His Word Today

“On the next day the crowd that remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with his disciples, but that his disciples had gone away alone. Other boats from Tiberias came near the place where they had eaten the bread after the Lord had given thanks. So when the crowd saw that Jesus was not there, nor his disciples, they themselves got into the boats and went to Capernaum, seeking Jesus. When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” (John 6:22-25)

For the next several days were are going to focus our attention on the balance of John 6 which consists of Jesus’ Bread of Life Discourse. There is a lot to unpack from the text so I want us to take our time and not just blow through this like a gust of wind on the Sea of Galilee. Today, I want us to pay attention to the geographic setting for the dialogue Jesus would have with those who sought and found Him.

Following the Feeding of the Five Thousand (John 6:1-14), on the very next day, many of the crowd remained on the northeast coast of the Sea of Galilee. The text implies that the crowd was searching for Jesus. They came to the shore, found only one boat, and concluded that Jesus’ disciples had gone away alone.

At the same time, other boats containing people from the west coast Galilean town of Tiberius came near the place where they had eaten the bread Jesus multiplied. They too were looking for Jesus. When they could not find Him, they somehow concluded to travel back across the Sea of Galilee and travel to the northwest town of Capernaum. We do not know why they thought to look there but the text specifically tells us they were seeking Jesus.

Dr. John MacArthur explains, “These verses indicate that the crowds who witnessed Jesus’ healings and his feeding of the multitudes were still at the original site of these miracles (east of the lake) and, out of heightened curiosity, desired to find Jesus once again. Other boats loaded with people from Tiberias (on the northwest shore of the lake) also heard of the miracles and sought him out.”

They eventually found Him in the synagogue at Capernaum (John 6:59). They inquired, ““Rabbi, when did you come here?” (John 6:25). Jesus’ response to their question will frame and fill the rest of the chapter. Dr. Don Carson comments that, “The people were baffled how Jesus had reached the other side of the lake (John 6:25), and their question shows the purely human level on which they were thinking.” Jesus’ answer to their question will go much deeper than they could have ever imagined. More to follow.

Do you believe Jesus to be just a miracle worker? Have you recognized that He alone is the One who can deliver you from the penalty, power and eventual presence of sin? If so, rejoice that He is your Lord and Savior. If not, repent of your sin and receive Jesus and His righteousness as your own.

Soli deo Gloria!

 

“Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself. When evening came, his disciples went down to the sea, got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. The sea became rough because a strong wind was blowing. When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were frightened. But he said to them, “It is I; do not be afraid.” Then they were glad to take him into the boat, and immediately the boat was at the land to which they were going.” (John 6:15-21).

What is your initial attitude towards Jesus? Is it casualness? Familiarity? Reverence? In today’s text we witness two different attitudes by two different people groups. The first is from the crowd Jesus miraculously fed (John 6:1-14) and the others are His twelve disciples.

Following the miraculous feeding of the 5,000 (John 6:1-14), Jesus withdrew from the crowd. He did not do this because He did not care for them or that He lacked compassion for them, but rather because He knew that they were about to forcibly and physically try and make Him their king. As we will see later in the text of John 6, the type of king the crowd wanted was an earthly king who would eliminate their earthly problems, like hunger, rather than a heavenly king who would ultimately eliminate their sin by dying on a cross.

The crowd did not reverence Jesus as God as much as they reverenced their own ideas and attitudes of what Messiah should be like and what He should do on their behalf. I wonder if much of this erroneous attitude toward Jesus remains in our own day and age. I believe it does. Many want Jesus on their terms and not as He is. This will certainly be the case later on in John 6.

The second people group are the disciples. When evening arrived, they got into a boat and began making a trip across the Sea of Galilee from the northeast coast to the City of Capernaum, which is located on the western shore. Typically on this body of water, a strong wind arose and the sea became rough.

As one commentator explains, “Initially, the disciples set out to cross the sea independently of Jesus. Our Lord had withdrawn to the mountain, and the disciples set out by boat for Capernaum before Jesus returned to them (vv. 15–17). Geographically, the Sea of Galilee sits about six hundred feet below sea level, and the movement of air over the sea commonly results in violent and terrifying storms. Apparently, this is what happened when the disciples were rowing across the body of water, for a strong storm made the sea rough (v. 18). We should not quickly pass over this detail, for even the most seasoned seafarer could run into trouble when a storm broke out over the sea.”

No matter how frightening rowing their boat during a storm was, the disciple’s greater fear was when they saw Jesus walking on the rough water toward them. Matthew’s account of this event includes Peter’s desire to join the Lord by also walking on the water (Matthew 14:22-33).

Jesus said to them, “It is I; do not be afraid.” Dr. R.C. Sproul comments that, “Our Lord told them not to fear. “It is I,” Jesus said, which translates the phrase ego eimi , the Greek version of God’s covenantal name I am. As we will see, this phrase appears frequently on the lips of Jesus in John’s gospel, and it is a particularly strong hint at our Lord’s deity. Jesus did things that only God can do and made claims that only God can make. This has applications for how we understand the true identity of Jesus.”

When Jesus told His disciples to not be afraid, He was not saying do not worship or reverence Me. In fact, Matthew’s account of this event concludes with the disciple’s reverential worship of Jesus (Matthew 14:33).

It should also be noted that instantly after Jesus got into the boat, that He and the disciples were immediately at Capernaum. Jesus is Lord over time, space and the law of gravity. However, Jesus’ greater ministry was soon set to begin.

In John 15:14-15, Jesus calls His disciples His friends. That is a good thing. However, as Dr. Sproul concludes, “We dare not forget that Jesus is no ordinary friend. He is the sovereign Lord and Creator of the universe, and although He loves us intimately and walks with us, we must nevertheless remember that we must also bow to Him as Lord.”

Soli deo Gloria!

 

“Jesus said, “Have the people sit down.” Now there was much grass in the place. So the men sat down, about five thousand in number. Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated. So also the fish, as much as they wanted. And when they had eaten their fill, he told his disciples, “Gather up the leftover fragments, that nothing may be lost.” So they gathered them up and filled twelve baskets with fragments from the five barley loaves left by those who had eaten. When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world!” (John 6:10-14)

A large crowd of people are following Jesus. The reason John gives is because of the signs they saw Jesus doing on behalf of the sick. The crowd’s motivation was crass and self-centered but Jesus would continue to have compassion upon these people.

Jesus, in observing the innumerable amount of people who are coming toward Him, poses a question to Phillip, one of His disciples. “Where are we to buy bread, so that these people may eat?” As usual, the Apostle John contributes an editorial insertion when he writes, “He said this to test him, for he himself knew what he would do.” Jesus is going to perform one of His greatest miracles and in so doing preach one of His greatest sermons on being the bread of life.

Phillip’s response is sincere but man-centered. He replies, “Two hundred denarii worth of bread would not be enough for each of them to get a little.” Another disciple, Andrew says, ““There is a boy here who has five barley loaves and two fish, but what are they for so many?” Maybe Phillip was referring to the disciples own resources, but Andrew certainly referred to another’s resources: a boy who has two fish and give barley loaves.

As previously noted, “Philip’s response to Jesus’ request shows a natural but purely human sense of the occasion. He was intensely practical in his calculations. Andrew was little better in informing Jesus of the hopelessly inadequate supplies available. He also took a literalistic approach. But none of the disciples was to know what was in the mind of Jesus.”

To begin with, Jesus organizes the crowd by having them sit down. John records there were approximately 5,000 men in attendance. Please note that this calculation does not include the many women and children in attendance. The number of people could easily have been many more.

One commentator explains, “As the Good Shepherd, Jesus made the “sheep” (Mark 6:34) sit down in green pastures (cf. Ps. 23:2). According to Mark 6:40, the people were seated in groups of 50 and 100. This made the crowd easy to count and the food easy to distribute. Five thousand men were there, plus women and children (Matt. 14:21). Thus probably more than 10,000 people were fed.”

Additionally, “Since the area was desolate and the time was Passover, Jesus was like Moses with the people in the wilderness who needed a miraculous feeding. The miracle itself was not described by John. Jesus … gave thanks, but no eucharistic implications are obvious as many argue in this chapter. Among devout Jews the giving of thanks was the norm before and after meals. As Jesus distributed the food (with the aid of the disciples [Mark 6:41]), the miraculous multiplication took place.”

A friend of mine once challenged me that this particular miracle could be explained by the people receiving just a little portion of food from the two fish and five loaves of bread. But this is not what the text states. John records that (1) Jesus distributed the fish and bread to the people; (2) the people had as much as they wanted; (3) they ate until they were full; and (4) twelve full baskets contained the leftover fragments of the barely loaves.

The conclusion by the people in attendance was that Jesus was the Prophet mentioned by Moses in Deuteronomy 18. While this may appear to be a confession of faith in Jesus as the Messiah, it reveals the crowd’s confused comprehension of what Jesus truly came to accomplish.

Dr. John MacArthur states, “The crowd referred to “the Prophet” of Deut. 18:15. Sadly, these comments, coming right after Jesus healed and fed them, indicate that the people desired a Messiah who met their physical, rather than spiritual, needs. Apparently, no recognition existed for the need of spiritual repentance and preparation for the kingdom (Matt. 4:17). They wanted an earthly, political Messiah to meet all their needs and to deliver them from Roman oppression. Their reaction typifies many who want a “Christ” who makes no demands of them (cf. Matt. 10:34–39;  16:24–26), but of whom they can make their selfish personal requests.”

Unfortunately, Dr. MacArthur’s explanation sounds very much like our world and churches today. How typical of sinners who want a Savior on their own terms for their own wants while ignoring what they really need: a Savior from their sins.

Repent of any notion you may have that Jesus Christ is here to meet your wants. Rather, receive Him as the Lord and Savior you really need.

Soli deo Gloria!

 

 

“Lifting up his eyes, then, and seeing that a large crowd was coming toward him, Jesus said to Philip, “Where are we to buy bread, so that these people may eat?” He said this to test him, for he himself knew what he would do. Philip answered him, “Two hundred denarii worth of bread would not be enough for each of them to get a little.” One of his disciples, Andrew, Simon Peter’s brother, said to him, “There is a boy here who has five barley loaves and two fish, but what are they for so many?” (John 6:5-9)

Jesus travels to the far side, or the northeast coast, of the Sea of Galilee or Tiberius. The name change was in tribute to the west coast Galilean town of Tiberius, which was built by King Herod the Great between A.D. 20-30 and named for the Roman emperor.

A large crowd of people are following Jesus. The reason John gives is because of the signs they saw Jesus doing on behalf of the sick. The crowd’s motivation was crass and self-centered but Jesus would continue to have compassion upon these people.

Jesus, in observing the innumerable amount of people who are coming toward Him, poses a question to Phillip, one of His disciples. “Where are we to buy bread, so that these people may eat?” As usual, the Apostle John contributes an editorial insertion when he writes, “He said this to test him, for he himself knew what he would do.” Jesus is going to perform one of His greatest miracles and in so doing preach one of His greatest sermons on being the bread of life.

Phillip’s response is sincere but man-centered. He replies, “Two hundred denarii worth of bread would not be enough for each of them to get a little.” One pastor explains, “Since one denarius was a day’s pay for a common laborer, 200 denarii would be approximately eight months’ wages. The crowd, however, was so large that such a significant amount was still inadequate to feed them.” Perhaps Phillip was referring to the amount of money the disciples had in their possession. Or maybe it was just an indiscriminate figure he just chose at random.

Another disciple, Andrew says, ““There is a boy here who has five barley loaves and two fish, but what are they for so many?” Maybe Phillip was referring to the disciples own resources, but Andrew certainly referred to another’s resources: a boy who has two fish and give barley loaves. One commentator shares, “Man’s inability set the stage for a manifestation of Jesus’ compassion and power. The barley loaves recall the Prophet Elisha’s feeding of 100 men with 20 barley loaves (2 Kings 4:42–44). But here was One far greater than Elisha.”

Dr. Don Carson explains, “Philip’s response to Jesus’ request shows a natural but purely human sense of the occasion. He was intensely practical in his calculations. Andrew was little better in informing Jesus of the hopelessly inadequate supplies available. He also took a literalistic approach. But none of the disciples was to know what was in the mind of Jesus.”

It will be with this sense of inadequacy that Jesus will be more than adequate for the task at hand. He remains so even to this day. Trust to meet your need of salvation. Do so today.

 

Soli deo Gloria!

 

 

“After this Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias. And a large crowd was following him, because they saw the signs that he was doing on the sick. Jesus went up on the mountain, and there he sat down with his disciples. Now the Passover, the feast of the Jews, was at hand.” (John 6:1-4).

John 6 is a major chapter in the fourth gospel. It marks a turning point in the first twelve chapters of John’s account of Jesus’ life, death and resurrection. John 6 reveals that Jesus was sent from the Father (vs. 38, 44, 46, 50, 51 57) and it displays the difference between belief and unbelief in Jesus Christ by the illustration of eating and drinking His flesh and blood (vs. 53-58).

The chapter also chronicles the growing unbelief towards Jesus because He did not meet people’s expectations of who they thought the Messiah would be like (vs. 15, 66), which consequentially condemns the notion of trying to make Jesus popular with the unconverted. A major part of the people’s rejection of Jesus was His teaching of the sovereignty of God in the salvation of sinners (John 6:35-66). This by far is my favorite chapter in John’s Gospel.

Dr. John MacArthur explains, “The story of the feeding of the 5,000 is the fourth sign John employed to demonstrate that Jesus is the Messiah and Son of God. It is the only miracle recorded in all four Gospels (Matthew 14:13–23; Mark 6:30–46; Luke 9:10–17). Since John most likely wrote to supplement and provide additional information not recorded in the synoptic, his recording of this miracle emphasized its strategic importance in two ways: 1) it demonstrated the creative power of Christ more clearly than any other miracle, and 2) it decisively supported John’s purposes of demonstrating the deity of Jesus Christ while also serving to set the stage for Jesus’ discourse on the “bread of life” (John 6:22–40). Interestingly, both creative miracles of Jesus, the water into wine (2:1–10) and the multiplying of bread (6:1–14), speak of the main elements in the Lord’s Supper, or communion (v. 53).”

The chapter begins simple enough with John establishing the historical context. In the immediate aftermath of Jesus’ healing of the invalid man and the following discussion with the Jewish religious leaders, Jesus travels back north to Galilee. A time frame of some six months has probably elapsed between chapters five and six. John explains that the Feast of the Passover was at hand. It is the spring of the year. One commentator writes, “If the events of chapter 5 took place at the Feast of Tabernacles (see comment on 5:1) and those of this text occur at Passover, and if this section of John is in chronological order, half a year has elapsed between these chapters.”

Jesus travels to the far side, or the northeast coast, of the Sea of Galilee or Tiberius. The name change was in tribute to the west coast Galilean town of Tiberius, which was built by King Herod the Great between A.D. 20-30 and named for the Roman emperor.

A large crowd of people are following Jesus. The reason John gives is because of the signs they saw Jesus doing on behalf of the sick. The crowds motivation was crass and self-centered but Jesus would continue to have compassion upon these people. He does so today.

This perspective of the crowd is consistent with the Jewish mindset regarding the Messiah. The Apostle Paul says in I Corinthians 1:18-24, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” 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.”

It is at this moment that Jesus went up on the mountain and sat down with His disciples. One Bible teacher explains, “The mention of the hillside or “the mountain” (nasb) may indicate an intended parallel to Moses’ experience on Mount Sinai (cf. vv. 31–32). The notice that the Jewish Passover feast was near is theological and only secondarily chronological. The people were thinking in terms of blood, flesh, lambs, and unleavened bread. They longed for a new Moses who would deliver them from Roman bondage.”

Isn’t this how people often portray Jesus to the unconverted masses today? People are told to trust and believe in Jesus and He will give them everything they ever wanted. He will make you well, rich and prosperous. You won’t have a care in the world and you can begin living a life beyond your wildest dreams.

It will be in the midst of this mindset that Jesus will not only illustrate but also teach which it means for Him to be the Bread of Life. More than filling people’s stomachs with food, Jesus came to fill people’s souls with truth and spiritual life. Has your soul been so fed?

Soli deo Gloria!

 

 

“You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life. I do not receive glory from people. But I know that you do not have the love of God within you. I have come in my Father’s name, and you do not receive me. If another comes in his own name, you will receive him. How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God? Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. For if you believed Moses, you would believe me; for he wrote of me.” (John 5:39-46)

Beginning in John 5:30, Jesus begins a lengthy testimony before the Jewish religious leaders that He is in effect God in the flesh. He realizes that if He just says this, it is not a valid witness or testimony under Jewish Law. There must be corroborative testimony (Deuteronomy 17:6; 19:15). Jesus even acknowledges this truth when He says “If I alone bear witness about myself, my testimony is not true.” Therefore, Jesus gives His audience, then and now, corroborative testimony that He is Emmanuel: God in human form. In doing so, Jesus sets forth a high view of the Scriptures.

The first supportive testimony that establishes Jesus’ claim to be God is the testimony of John the Baptist (John 5:32-35). The second supportive testimony of Jesus’ claim to be God is the testimony of His own works or miracles (John 5:36). Remember, this discourse by Jesus is conducted in the immediate aftermath of His healing an invalid man by the Pool of Bethesda (John 5:1-17). The third supportive testimony of Jesus’ claim to be God is the testimony from God the Father (John 5:37-38).

Jesus has one more supportive testimony of His identity as God. It is the testimony of and from Scripture, especially from Moses.

The Jewish leaders sought eternal life in the Scriptures. Their search was a diligent one. However, they failed miserably because it is not the Scriptures which give eternal life but rather testify that it is Jesus Christ who is the source of physical, spiritual and eternal life. Jesus said the Scriptures, within the immediate context this refers to the Old Testament, bear witness about Him. However, instead of believing in Jesus, the Jewish religious leaders rejected Him and sought to kill Him (John 5:18). They rejected not only Jesus but also the testimony of Moses. Jesus indicated that it was not He alone who accused them of unbelief but also Moses.

Jesus said that if the religious leaders truly believed Moses, they would believe in Him because Moses wrote about Him. While Jesus did not mention any specific Mosaic text of Scripture, such as Deuteronomy 18:15 or Numbers 21:1-9, in a general way Moses testified of Jesus Christ, the Lamb of God.

Recently, upon the opening of the United States Embassy in Jerusalem, President Donald Trump called upon Pastor Robert Jeffries of the First Baptist Church of Dallas, TX to give a dedicatory prayer. This invitation was criticized by former 2012 presidential candidate Mitt Romney.

Romney wrote on Twitter, the day before the embassy’s opening, that, “Robert Jeffries says ‘you can’t be saved by being a Jew’ and ‘Mormonism is a heresy from the pit of hell’. He has said the same about Islam. Such a religious bigot should not be giving the prayer that opens the United States embassy in Jerusalem.”

Pastor Jeffries, who fulfilled the invitation to pray at the embassy’s opening, responded to Romney’s Tweet by saying, “Historic Christianity has taught for 2,000 years that salvation is through faith in Christ alone. The fact that I, along with tens of millions of evangelical Christians around the world, continue to espouse that belief, is neither bigoted nor newsworthy.”

The rejection of Jesus Christ as the only Lord and Savior, and the accompanying biblical testimony of this truth, continues to this present day. Christians must not compromise the Gospel in the face of ongoing opposition to the truth.

Soli deo Gloria!

 

“I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me. If I alone bear witness about myself, my testimony is not true. There is another who bears witness about me, and I know that the testimony that he bears about me is true. You sent to John, and he has borne witness to the truth. Not that the testimony that I receive is from man, but I say these things so that you may be saved. He was a burning and shining lamp, and you were willing to rejoice for a while in his light. But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me. And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, and you do not have his word abiding in you, for you do not believe the one whom he has sent.” (John 5:30-38).

The Apostle John wanted his readers to understand that God the Father and God the Son are in unity with one another. The Son is the exact imprint of the Father. Or as Jesus explained it in John 10:30, “I and the Father are one.” This does not mean that they are the same individuals but rather one in essence and substance. The Father, and the Son and the Holy Spirit, while distinct persons, possess the fullness of the divine nature or divinity. Therefore, what the Son does is what the Father does, and vice versa because what the Son is the Father and Spirit are.

This is what Jesus begins to teach the religious leaders of the Jews in John 5. He can heal on the Sabbath because He is the Lord of the Sabbath. What God the Father does is what God the Son does. There is no disharmony. In effect, Jesus was testifying to the religious leaders of His day that He was/is God.

Jesus began to explain this harmony between He and God the Father with the subject of raising the dead. God the Father raised the dead (Deuteronomy 32:39; I Kings 17:17-22). So too does God the Son (John 11). So too does God the Holy Spirit (John 3; Ephesians 2:1-10).

A second harmony between God the Father and God the Son is in the realm of judgment. Jesus said that the Father has given the right to judge the guilt or innocence of sinners to the Son: that is Jesus. This not only means the right to judge but also the authority to judge.

A third harmony between God the Father and God the Son is that both are the source of life. Physical, spiritual and eternal. Remember John 1:4 which says regarding the Word (Jesus Christ): “In him was life, and the life was the light of men.” Jesus will also say in John 14:6, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

Jesus now begins a lengthy testimony that He is in effect God in the flesh. He realizes that if He just says this, it is not a valid witness or testimony under Jewish Law. There must be corroborative testimony (Deuteronomy 17:6; 19:15). Jesus even acknowledges this truth when He says “If I alone bear witness about myself, my testimony is not true.” Therefore, Jesus gives His audience, then and now, corroborative testimony that He is Emmanuel: God in human form. In doing so, Jesus sets forth a high view of the Scriptures.

The first supportive testimony that establishes Jesus’ claim to be God is the testimony of John the Baptist. John 5:32-35 says, “There is another who bears witness about me, and I know that the testimony that he bears about me is true. You sent to John, and he has borne witness to the truth. Not that the testimony that I receive is from man, but I say these things so that you may be saved. He was a burning and shining lamp, and you were willing to rejoice for a while in his light.”

As a reminder, John the Baptist’s testimony regarding the identity of Jesus Christ is found in John 1:19-34. It culminates with John’s statement in vs, 34 that Jesus is the Son of God when he says, “And I have seen and have borne witness that this (Jesus Christ) is the Son of God.”

The second supportive testimony of Jesus’ claim to be God is the testimony of His own works or miracles. Remember, this discourse by Jesus is conducted in the immediate aftermath of His healing of an invalid man by the Pool of Bethesda (John 5:1-17). Jesus says, “But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me.”

Thus far Jesus has changed water in to wine (John 2:1-12), has cleansed the Temple (John 2:13-22), healed a nobleman’s son (John 4:46-54) in addition to the healing of the invalid man. All these works testify to Jesus’ identity as God. More works would follow.

The third supportive testimony of Jesus’ claim to be God is the testimony from God the Father. Jesus says, “And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, and you do not have his word abiding in you, for you do not believe the one whom he has sent.”

Three recorded instances of the Father’s testimony regarding the Son are found in Matthew 3:17, Mark 1:11, and Luke 3:22. All three recount the baptism of Jesus and the accompanying words from God the Father who says, “This is my beloved Son in whom I am well pleased.”

Jesus has one more supportive testimony to share but before He does He condemns the religious leaders as unbelievers. This is based on the fact that (1) they have not heard the Father’s voice; (2) His form they have never seen; (3) His word is not abiding in them; and (4) they do not believe in the One who the Father has sent; notably the Son of God, Jesus Christ.

Dr. R. C. Sproul writes, “God has not left us with limited evidence that Jesus is who He claimed to be. There is an abundance of testimony to His identity, including His own teaching, the witness of John the Baptist, the witness of the Father, and the witness of our Lord’s miracles. In times of doubt, remembering this testimony can fortify our faith and encourage us to persevere.”

Soli deo Gloria!

 

“Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment, because he is the Son of Man. Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” (John 5:25-29)

John wanted his readers to understand that God the Father and God the Son are in unity with one another. The Son is the exact imprint of the Father. Or as Jesus explained it in John 10:30, “I and the Father are one.” This does not mean that they are identical individuals but rather one in essence and substance. The Father, and the Son and the Holy Spirit possess the fullness of the divine nature or divinity. Therefore, what the Son does is what the Father does, and vice versa because what the Son is the Father and Spirit are.

This is what Jesus begins to teach the religious leaders of the Jews in John 5. He can heal on the Sabbath because He is the Lord of the Sabbath. What God the Father does is what God the Son does. There is no disharmony.

Jesus begins to explain this harmony between He and God the Father with the subject of raising the dead. God the Father raised the dead (Deuteronomy 32:39; I Kings 17:17-22). So too does God the Son (John 11). So too does God the Holy Spirit (John 3; Ephesians 2:1-10). However, even though the raising of the dead back to physical life is significant, the raising of the spiritually dead to spiritual life is even more so. This too is a work of the Father, through the Son and by the Holy Spirit.

A second harmony between God the Father and God the Son is in the realm of judgment. First, Jesus acknowledges the subject of judgment. The word judgment (κρίσις; krisis) literally means the authority to determine a person’s guilt or innocence (Matthew 5:21). Jesus said that the Father has given the right to judge the guilt or innocence of sinners to the Son: that is Jesus. This not only means the right to judge but also the authority to judge.

A third harmony between God the Father and God the Son is that both are the source of life. Physical, spiritual and eternal. Remember John 1:4 which says regarding the Word (Jesus Christ): “In him was life, and the life was the light of men.” Jesus will also say in John 14:6, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

Now it may be true at this point you are becoming overwhelmed by the theology contained in this passage. Bear with me because John continues to share significant truth regarding the person and work of Jesus Christ.

We should not forget the historical context in which John 5 takes place. I am referring to more than just the fact that Jesus healed an invalid man. The greater historical context is explained as follows:

“First-century Jews differed in their views of the Jews’ proper relationship to the Roman government, the place of oral tradition in Jewish practice, and other issues. Nevertheless, Pharisees, Sadducees, and other Jewish sects held some essential theological beliefs in common. All Jews affirmed that the Lord is the author of all life because of texts such as Genesis 2:7, which says He made Adam a “living creature” by breathing into him the breath of life. Another text, Psalm 90:2, proclaims that the God of Israel is “from everlasting to everlasting.” Only He has the power of life in Himself. He is inherently alive and is incapable, in His divine nature, of death. He has always been and ever will be. As life itself, He grants life to those whom He will.”

Therefore, when Jesus proclaimed to the Jewish religious leaders that He possessed life in and of Himself, He was proclaiming to them once again that He was God. Consider what Saint Augustine has to say about the matter. He writes, “The Father has life in himself, which none gave him, while the Son has life in himself which the Father gave him.” The life in Himself that the Father possesses is no different from the life in Himself that the Son possesses, but this life is a gift from Father to Son, not from Son to Father. Nevertheless, both Father and Son have always existed.”

Additionally, Jesus referred to Himself as the Son of Man, which is a direct reference to Daniel 7 and once again that He was God. Jesus told His audience not to be astonished or amazed at this truth but rather consider that one day soon Jesus will raise the dead. John 5:29 should not be understood as teaching works/based salvation by the sinner. Rather, Jesus was indicating that a person’s works identify whether they have a new nature or not.

Dr. John MacArthur writes, “The theme of these verses is resurrection. Jesus related that all men, saved and unsaved, will be literally and physically resurrected from the dead. However, only the saved experience a spiritual (“born again”), as well as physical, resurrection unto eternal life. The unsaved will be resurrected unto judgment and eternal punishment through separation from God (i.e., the second death; cf. Rev. 20:6, 14; 21:8). These verses also constitute proof of the deity of Jesus Christ since the Son has resurrection power (John 5:25–26), and the Father has granted him the status of Judge of all mankind (v. 27).”

This section, and the one’s to follow, clearly indicate that Jesus identified Himself to many people that He was God in the flesh. Emmanuel. Do you confess Jesus Christ as God? I John 4:1-3 says, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.”

Soli deo Gloria!

“For the Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.” (John 5:22-24).

John wanted his readers to understand that God the Father and God the Son are in unity with one another. The Son is the exact imprint of the Father. Or as Jesus explained it in John 10:30, “I and the Father are one.” This does not mean that they are identical individuals but rather one in essence and substance. The Father, and the Son and the Holy Spirit possess the fullness of the divine nature or divinity. Therefore, what the Son does is what the Father does, and vice versa because what the Son is the Father and Spirit are.

This is what Jesus begins to teach the religious leaders of the Jews in John 5. He can heal on the Sabbath because He is the Lord of the Sabbath. What God the Father does is what God the Son does. There is no disharmony.

Jesus begins to explain this harmony between He and God the Father with the subject of raising the dead. God the Father raised the dead (Deuteronomy 32:39; I Kings 17:17-22). So too does God the Son (John 11). So too does God the Holy Spirit (John 3; Ephesians 2:1-10). However, even though the raising of the dead back to physical life is significant, the raising of the spiritually dead to spiritual life is even more so. This too is a work of the Father, through the Son and by the Holy Spirit.

A second harmony between God the Father and God the Son is in the realm of judgment. Let’s begin to unpack these three verses today so we can understand what John records Jesus saying.

First, Jesus is acknowledging the subject of judgment. The word judgment (κρίσις; krisis) literally means the authority to determine guilt or innocence (Matthew 5:21). Jesus said that the Father has given the right to judge the guilt or innocence of sinners to the Son: that is Jesus. This not only means the right to judge but also the authority to judge.

Let’s be honest! Most do not want to hear about judgment. Many certainly do not want to hear that Jesus is going to judge. What will be the basis of either being judged by Jesus as either being righteous or sinful; innocent or guilty.

The answer is given in the text for today. “Whoever does not honor the Son does not honor the Father who sent him. Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.”

In the immediate context, the people who did not honor God the Son, and therefore did not honor God the Father, were the religious leaders John simply identifies as the “Jews.” They did not honor Jesus when He revealed Himself as God when He healed the invalid man on the Sabbath (John 5:1-9). They may have thought that their religious piety and position would endear them to God, but this was not the case. By the way, to honor (τιμάω; timao) means to show respect and to give recognition.

Jesus made it clear to them that if they did not honor Him, they were not honoring the Father. Therefore, they would come into judgment by the very Son of God they were ready to kill (John 5:18).

Those who would not come into judgment, that is be declared guilty, are those who hear and understand the Word of God and believe in the Son of God. As we have already seen, this can only occur when the individual is born again by the Spirit of God (John 3:1-8).

It is not sufficient to simply believe in the existence of God. I hear this statement a lot: “I believe in God.” What is it that is believed? Do they understand that belief involves trust, commitment, dependence and worship of this God? Do they understand that unless they believe in the person and work of the Son of God, Jesus Christ to solely provide redemption, that they will come into judgment? This is what the religious leaders in this text did not understand. Do you?

Jesus said, “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.”

The promise Jesus makes is that all who place their faith and trust in Him as Lord and Savior, will immediately possess eternal life. They will not come into judgment as one who is guilty, but rather possess eternal life as one Jesus has resurrected from spiritual death.

Is this your testimony of faith in Jesus Christ? It must be for this is the heart and soul of the gospel. Therefore, repent of your sins and trust Jesus Christ as Lord and Savior thereby receiving His righteousness as your own.

Soli deo Gloria!

“So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. For as the Father raises the dead and gives them life, so also the Son gives life to whom he will.” (John 5:19-21).

The writer of Hebrews begins his epistle with these significant words: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.”

The writer of Hebrews wanted his readers to understand that God the Father and God the Son are in unity with one another. The Son is the exact imprint of the Father. Or as Jesus explained it in John 10:30, “I and the Father are one.” This does not mean that they are identical individuals but one in essence. The Father, and the Son and the Holy Spirit possess the fullness of the divine nature or divinity. Therefore, what the Son does is what the Father does, and vice versa.

This is what Jesus begins to teach the religious leaders of the Jews in John 5. He can heal on the Sabbath because He is the Lord of the Sabbath. What God the Father does is what God the Son does. There is no disharmony.

Jesus begins to explain this harmony between He and God the Father with the subject of raising the dead. God the Father raised the dead (Deuteronomy 32:39; I Kings 17:17-22). So too does God the Son (John 11). However, even though the raising of the dead back to physical life is significant, the raising of the spiritually dead to spiritual life is even more so. This too is a work of the Father, through the Son and by the Holy Spirit.

One commentator writes, “The Father, Son, and Holy Spirit act as a unified whole in everything that They do with respect to creation. This working is not like that of a committee that is trying to achieve a common goal but that assigns different responsibilities to each committee member. No, what the Father does is what the Son does is what the Spirit does. Note that we can distinguish the persons in each work; each person performs the one and same work, but He does so according to His own personal property. The Father does the work in a manner fitting to His being eternally unbegotten. The Son does the work in a manner fitting to His being begotten of the Father. The Spirit does the work in a manner fitting to His eternally proceeding from the Father and the Son. But it is the same work. Another way of stating this is to say that every work of God is from the Father, through the Son, in the Holy Spirit. Salvation, for example, comes to us from the Father through the mediation of the Son in the power of the Holy Spirit.”

While this may be difficult to initially understand, we can be grateful to God the Father, God the Son and God the Holy Spirit for our salvation. It is a work of all three members of the Trinity. Today, may we strive to live in harmony with all three members of the Godhead by being obedient to the Word of God.

Soli deo Gloria!