Category: The Gospel of John

“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.” (John 12:27-30)

Jesus did not view His impending death on the cross with a stoicism or a passive indifference. Rather, His soul was troubled. The word troubled (ταράσσω; tarasso) means to experience great mental distress. It also means to have acute emotional distress. Why did Jesus say that He was greatly troubled in His mind and emotions?

John Calvin comments that, “This statement appears at first to differ widely from the preceding discourse. He (Jesus) has displayed extraordinary courage and magnanimity by exhorting His disciples not only to suffer death but willingly and cheerfully to desire it, whenever it is necessary.”  However, Calvin continues by stating that it was necessary for our salvation that Jesus experience such feelings of apprehension.

Calvin explains, “In His death we ought chiefly to consider His (Christ’s) atonement by which He appeased the wrath and curse of God, which He could not have done without taking upon Himself our guilt. The death which he underwent must therefore have been full of horror, because he could not render satisfaction for us, without feeling, in his own experience, the dreadful judgment of God; and hence we come to know more fully the enormity of sin, for which the heavenly Father exacted so dreadful a punishment from His only-begotten Son. Let us therefore know, that death was not a sport and amusement to Christ, but that He endured the severest of torments on our account.”

It should be obvious to students of Scripture that Jesus’ words in today’s text mirror His prayer in the Garden of Gethsemane (Matthew 26:36-46; Mark 14:32-42; Luke 22:39-46). In neither setting does Jesus demand rescue from the cross but rather prays that the cup of God the Father’s wrath for sinners pass Him by. Ultimately, Jesus resolves to do His Father’s will (Mark 14:36) and thereby glorify Him.

Today’s text indicates “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.”

Dr. R. C. Sproul explains, “Christ, recognizing His purpose in coming to die and that the glorification of His Father’s name is tied to His own obedience, then prays for the Father to be glorified. The Father then responds audibly that He will glorify His name (John 12:28). He is speaking of His Son’s atoning death. The Father will be glorified because the Son has sought His glory (7:18), and in turn, the Son will be glorified by the Father for doing the Father’s will (8:50, 54). Jesus tells the crowd that the voice is for their benefit (12:29–30). When God speaks from heaven, it signals a new movement in the history of salvation; for example, He spoke from heaven at Sinai to inaugurate the old covenant (Ex. 19:1–20:21; Heb. 12:18–21). Speaking again just before the crucifixion, God reveals that the cross will mark a new era in His dealings with His people, assuring them of their salvation.”

God goes above and beyond the so-called “call of duty” to reveal Himself to the world. He also reveals Himself in His Word to the church. May we, as believers in Christ, resolve to listen and take to heart what we hear and understand.

Soli deo Gloria!

 

 

“Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” Philip went and told Andrew; Andrew and Philip went and told Jesus. And Jesus answered them, “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.” (John 12:20-26)

As we continue our study in John 12, the setting remains the anticipated celebration of the annual Jewish Feast called Passover. While admittedly a Jewish feast, it attracted non-Jews as well as today’s text testifies.

There were some Greeks who came to worship at the feast. Most likely these were converts to the Jewish religion. They would be known as proselytes. These Greek converts want to see Jesus. Ironically, this is in contrast to the Jewish religious leaders who want to kill Jesus. These Greeks illustrate and embody the Pharisees’ concern that the world was going after Jesus (John 12:19).

It is interesting that they came to Phillip in making their request. Perhaps it is because Phillip, as John notes, was from Bethsaida of Galilee. This may be an indication that these Greeks were from the same region. Phillip then approached Andrew who also was from Bethsaida (John 1:44). When Phillip and Andrew approached Jesus on behalf of the Greeks, Jesus told His disciples three significant truths.

First, Jesus said, ““The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” Jesus spoke particularly of His impending death, burial, resurrection and exaltation (John 13:1; 17:1). Prior to this statement, Jesus’ hour had always been future (John 2:4; 4:21-23; 7:30; 8:20). Jesus used the illustration of a dead grain of wheat which when planted brings forth a rich harvest. Consequently, the Jesus’ etc. will bring about a rich harvest of souls.

Second, Jesus said, “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.” Not only is the principle of death and resurrection applicable to Jesus, but also to His followers. Jesus called for a self-renouncing faith with a trust, commitment, dependence and worship of Him alone. Such a faith in the person and work of Jesus Christ is the instrument by which sinners would be saved from the penalty, power and presence of sin.

Third, Jesus said, “If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.” Saving faith results in a serving faith. In other words, justification by grace alone, through faith alone in Christ alone results in sanctification, which is a life lived for the glory and honor of Christ alone. As James explained it, faith without works would be a dead faith (James 2:14-26).

Dr. John Walvoord comments: “They would see Jesus, would they? Yet a little moment, and they shall see Him so as now they dream not of. The middle wall of partition that keeps them out from the commonwealth of Israel is on the eve of breaking down,—a glorious event that will be for the Son of man, by which this is to be brought about. It is His death He thus sublimely and delicately alluded to. Lost in the scenes of triumph which this desire of the Greeks to see Him called up before His view, He gives no direct answer to their petition for an interview, but sees the cross which was to bring them gilded with glory.”

All too often believers in Christ fixate their attention upon the glorious return of Christ while forgetting the humiliating substitutionary death of Christ on our behalf which makes His glorious return so welcome. Let us never forget the cross and the impact such a work must have upon our lives as followers of Christ.

Soli deo Gloria!

 

 

The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. The reason why the crowd went to meet him was that they heard he had done this sign. So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.” (John 12:17-19)

The word “world” as it appears in today’s text comes from the Greek word κόσμος (kosmos) and has three particular meanings. First, kosmos, or cosmos, may refer to the physical universal and the world as a specific planet within this galaxy known as the Milky Way. Second, the word may refer to the people living on planet earth. Third, the word world may refer to the fallen rebellious and God hating system of thought and behavior found to be so prevalent on this planet.

Within the literary context of John 12:17-19, the word appears as an exaggerated evaluation of the number of people who were greeting Jesus as He endeavored to enter Jerusalem on what has come to be known as Palm Sunday.

Dr. John Macarthur writes, “The world” means the people in general, as opposed to everyone in particular. Clearly, most people in the world did not even know of Jesus at that time, and many in Israel did not believe in him. Often, “world” is used in this general sense (v. 47; 1:29; 3:17; 4:42; 14:22; 17:9, 21).”

It must have been quite a sight to see this vast number of people shouting and waving palm branches as Jesus approached the city. One can only imagine the sheer excitement of the moment as the people wondered if Jesus would be the Messiah they so hoped for. However, Dr. R. C. Sproul explains that “when people misunderstand our Lord, it is because of their sin, their ignorance, and their failure to believe His Word.”

Dr. Sproul continues by stating, “John also tells us that the crowd who had seen Jesus’ entry into Jerusalem and Lazarus’ resurrection bore witness to the deeds of Jesus despite not understanding His mission (John 12:17–18). This troubled the Pharisees, who complained that their plots to get rid of Jesus were not working (see 11:45–53). He was not becoming less popular but rather “the world” was going after Him (12:19), jeopardizing the position of the religious authorities and perhaps even causing them to fear that an uprising would break out under Jesus’ influence and bring the Romans down hard on the Jews. In saying that the world was going to Jesus, however, the Pharisees said more than they realized. They were speaking only of large crowds of Jews, but people from around the world would soon be coming to Jesus in faith.”

So how do we today overcome our ignorance and misunderstandings about Jesus: His person and His work? By diligently studying the Word of God on a daily basis. The example of colonial pastor Jonathan Edwards comes to mind. True, God may not have called you to serve as a pastor but even a lay person can cultivate daily disciplines which will have an important impact on one’s life.

As one biographer of Edwards writes, “He was dedicated when it came to daily communion with God. “Throughout the day, his goal was to remain constantly with a sense of living in the presence of God.” Edwards believed that his labors as a minister would be no better than his own fellowship with Christ. He spent most of every weekday absorbing the Bible, pondering its truths, making notations in his notebooks, and praying. From his days as a young intern in New York City, “a new master-interest possessed him: it was to enjoy the Word of God.” Because of the abundance of time Edwards spent in the Bible, he “saturated almost every sermon, from text to doctrine to application, with scripture.” Edwards wanted to know God personally and deeply so that in turn he might live with all his might to the glory of God. Consequently, he experienced a level of intimacy with God that few in our fast-paced, pragmatic world understand. He describes this intimacy in his “Personal Narrative”: “The sense I had of divine things would often of a sudden kindle up, as it were, a sweet burning in my heart; an ardor of soul I know not how to express.”

May we strive to live with a sense of living in the presence of God.

Soli deo Gloria!

 

 

The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. So they took branches of palm trees and went out to meet him, crying out, and “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” And Jesus found a young donkey and sat on it, just as it is written, “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt!” His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him.” (John 12:12-16).

One of my favorite authors is Charles Dickens. His voluminous output of literary work continues to be enjoyed today two centuries after being originally written. Obviously, an annual read for me is Dickens’ A Christmas Carol. My holiday season wouldn’t be the same without either reading the book or watching one film version featuring the actor George C. Scott starring as Ebenezer Scrooge.

Another Dickens’ classic that has received much praise and adulation is entitled Great Expectations. It is the story of Phillip Pirrip , nicknamed “Pip, “an orphan whose “great expectations” is to improve his life and social status; not through snobbery, but through the Victorian England conviction of education, social refinement, and materialism, which was seen as a noble and worthy goal.

In today’s text from John 12:12-16, we witness the “great expectations” of the Jewish masses when Jesus entered the City of Jerusalem on the eve of the Passover. Their anticipation was that Jesus would be their political deliverer, or messiah, who would drive Rome away from Israel and establish an independent and sovereign nation. Such was the setting for what has come to be known as “Palm Sunday.”

One commentator says that, “We see that as Jesus comes to the city, the crowd, waving palm branches, greets Him with a shout: “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” (v. 13). Palm branches were a national symbol for first-century Judea, and they were frequently used in contexts associated with messianic expectations. Palm branches had been waved about two hundred years earlier when the Maccabees liberated the temple from foreign occupation, so their use on Palm Sunday seems to indicate that the crowd expects Jesus to be the promised Messiah, the son of David appointed to lead them to independence. This is confirmed in the cries of the crowd, which are drawn from Psalm 118 and were seen by the rabbis as words to be pronounced at the Messiah’s arrival. The shout “Hosanna!” in fact, means something like “Save us now!” and we know that the salvation that many first-century Jews were looking for from the Messiah was a political liberation from Roman rule.”

However, Jesus does not enter the city like an earthly conquering king. Rather, He rode a donkey and not a war horse fulfilling Zechariah 9:9. While King David rode a donkey and was a skilled and able warrior (I Kings 1:33), Jesus’ mission is not one of political salvation but instead the salvation of people’s souls. Jesus’ battle was/is not with flesh and blood but rather the foes of sin, Satan and death (Colossians 2:15).

Even though their “great expectations” were sincere, the Jewish nation was wrong in what they thought the Messiah was to accomplish. They did not consider that He would rather be a suffering and crucified servant (Isaiah 52:13-53:12) instead of a great and grandiose king.

What is your perspective and what are your expectations of Jesus Christ? If they are anything less than biblical, they may be sincere but they will be sincerely wrong. Immerse yourself in the Scriptures to understand who Jesus truly is.

Soli deo Gloria!

 

 

“When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. So the chief priests made plans to put Lazarus to death as well, because on account of him many of the Jews were going away and believing in Jesus.” (John 12:9-11)

As the scene continues to unfold of Jesus attending a banquet in Bethany six days before the Passover (John 12:1) we have witnessed the devotion of Mary contrasted with the greed and criticism of Mary by Judas.

In today’s text, we also witness the murderous intentions of the Jewish religious leaders. Their hatred of Jesus is spilling over to include those who are friends of Jesus or those who Jesus healed. Lazarus for example.

The reason was the Jews want Lazarus dead is because of him, many of the Jews were believing in Jesus. The religious leaders would not stand for this any longer. They were showing their true colors as to the kind of persons they really were rather than what they seemed to be

One commentator puts today’s text in proper perspective. “While Jesus is in Bethany, John tells us, a large crowd of Jews comes to see Him. Remember that Jesus is in Bethany, located about two miles outside of Jerusalem (vv. 1–2). Since the Passover is at hand, many of these Jews are likely pilgrims who live elsewhere but have come to the Holy City in order to celebrate the feast. They have heard of the raising of Lazarus, and they have come to see him in the flesh as well as to see the One who brought him back to life (v. 9).”

Dr. R. C. Sproul explains that, “The pettiness and jealousy of the religious leaders is seen in their response to this phenomenon. Instead of being grateful that God is working in their midst and that Lazarus, their fellow Jew, is alive again, they plot to put Lazarus to death (vv. 10–11). Matthew Henry labels this “an instance of the most brutish rage that could be,” and the evidence certainly bears this out. Petty jealousy has so consumed the religious authorities that they have been reduced, as it were, to an animalistic state of violence. They have lost converts and they blame not themselves but rather the man whom Jesus has healed. Such ire is wicked indeed.”

John Calvin writes, “It certainly was worse than insane fury to endeavor to put to death one who had manifestly been raised from the dead by divine power. But such is the spirit of giddiness with which Satan torments the wicked, so that there is no end of their madness, even though God should bring heaven and earth and sea to oppose them. The power of God was not dimly seen in the resurrection of Lazarus since ungodliness could contrive no other method of banishing it from remembrance than by perpetrating a base and shocking murder on an innocent man.”

James 3:13-18 says, “Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.”

Let us continually be on our guard against Satan and his devious ways.

Happy Reformation Day!

Soli deo Gloria!

“But Judas Iscariot, one of his disciples (he who was about to betray him), said, “Why was this ointment not sold for three hundred denarii and given to the poor?” He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. Jesus said, “Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me.” (John 12:4-8)

You can rest assured that whenever somebody does something for the Lord Jesus Christ and the kingdom of God, there will be those who will sit back and find fault with whatever was accomplished. This does not mean we should not be discerning when certain things are done which are not in keeping with Scripture. However, there are those times when an act of sincere and biblical worship is criticized by those whose worship is questionable at best.

This is where the phrase “no good deed goes unpunished” is applicable. The phrase ‘ is a sardonic or sarcastic commentary on the frequency with which acts of kindness backfire on those who offer them. In other words, those who help others are doomed to suffer, or be criticized, as a result of their helpful act.

Mary’s anointing of Jesus was an act of a singular and un-pressured worship. No one compelled her to do what she did or forced her to give away this extravagant perfume. It was her way of honoring her Lord. It was her gift to Jesus.

However, Judas Iscariot took issue with what she did. He condemningly asked, apparently within earshot of everybody at the dinner including Mary, “Why was this ointment not sold for three hundred denarii and given to the poor?” Remember, this nard belonged to Mary or her family. It was theirs to do with as they pleased. Judas had no particular place or position in which to question her actions. We should note that three hundred demarii was equivalent to a year’s wages.

John, however, comments about the real reason behind Judas’ remark: “He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.”

Jesus immediately took charge of the situation and commanded Judas to leave Mary alone. Jesus explained that whether Mary realized it or not, her singular act of devotion pointed to His death and burial. Although this type of anointing would normally take place following death, Jesus equated her act as if she had done it while He was still alive.

Dr. R.C. Sproul comments that, “Our Savior responds by noting that Mary’s act is fitting because it anticipates His burial. There is a correct time to help the poor, but in light of what is immediately ahead, it is right for Mary to give a gift to the Savior (vv. 7–8). She is not exercising poor stewardship by honoring Christ instead of using the perfume to help the needy.”

Dr. Sproul concludes by saying, “Scripture repeatedly calls us to help the impoverished. However, this is not all that we are called to do with our resources. It is appropriate to use our resources in other ways that honor Christ and His church, and it is a matter of wisdom for each of us to steward our financial means effectively. Let us ask God to grant us the wisdom to allocate what He has given us in the proper way.”

Let’s also resolve that the next time someone does something for the Lord, which is sincere and biblical, we will think twice about finding fault with what was done and how it was done. Just a few words to the wise.

Soli deo Gloria!

 

 

“Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.” (John 12:1-3)

It would benefit us greatly, as we look at this familiar and touching story of Mary’s anointing of Jesus for burial, to refer to Matthew and Mark’s Gospel account of the same event.

“Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table.” (Matthew 26:6-7)

“And while he was at Bethany in the house of Simon the leper, as he was reclining at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head.” (Mark 14:3)

Let us begin with the facts surrounding this familiar account. All three gospels in question contribute much in our understanding of what occurred when Mary anointed Jesus.

To begin with, the scene occurs six days before the Passover. The Passover Feast in question would also mark the crucifixion of Jesus Christ and His subsequent burial and resurrection. This most likely was the previous Saturday with Passover coming six days later on Thursday evening through sunset Friday.

Secondly, the incident also occurs in the town of Bethany. As previously noted in our study of John 11, the town of Bethany was on the east side of the Mount of Olives about 2 miles from Jerusalem (11:18) along the road leading toward Jericho.

Thirdly, a dinner was given in Jesus’ honor. The dinner, Matthew and Mark inform us, was held at the home of Simon the Leper. While not specifically mentioned outside of this occasion, it is generally understood that Simon was almost certainly someone whom Jesus had healed of leprosy, for lepers were deemed unclean and therefore not permitted to socialize or even live in cities.

Fourth, Martha served. This would be in keeping with Martha’s character (Luke 10:38-42). Additionally, Lazarus was present and was one of several who were reclining with Jesus at table. As one commentary explains, “One “sat” at normal meals; one “reclined” on couches at special meals like feasts or banquets. Unless the Gospel writers simply adopt Greek language for the meals consistently (Greeks normally reclined), Jesus was invited to many banquets—this one probably in his honor. Early traveling teachers were often invited to lecture at meals in return for free meals and lodging.”

Finally, Mary was also present. It is not only her attendance but also her behavior while at the dinner which takes center stage.

John records that “Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair.”

Matthew writes that, “a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table.”

Mark states that, “a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head.”

Matthew and Mark identify the person in question only as a woman. John identifies her as Mary, most likely the sister of Martha and Lazarus. All three gospel writers indicate that Mary took the initiative by taking a pound of expensive ointment and anointed Jesus.

Matthew indicates that it was expensive ointment. Mark and John identify the expensive ointment as pure nard. Both Matthew and Mark indicate that the pure nard was in an alabaster flask. One commentator explains “The pure nard was a fragrant oil prepared from the roots and stems of an aromatic herb from northern India. It was an expensive perfume, imported in sealed alabaster boxes or flasks which were opened only on special occasions.”

Mary then broke the flask of pure nard and poured the ointment on Jesus’ head. At the same time, she anointed Jesus’ feet and wiped his feet with her hair. John alone notes that the house will filled with the fragrance of the perfume. This truly was an expression of her love and devotion for Jesus.

Mary’s act was one of a singular and unpressured worship of Jesus. No one compelled her to do what she did or forced her to give away this extravagant perfume. It was her way of honoring her Lord.

How may we so honor the Lord Jesus? One way we can honor the Lord is not only with our time and talents, but also our resources. Consider what the Lord would have you do in order to display your love for Him.

Soli deo Gloria!

 

So from that day on they made plans to put him to death. Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples. Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. They were looking for Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him. (John 11:53-57)

Throughout his gospel, John gives us points of reference as to the time of year in which we encounter Jesus and His disciples. For example, John 10:22 says, “Now it was the Feast of Dedication in Jerusalem, and it was winter.” John is referring to the Jewish feast known as Hanukkah.

We do not specifically know what time of year it was when Jesus journeyed to the small town of Bethany in order to raise His friend Lazarus from the dead. However, as John 11 comes to a conclusion in vs, 53-57 we read that the Passover of the Jews was at hand. It was coming and soon. That would place us in the spring season of the following year.

What was Jesus doing between the time when He raised Lazarus and the Passover? John 11:53-54 says, “So from that day on they made plans to put him to death. Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples.”

The phrase “So from that day on they made plans to put him to death” indicates the resolute perspective of the Pharisees and Sadducees of seeking to put Jesus to death in order to protect their political power in Israel while under the authority of Rome. Because of this settled opposition, and because it was not the Father’s will at that time for Jesus to be crucified, the text says that Jesus deliberately no longer walked openly among the Jewish religious leaders as before. Rather, He went from Bethany to a region near the wilderness. Once there, He settled for a period of time with His disciples in a town called Ephraim. It became of time of preparation for His eventual journey to Jerusalem.

One commentator writes about the town of Ephraim by stating that, “This probably refers to the OT city of Ephron (see 2 Chron. 13:19). Its modern village name is Et-Taiyibeh, and it is located 4 miles northeast of Bethel and about 12 miles from Jerusalem. The location was far enough away for temporary safety until the time of Passover (John 11:55).

When John mentions the Passover, this would be the third time the apostle refers to this Jewish feast (2:13; 6:4). It would be the last Passover of Jesus’ earthly ministry in which He, the spotless Passover Lamb, would be offered (John 18-19). . Detail about Jesus’ eventual arrival into Jerusalem for the Passover can also be found in Luke 17:11 to 19:28; Mark 10:1–52; and Matthew 19:1–20:34. John simply assumes the other gospel’s narrative and gives us a picture of things in and around Jerusalem just before the Passover (11:56 and 57).

They were looking for Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him. The Jews had looked for Jesus prior to the Feast of the Tabernacles (7:11). Now they really mean to arrest and kill Him.

Dr. R. C. Sproul writes that, “Jesus’ withdrawal to Ephraim tells us two things. First, it indicates that our Savior did not put His fate in the hands of men. Christ came to die (3:14), but He would die at the time and place of His choosing. Though evil men would put Him to death, ultimately His destiny was in His own hands. He would lay down His life at the appropriate moment, and no one would take it from Him before then (10:18).”

Dr. Sproul continues by stating, “Second, Jesus’ retreat to Ephraim helps us think more critically about the issue of martyrdom and being willing to die for Christ. In church history, some people have sought out martyrdom or invited persecution. Certainly, we must be willing to die for our Savior if we are ever called upon to recant our faith, but that does not mean martyrdom is something we should purposefully seek. If even Jesus could seek to escape those who wanted to kill Him, that means we should not think there is inherent virtue in looking for martyrdom. It can be appropriate to flee persecution. In short, we are called to be faithful to Christ and His gospel. If that brings suffering, we must be prepared to endure it, but that does not mean we must go out of our way to find it.”

There is no inherent virtue in seeking suffering. Jesus didn’t and neither should we, as His disciples. If suffering comes, then we should trust in God to see us through it but we should never seek it. If life is going well for you at this moment, it may be that God is preparing you for a time of suffering. Pray that you will utilize this time of comfort to prepare for whatever God permits to occur.

Soli deo Gloria!

Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, but some of them went to the Pharisees and told them what Jesus had done. So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad. So from that day on they made plans to put him to death.” (John 11:45-53)

In addressing the Jewish leader’s reactions to the raising of Lazarus from the dead there were several reactions as John notes in today’s text.

The first reaction was frustration grounded in unbelief. The Pharisees gathered the Sanhedrin council and asked inquisitively “What are we to do?” For this man performs many signs.” They acknowledged that they were powerless to prevent the news of this new miracle. They could not deny the miracle, but neither could they affirm Jesus as God. In doing so, the Pharisees unknowingly acknowledged the blindness of their hearts towards the God they believed they were serving.

The second reaction was fear of losing political power. “If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” Observe the hubris of the Pharisees comments. They perceived they had the authority to either let Jesus continue His ministry or to prevent it from going on any further. They were not concerned with truth but rather with their power and the possibility of losing it. Their conclusion was that the people would believe in Jesus and then the Roman government would come and take their power away.

Finally, was the resolution to commit pre-meditated murder in order to stop Jesus. “But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad. So from that day on they made plans to put him to death.”

Dr. R. C. Sproul explains that, “During the first century, many messianic pretenders led failed uprisings against Rome. The Sanhedrin feared that enthusiasm for Jesus would spark a rebellion among the Jews and that the Romans would come in and punish the Jews, dissolving the Sanhedrin and destroying the temple. Consequently, the Sanhedrin wanted to preserve its position at all costs, and debate ensued regarding whether the best course of action would be to seek the execution of Jesus. Caiaphas, the high priest, said they should seek His death, for it would be better for one man to die than for all the Jews to suffer Roman reprisal (vv. 49–50). Yet, Caiaphas said more than He knew. This unwitting prophet was right that it was better for Jesus to die—not for political redemption as Caiaphas thought but to purchase eternal salvation (vv. 51–53).

Isn’t it interesting that in spite of man’s desires and destructive devices, God remains in sovereign control. What a comfort in the midst of the political climate then, and now.

Soli deo Gloria!

 

 

Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, but some of them went to the Pharisees and told them what Jesus had done. So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad. So from that day on they made plans to put him to death.” (John 11:45-53)

In studying the familiar story of Jesus raising His friend Lazarus from the dead, John 11 can be divided into three major categories. The first category is the preparation for the miracle (11:1–16). The second is the arrival of Jesus prior to the miracle (vs. 17–36). The third category is Jesus performing the miracle (vs. 37-44). The fourth and final category are the results of the miracle (vs. 45–57).

We witness two results of Jesus raising Lazarus from dead in today’s text. They are indicative of many responses today to Jesus’ person and work. Responses to Jesus always involve two classes of people. However, these responses also are specifically pertinent to the historical context we find in John 11.

The first response was sincere and true belief. “Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him.” We see a class of people who believe in Jesus. Trust, commitment, dependence and worship was the result of Jesus’ miracle. These were people who came to the tomb with Mary, witnessed what Jesus did and by monergistic regeneration of the Holy Spirit (John 3:1-8) came to saving faith in Christ.

The second response was sincere and true unbelief. “but some of them went to the Pharisees and told them what Jesus had done.” You sense that this second class of people who witnessed the raising of Lazarus ran and told the Pharisees in order to get Jesus into trouble. They did not deny the miracle but they did deny Jesus. Rather than view the miracle of Lazarus’ resurrection, which they did not deny, they used it rather as an occasion to seek to kill Jesus. This second response is recorded in detail by the Apostle John as he described the ongoing pursuit by the Pharisees and the high priest for Jesus’ execution. How ironic that one of Jesus’ greatest miracles results in great hatred by His enemies.

Pastor Burk Parsons explains that, “No ordinary man can raise the dead, so many of the Jews believed in Jesus when they saw Him resurrect Lazarus (John 11:1–45). However, not all of them came to faith. Some reported to the Pharisees what had happened, and the Pharisees joined with other Jewish leaders in plotting to get rid of Jesus (vv. 46–53). Again we see that it does not matter how much evidence there is regarding Christ’s identity if someone is intent on rejecting Him as Lord and Savior. Those who are unwilling to believe will remain so unless and until God changes their hearts (see 3:1–8). John Calvin comments that “before men can profit by miracles, their hearts must be purified; for they who have no fear of God, and no reverence for him, though they saw heaven and earth mingled, will never cease to reject sound doctrine through obstinate ingratitude.”

What is your response today to the person and work of Jesus Christ? Do you trust in Jesus alone for your salvation from the penalty, power and eventual presence of sin? He is the only one who can resurrect your dead soul and eventually your dead body. Trust in Him as Lord and Savior today.

Soli deo Gloria!