His Word Today

And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. And whoever sees me sees him who sent me. I have come into the world as light, so that whoever believes in me may not remain in darkness. If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” (John 12:44-50)

In Jesus’ final words to the crowd following His entrance into the City of Jerusalem, on what is commonly known as Palm Sunday, focus on several truths. These truths concern the benefits believers have when they place their God-given faith (Ephesians 2:8-9) in the person and work of Jesus Christ.

Remember, faith or belief in the person and work of Jesus Christ involves four key components. These are a trust in, a commitment to, a dependence upon and a worship of Jesus Christ as Savior and Lord.

First, people who believe in Jesus Christ are believers in the God of the Bible:  God the Father. God the Father is the One who sent Jesus: God the Son. Therefore, it is true that those who “say” they believe in the God of the Bible, and yet deny that Jesus is that God, do not in reality believe in the God of the Bible regardless of what they say.

Second, people who believe in Jesus Christ recognize Him for who He truly is: Emmanuel. God with us. We do not have to guess what God is like for He has revealed Himself in creation and in the Scriptures. The pinnacle of God’s self-revelation is the person and work of Jesus Christ (Hebrews 1:1-4). We do not have to wonder what Jesus would do because the Scriptures reveal not only what He did but also who He is.

Third, people who believe in Jesus Christ are no longer in darkness but rather are in the light. This is a dominant and recurring theme within the Gospel of John (John 1:3-9; 8:12; 9:1-41; 12:35-36). Darkness is symbolic for sin and unrighteousness. Light symbolizes holiness and righteousness. Believers in Christ no longer belong to the kingdom of darkness and death but now belong to the kingdom of light and life.

Two familiar cults, the Jehovah’s Witnesses and the Church of Jesus Christ of Latter Day Saints (Mormons), both claim to believe in and to be followers of the One, True God of the Bible, Yet at the same time, both cults deny that Jesus Christ is the eternal God of the Bible. Therefore, we can biblically conclude that despite their claims to be followers of the God of the Bible, they truly do not know the God of the Bible because they do not believe and recognize Jesus Christ to be this God.

I’m sure you have heard people say that they believe in God, and yet at the same time deny that Jesus Christ is God in the flesh and the only Savior. Ultimately, to reject Jesus, God the Son, is to also reject God the Father. The unity of the Trinity is in view. To deny and reject one member of the Trinity is to deny and reject all three.

As one commentator has written, “Jesus is not merely “one way” to God or one option among many to whom we can look to figure out what God is like. No, to see Him is to see God, and the only way to see God is to believe in Him. We must be insistent that the only way to see and to know God is to believe in Jesus alone for salvation.”

Soli deo Gloria!

 

 

 

 

“Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; for they loved the glory that comes from man more than the glory that comes from God.” (John 12:42-43)

In spite of the widespread unbelief towards Jesus’ person and work (John 12:37), John records that many people trusted in, committed to, began to depend upon and worshiped Jesus Christ as Savior and Lord. John takes special note that of these many people some of them belonged to positions of authority within Israel. The word authorities (ἄρχων; archon) refers to officials, rulers and leaders. While this could refer strictly to governmental rulers, it could also refer to the spiritual rulers at that time in Israel (John 3:1).

However genuine their belief was, these who believed in Jesus were also frightened by the Pharisees. The word “fear” is implied in the text. There were two reasons why the people would not confess their faith but chose to give in to their fear.

First, it was because of their fear of the Pharisees putting them out of the synagogue that the people did not confess Christ (John 9:22; 12:42). The word confess (ὁμολογέω; homologeo) means to acknowledge, profess, admit or declare something to be true. The people in question would not admit they became disciples of Jesus because they were afraid the Pharisees would kick them out of the synagogue. Along with their fear of the Pharisees, the people were also afraid of the consequences of following Jesus.

Jesus had just said in this context, “If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.” (John 12:26). Matthew 16:24-26 says, “Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?” (See Mark 8:34-37; Luke 9:23-25; James 2:14-26).

The 16h century Protestant Reformers explained that saving faith involved not only knowing the basic facts concerning Jesus Christ (notitia), but also belief that those facts were true (assensus). Finally, saving faith involved a personal act of the will of trusting in Jesus to save (fiducia) based upon that prior knowledge and agreement that the facts surrounding Jesus Christ’s person and work were true.

The Bible says that true, or authentic faith (knowledge; assent; trust), will reveal itself in good works done for Jesus Christ. One of the most basic of good works done for Christ is to admit and to acknowledge to others that one is indeed a follower of Christ. If a person is not willing to admit that they are Jesus’ disciple, then it remains suspect as to whether they are a true disciple of Jesus.

Jesus said, in Luke 9:26, “For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels.”

The people mentioned in today’s text would not confess Jesus publicly. They were afraid of the consequences from such a confession. However, there was a second reason they would not confess Christ. John 12:43 says, “For they loved the glory that comes from man more than the glory that comes from God.” Rather than take pleasure in their relationship in Jesus Christ as Savior and Lord, they preferred the pleasure of man’s glory or praise.

Dr. R. C. Sproul explains that, “John is not necessarily saying that all of the authorities he describes fell into the category of those who “loved the glory that comes from man more than the glory that comes from God” (v. 43). It could well be that some of these authorities later made a public declaration of faith, for we know that religious leaders such as Nicodemus and Joseph of Arimathea finally publicly identified themselves with Jesus by taking His body for burial (19:38–42). Still, John’s comment is an implicit warning and a call to commitment. It is not enough merely to say that we believe in Jesus; those who have actually received and rested on Christ alone for salvation will confess their faith before others.”

Do you publicly inform people that you encounter that you are a follower of Jesus Christ? While we are saved by grace alone, through faith alone in the person and work of Jesus Christ alone, we do not have a faith which is separated from good works. While good works, including public confession of our faith, do not save us, they are a biblical evidence that we are saved.

May you seek the praise of God today rather than the praise of man. Soli deo Gloria!

 

 

 

“Though he had done so many signs before them, they still did not believe in him, so that the word spoken by the prophet Isaiah might be fulfilled: “Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” Therefore they could not believe. For again Isaiah said, “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” Isaiah said these things because he saw his glory and spoke of him.” (John 12:37-41)

What is the difference between the words “would” and “could?” Aside from each word beginning with a different consonant (w and c), do they each have a distinctive meaning or are they effectually saying the same thing?

The word “would” is a verb which implies an intended action, presumably in a specific period of time. For example, “He said he would love her forever.” Or, “They promised that tomorrow they would help.” Inherent in the implied and intended action is the person’s “desire” to perform or fulfill the implied and intended action.

At the same time, the word “could” is also a verb. It also refers to an action in a specific period of time; more than likely a period of time in the past. Therefore, we identify “could” as the past tense of “can.” However, while the word “would” implies inherent “desire” to perform a particular act, the word “could” refers to the “ability” to carry out an act. Consider the statement, “I would if I could.”

You may be wondering what this examination of English grammar has to do with John 12:37-41. Simply this. John is commenting on why the masses of people who welcomed Jesus into Jerusalem on Palm Sunday and witnessed His many miracles still did not believe in Him as Savior and Lord?

The answer, John says, is found in the prophecy of Isaiah. John quotes from Isaiah 53:1 which says, ““Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” He also quotes from Isaiah 6:9-10 which says, ““He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” John explains that the reason the Jewish people would not believe in Jesus is because, according to Isaiah, they could not believe in Jesus. The Jew’s unbelief was due to their hardness of heart. They lacked both the desire and the ability to believe.

Dr. R.C. Sproul provides great insight into this passage when he says, “As the Lord kept many people from believing Isaiah, so did He harden the hearts of many first-century Jews against Jesus (john 12:39-40). This may sound harsh or even “unfair,” but note that the biblical authors have no problem attributing an individual’s rejection of divine truth to the working of both the one who rejects it and to God Himself. As we see in the case of Pharaoh in the book of Exodus, God is not dealing with people who earnestly want to believe in Him when He hardens the hearts of men and women. Instead, He hands over to unbelief those who, because they are born in sin, have no desire to believe. He does not have to create fresh evil, as it were, in a sinner’s heart. Instead, in His judgment He gives fallen people what they want, and apart from divine grace, they want nothing to do with God and His glory.”

Augustine of Hippo comments that, “God. . . blinds and hardens, simply by letting alone and withdrawing His aid: and God can do this by a judgment that is hidden, although not by one that is unrighteous.”

John Calvin tells us to “remember that the prophet (Isaiah) speaks of unbelievers who had already rejected the grace of God. It is certain that all would continue to be such by nature if the Lord did not form to obedience to Him those whom He has elected. At first, therefore, the condition of men is equal and alike. But when reprobate men have, of their own accord, and  by their own wickedness, rebelled against God, they subject themselves to this vengeance, by which, being given up to a reprobate mind, they continually rush forward more and more to their own destruction. It is their own fault, therefore, if God does not choose to convert them because they were the cause of their own despair.”

In today’s church, there are those who teach that sinners can or could come to Christ. They just don’t have the desire to do so. However, the Scriptures teach that not only do sinners lack the desire to come to Christ, they also lack the ability to come to Christ. See John 6:35-66.

 John finally comments that the reason he quoted Isaiah is because Isaiah saw Jesus in His resplendent glory, as recorded in Isaiah 6. The individual Isaiah saw seated on throne, high and lifted up, etc. was none other than the Lord Jesus Christ.

Dr. John MacArthur states, “This is a reference to Isaiah 6:1. John (the Apostle) unambiguously ties Jesus to God or Yahweh of the OT (John 8:58). Therefore, since 12:41 refers to Jesus, it makes him the author of the judicial hardening of Israel. That fits his role as Judge (see also 5:22-23, 27, 30, 9:39).”

We do not have to fret or worry about evil people in this world. God uses even the evil intentions of others to accomplish His purpose. As Joseph said to his brothers in Genesis 50:20, “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.”

Rejoice today that Jesus Christ is the sovereign Lord of the universe.  Rejoice also that while we as sinners “would” and “could” not come to God in and of ourselves, He came to save us because He would and He could. See John 6:35-66.

Soli deo Gloria!

 

 

So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. While you have the light, believe in the light, that you may become sons of light.” When Jesus had said these things, he departed and hid himself from them.” (John 12:35-36)

The themes of light and darkness are conspicuous in John’s writings (John 1:3-5; I John 1:5-7; 2:9-11). Light is synonymous with holiness and righteousness while darkness symbolizes the exact opposite: unholiness and unrighteousness.

Jesus exhorted the crowd to believe in Him as the Son of Man because He would not be with them much longer. If they did not believe, the darkness they were already in would overtake them. Jesus told them to believe in Him in order to truly become sons of holiness and righteousness.

Dr. R. C. Sproul explains that, “The crowd must grasp this while Jesus is with them so that they will not be overcome by the enemy later on. That is what He means when He says: “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you” (vv. 35–36). It will not be any easier to believe after Jesus is crucified and is resurrected from the dead. In fact, we know from the New Testament that persecution actually increases against the disciples of Jesus after His return to heaven. He is calling the crowd to trust in Him while He still walks the earth during His earthly ministry so that they will be prepared for the coming trial. When things get much harder for the followers of Christ, it will be much more difficult to believe because it will be evident that doing so will bring suffering.”

Dr. Sproul concludes by saying, “This call to walk in the light right now continues to apply to us two millennia after Jesus’ earthly ministry. We cannot think that it will be easier to believe in Christ tomorrow than it is today. In fact, eventually—when we die—it will be too late to trust Jesus if we have not yet done so. Thus, all of us must believe the gospel today.”

John Calvin writes, “But all ought to walk cautiously, because contempt of the light is followed by darkness. This, too, is the reason why night is so thick and darkness sat down on the world for centuries. It was because there were few who deigned to walk in the brightness of heavenly wisdom; for Christ enlightens us by His Gospel in order that we may follow the way of salvation which He points out to us. For this reason, they who do not avail themselves of the grace of God extinguish, as far as lies in their power, the light which is offered to them.”

Walk in the light today.

Soli deo Gloria!

 

So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” (John 12:34)

Jesus told the crowd that He was going to be crucified (John 12:30-33). The crowd became incredulous. In their skepticism they replied that they had heard from the Law that the Christ, or the Messiah, would remain forever and be eternal. The term “law” could not only pertain to the Torah, or the first five books of the Old Testament, but also the entire OT canon. Perhaps while in the synagogue they heard a rabbi quote perhaps from Isaiah 9:7 or Ezekiel 37:25 which says the final David would be a prince forever.

Regardless, they wondered how the Son of Man must be lifted up or crucified. Then they asked, “Who is this Son of Man?” The immediate answer is that the Son of Man is the One who will die a substitutionary death and resurrect from the dead in order to offer and provide eternal life for those who trust in Him by grace alone through faith alone.

One of the most significant OT portions regarding the identity of the Son of Man is found in Daniel 7:13-14. The text says, “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.”

Dr. John MacArthur writes that the title “Son of Man” refers to the Messiah. “Christ is meant; he often designated himself by this phrase (Matt. 16:27; 19:28; 26:64). “The clouds of heaven” are seen again in Rev. 1:7. Here he is distinct from the Ancient of Days, or Eternal One, the Father, who will coronate him for the kingdom (Dan. 2:44). The picture of old age is not that of being feeble, rather it highlights eternality and divine wisdom to judge (cf. 7:9–10).”

The Tyndale Bible Dictionary defines the title “Son of Man as a “Messianic title used by Jesus to express his heavenly origin, earthly mission, and glorious future coming. It does not refer merely to his human nature or humanity, as some church fathers or contemporary scholars believe. Rather, it reflects on the heavenly origin and divine dignity of Jesus, on the mystery of his manifestation in human form, and on his earthly mission that took him to the cross and then into glory.”

Another commentator explains that, “It is beyond doubt that Jesus was fully human. It is also clear that Jesus was a prophet. While these ideas may be incorporated into Jesus’ use of the title “Son of Man,” they are not the title’s primary meanings. When Jesus uses this title He has something far greater in mind. In Daniel 7, the prophet Daniel records several of the visions he was given while living in Babylon. In verses 9–14, Daniel describes the vision he had of God Almighty. In this vision, God (the “Ancient of Days,” [v. 9]) sits in judgment over the beasts that had been ruling the earth. He executes judgment and takes their dominion away from them (vv. 11–12).”

“The dominion of the earth is taken from the beasts and given to “one like a son of man” (v. 13). This one becomes Lord of all and is given to reign over all “peoples, nations, and languages” in a kingdom that will never end (v. 14). This son of man, above all else, is a heavenly figure. It emphasizes the origin, majesty, and dignity of this ruler who will rule over all things forevermore. When Jesus calls Himself the “Son of Man,” He is identifying Himself with this heavenly figure from the book of Daniel. We know this to be the case from passages like Mark 13:26 in which Jesus speaks of His coming on the clouds just as the Daniel 7 passage refers to the “son of man.”

“When Jesus calls Himself the “Son of Man,” He emphasizes His heavenly origin. Moreover, when Jesus calls Himself the “Son of Man” we know that He is the King who will reign forevermore.”

While the title “Son of Man is found throughout the Scriptures, it is uniquely used in the Gospel of John. The Tyndale commentary continues by explaining that, “The Gospel of John has its own distinctive material concerning the Son of Man. The angels are said to ascend and descend on the Son of Man (John 1:51), thereby signifying that he is a pre-existent person who has come from heaven to earth (3:13; 6:62). His being lifted up (by crucifixion) will bring about eternal life for all who believe in him (3:14). The Son of Man (3:14) is also the Son of God (3:16), God’s one and only Son (1:18; 3:18). Quite simply, in John’s Gospel, the “Son of Man” title is equivalent to the title “Son of God.” It reveals his divinity, preexistence, heavenly origin, and divine prerogatives. It affirms his present earthly condition for revelation and passion, and his future eschatological glory. The Father has given the Son of Man authority to raise the dead and to judge the world (5:25–27).

Who is the Son of Man? It is none other than Jesus Christ. Have you placed your faith and trust, commitment, dependence and worship in the Son of Man for eternal life? There is eternal life in none other (Acts 4:12).

Soli deo Gloria!

 

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die.” (John 12:31-33).

Tommy, come into this house right now!

I want to know the answer right now.

For he says, “In a favorable time I listened to you, and in a day of salvation I have helped you.” Behold, now is the favorable time; behold, now is the day of salvation. (2 Corinthians 6:2)

What does the word “now” mean? The word “now” can either function as an adverb (“where are you living now?”) referring to the present time or moment. It may also be used as a conjunction (“they spent a lot of time together now that he had retired”) as a consequence or statement of fact.

In today’s text the word “now” comes from the Greek adverb νῦν (nyn), as in English, meaning a present point in time. Jesus used this word when referring to the then present in which He spoke of the judgment of this world and the ruler of this world being cast out. Both events were occurring now when Jesus spoke.

The word judgment (κρίσις; krisis) means a legal decision in a court of justice. The defendant being judged is the fallen world, anti-God system of thought and behavior. The doom of the world is signed, sealed and delivered by the Lord’s impending death on the cross.

Dr. R. C. Sproul comments that, “Here Jesus is speaking of the world in a negative sense, talking about it as the fallen created order that is set in opposition to God. His death is a judgment on the world because it marks the point at which He is decisively rejected by sinners. There is no greater way to reject someone than to kill him, and the world’s conspiring to kill Jesus shows how much the world hates Jesus and thus the God who sent Him. The world’s killing Jesus is a judgment on them because it shows most clearly how people have loved darkness and not the light (3:19). Though Christ came to save the world and not to condemn the world, condemnation is the inevitable result for all who reject Him (vv. 16–18). That the world puts Jesus to death shows that the fallen order is condemned already; that wicked act confirms the judgment that is already on its head.”

Additionally, the ruler of this fallen, anti-God system of thought and behavior is also cast out. The ruler in question is Satan. To be cast out (ἐκβάλλω; ekballo) means to be driven out, expelled, or jettisoned. This act is done upon Satan. It is an action he receives. It is an action which Jesus Christ performs.

Dr. Sproul adds that, “Our Lord’s death is also the point at which “the ruler of this world” is cast out (John 12:31). Christ refers here to Satan, who is the head of the fallen world’s rebellion against its Creator (see, for example, Matt. 4:8–9), so He is talking about the defeat of the devil on the cross (see Col. 2:15). It might seem strange that Jesus considers the crucifixion the point at which the devil is defeated, for after all, Jesus dies at Calvary, and the victor in a battle is not normally the one who dies. But as we know, Jesus does not stay dead. At the cross, Satan throws everything he has at our Savior, and it is not enough. Though Jesus dies, He rises again, proving that the devil has no power over Him. Passing through death, Jesus is resurrected, defeating death and Satan.”

In His death on the cross, and His subsequent burial and resurrection, Jesus draws (ἑλκύω; helkyo) all kinds of people to Himself as Savior and Lord. The word “draw” literally means to pull or drag by a superior force. It is the same word John used of God the Father’s role in salvation in John 6:44. Jesus, by the power of the Holy Spirit (John 3:1-8), will draw all kinds of sinners into a covenant relationship with Him. The drawing Jesus speaks of here, as in John 6, will not involve dragging sinners kicking and screaming into heaven against their will. Rather it will involve the act of regeneration by which the Holy Spirit sovereignly changes the disposition of man’s fallen heart enabling them to come to Christ as at the same time Christ is drawing them.

Dr. Sproul concludes, “Due to the corruption that human beings inherit by virtue of original sin (Romans 5:12-21), all people, (except Jesus who was not born in Adam) are born with moral inability to receive the gospel by faith. This inability must be overcome by the Holy Spirit in His work of regeneration. The Lord must first change the heart. God must give fallen people the ability to believe, and He does so only for the elect.”

Take time this moment to thank God for changing the disposition of your fallen soul and drawing you to the Savior and salvation in Jesus Christ alone.

Soli deo Gloria!  

 

“Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” Jesus answered, “This voice has come for your sake, not mine.” (John 12:27-30)

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

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

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

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

Today’s text indicates “Then a voice came from heaven: “I have glorified it, and I will glorify it again.” The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” Jesus answered, “This voice has come for your sake, not mine.”

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

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

Soli deo Gloria!

 

 

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

 

 

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

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

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

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

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

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

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

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

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

Soli deo Gloria!

 

 

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

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

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

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

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

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

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

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

Soli deo Gloria!