Category: The Gospel of John

“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.” (John 2:18-22)

Jesus’ cleansing the temple, especially during the Passover season, was a pretty bold move on His part. The Jewish leaders (“the Jews”) were none too happy. Very likely these “Jews” were the temple authorities or representatives from the Sanhedrin. As you may recall from John 1:19, the Sanhedrin were the main governing body of the Jewish nation at this time. While under the greater governing authority of Rome, this group of 70 (comprised of both Pharisees and Sadducees) were responsible for the enforcement of the social and religious laws of Israel. They ultimately became Jesus’ main adversaries.

These Jews wanted to know on what basis Jesus had the authority to cleanse the temple of the money changers and the sellers of animals. They asked Jesus for a “sign” of authority by which to support His actions. As we have already noted from John 2:11 and the account of Jesus’ first miracle, a sign referred to a display of God’s power. The Jews demanded that Jesus display some miraculous sign that would give credence to His actions.

Such a demand by the Jews indicated their unbelief. The Apostle Paul commented about this Jewish fixation on signs in I Corinthians 1:20-25 when he writes, “Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.”

Jesus’ response to the Jews was not to comply or give in to their request for a crass display of supernatural power. Rather, Jesus told them, “Destroy this temple and in three days I will raise it up.” The Jews did not understand that Jesus was referring to the temple of His own body and His subsequent resurrection following His crucifixion. They literally thought Jesus was referring to the actual temple structure.

Dr. R. C. Sproul explains, “They (the Jews) wanted proof that Jesus had the messianic authority to remove the merchants from the temple. Christ did not give them a sign immediately; instead, He gave an enigmatic response that they would destroy “this temple” and in three days He would raise it up (v. 19). Clearly, the Jewish opposition did not understand Jesus. (In fact, even the disciples did not get our Lord’s meaning at first because John 2:22 says that they did not understand Jesus’ saying until His resurrection.) The Jews thought Jesus was talking about the physical temple in Jerusalem, which had taken forty-six years to build (v. 20). In fact, the temple was not even really finished in Jesus’ day because work on it would continue off and on until AD 63, some thirty years after Jesus’ death and resurrection. But John inserts an explanatory comment in verse 21: the temple of which Jesus spoke was His own body. Thus, we see our Lord identifying Himself as the new and true temple. The old covenant sanctuary was going to be superseded by a new temple, even Jesus Himself, in whom His people are being knit together as a true sanctuary for God (1 Peter 2:4–5). Christ is the temple, and all men are commanded to come to Him in order to worship and serve the one true God.”

John Calvin comments that, “Jesus refuses to them (the Jews) the sign which they demanded, either because it would have been of no advantage, or because He knew that it was not the proper time. Such compliances He occasionally made even with their unreasonable requests, and there must have been a strong reason why He now refused. No greater approbation of the divine power in Christ could be desired than His resurrection from the dead. But He conveys this information figuratively, because He does not reckon them worthy of an explicit promise. In short, He treats unbelievers as they deserve, and at the same time protects Himself against all contempt. It was not yet made evident, indeed, that they were obstinate, but Christ knew well what was at the state of their feelings.”

What signs, if any, have you ever or recently, asked of God? Even with a sincere heart we need to be cautious to base our faith on an additional miraculous sign other that the singular one given in Scripture: the resurrection of Jesus Christ from the dead. This event is the believers singular hope and confidence.

Dr. Sproul concludes, “Many Christians are eagerly expecting the day in which the physical temple in Jerusalem will be rebuilt. Today’s passage, however, tells us that the only temple we should be looking forward to is the temple that is Christ’s body, which we will see in the new heaven and earth. The temple pointed to Christ and it is fulfilled in Christ and His church, so let us love Christ and His people.”

Let me encourage you to read Hebrews 9-10.

Soli deo Gloria!  

 

 

 

“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 Passover of the Jews was at hand, and Jesus went up to Jerusalem. In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” His disciples remembered that it was written, “Zeal for your house will consume me.” (John 2:12-17).

Following the wedding at Cana in Galilee, Jesus, Mary His mother, Jesus’ brothers (Matthew 13:54-58; Mark 6:1-3) and His disciples went back to Capernaum. John then records that it was the spring of the year since the Jewish Passover was at hand. As fitting for a faithful Jew, Jesus went up to Jerusalem for the Passover.

The Passover, commemorating the festival instituted the night before Israel’s Exodus from Egypt (Exodus 12-13), was one of three annual feasts of which every male was to appear before the LORD at the Temple. Exodus 23:14-17 says, “Three times in the year you shall keep a feast to me. You shall keep the Feast of Unleavened Bread (i.e. Passover). As I commanded you, you shall eat unleavened bread for seven days at the appointed time in the month of Abib, for in it you came out of Egypt. None shall appear before me empty-handed. You shall keep the Feast of Harvest, of the first fruits of your labor, of what you sow in the field. You shall keep the Feast of Ingathering at the end of the year, when you gather in from the field the fruit of your labor. Three times in the year shall all your males appear before the Lord GOD.”

It was when Jesus arrived at the Temple that He drove out the sellers of animals and the moneychangers. Why did Jesus do this? The sellers provided a service to worshipers, enabling them to travel the long journey to Jerusalem without having to haul their sacrificial animals with them. In the same way, the moneychangers served the people by enabling them to trade their currency for shekels, the only money in which the temple tax could be paid.

One commentator explains, “These activities in themselves were not wrong; the problem was the locale in which they were conducted. They made worship impossible in the temple courts, for the ruckus of animals and commerce certainly is not conducive to a reverent atmosphere. The scene prompted the disciples to recall Psalm 69: “Zeal for your house will consume me” (v. 9). In that psalm, David was opposed by those who disdained his respect for true worship and for the temple. The parallels with Jesus are clear, for He encountered opposition for His cleansing the temple (John 2:18–22). Like David, Jesus was opposed for being zealous for God and His worship.”

Another commentator however explains, “During the celebration of Passover, worshipers came from all over Israel and the Roman Empire to Jerusalem. Because many traveled large distances, it was inconvenient to bring their sacrificial animals with them. Opportunistic merchants, seeing a chance to provide a service and probably eyeing considerable profit during this time, set up areas in the outer courts of the temple in order for travelers to buy animals. The money-changers were needed because the temple tax, paid annually by every conscientious Jewish male 20 years of age or older (Ex. 30:13–14; Matt. 17:24–27), had to be in Jewish or Tyrian coinage (because of its high purity of silver). Those coming from foreign lands would need to exchange their money into the proper coinage for the tax. The money-changers charged a high fee for the exchange. With such a large group of travelers and because of the seasonal nature of the celebration, both the animal dealers and money-changers exploited the situation for monetary gain (“den of robbers”; Matt. 21:13). Religion had become crass and materialistic.”

As I sit at my desk writing this devotional, it is the Tuesday morning of Passion or Holy Week, 2018. In another five days it will be Easter Sunday. One of the things I have observed, particularly this year, is the emphasis by churches to host activities, like Easter Egg Hunts, either the day before, or in some cases, actually on Easter Sunday morning as part of their Resurrection Sunday activities.

Easter Egg Hunts and other church sponsored activities, much like the situation in John 2, are not wrong in and of themselves. My family has participated in such activities for years, but not as part of the Sunday morning Easter celebration. When anything is promoted instead of the worship of the One, True God, be it Easter Egg Hunts, blow up bounce houses, church fund raisers, or pony rides for every child who comes to church, it is not conducive to a reverent atmosphere. Why do churches continue to do such activities? Why did I when I was a younger man in ministry?

Perhaps, Dr. Steven J. Lawson says it best in his book The Kind of Preaching God Blesses when he writes, “Lamentably, the church has been taken captive by the deadening influences of worldly mantras such as crass pragmatism, self-sufficiency, positive thinking and the like.”

Pastor and author Dr. John MacArthur explored this trend in his book Ashamed of the Gospel: When the Church Becomes like the World. He observes, “There seems no limit to what modern church leaders will do to entice people who aren’t interested in worship and preaching. Too many have bought the notion that the church must win people by offering an alternative form of entertainment. Evangelicals everywhere are frantically seeking new techniques and new forms of entertainment to attract people. Whether the method is biblical or not scarcely seems to matter to the average church leader—or church goer today. Does it work? This is the new test of legitimacy. And so raw pragmatism has become the driving for in much of the professing church.”

Dr. Michael Horton, in his book Christless Christianity writes, “The church in America today is so obsessed with being practical, relevant, helpful, successful, and even well-liked that it mirrors the world itself.”

The late Dr. R.C. Sproul succinctly said, “Everyone is looking for power in a program, in a methodology, in a technique, in anything and everything but that in which God has placed it – in His Word. He alone has the power to change lives for eternity, and that power is focused on the Scriptures.”

I particularly recall an individual remarking to me once that preaching should be no longer than ten minutes. Their reasoning was that people’s attention spans can’t tolerate any message from God’s Word longer than that.

May our zeal, much like the psalmists and our Lord, be for Word of God and worship which is in spirit and in truth (John 4:24). Puritan commentator Matthew Henry wrote, “If God be our Father in heaven, and it be therefore our desire that his name may be sanctified, it cannot but be our grief to see it polluted.”

We should be grieved to see the church polluted by false worship, entertainment activities, pragmatism and bad theology. And when we see such things, let us work to improve them, or remove them, insofar as we are able.

Soli deo Gloria!

 

 

 

 

 

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.” (John 1:1-12).

What was the purpose of Jesus performing miracles? The purpose of the miracles in the Gospel of John was to show that Jesus is God in the flesh. The Apostle John records seven miracles that Jesus performed with each one pointing to a particular aspect of Jesus’ deity. Jesus did not perform miracles to first and foremost alleviate suffering or to become a popular healer to which many people would follow; although that is what happened. Jesus’ miracles revealed who He was and is: God!

The seven miracles John records, in reverse order, are as follows. (1) Jesus raises Lazarus from the dead displaying that Jesus has power over death (John 11:17-45); (2) Jesus heals a man blind from birth displaying that Jesus is the light of the world (John 9:1-41); (3) Jesus walks on water and stills a storm displaying that Jesus is master over nature (John 6:15-21); (4) Jesus feeds the 5,000 displaying that Jesus is the bread of life (John 6:1-14); (5) Jesus heals a lame man at the Pool of Bethesda displaying that Jesus is master over time (John 5:1-17); (6) Jesus heals a nobleman’s son displaying that Jesus is master over distance (John 4:46-54); and (7) Jesus turns water into wine displaying that Jesus is the source of life (John 2:1-12).

When we meet Jesus and His disciples in John 2, they have been together for approximately three days. As they were journeying around the Galilean countryside, a wedding was held in Cana of Galilee, Nathaniel’s home town. In our day, weddings, and the subsequent reception, usually occur over the span of several hours. During Jesus’ day and in the Jewish culture, weddings and receptions occurred over the span of several days; perhaps a week. Jesus, His mother and His disciples attended the wedding. Perhaps, it was a family member or a good friend’s wedding.

I like this comment. “The setting was a wedding attended by Jesus, His disciples, and Mary His mother (2:1–2). Because both Jesus and His mother were invited to the celebration, the marriage was probably a family affair; one of their relatives likely was getting married. We should also note that in the first century, weddings lasted longer than they do today. The celebration could go for as long as a week, and the guests would stay for days. That Jesus would attend such a lavish party says something about the goodness of such events. Certainly, Jesus calls us to a life of self-denial (Matt. 16:24), but this does not require an austere lifestyle that has no place for fun or festivities.

Financial responsibility for the wedding festivities were the groom’s. To run out of food and drink would be a major embarrassment. Everything was prepared in order for this to never happen. However, at this particular wedding in which Jesus, His mother and disciples were invited, the wine ran out.

Let’s discuss the matter of drinking wine or alcohol. Dr. John MacArthur writes, “The wine served was subject to fermentation. In the ancient world, however, to quench thirst without inducing drunkenness, wine was diluted with water to between one-third and one-tenth of its strength. Due to the climate and circumstances, even “new wine” fermented quickly and had an inebriating effect if not mixed (Acts 2:13). Because of a lack of water purification process, wine mixed with water was also safer to drink than water alone. While the Bible condemns drunkenness, it does not necessarily condemn the consumption of wine (Psalm 104:15; Proverbs 20:1; Ephesians 5:18).

When news of the wine shortage became known to Mary, she went to Jesus to see if He could/would do something. Jesus’ response was respectful to Mary but also firm. He wanted her to realize that His purpose in coming to earth was not to alleviate embarrassing situations or to simply relieve people of social and physical suffering. Rather, His purpose as Messiah was to fulfill the mission the Father had given to Him (Mark 10:45). His phrase, “My hour has not yet come” refers to the crucifixion (7:30; 8:20; 12:23-27; 13:1; 17:1). Jesus’ mission was the redemption of sinful souls and not just the replenishing of wine for a party.

Nevertheless, in displaying that He is the source of life, Jesus turned water into wine. It indeed was better wine than what had already been served.

John makes an editorial comment in vs. 11 when he writes, “This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory.” The word signs (σημεῖον; semeion) refers to an unusual occurrence which has a special meaning. John uses the word here to refer to a significant display of power that indicated to people a deeper reality that can only be understood with the regenerated understanding of God given faith. John was indicating that miracles were not ends in and of themselves, but rather pointed to a greater meaning.

Do you regard Jesus today as simply a miracle worker who you call upon to do your beck and call? Ask God to forgive you of this blaspheme and to recognize that Jesus’ miracles displayed that He is God and worthy of worship, even if He does not perform a miracle.

Additionally Jesus, as our Lord and Savior and His willingness to celebrate a wedding and even to receive gifts (John 12:1–8), shows us that Christian discipleship is not incompatible with enjoying the nice things in life. We are called to be generous and to be willing to give our all for Jesus, but we may also enjoy all of the good gifts He has made and to which He has entrusted to our stewardship.

Soli deo Gloria!

 

“The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” (John 1:43-51)

What does it mean to be a disciple of Jesus? The biblical definition for discipleship is to be a follower. In the Christian context, discipleship means to be a follower of Jesus. It means to not only follow Jesus’ teachings but also to emulate or mimic His character.

In Jesus’ day, discipleship entailed literally following one’s master. You followed him as he walked, you ate when he ate, you sat when he sat and you slept when and where he slept. We saw this in John 1:35-42.

In John 1:43-51 we see Jesus selecting two more disciples. Peter, Andrew and we assume John are already following Jesus. Jesus then finds Phillip and commands him to follow. The text tells us that Phillip was from the town of Bethsaida, which John mentions was the city, or hometown, of Andrew and Peter.

The text indicates, or at least implies, that Phillip was unhesitatingly willing to immediately follow Jesus. Additionally, Phillip appears to immediately and unhesitatingly go to his friend, Nathanial, and compel him to become a follower of Jesus also. Unlike Phillip, Nathaniel is a bit more reserved and skeptical of becoming a disciple of Jesus.

Nathaniel’s initial response to Phillip’s news that Jesus could be the Messiah was whether anything good could ever originate from the Town of Nazareth. Phillip’s reply was simple but profoundly wise. He said, “Come and see.”

Jesus’ initial comment to Nathanial was strikingly different than Nathanial’s. Jesus said, “Behold, an Israelite indeed, in whom there is no deceit!” Jesus, displaying His omniscience or supernatural knowledge (cf. v. 42), called Nathanael … a true Israelite, in whom there is nothing false (dolos, “deceitful”).

One commentator explains, “Nathanael was puzzled as to how Jesus knew about him. Jesus said He knew exactly what Nathanael was doing before Philip came up to him; he was under the fig tree. This expression often meant to have safety and leisure (cf. 1 Kings 4:25; Micah 4:4; Zech. 3:10). Perhaps here the fig tree was a place for meditation (cf. comments on John 1:50–51). Psalm 139 elaborates on the theme of God’s knowledge of a person’s life in every detail.”

John’s text continues by saying, “Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” (John 1:50-51)

Jesus’ response to Nathaniel is huge with Old Testament meaning and significance. Dr. John MacArthur writes, “In light of the context of 1:47, this verse most likely refers to Genesis 28:12 where Jacob dreamed about a ladder from heaven. Jesus’ point to Nathanael was that just like Jacob experienced supernatural or heaven-sent revelation, Nathanael and the other disciples would experience supernatural communication confirming who Jesus was. Moreover, the term “Son of Man” replaced the ladder in Jacob’s dream, signifying that Jesus was the means of access between God and man”

The title Son of Man is Jesus’ favorite self-identification. It was used mostly by Jesus, who used it over 80 times. In the NT, it refers only to Jesus and appears mostly in the Gospels (cf. Acts 7:56).

Dr. MacArthur continues by saying, “In the fourth Gospel, the expression (Son of Man) occurs 13 times and is most commonly associated with the themes of crucifixion and suffering (John 3:14; 8:28) and revelation (6:27, 53) but also with eschatological authority (5:27). While the term at times may refer merely to a human being or as a substitute for “I” (6:27; cf. 6:20), it especially takes on an eschatological significance referring to Dan. 7:13–14 where “son of man” or Messiah comes in glory to receive the kingdom from the “Ancient of Days” (i.e., the Father).”

Dr. R.C. Sproul comments, “As great a sign as supernatural insight was, Jesus’ response to Nathanael was that he would yet see something greater: “heaven opened, and the angels of God ascending and descending on the Son of Man” (vv. 50–51). Here we find an allusion to Jacob’s dream of a ladder joining earth and heaven (Gen. 28:10–22). Essentially, Jesus was telling Nathanael that He is the link between earth and heaven, that if a person is to ascend to heaven—attain salvation—he must do it through Christ Jesus (John 14:6). To see Jesus display supernatural knowledge was incredible indeed. But a far better vision is to see that Jesus is the way to salvation, the means through which we find eternal life. Many people saw Jesus do supernatural things in the first century, but fewer saw and believed in Him as the way to salvation. Things are not so different today. Many people view Jesus as a great man. Even some who are not believers have affirmed that He did miracles. But only those in whom the Spirit works will receive Him as Savior.”

Once again, John’s Gospel points us to Jesus as the eternal God of the universe. Our perspective of Jesus can be nothing less. Jesus’ actions in John 2 will begin to demonstrate this truth. Worship Jesus today as Emmanuel, God with us.

Soli deo Gloria!

 

 

 

“The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” (John 1:43-51)

What does it mean to be a disciple of Jesus? The biblical definition for discipleship is to be a follower. In the Christian context, discipleship means to be a follower of Jesus. It means to not only follow Jesus’ teachings but also to emulate or mimic His character.

In Jesus’ day, discipleship entailed literally following one’s master. You followed him as he walked, you ate when he ate, you sat when he sat and you slept when and where he slept. We saw this in John 1:35-42.

In John 1:43-51 we see Jesus selecting two more disciples. Peter, Andrew and we assume John are already following Jesus. Jesus then finds Phillip and commands him to follow. The text tells us that Phillip was from the town of Bethsaida, which John mentions was the city, or hometown, of Andrew and Peter.

The text indicates, or at least implies, that Phillip was unhesitatingly willing to immediately follow Jesus. Additionally, Phillip appears to immediately and unhesitatingly go to his friend, Nathanial, and compel him to become a follower of Jesus also. Unlike Phillip, Nathaniel is a bit more reserved and skeptical of becoming a disciple of Jesus.

Nathaniel’s first response to Phillip’s news that Jesus could be the Messiah was whether anything good could ever originate from the Town of Nazareth. Phillip’s reply was simple but profoundly wise. He said, “Come and see.”

As one commentator explains, “The New Testament tells us clearly that Nazareth was an insignificant, even despised, town. Even fellow Galileans looked down on Nazareth, as is evident in the response of Nathanael when Philip told him about finding the Messiah (John 1:46). Plainly, Nathanael could not believe that the promised Savior would come from such a humble locale. Nathanael, it should be noted, is likely the same person as Bartholomew, who is listed among Jesus’ twelve disciples in the Synoptic Gospels (Matt. 10:3; Mark 3:18; Luke 6:14). Bartholomew means “son of Tolmai,” so his full name would have been Nathanael son of Tolmai.”

Jesus uses all kinds of people to be His disciples. He uses the timid, the shy, the brash and the bold. The key question is are you willing to follow Jesus no matter your personality? What is your answer?

Jesus also uses His disciple from, and in, humble circumstances. Are you willing to go where Jesus wants you to serve and do what He wants you to do in serving Him? What is your answer?

Soli deo Gloria!

 

“The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” (John 1:43-51)

What does it mean to be a disciple of Jesus? The biblical definition for discipleship is to be a follower. In the Christian context, discipleship means to be a follower of Jesus. It means to not only follow Jesus’ teachings but also to emulate or mimic his character.

In Jesus’ day, discipleship entailed literally following one’s master. You followed him as he walked, you ate when he ate, you sat when he sat and you slept when and where he slept. We see this in John 1:35-42.

Dr. R. C. Sproul explains, “The simplest definition of disciple is one who directs his mind toward specific knowledge and conduct. So, we might say that a disciple is a learner or pupil. The Greek philosophers—people such as Socrates, Plato, and Aristotle—had disciples. Socrates described himself ultimately as a disciple of Homer, the person Socrates regarded as the greatest thinker of all of Greek history.”

Dr. Sproul continues, “Jesus was a rabbi and, of course, the most important peripatetic teacher and disciple-maker in history. Wherever He walked, His students would follow. At the beginning of Jesus’ public ministry, He chose particular individuals to be His disciples. They were required to memorize the teachings that He spoke as He walked. What’s more, people didn’t file an application to get into the School of Jesus. Jesus selected His disciples. He went to prospective disciples where they were, whether in the marketplace or at their place of work, and give this simple command: “Follow me.” The command was literal—He called them to drop their present duties. They had to leave their work, their families, and their friends in order to follow Jesus.”

In John 1:43-51 we see Jesus selecting two more disciples. Peter, Andrew and we assume John are already following Jesus. Jesus then finds Phillip and commands him to follow. The text tells us that Phillip was from the town of Bethsaida, which John mentions was the city, or hometown, of Andrew and Peter.

One commentator explains, “While Mark 1:21, 29 locates Peter’s house in Capernaum, John relates that he was from Bethsaida. Resolution centers in the fact that Peter (and Andrew) most likely grew up in Bethsaida and later relocated to Capernaum in the same way that Jesus was consistently identified with his hometown of Nazareth, though he lived elsewhere later (Matt. 2:23; 4:13; Mark 1:9; Luke 1:26).

The text indicates, or at least implies, that Phillip was unhesitatingly willing to immediately follow Jesus. Additionally, Phillip appears to immediately and unhesitatingly go to his friend, Nathanial, and compel him to become a follower of Jesus also. Unlike Phillip, Nathaniel is a bit more reserved and skeptical of becoming a disciple of Jesus. We’ll see why tomorrow.

Jesus uses all kinds of people to be disciples. He uses the timid, the shy, the brash and the bold. The key question is are you willing to follow Jesus no matter your personality? What is your answer?

Soli deo Gloria!

 

“The next day again John was standing with two of his disciples, and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” The two disciples heard him say this, and they followed Jesus.  Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter)” (John 1:35-42).

What does it mean to be a disciple of Jesus? For many, it may mean to be a part of a local church or the denomination to which that particular local church you attend belongs. Therefore, for certain people being a disciple of Jesus means being a Catholic, a Lutheran, a Methodist or a Presbyterian.

For others, being a disciple of Jesus entails being involved in full-time ministry. Therefore discipleship means being a pastor, an evangelist, a teacher or a missionary.

However, the biblical definition for discipleship is to be a follower. In the Christian context, discipleship means to be a follower of Jesus. It means to not only follow Jesus’ teachings but also to emulate or mimic his character.

In Jesus’ day, discipleship entailed literally following one’s master. You followed him as he walked, you ate when he ate, you sat when he sat and you slept when he slept. We vividly see this in today’s text from John 1:35-42.

Dr. John MacArthur writes, “Although the verb “follow” usually means “to follow as a disciple” in the writing of the apostle (v. 43; 8:12; 12:26; 21:19, 20, 22), it may also have a neutral sense (11:31). The “following” here does not necessarily mean that they became permanent disciples at this time. The implication may be that they went after Jesus to examine him more closely because of John’s testimony. This event constituted a preliminary exposure of John the Baptist’s disciples to Jesus (e.g., Andrew; 1:40). They eventually dedicated their lives to him as true disciples and apostles when Jesus called them to permanent service after these events (Matt. 4:18–22; 9:9; Mark 1:16–20). At this point in the narrative, John the Baptist fades from the scene and the attention focuses upon the ministry of Christ.”

I have often heard that there are three types of disciples. First, there are false disciples. These are they who pretend to be a disciple of Jesus but in reality they are not converted. Jesus acknowledged this truth when He said, “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thorn bushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.” (See Acts 20:17-38; Jude 1-25). Judas Iscariot, though one of the original twelve disciples, was a false disciple (John 13:1-11).

The second type of disciple is the clandestine or secret disciple. This type of disciple, though truly converted, does not want anyone to know they are a follower of Jesus Christ. They remain secretive of their faith at home, at school, and/or at work. Joseph of Arimathea is described as such a disciple by the Apostle John in John 19:38 which says, “After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body.”

Finally, there are the committed disciples. These are the ones who are truly converted and who boldly and fervently speak of and live out their faith in Jesus Christ. Of the original twelve, eleven were in this category. There was up to 120 disciples who comprised the original followers of Jesus (Acts 1:15) prior to the Day of Pentecost and the birth of the church (Acts 2).

Being a dedicated disciple does not mean that you never make a mistake or commit a sin. However, when mistakes and sins are committed, what follows is genuine confession and a repentant heart (John 1:9). Jesus spoke of such disciples when in Matthew 16:24 it records, “Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me.”

John 1:35-42 mentions the first three of Jesus’ committed disciples. They are Andrew, Andrew’s brother Simon, who Jesus renamed Cephas or Peter, and John the Apostle, who is not specifically named. It was Andrew and ostensibly John who were two of John the Baptist’s disciples. When they heard John the Baptist declare that Jesus was the Lamb of God, the immediately began following Jesus.

The obvious question I ask of you today is what kind of disciple are you? Which of the three categories of disciples describe you? Are you a false disciple, a secret disciple or a committed disciple of the Lord Jesus Christ?

Soli deo Gloria!

 

 

 

 

“The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God.” (John 1:29-34).

We have thus far seen what John the Baptist testified regarding himself. But what did he testify to people regarding the Lord Jesus Christ?

John 1:29 says, ““The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!” The phrase “lamb of God” (ὁ ἀμνὸς τοῦ θεοῦ, ho amnos tou theou) appears only twice in the New Testament, both occurring in the Gospel of John (John 1:29, 36). In each case, John the Baptist speaks the phrase when he sees Jesus coming toward him. The title, Lamb of God, refers to Jesus being the ultimate Passover Lamb (Exodus 12), the Suffering Servant of Isaiah 53, the “lamb” sacrificed daily in the temple (Leviticus 1:4; Exodus 29:38–46) and the fulfillment regarding the “lamb” Abraham offered in place of Isaac (Genesis 22).

While John the Baptist’s use of the word lamb as a sacrifice was very familiar to the Jews and could include all the previously mentioned meanings (see yesterday’s blog), John also used this expression as a reference to the ultimate sacrifice of Jesus on the cross to atone for the sins of the fallen world. This theme of sacrifice and substitutionary atonement the Apostle John carries throughout his writings (John 19:36; Revelation 5:1-6; 6:16; 7:9, 10, 14, 17; 12:11; 13:8; 14:1, 4; 15:3; 17:14; 19:7; 21:9, 14, 22, 23, 27; 22:1, 3.) as do the other New Testament writers.

What else did John the Baptist say about Jesus in this context? After declaring that Jesus is the Lamb of God, John the Baptist continues by saying that Jesus is also the eternal Son of God.

First, John declares that Jesus existed before him. Humanly, we understand that John the Baptist, the son of Zacharias and Elizabeth, was conceived and presumably born six months before Jesus (Luke 1:11-33; vs. 26). However, John understands that the One to whom he has declared the Lamb of God ranks before him because He existed before him. The word “ranks” (γίνομαι; ginomai) means to exist or to be. John testifies to the eternal existence of Jesus Christ.

Second, John reveals that this One who existed before Him, God the Father would identify by a special manifestation of the Holy Spirit. It seems that John did not realize that his cousin Jesus Christ would indeed be the prophesied Lamb of God. However, God the Father revealed to John, and he therefore testified, that “I saw the Spirit descend from heaven like a dove, and it remained on him. I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.”

Dr. John MacArthur writes, “God had previously communicated to John that this sign was to indicate the promised Messiah (v. 33), so when John witnessed this act, he was able to identify the Messiah as Jesus (cf. Matt. 3:16; Mark 1:10; Luke 3:22).”

This would ultimately lead John to declare that not only was Jesus the Lamb of God but also that He was, and is, the eternal Son of God. Dr. MacArthur continues by explaining, “Although, in a limited sense, believers can be called “sons of God” (e.g., Matt. 5:9; Rom. 8:14), John uses this phrase with the full force as a title that points to the unique oneness and intimacy that Jesus sustains to the Father as “Son.” The term carries the idea of the deity of Jesus as Messiah (John 1:49; 5:16–30; cf. 2 Sam. 7:14; Ps. 2:7; see notes on Heb. 1:1–9).”

Dr. R. C. Sproul writes, “This is John’s way of reporting the heavenly voice that accompanied the heaven-sent Spirit. ‘This is my beloved Son, with whom I am well pleased (Matthew 3:17).’ While ‘Son of God’ was used variously by ancient Jews (2 Samuel 7:14; Psalm 2:1-7) and Gentiles (Mark 15:39), the Baptist’s witness, that of the last of the prophets of the old order (Matthew 11:11-14) is clear. Jesus is the Son of God, the ‘only begotten Son from the Father (vs. 14). The purpose of the fourth gospel is to draw readers to this conviction (20:31).”

Again, we must always acknowledge that the Bible openly declares that Jesus Christ is Immanuel, God with us. He is God in human form. He is to be worshiped, trusted, and honored as God. Are we testifying this truth to others? May we do so today!

Soli deo Gloria!

“The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God.” (John 1:29-34).

We have thus far seen what John the Baptist testified of himself. But what did he testify to people regarding the Lord Jesus Christ?

One of the most striking images of God the Father and the Lord Jesus Christ found in the Scriptures is that of a Shepherd. Additionally, related to this shepherd image is Jesus Christ being the Lamb of God.

John 1:29 says, ““The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!” What did John the Baptist mean when he commanded the people to pay attention and to listen to him declare that Jesus was the Lamb of God who takes away the sin of the world?

The phrase “lamb of God” (ὁ ἀμνὸς τοῦ θεοῦ, ho amnos tou theou) appears only twice in the New Testament, both occurring in the Gospel of John (John 1:29, 36). In each case, John the Baptist speaks the phrase when he sees Jesus coming toward him. The title, Lamb of God has four possible meanings.

First, John is making reference to Jesus being the Passover lamb (Exodus 12). This is perhaps the strongest contender, as the Apostle John applies the Passover lamb imagery to Christ at His death (John 19:36; Exodus 12:46). Additionally, John’s Gospel dates Jesus’ death to the time of the slaying of the Passover lambs (John 18:28; 19:14, 31). However, the Passover sacrifice was not specifically about taking away sin.

Second, John the Baptist is comparing Jesus to the Suffering Servant of Isaiah 53. The Suffering Servant of Yahweh bears the sins of the people of Israel (Isaiah 53:6–12) and is described as a lamb (ἀμνός, amnos) led to the slaughter (Isaiah 53:7; Acts 8:32; 1 Pet 1:19). John 12:38 cites Isaiah 53:1 in application to Jesus.

Third, the “lamb” sacrificed daily in the temple (Leviticus 1:4; Exodus 29:38–46). The Greek word “lamb” (ἀμνός, amnos, see John 1:29, 36) appears 75 times in the Septuagint (Greek translation of the Old Testament), mostly in reference to the lamb sacrificed daily to make atonement for the sins of the people.

Fourth, the “lamb” Abraham offered in place of Isaac (Genesis 22). One commentator explains, “The account in Genesis clearly uses substitutionary and sacrificial language (Genesis 22:13), and the New Testament authors invoke this account as foreshadowing Christ (Genesis 22:16; Matthew 3:17; Romans 8:32). However, Genesis does not present this sacrifice as taking away sin. In addition, the actual animal that was sacrificed in place of Isaac was a “ram” (κριός, krios; Genesis 22:13).

While John the Baptist’s use of the word lamb as a sacrifice was very familiar to Jews and could include all the previously mentioned meanings, John used this expression as a reference to the ultimate sacrifice of Jesus on the cross to atone for the sins of the fallen world. This theme of sacrifice and substitutionary atonement John the Apostle carries throughout his writings (John 19:36; Revelation 5:1-6; 6:16; 7:9, 10, 14, 17; 12:11; 13:8; 14:1, 4; 15:3; 17:14; 19:7; 21:9, 14, 22, 23, 27; 22:1, 3.) and those of the other New Testament writers.

Paul describes Christ as the Passover lamb that has been sacrificed (1 Corinthians 5:7). This reference, however, uses the Greek word πάσχα (pascha) “Passover, Passover lamb,” not ἀμνός (amnos). Luke and Philip identify Jesus with the lamb (ἀμνός, amnos) of Isaiah 53:7 in Acts 8:32. Peter calls Christ the “precious lamb (ἀμνός, amnos) unblemished and spotless” (1 Peter 1:19).

The text of John 1:29 may offer the best explanation of John the Baptist’s intended meaning in calling Jesus the Lamb of God. It is He who will take away the sin of the world. To take away (αἴρω; airo) means to remove, to execute, to carry off and to destroy. What is taken away, removed and eventually destroyed is the sin of the fallen world. Sin (ἁμαρτία; hamartia) means evil and guilt. John is declaring that it is Jesus and Jesus alone who, as the lamb originating from God and only God, will remove the penalty, power and eventual presence of sin which besets fallen sinners.

In reality, Jesus fulfills all four possible explanations of the title “Lamb of God. One commentator explains, “In the OT passages referring to a lamb, nearly all of them speak of sacrifice (85 out of the total of 96). Combined with a reference to the taking away of sin, it is difficult to see how a reference to sacrificial atonement is to be rejected. Characteristically the lamb in Scripture puts away sin by being sacrificed. “God’s Lamb” means that this provision is made by God himself. A reference to sacrifice seems undeniable, but a connection with any one sacrifice is hard to make. All that the OT sacrifices foreshadowed, Christ perfectly fulfilled. God’s Lamb puts sin away finally.”

Your only Son no sin to hide
But You have sent Him from Your side
To walk upon this guilty sod
And to become the Lamb of God

Your gift of love they crucified
They laughed and scorned Him as He died
The humble King they named a fraud
And sacrificed the Lamb of God

Oh Lamb of God, Sweet Lamb of God
I love the Holy Lamb of God
Oh wash me in His precious Blood
My Jesus Christ the Lamb of God

I was so lost I should have died
But You have brought me to Your side
To be led by Your Staff and Rod
And to be call a lamb of God

Oh wash me in His precious Blood
My Jesus Christ the Lamb of God.

– Twila Paris

May we truly say in our behavior and words today, worthy is the Lamb Who was slain.

Soli deo Gloria!

“And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” He confessed, and did not deny, but confessed, “I am not the Christ.” And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” (Now they had been sent from the Pharisees.) They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” John answered them, “I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie.” These things took place in Bethany across the Jordan, where John was baptizing.” (John 1:19-28).

What does humility look like? Is humility found primarily in one’s appearance? Perhaps! In the case of John the Baptist, who is the subject of today’s posted biblical text, his clothing was certainly nothing you would find people wearing at the Grammy’s or the Academy Awards. Matthew and Mark described John’s appearance: he wore a camel-hair cloak with a waist belt made of leather (Matthew 3:4; Mark 1:6).

Maybe humility is reflected in one’s diet. A humble diet may reflect the humility of the one eating. Eric Enstrom’s painting entitled Grace is one of the most familiar portrayals of a believer’s humility and dependence upon God for daily sustenance. You may be familiar with the portrait of an old, white haired man praying at a table in which sits a Bible, a pair of reading glasses, a bowl of soup and a loaf of bread. Correspondingly, Matthew and Mark described John’s diet as one which consisted of locusts and wild honey (Matthew 3:4; Mark 1:6). Not something you might find listed on the menu board at Culver’s.

Perhaps humility has more to do with one’s attitude towards God, other people and for that matter, towards oneself. The Apostle Paul defined humility as viewing others as being better than ourselves (Philippians 2:1-4) as opposed to viewing yourself as being better than others.

When the priests and Levites, who the Pharisees sent, asked John questions about who he really was, he told them who he was not. He told them he was not the Christ, or the Messiah. He told them he was not Elijah come back to life, as some suspected would occur. He also told them he was not the Prophet, who is mentioned by Moses in Deuteronomy 18.

When they continued to press the issue, John identified himself as such: I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said” (Isaiah 40:1-3). Additionally, in comparing himself to Christ he said, ““I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie” (John 1:27).

Matthew 11:11 records Jesus saying, “Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he.”

 Greatness, according to God, is not based upon one’s clothing or diet. Rather, greatness in the kingdom of heaven is based upon the humbleness of one’s attitude in recognizing that we are slaves and Jesus Christ is the One we serve. He is our Master.

May this mind be in you as was also in Christ Jesus. Read and meditate upon Philippians 2:5-13.

“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. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.”

Humbling Scripture, isn’t it?

 Soli deo Gloria!