.
Second, it was an indictment against their religious corruption, implying that the temple and their whole religious structure was so corrupt that it needed to be torn down completely and that He was the only one who could rebuild it the way God had intended it.
Third, it actually was a declaration of His power and authority. They demanded a sign that would prove He had the right to cleans the temple – He basically said that He doesn’t just have authority over matters like these, but in fact has authority over life and death itself.
Of course, the Jews didn’t want to hear any of that – they couldn’t hear any of that. Their hearts were so hard that the only thing they could hear was the absolute surface meaning of what Jesus had said. Sin had so overcome their hearts, their hearts had become so calcified through their false religion and hypocrisy, that the deeper meaning of Jesus’ words just bounced off without having any effect. Notice that later, Jesus’ true followers thought back to this moment and were able to begin to grasp the deeper meaning. But for the Jews, Jesus’ true meaning was impenetrable.
He Had No Faith in Their Faith
And that’s what this whole section is really about – especially from 23-25 – about how people perceived Jesus, what they believed, and the depth and substance of that belief. It’s a sort of summary of what had happened in Jerusalem over the course of Passover, and acts as an introduction to the stories that will come next.
The disciples see the sign of water to wine and believe. The Jews see Jesus cleanse the temple and refuse to believe. But Jesus performs some more signs among the people and many of them believe. But then, if you notice the next story, Jesus meets with the Pharisee Nicodemus – perhaps one of the men who had challenged Him at the temple, but certainly one who knew what Jesus had done there. Nicodemus is given a long teaching about the importance of being “born again”, of rejecting everything he thinks he knows about religion and instead of being utterly changed from the inside out by the power of God, and throughout the gospel, we see Nicodemus slowly coming to faith (7:50; 19:39). Then, in chapter 4, Jesus meets the Samaritan woman, who is also given a long dialogue about who Jesus really is, the “living water” (4:10) who offers “a spring of water welling up to eternal life” (4:14) and she and many fellow townspeople believed in Jesus as “saviour of the world” (4:42).
We go from the Jewish Pharisee Nicodemus believing in Jesus, to the Samaritan Woman believing in Jesus, to the final story in this section in John 4:46-54, about a Gentile Centurion in the service of Herod, coming to Jesus for a miracle, and then believing in Jesus.
Jews, Samaritans, and Romans. Religious experts, ignorant sinners, and desperate pagans. Men and women, young and old, teachers and wives and government workers, all meeting Jesus and believing.
That’s what makes this section in 2:23-25 such an important transition. Jesus is at the very beginning of His earthly ministry and is standing in Jerusalem at Passover and every type of person is there. Jews, gentiles, men, women, young, old, believers, unbelievers, religious, atheist, pagan, all there in Jerusalem with many witnessing His signs and “believing”.
But the undercurrent of this section is that we need to be very careful about how we read the word “believe”. The disciples believe Nicodemus believes, some ordinary Jews believe, the Samaritans believe, the Roman official believes. But what is the substance of that belief?
Do these Jews at the Passover, and all the others from then on, after witnessing the signs, believe that Jesus Christ is the true Messiah, the Son of God, the saviour of their souls who would have to die on a cross for their sins to be atoned for? Had they given their lives to Him? Was He their Lord and Saviour? Would they follow Him to the end?
Look at what it says,
“Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man.” (2:23-25).
There’s a bit of wordplay here in this section. It basically says that even though people entrusted themselves to Him, He didn’t entrust Himself to them. They believed in Jesus, but He didn’t believe in them. He had no faith in their faith.
Why? Because as God, as our creator, as One with divine omniscience, He knew exactly what was going on inside of people’s heads and hearts – and knew how the story ended. He knew the Jews that demanded a sign weren’t going to believe it even if they saw it. He knew that Nicodemus didn’t really need a rabbinical debate about what Jesus did at the temple, but needed to be born again through faith in Him. He knew that the Samaritan woman at the well didn’t just need water, but needed acceptance and compassion and conviction and hope – and when she tried to dodge Him confronting her sins and struggles, He didn’t fall for it. He knows people’s hearts and knows exactly how to clear away the smokescreen to get to their true needs.
Jesus isn’t fooled by us. He knows all our secrets, motives, reasons, and excuses. He knows how fickle we are and how easily we can deceive ourselves. He knows how squirmy we can be when confronted with our sin, or told to submit to His will, and knows how great we are at denial and self-deception. He wrote Jeremiah 17:9 which says, “The heart is deceitful above all things, and desperately sick; who can understand it?” Not us! Only Jesus understands it.
We should be very thankful for this. No one is better at lying to us than we are. Self-deception is a hallmark of what it means to be human. And couple that with our natural tendencies toward believing whatever we want to believe regardless of the truth and rejecting authority even if they’re right, and we’ve got a recipe for trouble.
Consider yourself for a moment, and how many times you have lied to yourself or winningly believed a lie because it’s easier. I googled examples of ways that we lie to ourselves and found a really interesting article on Psychology Today that outlined a few of them. See if any of these apply to you.
The first way that we lie to ourselves is to convince ourselves that “ignorance is bliss”. “Strategic ignorance” for the sake of not getting burdened with reality. Doing things like avoiding information sources that give differing opinions or refusing to study something too much because you’re worried you’ll learn something you don’t like. Do you do that? Only listen to news sources and podcasts you agree with? Only read books that tell you what you want to hear? Only hang around people that share your worldview? Have you ever refused to learn more about something, even something theological or mechanical or personal, because learning more means more responsibility, so you prefer not to know? “Don’t tell me how to add washer fluid to my car because then I’ll have to do it!”
The second was called “reality denial”. And it simply means rejecting information you don’t like so you can build a false sense of security. Someone gives you bad news and you just ignore it. An addict insisting they don’t have problem and can stop anytime. An abuser telling themselves that it’s the fault of the person their abusing. Ignoring your bank and credit card balance and heading to the store, hoping that the debit machine will work.
Another way we lie to ourselves is “overconfidence”, believing we are stronger than we really are – while another was the opposite, called “self-handicapping”, where we are afraid to see what we’re really capable of, or are afraid to fail, so we never really try.
Other ways were doing things like, excusing our own faults while judging others harshly for the same ones. Or “cherry-picking data” that supports our own preconceived beliefs. Another was our tendency towards “sour grapes” where we see something we want, but when we find out we can’t have it, say that it wasn’t probably that good after all.
The quote at the bottom of the article was really interesting. It said,
“Self-deception can be like a drug, numbing you from harsh reality…”
This was a secular article – but how much more should Christians, who know that “the heart is deceitful… and desperately sick”, understand our human tendency towards self-deception? And yet we keep falling for it. Take a moment to consider how many times you’ve lied to yourself, just this week!
Or if that’s too uncomfortable, consider how many times you’ve tried to convince someone else of the truth but they simply wouldn’t hear it. You could get the Bible, the dictionary, the encyclopedia, three peer-reviewed studies, and ten testimonies that all agree with what you’re saying – but if they don’t want to believe it, they just won’t. Instead, they react with argument, anger, rejection, running away. Why? They want to believe the lie because the truth is too inconvenient or difficult. They prefer the drug of self-deception. That’s human nature, and that’s what Jesus knew.
He knew that almost every single one of the people that claimed belief in Him, from the disciples who travelled with Him to the desperate Jews looking for a saviour from the Romans, to all the variety of gentiles, would reject Him in the end. Jesus’ could not count on them to carry Him through to the end of His mission. It was not He who needed them to surround Him with love and support and help – it was they who needed His love, support, and help. They were the walking dead, He is the life bringer. They are those trapped in darkness, He is the source of light. They were the ones who had fallen to temptation, He was the One who proved He never would. They were the blind fools, He was the only one with His eyes open, and who had the power to make them see. Jesus is the doctor, we are the sick. Jesus is the righteous one, we are the unrighteous. Jesus is the curse-breaker, we are the cursed. Jesus doesn’t need to believe in us – we need to believe in Jesus.
What conclusion can we draw from this section of scripture? I supposed it is twofold.
First, that we recognize our tendency towards self-deception, toward believing what we want to believe, toward rejecting truth because it’s difficult or requires us to humble ourselves and say we were wrong. If we can recognize that we are capable of being deceived, that not everything we think is right, that not all our feelings are accurate, that not everything we think about ourselves and others is true – we go a long way towards having a teachable spirit that God can infuse with truth and light. So long as we believe everything we think and feel is right we make ourselves an easy target for the enemy because He traffics in lies and is happy to tell us whatever we want to hear so we will remain steeped in sin and error. Then He can manipulate us into hurting ourselves and others – and we’ll think we’re right for doing it! Satan wants us to continue to believe lies because when we live in lies, we reject God – because God only speaks truth (John 17:17).
And second, once we humble ourselves to realize that we are easily deceived, that we need to pursue truth. Jesus prayed for us in John 17:17,
“Sanctify them in the truth; your word is truth.”
He wants us steeped in truth because the more we know the truth, love the truth, and learn the truth, the more we will be free from evil and live in the presence of God.
This is why God’s word says things like, if you have something against someone, go and talk to them, and seek truth and reconciliation (Matt 5:23; 18:15-20). Satan wants us sitting at home concocting stories and having imaginary arguments. God says, “Go and seek the truth.”
This is why Jesus says in John 8:31–32,
“If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.”
Keep reading my word, stay in it every day, study it, listen to it read and preached and taught, because then you won’t be deceived. Satan wants you to read a verse or two and then come up with your own ideas, your own interpretations, your own conclusions about God and His will. He wants you captive to guessing and uncertainty and confusion and fighting with others based on your confident ignorance. God wants you to know the truth, because ignorance and self-deception is a prison, and truth is the path to freedom. Doing this takes work and humility though…
This is why God says go to church and submit to those more mature than you – those who are more steeped in the truth. Consider what it says in Ephesians 4,
“And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.” (Ephesians 4:11-14)
We keep ourselves from being tossed around by lies by submitting to Christians that are more mature than us.
And this is why God warns us over and over not to trust our own feelings. says,
“Whoever trusts in his own mind is a fool, but he who walks in wisdom will be delivered.” (Proverbs 28:26)
“There is a way that seems right to a man, but its end is the way to death.” (Proverbs 14:12)
“Trust in the LORD with all your heart, and do not lean on your own understanding.” (Proverbs. 3:5)
Turn to Romans 7:15–25 and see what the Apostle Paul, a godly man who loved Jesus, said.
“For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate…. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. So I find it to be a law that when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!”
Jesus is Always Faithful (Even When We’re Not)
And so what is the ultimate conclusion – to realize our weakness, that God doesn’t need us, that Jesus doesn’t “count on us” or “believe in us”, but loves us anyway.
It should amaze us that Jesus knows the wickedness of our hearts and loves us anyway. When we are unfaithful, He is faithful. Consider the words of 2 Timothy 2:11–13,
“The saying is trustworthy, for: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are faithless, he remains faithful— for he cannot deny himself.”
What an amazing saviour! That even when we are “faithless”, even when we have a momentary lapse in trusting Jesus, a momentary fall into temptation, Jesus doesn’t reject us. He remains faithful because He has so totally identified with us, has so completely saved us, has so totally changed us, that we become like Himself. He found us when we were lost, forgave us when we were enemies, and adopted us when we had completely rejected Him. That’s the miracle of the cross – our sin exchanged for His holiness, our imperfection exchanged for His imperfection, which has allowed us to become brothers and sisters to Christ and children of God. We never lose our salvation – not because we are so faithful – but because Jesus is faithful to us.
He’s faithful even though He knows what’s in our hearts. Even though we keep failing, keep falling, keep fighting, keep sinning, keep trying to wrestle power back from Him – He remains faithful to us anyway. That’s one, big reason that we love Jesus so much and try to live in the light of His truth. We are easily deceived, but He is not. And therefore, we need His light, His life, His word, His Spirit, His mind, to overtake our own so we can rightly perceive the truth and by that truth know Jesus and be set free.
Please turn to John 2:1–12 and let’s read it together.
“On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples. When the wine ran out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what does this have to do with me? My hour has not yet come.” His mother said to the servants, ‘Do whatever he tells you.’
Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to the servants, ‘Fill the jars with water.’ And they filled them up to the brim. And he said to them, ‘Now draw some out and take it to the master of the feast.’ So they took it. When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, ‘Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.’ This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.
After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.”
The First Sign Ripples Out
This is the very first “sign” of the seven miraculous signs of the Gospel of John. John calls them “signs” because they are not meant to stand alone, but to point to something greater. Like a road sign that points to a city or a store, the miracles of Jesus aren’t singular events for one person at one time but are meant to be a big arrow pointing us to something special about Jesus, His mission, His character, and His person.
When you’re reading the Gospel of John it’s quite helpful to use these miracles as sort of chapter divisions. As I’ve said before, there are more ways to divide up the book because it’s such an intricate tapestry of stories and themes, but using the signs is perhaps the most straightforward. Let me tell you what I mean:
This first sign, the first miracle Jesus ever performed, was Jesus turning water to wine at a wedding in Cana in Galilee. It’s rich with symbolism. It is an inaugural miracle not only displaying God’s mercy to the people who ran out of wine but as a way for Jesus to inaugurate the Kingdom of God on earth and tell us something special about Himself.
Two key phrases to look at here are when Jesus says, “My hour has not yet come” and at the end when it says Jesus “manifested his glory” and his “disciples believed”.
In the Gospel of John, the “hour” always refers to the time of Jesus’ crucifixion, resurrection and glorification when he would receive his true position and sit at God’s right hand. The hour where He accomplishes His greatest work in being an atoning death for all who believe, conquering death by resurrection, and then claiming victory in His ascension and giving of the Holy Spirit. But at this point in His ministry, especially since most people didn’t understand what the Messiah was really going to be like, it wasn’t the right time for Him to reveal Himself openly as Israel’s Messiah. He was telling His mother in no uncertain terms that her timeline was not His, that she didn’t have the right to demand things of Him, and that He was going about His heavenly Father’s business, not hers. Her response is to give control of the situation over to Him, “Do whatever He tells you.” and to step back.
After all, this was only the “third day” of His ministry. He’d gone about 10 Kilometers out of Nazareth, had just gotten the baton from John the Baptist, hadn’t gathered all the apostles yet, and had some things to do. But there He stands, His mother having requested help, the servants waiting for a command, the wedding party embarrassed… and He acts out of grace. But he takes that seemingly small miracle and makes it something huge. At that moment, by God’s appointment and His power, He uses that miracle to inaugurate His Kingdom in a very special way.
And that first sign ripples out all the way to chapter 4:42 – because in this first sign Jesus “manifested His glory” or “displayed” or “showed who He really is by demonstrating His sovereignty over the whole of the material universe and nature itself.” And that power, that demonstration, ripples out. Because Jesus didn’t just make wine – He showed people a “sign” of who He really is.
Wine is a powerful biblical symbol representing things like joy, happiness, conversion, and life itself. It was used in Jewish worship rituals and given as a sacrificial offering to God. It represented God’s covenant with Israel, which He would withhold for disobedience. It was served at times of celebration and to cheer hearts, and given to help the weak and sick as a source of healing and life.
Israel at the time of Jesus was, in a sense, all out of wine and only had dirty water left over. There was no celebration in the land because they were under great oppression from Rome and their religion had been almost thoroughly corrupted by the oppression of the Pharisees and the rest of the wicked Sanhedrin. For Israel, just like the wedding guests, the wine had run out, and all they were left with was dirty water. They needed a miracle.
And so, in this first miracle, Jesus inaugurates the His kingdom, declares his intention, and shows His power, by making wine. He is the wine-giver, the celebration maker, the life bringer, the healer of bodies and souls. But, in a way very typical of Jesus, this multidimensional, world-changing miracle was done in a very small place with very few people. He’s in the town of Cana, at a private party, and only a few disciples. It was a small inauguration but it rippled out.
Consider that Jesus’ next act was to cleanse the temple in Jerusalem. From little Cana to big Jerusalem. Jesus has just inaugurated His Kingdom, turned dirty water into choice wine, and comes into the temple as a warrior prince, defending His father’s castle, demanding they remove the corruption from His kingdom. Just as He had miraculously turned a bunch of dirty washbasins into the best wine anyone had ever tasted, He would also miraculously remove the corruption of sin from people’s hearts and flood it with His own presence and power, so everyone could see what real prayer, real worship, real faith looks like. Just as He purified the water, so He would purify His People and their worship.
Then in chapter 3, Jesus meets Nicodemus, a Pharisee and teacher of Israel, and says that the only way people can be part of His newly inaugurated Kingdom is to be miraculously born again. The Pharisee thought it had to do with obedience and strictness to the law – and Jesus says that’s impossible – and that the change must be far more dramatic. More than simply going through religious motions, a person’s whole being must be radically transformed. He says, “The only way to please God, the only way to enter His Kingdom is if you are completely renewed, reborn, changed from within, born of water and the spirit.”
Just as Jesus turned ordinary water into the best of wine, miraculously overcoming the laws of nature, so He would use His power to cause people to be reborn from worldly beings into spiritual beings. He would make the impossible possible. Just as it’s impossible to convince people that dirty water is amazing wine, so it is impossible for a dirty, corrupt soul to please God. No matter how much you stir or heat or cool or add to that dirty water – it’s going to taste like dirty water. No matter how many good deeds or religious actions you do, no matter how many donations you make or volunteer hours you work, no matter how bad you feel about your wrong or how much you try to ignore it, you’ll never make your soul palatable to God. You need a miracle of transformation.
And so, just like Jesus made dirty water into the best wine, so He takes dead spirits and corrupt souls, and makes them alive, and good, and holy, and acceptable to God. He takes sinners and makes them saints. How? It says at the end of the story with Nicodemus. Just as Moses lifted up the bronze serpent in the wilderness so that any of the cursed people who looked upon it would be saved from the poisonous snakes, so anyone who would look upon the Christ who was lifted on the cross for their salvation would be saved. They would turn from water to wine the moment they looked to Christ for salvation.
Then, in 3:22-36 the miracle ripples from Cana to Jerusalem to all of Judea. Jesus is on the Judean countryside John the Baptist declares Jesus to be the source of eternal life. Just as the wine was used for ceremony and sacrifice, celebration and healing, and became a symbol of a good and blessed life – so Jesus would show Himself to be the perfected source of sacrifice, celebration, healing, and eternal life. Jesus was the life-giving wine-maker.
Then the ripples of the first miracle move out further, from the town of Cana in Galilee to the big city of Jerusalem, to the whole of the province of Judea, to world of unbelievers as represented by Samaria. And the similarities of the story of the woman at the well and the wedding in Cana are too obvious not to be a thematic echo of the first story.
Consider that both stories start with needing a drink and have water in jars. The first takes place at a wedding, the other is about a woman with many weddings and was currently living with someone out of wedlock. For those at the wedding Jesus provides wine, showing He is the life-giver, and for the Samaritan woman who came for water at the well, He says He is Living Water. At the wedding, He says, “My hour has not yet come” and then inaugurates His Kingdom but to the woman at the well He fully declares Himself to be the Messiah. At the wedding the disciples see the sign and believe, at the well, the Samaritans hear the gospel and believe.
The first four chapters of the Gospel of John all point back to that first sign, and use story after story, interaction after interaction to show Jesus declaring Himself to be the saviour, showing His power, inaugurating the coming of the kingdom of God, and then spreading that kingdom from a few people to the city, to the province, to the world. From insiders, like the few disciples and Jesus’ mother, to the outsiders like Pharisees and Samaritans.
So many people get caught up in arguments about what kind of wine Jesus made and how alcoholic it was (or wasn’t). They get caught up on Jesus calling his mother “woman” and wondering if Jesus was being rude to her or not – He wasn’t. They get caught up on these minor details that they completely miss what the “sign”, the “miracle” was pointing to! That Jesus is the King, Healer, Life-Giver, Reason for Celebration, and Lamb of God who’s precious blood will be poured out as a sacrifice for people who wouldn’t understand, consumed by people who don’t deserve it, just as that unique and amazing wine Jesus made was poured out to the unsuspecting wedding guests in an act of grace.
There are two points I would like to pull out of this story as an application today.
The first is that things like this are why you need to study your bible. Not just read it devotionally, not just pick out favourite verses, not stick in your favourite books, but to actually study your Bibles. Stories like this one are like onions where you see the first layer and think you understand what’s going on – but then as you connect the story to the Old Testament, the sacrificial system, the imagery of wine, the timing of the story, the locations within, the author’s intention and themes – then the story really comes to life and starts to teach you about Jesus.
It’s one thing to know that Jesus is gracious enough to provide wine to people who needed it, it’s another to understand that this whole section is about the inauguration of the Kingdom of God, the promise of Eternal Life, of the picture of Jesus as not only the wine-giver but the sacrificial wine itself. Of watching that miracle rippling out from town to city to province to the world, and thereby seeing that Jesus’ love isn’t merely for the individuals at the party, or the few disciples that saw and believed – but his love extends to those who do not understand what He did, who drank the best wine not knowing where it came from. It extends to the Jewish people who rejected Him, to the Pharisees who kept challenging Him and made themselves His enemies, and then that to every other person in the world.
He gave His new-wine, His blood, His gift of eternal life to ordinary tradesmen, to his neighbours and friends, to the self-righteous hypocrites, the social rejects, the ones who worship wrong and reject His laws, those steeped in sexual-immorality, the abused, the anguished, the ones who don’t even understand how God or love or sacrifice works. He gives that wine, that grace, that love, that living water, the fruits of His sacrifice, to everyone.
But you can’t see all that unless you study!
Second, I want you to notice that this story speaks to us today.
Consider how this story should inspire us to celebrate our connection to Jesus and His love for us. Dirty water to wine, Repentance to Faith, being confronted by our sin and then offered forgiveness and eternal life from the hands of Jesus, should cause us to celebrate. When life is dark or difficult, the knowledge being part of Jesus’ Kingdom because He chose you from the beginning of time, is something to be thankful for. Knowing He is victorious and has destroyed death is always and ever something to motivate worship. When you are down or sad or afraid, take a minute to consider this story from John.
Jesus loved the disciples enough to show them His glory. Has Jesus shown you His glory? In your life have you witnessed His power?
Jesus loved the wedding guests by providing that which they did not deserve at a quality that astounded them. Have you seen Jesus’ hand of provision giving you undeserved grace? Have you ever gotten something from Jesus that was of such quality, such a gift, that you know it was a miracle? During difficult times, it’s helpful to recall the list of things Jesus has done in the past – for His people and for you.
Jesus loved His mother by reminding her that everything happens by His will and on His timeline. Has Jesus ever set you straight and told you to be patient? Have you ever jumped the gun on His will and ended up regretting it? Sometimes the love of God is shown in making us wait, or sternly reminding us to trust His will.
Jesus loved the Pharisee who kept making excuses and arguments by telling Him the truth and refusing to compromise. Jesus is the way, truth, and life, and no one comes to the Father except through Him. The Pharisee made excuses, and Jesus told him there was only one way. Have you been trying to argue with Jesus about how you should get into heaven, how He should operate in this world, how the church should go, how your future should be? Is He loving you right now by reminding you that He is Lord, He is the Way, He is the wine-maker, the life-giver, the living-water, and you are not? Is He showing you love by demanding you submit to Him and Him alone?
Jesus loved the woman at the well by – well, everything. He spoke to her when custom said not to. He indulged her arguments. He gently confronted her sin. He acknowledged her pain and fear. He worked with her wrong religious beliefs. He gave her forgiveness when, maybe, the whole community, and certainly a Jewish rabbi, wouldn’t. Then He used her, the social reject, as His vessel to carry his Living Water, His New Wine, to a whole bunch of people from her neighbourhood, changing their lives forever. All in the span of a few hours!
Has Jesus been confronting your sin, your wrong beliefs, your pain, and telling you to submit to Him as saviour and Lord, to forgive and be forgiven? Has He been gently reminding you of His love, entering into your pain, sitting through your arguments, telling you the truth, and then inviting you to give it all to Him? Has He shown you grace and is now offering to use you, one who went from dirty water to new wine, to help carry His gospel to your friends?
There’s a lot going on in this story – but it doesn’t just stay on the page. How is Jesus using this story in your life today? He’s still the wine-maker, the living-water, the grace-giver, for you today. My prayer is that you would discover Him in His word, in your prayers, and in your service to His Kingdom.
Elwell, W. A., & Beitzel, B. J. (1988). Cana. In Baker encyclopedia of the Bible (Vol. 1, p. 405). Grand Rapids, MI: Baker Book House.
The Art of John’s Gospel
“Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (John 20:30-31)
We’ve been talking a lot about why John wrote His Gospel, and this passage, coming at the end of the book, is where John himself tells us why. And, as I’ve been studying the structure of the book, I find this sentence to be more and more complex.
I told you before that this gospel is a series of stories, but that doesn’t even scratch the surface of John’s writing. Remember how I said that John’s gospel has many different types of divisions and threads woven through it – like a tapestry? Well, as I continue to study it I’m more and more impressed, and even overwhelmed by how intricate and complex that tapestry really is. This book is less a series of stories and more a work of art.
My family and I went to the National Gallery of Canada a little while ago and were specifically on the hunt for abstract and impressionist paintings.
Impressionist or Abstract art is designed not to show you a specific picture but to elicit a reaction. Impressionists are a little easier to understand because they usually have recognizable forms in them and just mess with the shapes and colours, but Abstractionists pretty much do-away with reality altogether and just try to convey, or “abstract”, the feeling or idea without presenting an actual form.
We sort of whizzed by the more realistic artwork full of old buildings and portraits because we really wanted to see some of the weirder stuff. And the National Gallery did not disappoint.
I had two favourites. The first was a huge room where the artist had set up four different living rooms from four different decades, complete with couches, tables and tv’s all playing the same show. I have no idea what it was meant to convey, but I liked that there were couches.
The other – and I promise you’re not prepared for this – was a video being projected on the wall of a dark hallway. I’m just going to play this one for you.
[Not Available – Just think of a really weird video of mice caught in a window with intense music playing on a loop]
I have no idea what that meant – but it definitely caused an emotional reaction.
I’m no art critic, obviously, but in my opinion the best art is something you can look at and study over and over and over and each time, still feel something special, discover new things about it and yourself through it, and come to new realizations about the artist, time-period, or whatever they were trying to convey.
A lot of people get that sort of thing from Vincent van Gogh in a painting like Starry Night. The first time they see it they feel a connection to the colours, see the beauty of the whole, start to feel the pull of the brush strokes. But then, as they look at it further they see more intricacies in the lines, more shapes, and things like the tree in front of the exaggeration of the church steeple. Then, as you read about the author you start to understand more. Van Gogh suffered greatly from depression but he knew God. He painted eleven stars in the sky and a great light. The windows in the town are lit, but the church is dark… the perspective is far from the town, but the sky is intensely close. A huge, dark tree stands blocking his view but points upwards to the lights of heaven. Is this how Van Gogh felt? Was this meant to point to Joseph’s vision from Genesis 37. Joseph was a dreamer, outcast from his family. Was Vincent an outcast because of his mental illness, unjustly suffering like Joseph did, but was also conveying his hope in God. Maybe? And I’m sure there’s more.
With that in mind, I want to read you what one commentator I read this week said about the gospel of John:
“The Gospel of John is a text that constantly creates the impression that more is going on than immediately meets the eye. The author deploys the power of metaphor and symbol in a masterful way, so that the stories and teachings of Jesus are constantly and mutually illuminated by referring to other texts within the book. Each story has been coordinated with other parts of the narrative, so that stories acquire more layers of meaning than the surface one. John is a master of irony, so that characters constantly say more than they intend, and sometimes even the opposite of what they mean. Jesus is consistently misunderstood, foregrounding the question of what is the true meaning of his words. The Gospel is also shot through with intertextual connections to the Hebrew Bible that expand the meaning of any given story when they are observed and then pondered. This book was written not only to make some sense to first-time readers, but it was also designed to be studied in order to yield it’s full cornucopia of meaning to only the most attentive of students. Its frequently riddling character… is meant to tease the intelligence and entice the readers into its world of multidimensional meaning.” (Richard Bauckham, The Gospel of Glory: Major Themes in Johannine Theology, 131-132)
As I’ve been studying it this week, and hopefully as you’ve been reading in preparation for this series, these “multidimensional meanings”, “symbols” and “intertextual connections” are all starting to come to light – and it’s fascinating.
Did You See the Signs?
Which brings us back to our main text today. When John gives the why he wrote the book he said,
“Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”
This too has multidimensional meanings. John uses very specific words to address the mega-themes he’s been weaving through the book. Have you ever gotten to the end of a mystery novel or one of those movies with a twist ending, and immediately wanted to start the whole thing over just so you can see what you were supposed to be seeing all along? And then when you do, you’re like, “Wow, how did I miss this? It’s so obvious!”
I think this verse is like that. John says, “My book is arranged by ‘signs’, did you see them all? Do you know what they were pointing to? Do you know why they were there? Did you see how many people in the stories saw the same signs and yet didn’t understand them? Are you doing the same thing? Which side are you on? The side of seeing and believing or seeing and rejecting? And further, these signs weren’t just pointing out that Jesus is the Christ, but that Jesus is the Son of God! Did you notice that? Did you see that Jesus did things no one else can do? Did you realize you weren’t just reading a history book, but the story of the Word made Flesh, the Creator of the Universe, the Son of God walking the earth? And if you did see all the signs, and understand who I’ve been saying Jesus is… will you believe in Him as the only one who can give you the thing I’ve been pointing at over and over again – eternal life? I have written all these signs down so you can meet the real Jesus – but not just meet Him as an historical figure – but as the one who can bring you from eternal death to eternal life. Will you believe?”
The whole book is designed that way. It’s sign upon sign, layer upon layer, meaning upon meaning, revelation upon revelation – all culminating in the big question: Do you believe?
What I want to do now is play for you one of “The Bible Project” videos describing this. I think they do a great job of visualizing all of these intricacies and dimensions. They don’t cover them all, because there are many, but they do a really great job and I think you’ll appreciate John’s Gospel more after watching it.
I’ve spent so much time talking about the structure and themes of the Gospel of John because I want you really open your eyes when reading it – and to be inspired to sit down and read it in big chunks so you can get the whole story. I’ve provided the handout from The Bible Project so you can see all the divisions and get a general idea for what these sections are trying to convey.
And while you read. I want you to not only be studying the words with your mind but to be opening up your heart to what John is trying to say about Jesus. He’s not just showing you what Jesus did but wants you to identify with the characters in the story so you can be confronted by the person and works of Jesus and be forced to reckon with them. In what ways are you like Nicodemus? What if you were the Samaritan Woman? How have you been like the crowds coming to Jesus for bread, but refusing to accept His Words? What does it mean that Jesus, the Word of God became human, the Glory of God was housed in flesh, and that He laid down his life for you? And finally, in light of all this – do you believe? And has that belief shown itself in a changed life filled with thanksgiving and obedience to Jesus?
May you be blessed by the reading of God’s Word this week.
A few weeks ago I told you that the gospel of John is all about explaining who Jesus really is. If you recall, I said that by the time the Gospel of John was written, the gospels and letters of the New Testament had already been written and been circulating individually for some decades, so a lot of people had already been introduced to Jesus, but there was also a lot of false teaching going on.
So, when John wrote his gospel he wanted to make it absolutely clear that everyone who read it would understand the singular claims Jesus Christ made about Himself and why the Christians followed Him. Remember, most of the first believers were Jews, so it was a pretty big deal that so many of them had started worshipping a man the same way that they had been worshipping Yahweh. These Jewish people had stopped following the Sanhedrin, stopped believing in the Old Testament sacrificial system, started meeting in their homes, said that there was no need for the priesthood anymore, and changed their day of worship from Saturday to Sunday. That’s a pretty radical change.
And as John was writing, the message of this Jewish Messiah named Jesus of Nazareth was shaking the whole world. Everyone from trade union leaders to city officials to pagan temple leaders to the emperors themselves were having to figure out what to do with these people known as “Christians” because their message was upending everything.
We live in what is known as the “information age”, a time where news stories from around the world can be shared instantly with almost every person on the planet – even directly to their pocket no matter where they are in the world. I saw this great tweet a while back that said, “Do y’all remember, before the internet, that people thought the cause of stupidity was the lack of access to information? Yeah. It wasn’t that.” I totally agree. Even in our “information age” where we have access to a wealth of knowledge at our fingertips, people are still making up and believing lies about almost everything.
Imagine how difficult it was to keep the story of Jesus Christ straight in the first century as the gospel spread throughout the Roman world. After the post-Pentecost diaspora, when thousands of new Christians left Jerusalem because of the persecution, even the Apostles couldn’t keep up. They would sometimes go into a city and find a Christian church there already set up and would have to straighten out some of the things they’d not understood, gotten wrong, or just plain made up. That’s why we have the letters of the New Testament and the gospels. It’s God’s way of giving the world the straight truth about Jesus.
So, when John was writing this gospel, he already knew what all the other letters said, and since his home base was in Ephesus, probably at the most important seminary in the world, he also knew the majority of the false teachings. Now, he could have written a letter like Paul’s, combatting the false teachings point by point, but that’s not what he did.
You’ve probably heard the old illustration that when they teach a bank teller or cashier to spot counterfeits they don’t teach them every way it someone can counterfeit a bill, right? What do they do? They teach them what a real bill looks like so that they know everything that doesn’t match it is wrong. That’s what John did. With all the misinformation and confusion and false teaching about Jesus, God had Him write a supplement to the other gospels and letters that would give an abundantly clear picture of who Jesus is and why Christians worship Him.
Which brings us to the structure of the letter. John didn’t write the way we might normally think a biography is written. He didn’t start at birth, go year by year hitting the high-points, and then ending with the death. John, instead, writes thematically.
Imagine you’ve been asked to describe what a person is like. Maybe it’s a eulogy at a funeral or you’re the reference for someone on their resume. You’re not really being asked to give a chronological outline of their life, right? You’re being asked what kind of person they were. How would you do that? You wouldn’t give their resume. You’d start with a single character trait and then give an example. Then you’d talk about how people responded to him.
For example: “My friend is a really hard worker. Let me tell you about a time he went over and above for a group he was working with. Some people get annoyed with my friend because he tends to set the bar really high for himself and it tends to point out the lazy members of whatever team he’s on, but he’s not showing off. He just really believes in working hard.”
Or: “My grandfather was a really brave man. Let me tell you a story about something he did to show his bravery, not just when he served in WWII but when he was at home too. Some people thought my grandpa stuck his nose where it didn’t belong, and some of us relatives kept telling him to stop jumping into help people all the time, especially when he got older, but it didn’t make any difference. My grandpa was willing to jump in and help anyone, anywhere no matter what.”
That’s what John does. Matthew and Mark already gave Jesus’ resume and Luke already gave an orderly biographical account of Jesus’ life, so God inspired John to write with a different purpose. John wants you to meet know Jesus the way He does, and so he tells stories.
The Thread of “Light”
But these stories aren’t merely disconnected events pointing to a few character details – far from. These stories are woven like an intricate tapestry. If you’ve ever seen the backside of a cross-stitch, sewing project or tapestry you’ll have an appreciation for all the crazy connections that you don’t really see at first. And if you’ve been unwise enough to pull on a thread from one of those projects, you’ll know just how surprising it is to see how much that one thread is holding together.
Let me give you an example of what I mean by an intricate thread. When John starts his gospel he begins with
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.” (John 1:1-5)
John uses some very simple language to convey some huge concepts. “In the beginning” points to the very first words of the Bible and how God created all that there is simply by speaking, “Let there be light.” Then John says, in effect, “You know how the words you speak are not you but are you at the same time? You know how your mind and will and personality is conveyed by your words? Well, Jesus is the Word of God and was with God before time began and, in fact, is God. Jesus made all things. Jesus is the source of life. When God said, “let there be light” and then “let there be life”, that was Jesus. Jesus is the source of all life and all light.
Now look at verses 9-11,
“The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him.”
Jesus, the creator of light, the source of all light and life, came into the world, but was rejected. Why? Flip over to John 3:19-21:
“And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”
Now flip to John 8:12. Jesus is being confronted by some Pharisees, who, even though they’ve seen Jesus’ miracles and heard his message refuse to follow Him.
“Again Jesus spoke to them, saying, ‘I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.’”
Now look at John 9:5. Jesus says,
“As long as I am in the world, I am the light of the world.”
Huge claim, right? John says that Jesus is God and is the source of all light and life. He says that when Jesus came into the world He was the true light and that the reason anyone rejected Him was that they preferred darkness and continued to live in darkness. Then John says that he didn’t come up with this concept, Jesus Himself kept saying He was the light of the world. So what did Jesus do to prove He was the creator of light and the light of the world? Look at the sub-heading of chapter 9. He healed a man who was born blind. He brought light to a place no one could ever bring it before. Then, we see the Pharisees argue with the man who was healed from blindness. A simple man who saw the light (both figuratively and literally) standing before a bunch of religious professionals who refuse.
Now flip to John 12:27. We’re now in the last week of Jesus’ life. Judas has agreed to betray Jesus and He has just performed the Triumphal Entry. He’s been preaching and teaching and performing miracles for a few years now and is standing before the crowds who have just been chanting “Hosanna!” Read from verse 27,
“Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. Father, glorify your name.’ Then a voice came from heaven: ‘I have glorified it, and I will glorify it again.’ The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” Jesus answered, ‘This voice has come for your sake, not mine. Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.’ He said this to show by what kind of death he was going to die.”
There stands Jesus, after the Triumphal Entry where he has declared Himself King and Messiah before the crowds. But He knows they don’t get it. He prays and God Himself responds. But the people can’t understand. They are in the dark. Jesus explains, again, that he’s going to be crucified.
And what do we see?
“So the crowd answered him, ‘We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?’”
He’s standing right in front of you! The skies have just answered his prayer! He’s raised the dead, caused the lame to walk, the blind to see! He has been calling Himself the “Son of Man” non-stop for three years! But even then, they are in darkness. He’s one week away from having them chant “Crucify Him! Crucify Him!” and send Him to the cross.
Look at verse 35,
“So Jesus said to them, ‘The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. While you have the light, believe in the light, that you may become sons of light.’ When Jesus had said these things, he departed and hid himself from them. Though he had done so many signs before them, they still did not believe in him…”
Now look at verse 44, which contains the last time we read the word “light” in the Gospel of John, completing the thread. Jesus has shone His light everywhere, but has been rejected over and over by people who love the darkness. Verse 42 said that the Pharisees had so much influence over people, had kept them in the dark so effectively, that even people in authority were afraid to declare their belief in Jesus. Now, He’s days away from being crucified at the hands of the people He’d come to save. It was so overwhelming that for a time he went away and hid himself, an act declaring His sadness, God’s imminent judgment, and that His work as the light of men, the revealer of God, was done.
At the end we read Jesus’ last public declaration – His one, final, ultimatum before He would go off with the disciples to the Last Supper, Gethsemane, and then the cross. This is his very last public teaching. He turns to this crowd and it says,
“And Jesus cried out and said, ‘Whoever believes in me, believes not in me but in him who sent me. And whoever sees me sees him who sent me. I have come into the world as light, so that whoever believes in me may not remain in darkness. If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.’”
Then, those that loved the darkness, who would not receive His words, tracked Him down, brought Him before an illegal court with false charges and fake witnesses, lied to Governor Pilate about what Jesus did, who found no guilt in Him but still had Him flogged and mocked and then crucified. One of the soldiers even stabbed Jesus through the heart to make sure he was dead.
One would believe that the darkness had won at that point.
Have you ever gotten to what you thought was the end of a book or movie and then checked to see how many pages or how many minutes are left – and been surprised how much there still is to go? I wonder if the first people reading the story of Jesus felt that way. How can there be another two chapters after this! What else is there to say?
But let’s go back to the very first verses of John’s gospel, the first mention of “light”.
“In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.” (John 1:4)
Death was not the end. Darkness didn’t win. Jesus rose from the dead and appeared to many, many people.
Now look at 1:9-13 again,
“The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.”
Remember? Jesus is the originator, the source, of “life” and of “light”, right? Those two concepts are woven together and then threaded all through the tapestry of John’s Gospel. If you leave the darkness and follow Jesus, the “true light”, you not only gain “true light”, but “true life” – a life that doesn’t end. Eternal life.
What amazes me is that we only tugged on one thread today. “Light”. There are so many more. I hope to cover a few more threads before we get into the into the verse-by-verse study because it will help us see the big themes before we study the individual stories.
But I cannot end without giving an invitation. Over and over Jesus gives the invitation to walk away from the darkness and into His light. God loved the world so much that He sent Jesus to show us His light and to bring us freedom from the darkness of death and sin. And anyone who believes in Jesus – who believes Jesus, the man who is God, sacrificed Himself on the Cross for their sins, and then rose again on the third day – can be saved. Jesus didn’t come to condemn the world, He came to save it. But that salvation requires something of you.
You must believe – and demonstrate that belief by walking away from darkness. As Jesus said, “Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”
So, I ask you today. If you are a believer, if you have seen the light, have you walked away from darkness? Has Jesus been exposing dark parts of you, and your response has been to pull away from Jesus and try to remain in the dark because you love the things of darkness more than you want Jesus? More than you want life? I beg you to repent. To drag that sin into the light, confess it to Jesus and to another believer, and let Jesus kill that sin before you are overcome by that darkness.
And, if you are not a believer today, is it because Jesus has asked you to give up something you know is wrong, but you want to keep doing it, so you are simply refusing to believe? You’ve felt the presence of God, seen the work of God in your life, even felt the conviction to give up your sins and come to Jesus – but you know He requires that you drag that sin into the light so He can kill it forever?
What do you hope to gain? Why would you trade light for darkness, life for death? What good will it do you if you gain this whole world by giving your heart to darkness – but end up forfeiting your soul to eternal death in Hell?
All you must do is stop, get on your knees, renounce the darkness and accept that Jesus is the one, True light and only source of true light. “But to all who did receive him, who believed in his name, he gave the right to become children of God…”
Now is the time.
We’re just beginning a new series on the Gospel of John. Last week we did a bit of an overview of who John was, and his audience was, how John’s gospel fits in with the other three, and that the major theme is introducing and defending who Jesus really is. He’s writing decades after the other three gospels were written. The Apostle Paul had written his letters to all the churches many years before and had already died.
The people reading and hearing this book about Jesus were now 50 years away from when the actual events occurred. Many of them lived far away from Jerusalem, where they took place. And many of the people who saw the life, death and resurrection had already died, so the information about Jesus was almost all second-hand. But John hadn’t died, and when he was quite old, maybe 90 years old, the Holy Spirit compelled him to write his own eye-witness account of his experiences with Jesus, addressing not only the false-teachings about Him, but also giving another side to the story, another aspect that would complement the already existing gospels to give a much bigger, much clearer picture of Jesus so no one would be able to doubt who He really is.
Why Context is Important
You might be asking, why is all this context so important? Why not just jump into chapter 1 verse 1 and get going with what the book actually says instead of spending so much time on the background. My answer is because doing that leads to mistakes in interpretation. Context is critically important to our understanding of the Bible.
We sometimes have the unfortunate habit of actually disconnecting Bible verses from the Bible. Many of you likely have a bible verse on your phone, on a mug, a shirt, or your wall at home. And while that’s good to do, for the most part, it can sometimes lead to pretty serious misunderstandings of what God actually meant in that verse.
My favourite version of this, for example, is how many times you hear people quote Matthew 7:1 where Jesus says, “Judge not, that you be not judged.” I’ve heard this used, most often, as the reason why everyone should mind their own business and never, ever, tell someone that something they are doing is wrong.
Is that what it means? No. That takes it out of the context. What about John 5:24 where Jesus says, “Do not judge by appearances, but judge with right judgment.” What about Luke 17:3 where Jesus says, “If your brother sins, rebuke him, and if he repents, forgive him…” Obviously “Judge not” doesn’t mean “never judge”. So what does it mean? Well, let’s look at the context. In Matthew 7, Jesus is giving the Sermon on the Mount and is just about to say, “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (7:5). In other words, Jesus isn’t saying, “Don’t ever judge”, He’s saying, “don’t judge like a hypocrite”. Don’t be unduly harsh or arrogant in how you look at other people’s sins, or God will do the same thing to you. In other words, when you judge, because you will absolutely need to judge right and wrong, good and evil, wise and foolish… do so with as much generosity and grace as God has given you.
That’s just one, obvious example of what is called “proof-texting”, and it comes from not understanding the context of the verse. And in not understanding it, we apply it wrong. And when we apply it wrong, sin isn’t confronted and people are left miserable in the clutches of the enemy. We don’t want to do that, so before we study any book of the Bible, before we start taking apart the chapters and verses and words, we always spend time talking about the background of the whole book.
Who wrote it? Who were they writing to? What genre of book is it? Why did they write it? Is it poetry, history, proverb, instructions, allegory, a letter addressing a certain topic? That will change how you read it, right? When was it written? Before the Babylonian exile or after? Before the destruction of the Temple or after? Before Jesus or after? That matters because it all helps in interpreting what God was saying to the people who originally heard the message and how we should be reading it today.
Context, CLRA, & the CBOQ
Let me give you another example, this time with a bit more contemporary controversy. Right now, in the CBOQ (our denomination, the Canadian Baptists of Ontario and Quebec) there are a few churches who are now accepting members, teachers, leaders, and elders who are actively part of the LGBTQ community. This all came to a head a few years ago when Danforth Baptist Church in Toronto, which is associated with the CBOQ, released a statement saying they will no longer consider “sexual orientation or gender identity” when choosing leaders for their church.
This has caused division in the churches of the denomination. Some are in favour it, others are against it, and some don’t know what to think. The more conservative churches that are against the idea of LGBTQ leadership in the church formed a coalition called CLRA or the “Covenant Life Renewal Association” and came to the leadership of the CBOQ demanding action be taken against Danforth and other churches that would follow their example. So, for about three years now the leadership of the CBOQ has been trying to figure out what to do – and stalling. They’ve refused to take a stand on the issue and it has frustrated the conservative wing greatly – to the point where some have left or are considering leaving the CBOQ altogether.
I’m actually headed to a meeting this coming Thursday where I’ll be part of something I’ve never heard of happening before. Two different denominational leaders, one from the CBOQ and the other from the Fellowship of Evangelical Baptists (FEB), will be giving separate presentations to the same group of pastors and church leaders. First, the president and former president of the CBOQ will give an update on how the committee is dealing with the LGBTQ issue (which I do not expect to go very well, considering I recently received an update email from the committee where they just kicked the can down the road a bit farther). Then, in the afternoon, Steve Jones, the National President of all of the whole Fellowship Baptist denomination will explain how they dealt with the LGBTQ issue and then give information to anyone who wants to transfer to their denomination. It is absolutely wild to me that two denominational presidents will be in the same room with the same pastors giving pitches about their denominational stances on this issue.
Consequently, this could be a very important week in the life of our church. Why? Because in our church we believe that as much as we love people in the LGBTQ community, as welcome as they are in our church and ministries, and as much grace and generosity we want to give them, we must draw the line where God draws it. And that means that people who live and promote an LGBTQ lifestyle cannot be members, leaders, or teachers in our church.
We don’t say this because we believe that we are better than the people in the LGBTQ community. We don’t hate them or think they are undeserving of God’s love. We hold to this standard because this is what the Bible teaches and no matter what culture says or what pressures we face, “We must obey God…” (Acts 5:29)
What does all this have to do with context? Well, it goes back to that statement made by the Danforth church and what brought about the big split in the CBOQ. I want to read part of it to you so you can see how it went down.
It begins, “Because God has welcomed us into his family through faith in Jesus Christ and calls us to pursue love and justice for all, Danforth Church is welcoming and inclusive of all people regardless of age, race, ethnicity, sexual orientation, gender identity, family makeup, social status, income, ability, or physical or mental health.” With that, we wholeheartedly agree. Everyone is welcome at our church and at the feet of Jesus.
Then they get into their statements and they need to be read very carefully. Statement 1 is, “We share and uphold the values of love, justice and equal rights for all people, regardless of age, race, ethnicity, sexual orientation, gender identity, family makeup, social status, income, ability, or physical or mental health; and we desire to reflect the heart of God and the attitude of Jesus Christ towards those who have been marginalized”. That sounds good, and upon first glance seems right on, but it really needs some clarification.
We totally agree with the idea of everyone being worthy of love and justice and that we should love the marginalized like Jesus does – but what do they mean by “equal rights for all people”? For example, they say that they believe that people of any “age” should have “equal rights”. Does that mean a 3-year-old should have the same right to vote as a 21-year-old? Should a 3-year-old be allowed to borrow money, get a tattoo, or quit school if they want to? Probably not, so “equal rights” sounds nice, but really needs some clarification.
Statements numbers 2, 3 and 4 is where things really become problematic. Number 2 says, “We find our agreement in the core and primary beliefs of the Christian faith reflected, for example, in the Nicene and Apostles Creeds; and we accept a diversity of views among us on many other theological and/or disputable matters….”. Certainly, those creeds give the basic outline of the Christian faith. I’ve taught both of them here. But they are certainly not comprehensive statements of everything we believe. For example, neither creed covers murder or greed or lying. It doesn’t say they’re right or wrong. Is murder one of those “disputable matters” we should “accept a diversity of views” about? Probably not. But it’s not in the Apostles Creed, so…. In the same way, why would we say that something as foundational as human sexuality and gender, which are also not covered in the creeds, are “disputable”?
The third statement goes even farther saying, “We acknowledge that the cultural, social and religious contexts of the scriptures are significant in our interpretation of biblical passages and that humility is required in holding positions on secondary and/or disputable matters…” There’s our word for today: “context”, except it’s using it the exact opposite way we are using it today. What they are saying is that because the bible was written in a different culture, with different social norms, and different religious contexts, it must therefore no longer be applicable to today – and we can, therefore, dismiss much of what the Bible says and interpret it much more broadly because it was written for a different people at a different time.
These are the same people who argue that the Bible doesn’t have anything to say to contemporary audiences about human sexuality and gender because it was written to a bunch of backwards people in ancient times. I hear the argument all the time that if Christians believe homosexuality is wrong, then they shouldn’t be eating shellfish or wearing polyester-cotton blends either because the Bible forbids those too – and we’re hypocrites for picking and choosing which verses we obey.
They grab verse like Leviticus 19:19 which prohibits wearing cloth of two kinds of material and equate it to verses in 1 Corinthians and Romans and 1 Timothy that teach homosexuality is a sin. But that’s terrible biblical interpretation! That’s worse than the “judge not” proof-texting we were talking about before. It’s a non-argument for anyone who knows anything about the Bible.
The laws about not eating shellfish or wearing mixed cloths or all the other ones about how to treat menstruating women or not boiling a baby goat in its mother’s milk were laws given specifically to the nation of Israel, not everyone. It was partly to make them look weird and different from the rest of the nations around them – to show their holiness, their set-apartness. In fact, many of the food laws specifically say that they are for the Israelites and not everyone.
I don’t want to get into the whole thing right now, but in the Bible, you will see three different kinds of laws: Civil Laws given specifically to the Israelites, Ceremonial Laws that defined how they practiced worship, and Moral Laws based which are universal for all people.
When Jesus came, He expanded the kingdom to include gentiles who don’t have to follow the Civil Laws of Israel, and He fulfilled all the Ceremonial Laws, creating a new way to worship God that wasn’t based around the Temple anymore. The only Laws left, and which are universal for all people, for all time because they are based on God’s nature and not one group of people, are God’s Moral Laws. Part of Biblical interpretation is understanding these different kinds of laws and which ones are applicable to believers today.
So, are blending cloths on the same interpretive level human sexuality and gender? No. Not even close.
But are the fact that these laws were written to an ancient culture significant? Yes, as is the fact that they are being taught to and interpreted by people who live thousands of years later in different cultures all over the world. So yes, culture is significant. Part of my job as a preacher is to grapple with the texts so I can “understand the principles and imperatives within” and then present them to a contemporary audience in an understandable way. That’s my job. That’s been the job of Bible preachers and teachers forever. Figure out what God was saying and then sharing the meaning and application for today.
But, when I’m looking at a verse I do not have the right to contradict what God is saying because it disagrees with my current, contemporary context. Regardless of how much our society wants to reinterpret morality, humans do not get to dismiss something that God plainly teaches as truth-for-all-time just because they don’t want to believe it anymore.
I was reading another pastor’s interpretation of the Danforth Statement and he pointed out how ironic it is that Danforth would say that Christians must come by our interpretation of biblical passages with “humility” – because they’re not using the word in a biblical way. What they mean is that a humble person should never think they really know what the Bible means. That somehow, as Michael Krueger said, “To be uncertain is to be humble. To be certain is to be arrogant.”
But that’s not biblical humility. Biblical humility says, “God has been crystal clear about some things and I’m going to believe it and obey it regardless of what I feel about it or what pressures I face from society.” In the words of Isaiah 66:2, “But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word.” Or 2 Corinthians 10:5, “We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ…” In John 14:15 Jesus says, “If you love me, keep my commands.” That means that Jesus has clearly commanded us to do specific things. In Luke 11:28 Jesus said, “Blessed rather are those who hear the word of God and keep it!”
That means we study, study, study, using all the resources at our disposal to figure out the clear meaning of what God is saying in any given passage and then work hard to do what He says. That’s biblical humility. If you can make a good, biblical argument for something – then Christians should teach and obey it. If you want us to support LGBTQ, don’t appeal to culture or feelings, appeal to scripture. Let God’s Word be the final voice to speak on the issue.
That’s not what Danforth is doing. Let me read statement 4 so you can see how they believe people should interpret the will and word of God. “We hold that people have the right and responsibility to seek and hear God for themselves, and to determine and respond to God’s will for their lives within the context of the Biblical values of love, faithfulness, monogamy, respect and integrity, and within a community of accountability…”
Again, on the surface, this seems to be something we can agree with. God does meet people as individuals, and each believer does have access to the same Word and the same Spirit, and each is invited to pray and be led by God. But the context and application of this statement are dangerous. The implication here is that a person’s “seeking and hearing” can be divorced from proper, biblical interpretation. They cherry-pick words like “love, faithfulness, respect, and accountability”, but they neglect to say that every believer’s interpretation of God’s will must come under the authority of His revealed Word. We can’t just go off and make up a god of our own design, or pick and choose the biblical values we like while getting rid of the ones that make us uncomfortable.
And that’s what Danforth and the other churches like them are doing, and that’s why Jason and I are headed off to a meeting in Hamilton this week. Because clear biblical interpretation and obedience to God’s word are critically important – and we only want to be associated with groups that hold to that standard.
We weren’t able to get much into John today, because of this discussion of the context and the meeting on Thursday, but we’ll get into it more next week, and then I hope to start in chapter 1 verse 1 the week after. But before I close this message I want to read a passage of scripture that perfectly summarizes the issue that we’ve been talking about today: interpretation, misinterpretation, contextualization, and pressures that preachers, and really all Christians, face when it comes to obeying God’s word. It comes from 2 Timothy 3-4.
2 Timothy is from the Apostle Paul to his protégé Timothy as Paul was sitting in a Roman prison, awaiting death. He’s writing to Timothy about persevering in the gospel and care for the churches, even in spite of great suffering from outside and within. Paul figures this may be the last message he may ever give to young Timothy and tells him to keep on fighting for the faith. Paul speaks of many who used to call themselves faithful followers of Jesus, but who have abandoned him and the gospel because of persecution and compromise.
He writes to Timothy about suffering being normal for all believers and how the only way to persevere is by God’s power. He says the only way to access God’s power is to know God’s Word and to believe the true and only Gospel of Jesus Christ. He says that the only way to know the Gospel is through the scriptures. He says that those who believe those scriptures will persevere, but those who do not will show themselves by leaving the faith. So he entreats Timothy to keep preaching, keep teaching, keep studying, and to deal with all false teaching as though it is deadly cancer that needs to be cut out or the church will die.
Even at the close of the letter, Paul asks Timothy to come and visit him one last time and to bring his books with him so Paul can keep studying and writing until the very end. The gospel, the Word of God, is constantly under attack and Paul wants to keep helping believers to rightly interpret the scriptures so they won’t believe lies and lose their connection to God.
In truth, I want to read the whole of the book, because it is one, solid argument from front to back about what we are talking about today – the importance of rightly studying God’s word – but we don’t have time. So, as I read, listen to how Paul speaks of the dangers of misinterpretation and the importance of studying so we can know the truth.
“But understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people. For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, always learning and never able to arrive at a knowledge of the truth. Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. But they will not get very far, for their folly will be plain to all, as was that of those two men.
You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra—which persecutions I endured; yet from them all the Lord rescued me. Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, while evil people and impostors will go on from bad to worse, deceiving and being deceived. But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.
I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths. As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry.”
That’s what I want to do, and what I want for each of you as well. I don’t want you seeking out people to tell you what you want to hear. I want you to know the truth about by that truth be set free. I want all of us to stand on the firm foundation of the Word of God, to preach and teach His Word, to be sober-minded, endure whatever suffering comes as a result of our beliefs and to fulfil the ministries and good works God has given us to do.
An Introduction to the Gospel of John
Please open up to John 20:30-21, but before we jump in and read it, we need a little context. We are starting a series on the Gospel of John today, but I don’t’ want to jump straight into verse one. In fact, we’re going to start near the end. But first, some background.
The Gospel of John is just that, John’s presentation of the Gospel, the good news, about Jesus Christ. John’s is the last of the gospels written and tells the story of Jesus differently than Matthew, Mark and Luke. Those three are called the Synoptic Gospels because they are a “synopsis” or “summary” of the story of Jesus. They were all written within a couple decades of each other, from 50 to around 70AD, and each to a different audience. Mark wrote to convince the Gentiles of why they should follow Jesus as God, Matthew wrote to the Jews to show them that Jesus was their Messiah, and then Doctor Luke wrote his gospel and Acts together as an eye-witness account of Jesus’ life and ministry, and the birth of the church, for everyone.
These Synoptic Gospels were copied and circulated all over the place for about 20 years. At that time, most of, if not all of the Apostles died, except John. In 90AD, 50 years after he witnessed Jesus earthly ministry, John was still alive and ministering in Ephesus, a central hub and ministry training centre for many of the churches around the world. It wouldn’t be too long, maybe only 5 years, until even greater persecution against the church would cause John to be arrested, boiled in oil, and then exiled to the penal island of Patmos where he would write the Book of Revelation.
As he grew older in his ministry in Ephesus, God placed upon his heart to write his own Gospel, his own explanation of why people should believe in Jesus. But he would do it from his own perspective. Matthew, Mark and Luke had already written their defences of the Gospel so he didn’t need to re-write those again. He wrote something different. He wrote a “spiritual gospel”, a sort of supplement and complement to the other three. (Macarthur Study Bible – Pg 1569-1570) That’s why many of the stories in John’s book are different than Matthew, Mark and Luke’s – and why, when they overlap, John gives some more information and explanation.
So, for example, John’s gospel doesn’t start with the birth narrative. That’s already covered really well in Matthew and Luke. Instead, John starts with a greater understanding of where Jesus came from. Matthew starts with Jesus’ lineage and then tells the birth narrative because he was convincing his Jewish audience that Jesus was the Messiah and rightful King in the line of David. Luke begins with the story of John the Baptist because he’s picking up right where the Old Testament left off, and then gets into the birth narrative from an eye-witness account, likely after talking to Mary herself.
John didn’t’ need to do that. How does John start?
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made.” (John 1:1–3)
John goes all the way back before the beginning of the Bible, before the beginning of time, to explain to His readers who Jesus really is. They’ve probably already read the other Gospels, and we all know that the first 50 years of the church was full of non-stop false-teaching about Jesus. By the time of John’s writing, the Apostle Paul had already written all his letters to the churches and been dead for over 20 years. As John writes his gospel, he does so with one eye on combatting the false-teachings about Jesus and the other on making an apologetic, a defence, for who Jesus really is. So, when the Apostle John starts his gospel, he expands his readers’ minds helping them understand something about Jesus that people weren’t grasping – so no one would ever have a doubt about who He is ever again. This Jesus, whom he is about to present, is fully God and fully man.
John is writing as an evangelist. He’s trying to convince people of who Jesus really is. Throughout the Gospel, John arranges the stories thematically to as “signs” that point to who Jesus not only said He is but showed He is. Like in John 6 when Jesus miraculously feeds thousands of people and then says, “I am the bread of life.” (6:35). John tells the story of Jesus do something miraculous, shows people misunderstanding that miracle, demonstrates how the current religious leaders are wrong, and then connects that story to Jesus explaining in no uncertain terms who He is and what the miracle meant. John does this over and over, using seven different miracles as the outline to explain seven different perspectives, so no one reading would have any doubts about who Jesus really is.
In John’s own words, near the end of the Gospel, John gives his mission statement: “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (John 20:30–31)
One Beggar to Another
John’s mission wasn’t merely to present facts about Jesus, to correct people who got the story wrong, or to show us how Jesus lived so we could do the same. That wasn’t his main motivation. He wrote this Gospel, as did the other gospel writers, as did Paul and Peter and everyone else who wrote a book of the New Testament – to tell the truth about, and convince people to follow the one, true, Jesus. Not a version of Jesus that fit with their worldview, not a pick-and-choose, buffet-style Jesus assembled from a bunch of different sources, not the Jewish version of Jesus, the Greek version of Jesus, or any other version of Jesus – and not because they just wanted everyone to think they were right or special or unique.
The Gospel writers wrote, as someone else put it,
“as one beggar telling another beggar where he found bread.” (D.T. Niles)
That’s what evangelism, the sharing of the gospel, is all about. I’m subscribed to a bunch of different Christian YouTube channels and one thing that keeps popping up in my feed are videos of street evangelists with megaphones arguing with other people with megaphones. That’s not really the kind of evangelism we see in scriptures, but it’s the sort that gets clicks and attention. As they say though, it seems to be all heat and no light.
I remember being out in downtown Ottawa one night and there was a man standing on a street corner holding a sign that I think simply just had Matthew 3:2 on it,
“Repent for the kingdom of heaven is at hand.”
As I walked past him I read the sign and tried to catch his eye to wave at him. I’m giving him the benefit of the doubt that he had good motives and I wanted to give him a sort of a, “Hey man, I don’t know you, but good for you for standing out here holding a bible verse.” But he wouldn’t acknowledge me. He just stood there with a gloomy look on his face, staring into nothingness. I kept waving though and I watched as he looked at me, and then looked away. So I started waving more. He didn’t move. So I stopped walking, stared right at him, and started waving and waving. Eventually, about a minute later, he begrudgingly gave me a little hand-twist and I smiled and went on my way.
From what I’ve read and experienced, that dude is basically what the world thinks we are when we say we’re Christians. A bunch of grumpy, judgemental, joyless people who generally dislike the world around them, and are carrying a message that no one really seems to understand. It’s not true – well, it’s not true for most of the Christians that I know – but it’s the stereotype, right?
And honestly, no one reading that guy’s sign is going to understand what it says anymore. What percentage of people in the Byward Market on a Friday night, do you think, know what any of those words mean? What does “repent” mean? What is the “kingdom of heaven”? What does “at hand” mean? It’s basically gibberish to 95% of Canada.
But the gospel of Jesus Christ isn’t gibberish. It’s not religion or opinion or a methodology or a good, old story to tell to make us feel better, or a hammer to beat down our enemies. It’s the difference between life and death. “…these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” That, at the very least, implies that those who do not believe in his name do not have “life”. It means they are “dead”. People who share, and teach, and defend, the gospel of Jesus – whether we’re talking about Matthew, Luke, John, or Paul – or Billy Graham or Dwight L Moody – or Pastors and Small Group Leaders and Sunday School Teachers – or just you sitting in a coffee shop or at your kitchen table telling your story to someone else – are not coming from a “high-horse” down to the ignorant masses to explain how we know the right way of doing religion.
No, we are just “one beggar telling another beggar where we found the bread.” The Apostles don’t elevate themselves in their books, but instead, debase themselves, showing how they were lost, blind, and afraid. The hero of the gospels, or Acts, or the letters, is never the author, nor any the apostles. The followers of Jesus don’t come off in a very good light. Matthew was a despised tax collector, Mark was a coward who took off on both Jesus and Paul, Peter stuck his foot in his mouth over and over and then denied Jesus at His most desperate hour. All of the men who would become the apostles repeatedly showed their ignorance, sin, selfishness, and cowardice. When they told the story of Jesus, they didn’t shine – Jesus did.
When Paul tells the story of His conversion he pulls no punches either. He loved himself above all, hated Jesus, and got great pleasure from abusing Christians as much as he could. Over and over Paul marvels at how much grace Jesus showed him. When Paul wrote to his protégé Timothy near the end of his life, after serving God for many years and suffering much for the faith, he said,
“I thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Timothy 1:12–17)
The closer Paul got to Jesus, the smaller Paul got and the larger Jesus got. I love that line in verse 16, “But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life.” Paul often wondered why Jesus would save him, one who hated Him so much and did so much damage to His people. And after a long while, this is what he had figured out. Jesus gave him mercy because if he could be saved – if Jesus could save Saul of Tarsus, the most fearsome opponent to the church alive, a man even the apostles were nervous around – anyone could be saved.
The Heart of Evangelism
That’s the heart of evangelism, that’s the heart of the New Testament, the heart with which John writes his gospel with, and the heart of every good preacher, teacher, and Christian who is sharing their faith. We don’t speak about how great we are because we found Jesus – we tell people how great Jesus is because He found us.
When we weren’t looking for Him, Jesus showed Himself to us. When we were up to our eyeballs in sin and self, spiritually dead, unable to even recognize good from evil, Jesus broke through and showed us the consequences of that sin, died for those sins, killed those sins inside of us, and then raise us to new life. When we were desperately seeking a way to rid ourselves of guilt and shame and fear through our own willpower, through religion, through lifestyle, through spiritualism, Jesus broke our wills and told us the truth about where salvation, freedom, and life really comes from. When we were hurting, afraid, lonely, and lost, using all sorts of means to distract and numb ourselves from pain – Jesus broke through the fog, shared His love with us, offered us a new life, a new path, with Him as the Lord of our lives instead of us, and made it possible for us to conquer those sins and feel what life is really like.
When we share the gospel, I mean really share our story, our testimony, the good news of Jesus Christ, it comes from the same heart that Paul wrote with. Someone asks us, “Why do you live and talk and think like you do? Why do you have hope when everything is so hopeless? Why can you say you feel forgiven when I know the terrible things you’ve done? How can you possibly forgive the person who hurt you so badly? Where does your strength of character, your peace, your patience, your kindness, your love, your joy, your generosity, your gentleness, your courage, come from?”
Our answer is the same as every other Christian’s. “Listen, man. Any good you see in me doesn’t come from me. I’m a sinner. I still sin a lot. I still love myself far more than I should. If you were inside my head sometimes, you wouldn’t be asking that question. But here’s what happened. Even though I was steeped in my own ignorance, even though I thought I was better and smarter than God, even though I kept doing things my way, Jesus changed my life. He showed me grace. Something happened one day that I can’t explain. At that moment, Jesus met me. It was like seeing light or hearing sound for the first time. And when I saw that bit of light, I wanted more and asked Him to help me. So He pointed me at His word, His people, and His way. He told me to step off the throne of my life and give it all to Him. And I did. He showed me my ignorance and sin, and how my life was no life at all but was steeped in death – and then He offered to save me from it. He was gentle, kind, and patient, but firm. Whereat one time I hated authority, I despised anyone telling me what to do, now I craved it. I want life the way He offers it, the way He lives it. That change wasn’t me. He did it all.
He helped me see what was wrong and still is. He helped me get clean from it and still is. But it wasn’t just that He gave me people to help me – which He did – He worked a miracle inside me. It like He took out my old heart and replaced it with a new one. I’m not the same person I was. He didn’t just change a couple things – He changed all of me. My priorities are different, my outlook is different, my interests are different, the way I see the world, and people, and politics, and work, and life, and death, and eternity are all very, very different than before. And that’s because of Him. It’s because, in His mercy, He changed me.
And so, here’s the secret. Every day, I go to Him. When I wake up, I talk to Him and He talks to me through His word and in my spirit – in my heart. As I go through my day, no matter what’s happening, I know He’s with me. I’m never alone. When I need wisdom, I ask and he gives it to me. When I sin and mess up – which is a lot – He always, always forgives me and then tells me what I need to do to fix it. When I’m frustrated and angry, or tempted, or afraid, I talk to Him, I read His Word, and He always, always, shows up. I can’t explain it. All I can say is that Jesus is real and alive, and I know Him personally – but more important… He knows me. That’s what’s different about me.”
That’s the heart and message I want to start this series out with. Yes, we may get into some more academic, systematic theology, jargony bits, because explaining the truth accurately is important – but I want it to always be at the front of our minds that John’s Gospel, and by extension this church, the ministries we have here, my ministry, and everything we do is motivated by the knowledge that true life, the meaning of life, abundant life, is only found by believing in the Lord Jesus Christ, the Son of God, as He is found in the Bible.
My encouragement to you is to read and study and pray along with me so that we can grow together in faith, hope, and love for Jesus, His Gospel, His people, and His Word.