Category: The Gospel of John

The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring him?” The officers answered, “No one ever spoke like this man!” The Pharisees answered them, “Have you also been deceived? Have any of the authorities or the Pharisees believed in him? But this crowd that does not know the law is accursed.” (John 7:45-49)

The officers mentioned in today’s text were first mentioned in John 7:32. “The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him.” The Sadducees and Pharisees did not want Jesus’ influence upon the people to increase. Therefore, they sent the Temple guards to arrest Jesus.

When the guards returned to the religious leaders they did not have Jesus in their custody. They had not arrested Him. The chief priests (Sadducees) and Pharisees wanted to know why. They said, “Why did you not bring him?” We can sense from the tone of their question that these religious leaders were not happy at the failure of the Temple police to carry out their orders.

What was the officers’ response? The officers answered, “No one ever spoke like this man!” With an emphatic statement, the officers stated that Jesus was unique. When they confronted His person and powerful preaching, they were cut to their hearts. They were convicted and presumably convinced that Jesus spoke the truth.

The religious leaders were incredulous. They responded, ““Have you also been deceived? Have any of the authorities or the Pharisees believed in him? But this crowd that does not know the law is accursed.” They not only mocked the officers but also the crowd who had begun to believe in Jesus (John 7:31).

As Pastor Burk Parsons explains, “It is doubtful that the officers had true faith in Jesus, at least at the time John 7 describes. More likely, they realized that it would not go well for them if they took into custody One with such evident authority (see Matt. 7:28–29). But the authorities who sent the officers to arrest Jesus did not share their fear. Today’s passage tells us that upon hearing of the officers’ failure, the Pharisees said Jesus had bewitched them (John 7:47). Most of the religious authorities who interacted with Jesus considered Him a fraud (see, for example, Matt. 12:22–32), and they thought He had tricked the officers.”

Pastor Parsons continues by stating, “The Pharisees, in particular, viewed themselves alone as those who truly knew the law of God. That explains their question in John 7:48. If these leaders had not believed in Jesus, surely He could not be the Christ. Moreover, we see in verse 49 their disdain for the common people. First-century rabbis tended to have a low view of anyone who was not educated in the law and the oral traditions, and the leaders we read about in today’s passage saw the crowd’s acceptance of Jesus as flowing from their ignorance and resulting in a curse on them. Yet, the common people actually knew the law better than the Pharisees did, for they followed the One to whom the law points (5:46–47).”

Augustine of Hippo also points out the irony in the Pharisees’ accusation in a sermon on today’s passage: He explains that, “The Pharisees, the teachers of the law, were made blind, and the people that knew not the law, and yet believed on the author of the law, were enlightened.” This same irony will also be evidenced in the account of Jesus’ healing of the man born blind in John 9.

I Corinthians 8:1-3 says, “Now concerning food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up. If anyone imagines that he knows something, he does not yet know as he ought to know. But if anyone loves God, he is known by God.”

Much like many of today’s politicians, these first century Jewish religious leaders were arrogant of their knowledge and position. They were convinced that they knew all the answers and that others were woefully ignorant. Consequently, they proved that they truly did not know God. They lacked one thing a true believer possesses: love. This is love for God and love for other people. Those who love God are not only ones who know God, but they are the ones God knows as His own.

Pastor Parsons concludes by saying, “Gaining knowledge is a wonderful thing, provided that we do not allow it to make us proud, that we do not puff ourselves up with our education (1 Cor. 8:1). The opponents of Jesus were highly educated men, but because they did not put their knowledge to use in serving God, they did not recognize Jesus for who He was. As we seek to increase our knowledge, especially with respect to the things of God, we must do so with the intent to serve Him.”

God calls us to serve, rather than to be served. Let us always remember this.

Soli deo Gloria!

 

“When they heard these words, some of the people said, “This really is the Prophet.” Others said, “This is the Christ.” But some said, “Is the Christ to come from Galilee? Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” So there was a division among the people over him. Some of them wanted to arrest him, but no one laid hands on him” (John 7:40-44).

“So close and yet so far.” When I was growing up, my best friend and I would exchange this quote with each other as an evaluation between the two of us about something we had observed or heard. It could refer to a baseball game, some other sports activity, or something we had seen on a recent episode of our favorite television program at the time: The Man from U.N.C.L.E.

The statement’s meaning was that the participants involved in a behavior, action or competition had come close to achieving their goal, but fell short. However, in falling short of their goal, what the people involved did not realize was truly how far they actually were in succeeding.

I believe this applies to many people regarding the subject of God in general and the person and work of Jesus Christ in particular. People may comment that they believe in God and also believe that Jesus was a good person and teacher. However, what they are revealing is how truly far they are from understanding the subject of which they confidently comment.

Such was the case with the people who encountered Jesus at the Feast of the Tabernacles. They were all over the place with respect to who they thought Jesus was. Yet, they weren’t that far from having a correct understanding.

Some thought Jesus was the Prophet mentioned by Moses in Deuteronomy 18. Others thought Jesus was the Christ. While the people were correct in both assessments, their acknowledgment of these two truths did not lead either of them to an assent to these two truths or a commitment to Jesus as Savior and Lord.

Then there was the statement made by others. “Is the Christ to come from Galilee? Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” Much like the chief priests and scribes of the people who failed to travel the short distance from Jerusalem to Bethlehem to see if who the Magi were searching for was indeed the Christ (Matthew 2:1-12), the people in today’s text did not investigate to discover if Jesus was indeed of the family of David (2 Samuel 7:1-17), which He was, or that He had been born in Bethlehem (Micah 5:2), which He had.

All the people groups disagreed with each other about Jesus. Some even wanted to arrest Him. However, no one seized Him to either make Him king, or to arrest Him as a criminal. One commentator writes, “People were divided over whether Jesus was the Prophet, the Messiah, or someone else. Some found His words so disturbing that they wanted to arrest Him (John 7:43–44). But the temple officers could not bring themselves to do so. They saw His evident authority and were afraid to take Him into custody (vv. 45–46).”

Pastor Burk Parsons explains, “When confronted with the words and deeds of Jesus, no one can finally remain neutral. One will believe Him or reject Him; there is no middle ground. When we proclaim Jesus and His gospel accurately, there will be division. Some will believe and some will refuse to confess Him as Savior. We dare not remake Jesus in our image for the sake of encouraging people to accept Him. They must have Him as He reveals Himself or they will not have Him at all.”

All of these people groups in today’s text, like many in our own day, are close to the truth of who Jesus is, but also so very far from actually knowing and trusting Him for eternal life. What about you? Are you, “so close but yet so far?” Think about it!

Soli deo Gloria!

“Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified” (John 7:39).

Jesus’ statement in John 7:39 is a continuing referral of the person and work of the Holy Spirit in the Gospel of John. Let us recall two other texts which say much the same thing.

John 3:1-8 says, “Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

John 6:61-63 says, “But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this? Then what if you were to see the Son of Man ascending to where he was before? It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life.”

When Jesus speaks of the Holy Spirit in John 7:39, He was restating what He had previously said. It is the Holy Spirit who sovereignly and specifically regenerates each sinful soul who comes to Christ.

One commentator states regarding the Holy Spirit that it is He, “who, by His direct personal agency, opens up this spring of living waters in the human spirit (John 3:6), and by His indwelling in the renewed soul ensures their unfailing flow.”

However, Jesus was also speaking of the events which would occur 50 days following His resurrection from the dead. He was referring the birth of the church on the Day of Pentecost (Acts 2).

Dr. R. C. Sproul explains, “Jesus is referring to the blessing of Pentecost. Of course, the Holy Spirit was present during the Old Testament (OT) period, but at Pentecost He entered into a more intimate relationship with believers (John 14:17; I Corinthians 6:1-9) and distributed His gifts for service more widely (I Corinthians 12:4-13) and more fully. This is the Messiah’s gift to His people He baptizes with His Spirit (Matthew 3:11; Mark 1:8; Luke 3:16), but this blessing in its full measure and glory will have to await the ascension of Christ, who, having returned to the Father, pours out the Spirit from heaven upon His people (John 16:1-7; Acts 2:33; Ephesians 4:8). The “Spirit” here is identified with the “living water” that comes from the temple.”

Rejoice and thank God that His Spirit is within you and that you are joined to Christ.

Soli deo Gloria!

“On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’”(John 7:37-38).

In building upon what Jesus said in John 7:37, Jesus continues by saying, “Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.” To believe means to trust, depend, commit and worship a particular object of such belief or faith. Jesus said the object of saving faith, or belief, was He. Philippians 3:9 says, “and be found in him (Christ), not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith.”

When Jesus stated “as the Scripture has said” He was referring to the Old Testament. Dr. R. C. Sproul explains, “During the wilderness wanderings, God empowered the elders of Israel with His Spirit, prompting Moses to look forward to the day when all of God’s people would be empowered by the Holy Spirit for ministry (Num. 11:1–30). God also miraculously gave the people water during this same period (Ex. 17:1–7; Num. 20:10–13). Over time, the prophets picked up on these twin giftings of water and the Spirit to describe a future outpouring of the Holy Spirit on all of God’s people, using water as an image of spiritual abundance (Isaiah 12; Ezekiel 36:25–27; Joel 3:17–21). By the first century, the Jews had included in the Feast of Booths (Tabernacles) various rites involving the pouring out of water to depict their hope for future spiritual blessings and salvation.”

Jesus was proclaiming that He alone was the fulfillment of all that the Jews anticipated in the particular Feast of the Tabernacles. Jesus is the only One who provides living water (John 4:10-11). When Jesus does this work in the particular soul of the sinner, the converted individual becomes a tributary of the rivers of living water. The image of “rivers” implies great abundance of blessing: not only for the believer but also for those are around them.

Dr. R.C. Sproul writes in his commentary John, “With the Spirit’s coming . . . the priesthood of all believers became a reality—every member of the community of faith was endowed by the Holy Spirit, empowered from on high to participate in the ministry of Christ’s kingdom.”

As Dr. Sproul concludes, “We must always remember that we are not sources of living water, only Jesus is. However, Jesus empowers us by the Holy Spirit and works through us to bless others. Let us be eager for Jesus to use us this way.”

Soli deo Gloria!

“On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink.” (John 7:37).

One of the most important perspectives which arose out of the 16^th century Protestant Reformation was the principle that Scripture interprets Scripture. This means that what God previously revealed in Scripture will be essential to what God presently reveals. In other words, what the Gospel of John says in John 6 about coming to Christ is essential to understand what John 7 says about coming to Christ.

Within the immediate context of John 7 and the observance of the Feast of the Tabernacles, John 7:37 begins by saying it was the last day of the feast, the great day. This was the final day of the feast in which a very special tradition was observed. Dr. John MacArthur explains:

“A tradition grew up in the few centuries before Jesus that on the seven days of the Feast of Booths, or Tabernacles, a golden container filled with water from the pool of Siloam was carried in procession by the high priest back to the temple. As the procession came to the Water Gate on the south side of the inner temple court, three trumpet blasts were made to mark the joy of the occasion and the people recited Isa. 12:3, “With joy you will draw water from the wells of salvation.” At the temple, while onlookers watched, the priests would march around the altar with the water container while the temple choir sang the Hallel (Ps. 113–118). The water was offered in sacrifice to God at the time of the morning sacrifice. The use of the water symbolized the blessing of adequate rainfall for crops. Jesus used this event as an object lesson and opportunity to make a very public invitation on the last day of the feast for his people to accept him as the living water. His words recall Isa. 55:1.”

We must first of all recall that this is not the first time Jesus referred to Himself as the living water or that thirsty people could come to Him and drink. This is most reminiscent of what Jesus said to the Woman at the Well (John 4).

It also is not the first time Jesus spoke of people coming to Him. However, Jesus stressed in John 6 that the only way people could come to Christ for salvation was when the Father gave them, the elect, as a gift to the Son (John 6:35-44).  Jesus said that “all that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out” (John 6:37). Jesus also said, “No one can come to Me unless the Father who sent me draws him; and I will raise him up at the last day” (John 6:44).

So, when Jesus stood up on the last day of the feast and passionately cried out with all of His being, ““If anyone thirsts, let him come to me and drink” He was saying this in light of what He has previously stated in His Bread of Life Discourse. Additionally, the verb phrase “let him come” is a present imperative command but in the passive voice. This coming is not something we do actively by ourselves but rather is done on our behalf. By whom? I would submit by God the Father who draws us to the Son, gives us to the Son and enables us to come to the Son by sovereign regeneration (John 3:1-8). When God the Father does this sovereign work, we are enabled by the Holy Spirit to drink of the waters of salvation.

Notice the three key words: thirsts, come and drink. To thirst means to strongly desire. To come literally means to become. Finally, to drink means to soak up, to experience and to absorb. God the Father’s sovereign work, based upon the person and work of Jesus Christ and the regenerating work in the soul of the unconverted by the Holy Spirit, satisfies the sinner’s longing in their soul and they become a child of God and finds what their thirsty soul has longed for and has discovered in the Gospel.

Clara T. Williams wrote the following lyrics in 1875. The song is entitled Satisfied.

1. All my life I had a longing
   For a drink from some clear spring,
   That I hoped would quench the burning
   Of the thirst I felt within.

Refrain:
Hallelujah! I have found Him
Whom my soul so long has craved!
Jesus satisfies my longings,
Through His blood I now am saved.

2. Feeding on the husks around me,
   Till my strength was almost gone,
   Longed my soul for something better,
   Only still to hunger on.
3. Poor I was, and sought for riches,
   Something that would satisfy,
   But the dust I gathered round me
   Only mocked my soul’s sad cry.
4. Well of water, ever springing,
   Bread of life so rich and free,
   Untold wealth that never faileth,
   My Redeemer is to me.

Soli deo Gloria!

Jesus then said, “I will be with you a little longer, and then I am going to him who sent me. You will seek me and you will not find me. Where I am you cannot come.” The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? What does he mean by saying, ‘You will seek me and you will not find me,’ and, ‘Where I am you cannot come’?” (John 7:33-36)

1 Corinthians 2:14 says, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”

We have already seen the truth of I Corinthians 2:14 in Jesus’ conversations with the unconverted. Two examples are Jesus’ dialogue with Nicodemas (John 3) and the Woman at the Well (John 4). While Jesus communicated spiritual truths in both cases, the individuals involved did not, and according to I Corinthians 2:14 could not, understand the spiritual significance of Jesus’ words void of a work by the Holy Spirit to regenerate their dead hearts (John 3:1-8). This, ironically, was Jesus’ point to both Nicodemas and the woman in describing conversion as receiving a new birth or living water.

Today’s text also reveals the incapacity of even religious leaders, who are unconverted, to understand biblical truth. When Jesus said, ““I will be with you a little longer, and then I am going to him who sent me. You will seek me and you will not find me. Where I am you cannot come,” the Sadducees and the Pharisees were stymied. They began thinking, much like Nicodemas and the Woman at the Well, in literal and physical terms.

They reasoned to each other, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? What does he mean by saying, ‘You will seek me and you will not find me,’ and, ‘Where I am you cannot come’?” Again, much like Nicodemas and the Woman of Samaria, they had questions but no answers. In fact, they may even have been mocking Jesus regarding His spoken words. The sincerity of Nicodemas and the woman is contrasted with the sarcasm of the self-righteous religious leaders.

Dr. John MacArthur makes an insightful observation when he says, “The phrase “teach the Greeks” probably had reference to Jewish proselytes, i.e., Gentiles. John may have been citing this phrase with ironic force since the gospel eventually went to the Gentiles because of Jewish blindness and rejection of their Messiah. See notes on Rom. 11:7–11.

Always remember that our understanding of the Gospel was not because of our superior intellects. Rather, it was solely because of the grace of God in regenerating our dead souls (Ephesians 2:1-3) and making us alive in Christ (Ephesians 2:4-9) and declaring us righteous (Romans 3:21-26; Philippians 3:1-9) that you and I stand today as believers and disciples of Jesus and children of God.

Soli deo Gloria!

The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him.” (John 7:32)

“The enemy of my enemy is my friend.” This saying is an ancient proverb which suggests that two opposing parties can or should work together against a common enemy. The earliest known expression of this concept is found in a Sanskrit treatise on statecraft, the Arthashastra, dating around the 4th century BC, while the first recorded use of the current English version came in 1884.

If you recall when we began studying John 3, there were four primary religious, political and/or social groups distinguishing themselves in ancient Israel. These four included the Essenes, the Zealots, the Sadducees and the Pharisees.

The Essenes dwelt in the ancient caves of Qumran. This group withdrew from society and chose to remain separated unto themselves. The New Bible Dictionary describes them as “A Jewish religious group of the Second Temple Period that emerged and flourished in Palestine from the second century BC to the first century AD. The Essenes are often connected with the Jewish sectarian community known from the Dead Sea Scrolls.”

The Zealots were a political group who hated Rome and its occupation of Israel during the first century. Easton’s Bible Dictionary explains that the Zealots were “a sect of Jews which originated with Judas the Gaulonite (Acts 5:37). They refused to pay tribute to the Romans, on the ground that this was a violation of the principle that God was the only king of Israel. They rebelled against the Romans, but were soon scattered, and became a lawless band of mere brigands. They were afterwards called Sicarii, from their use of the sica, i.e., the Roman dagger.” One of Jesus’ disciples was known as Simon the Zealot (Luke 6:15; Acts 1:13).

The Sadducees were one of two religious groups in Israel during Jesus’ lifetime. We do not know exactly when this group originated but it occurred during the inter-testimental period. They are first mentioned in Scripture in Matthew 3:7 (Mark 1:7-9; Luke 3:7-9) where John the Baptist says to them, “O generation of vipers, who hath warned you to flee from the wrath to come?” (Matthew 3:7.) The next time they are spoken of they are represented as coming to our Lord tempting him. He calls them “hypocrites” and “a wicked and adulterous generation” (Matt. 16:1–4; 22:23). The only reference to them in the Gospels of Mark (12:18–27) and Luke (20:27–38) is their attempting to ridicule the doctrine of the resurrection, which they denied. They also denied the existence of angels. They are never specifically mentioned as a group in John’s Gospel though the apostle many times refers to them, as in today’s text, as the chief priests. Most of the chief priests were Sadducees. They centered themselves within the temple.

The second religious group were the Pharisees. The Tyndale Bible Dictionary describes the Pharisees as a “religious sect active in Palestine during the NT period. The Pharisees are consistently depicted in the Gospels as Jesus’ antagonists. It is commonly held that the Pharisees represented mainstream Judaism early in the first century and that they were characterized by a variety of morally objectionable features.” The Pharisees were centered within the Jewish Synagogues and among the common people. Jesus pronounced His most scathing rebuke of the Pharisees in Matthew 23.

The Sadducees and the Pharisees did not get along with each other. See Acts 22:30-3:10. Yet, they had a common enemy in Jesus Christ. It was because of this common hatred, that they became so-called friends.

Dr. John MacArthur explains, “The Pharisees and chief priests historically did not have harmonious relationships with each other. Most of the chief priests were Sadducees, who were political and religious opponents to the Pharisees. John repeatedly links these two groups in his Gospel (see also 7:45; 11:47, 57; 18:3) in order to emphasize that their cooperation stemmed from their mutual hatred of Jesus. Both were alarmed at the faith of those indicated in 7:31 and, in order to avoid any veneration of Jesus as Messiah, attempted unsuccessfully to arrest him (v. 30).”

The officers the two groups sent to arrest Jesus were the Temple guards who maintained order in the Temple and surrounding area. The reasoning for arresting Jesus was because the crowds were believing that Jesus was the Messiah. This the Sadducees and the Pharisees would not tolerate.

Jesus’ enemies today come from all walks of the political, social and religious strata. While they may not agree on many other issues, they do agree on their mutual hatred for Christ, the Gospel and Christians. They oppose Christian businesses and anyone who has a different opinion or point of view than they. This opposition is also increasingly expressed on talk shows, comedy monologues, political speeches, editorials and awards programs. The passion of their verbal vitriol seemingly knows no bounds and is increasing in its depths of vulgarity.

2 Timothy 3:12-15 says, “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.”

This philosophy of joining with other groups to fight a common enemy is not exclusive to non-Christians. Christians and the church are not immune. Many times various religious groups join forces against such issues as abortion or pornography. This may be a noble attempt to change the culture but it is also dangerous because it has the possibility of confusing the message of the Gospel and people’s understanding of what it biblically means to be justified. While social problems remain an important issue, they will not truly be solved unless there is a conversion of people unto faith in the person and work of Jesus Christ. Only when the heart and soul of the sinner is changed will the expressions of man’s sinful heart and soul be likewise changed and eliminated.    

The battle for truth, the Bible and the Gospel will continue until Jesus comes. Be faithful, beloved!

Soli deo Gloria!

  

“So they were seeking to arrest him, but no one laid a hand on him, because his hour had not yet come. Yet many of the people believed in him. They said, “When the Christ appears, will he do more signs than this man has done?” (John 7:30-31).

I am a thorough fan of the Great American Songbook. I was raised on this music. My father listened to and collected multiple recordings as one way of relaxation following a hard week of work. On Sunday afternoons he would sit in his chair and listen to his favorite singers singing songs from the so-called Songbook. While my friends were listening to The Rolling Stones or The Beatles, I preferred artists such as Frank Sinatra, Ella Fitzgerald, Bing Crosby and especially the music and lyrics of brothers George and Ira Gershwin.

As one reference encyclopedia explains, “The Great American Songbook, also known as “American Standards”, is the canon of the most important and influential American popular songs and jazz standards from the early 20th century. Although several collections of music have been published under the title, it does not refer to any actual book or specific list of songs, but to a loosely defined set including the most popular and enduring songs from the 1920s to the 1950s that were created for Broadway theatre, musical theatre, and Hollywood musical film. They have been recorded and performed by a large number and wide range of singers, instrumental bands, and jazz musicians.”

The Great American Songbook comprises standards by George and Ira Gershwin, Cole Porter, Irving Berlin, and also Jerome Kern, Harold Arlen, Johnny Mercer, Richard Rodgers, among others.

Included in this collection are composers and lyricists called “The Great Craftsmen.” They include  Hoagy Carmichael, Walter Donaldson, Harry Warren, Isham Jones, Jimmy McHugh, Duke Ellington, Fred Ahlert, Richard A. Whiting, Ray Noble, John Green, Rube Bloom, Lorenz Hart, Oscar Hammerstein II, and Jimmy Van Heusen.

The subject of these songs were primarily about romantic love. Despite this relatively narrow range of topics and moods dealt with in many of the songs, the best Great American Songbook lyricists specialized in witty, urbane lyrics with teasingly unexpected rhymes.

What, you may be asking yourself, does this have to do with today’s verses from John 7:30-31? Only that John uses a phrase regarding our Lord’s ultimate crucifixion and resurrection which has captured my attention. The phrase is “His hour had not yet come.” This phrase has already occurred in John 2:4 along with John 7:6-8. The apostle will record it once more in John 8:20.

What does the phrase “My hour has not yet come” actually mean? The phrase deals with the timetable for Jesus’ ultimate sacrifice while on the cross, His burial and subsequent bodily resurrection. It addresses the divine time frame for all which would occur and which would fulfill Old Testament prophecy. It refers to God the Father’s sovereign plan of redemption alone with Jesus Christ’s complete submission to such a plan.

Galatians 4:4 says, “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.”

Dr. John Walvoord explains, “The fullness of the time—namely, “the time appointed by the Father” (Galatians 4:2). God does nothing prematurely, but, foreseeing the end from the beginning, waits till all is ripe for the execution of His purpose. Had Christ come directly after the fall, the enormity and deadly fruits of sin would not have been realized fully by man, so as to feel his desperate state and need of a Savior. Sin was fully developed. Man’s inability to save himself by obedience to the law, whether that of Moses, or that of conscience, was completely manifested; all the prophecies of various ages found their common center in this particular time: and Providence, by various arrangements in the social and political, as well as the moral world, had fully prepared the way for the coming Redeemer.”

In John 12:27-28 says, “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 word “troubled” refers to a strong anxiety and horror. In His perfection, Jesus still experienced a revulsion or a loathing of taking upon Himself the wrath of God in the place of sinners (2 Corinthians 5:21). However, He also understood that this was His purpose in coming to earth as a man.

It is interesting to also note, as we will later in detail, that John records in John 13:1, “Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.” Jesus knew in the Upper Room that the time for Him to be betrayed, denied, tried, convicted, scourged, crucified and buried had arrived.

Everything Jesus did was focused upon His submission to the Father’s divine plan and timetable. Additionally, when the time came for Jesus to lay down His life for His sheep (John 10:11-18) He did so willingly.

To my knowledge, there is no hymn entitled “My Hour Has Not Yet Come.” While it would not be included in the Great American Songbook, it would have the potential of being a thought provoking hymn of worship and praise to God.

Thank you Lord Jesus for not fleeing from the wrath of God the Father which I should have received.

Soli deo Gloria!

When we began our study of the Gospel of John, I indicated the key themes contained in this fourth gospel. There are quite a few. More than you might initially think. One of the most important themes in John’s Gospel concerned the identity of Jesus Christ.

Today, I share with you from the Westminster Confession of Faith (WCF). As you may recall from our study of The Puritans, the WCF was/is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine in the Church of Scotland and has been influential within Presbyterian churches worldwide. The phrase “subordinate standard” indicates that the WCF is ultimately subordinate to the Scriptures.

Chapter Eight of the Confession contains a valuable summary of the person and work of Jesus Christ. If you want to know who Jesus is, familiarize yourself with what the Puritans compiled in the Westminster Confession of Faith.

I will reproduce the content from the Confession, followed by its biblical foundation. There are eight sections concerning Jesus Christ. We will share a section each day for eight days. Enjoy!

Section VIII is as follows. It will be identified as (1) Confessional Statement followed by its (2) Biblical Foundation.

Confessional Statement:

To all those for whom Christ has purchased redemption, He does certainly and effectually apply and communicate the same;[39] making intercession for them,[40] and revealing unto them, in and by the word, the mysteries of salvation;[41] effectually persuading them by His Spirit to believe and obey, and governing their hearts by His word and Spirit;[42] overcoming all their enemies by His almighty power and wisdom, in such manner, and ways, as are most consonant to His wonderful and unsearchable dispensation.[43]

Biblical Foundation:

[39] JOHN 6:37 & 39 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. JOHN 10:15-16 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

[40] 1 JOHN 2:1-2 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. ROMANS 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

[41] JOHN 15:13 & 15 Greater love hath no man than this, that a man lay down his life for his friends. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. EPHESIANS 1:7-9 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself. JOHN 17:6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

[42] JOHN 14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. HEBREWS 12:2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. 2CORINTHIANS 4:13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak. ROMANS 8:9 & 14 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 14 For as many as are led by the Spirit of God, they are the sons of God. ROMANS 15:18-19 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. JOHN 17:17 Sanctify them through thy truth: thy word is truth.

[43] PSALM 110:1 The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 1CORINTHIANS 15:25-18 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. MALACHI 4:2-3 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. 3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. COLOSSIANS 2:15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

This is who Jesus is.

Soli deo Gloria!

 

When we began our study of the Gospel of John, I indicated the key themes contained in this fourth gospel. There are quite a few. More than you might initially think. One of the most important themes in John’s Gospel concerned the identity of Jesus Christ.

Today, I share with you from the Westminster Confession of Faith (WCF). As you may recall from our study of The Puritans, the WCF was/is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine in the Church of Scotland and has been influential within Presbyterian churches worldwide. The phrase “subordinate standard” indicates that the WCF is ultimately subordinate to the Scriptures.

Chapter Eight of the Confession contains a valuable summary of the person and work of Jesus Christ. If you want to know who Jesus is, familiarize yourself with what the Puritans compiled in the Westminster Confession of Faith.

I will reproduce the content from the Confession, followed by its biblical foundation. There are eight sections concerning Jesus Christ. We will share a section each day for eight days. Enjoy!

Section VII is as follows. It will be identified as (1) Confessional Statement followed by its (2) Biblical Foundation.

Confessional Statement:

Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; [37] yet, by reason of the unity of the person that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature.[38]

Biblical Foundation:

[37] HEBREWS 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? 1PETER 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.

[38] ACTS 20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. JOHN 3:13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 1 JOHN 3:16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

This is who Jesus is.

Soli deo Gloria!