Gospel of John Series
**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.