WHERE THE WIND BLOWS

#859                                                            WHERE THE WIND BLOWS                                                                                   

Scripture  John 3:1-15 NIV                                                                                                                                    11/15/1989

Passage: Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. ² He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.”

³ Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.^[a]”

⁴ “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”

⁵ Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. ⁶ Flesh gives birth to flesh, but the Spirit^[b] gives birth to spirit. ⁷ You should not be surprised at my saying, ‘You^[c] must be born again.’ ⁸ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”^[d]

⁹ “How can this be?” Nicodemus asked.

¹⁰ “You are Israel’s teacher,” said Jesus, “and do you not understand these things? ¹¹ Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. ¹² I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? ¹³ No one has ever gone into heaven except the one who came from heaven—the Son of Man.^[e] 14 Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,^[f] 15 that everyone who believes may have eternal life in him.”^[g]

Purpose: Continuing a series from John’s Gospel, here describing the action of the Holy Spirit in personalizing the experience of the new birth.  

Keywords:           Bible Study         New Birth            Christ as Saviour               Holy Spirit

Timeline/Series:               Gospel of John

Introduction

                One thing was clear from the start, the limit past which this message could not go.  Clearly, a message from 3:16 must grace such a series, therefore I could go no further than verse 15.  But, even at that, there is so much to cover.  There is the man, Nicodemus, the impact of the Holy Spirit on the proceedings, the requirement of an  experience called the “new birth,” and lastly, a means toward that end likening it to an Old Testament event when a brass serpent, placed on a pole and elevated before the Hebrew people (Numbers 21) brought deliverance from danger.

                There is, for all that, but a solitary subject here. Jesus encounters a Hebrew religious leader genuinely concerned about the kingdom of God.  Jesus deals with the subject of the new birth as the need of every person.  F.B. Meyer advises us as to the seriousness of this contention.

                “When Christ says must, it is time to wake up.  He is so gentle, winsome, tender.  He is always persuading, inviting, entreating. He so seldom uses the imperative mood.  When, therefore, He speaks thus it becomes us to inquire into the matter on which He insists so earnestly.”

                While we are today seeking to fathom the physical birth, Jesus declares as of greatest importance, the spiritual birth.  We are making our opinions known about abortion, defining ourselves as either pro-life, or pro-choice, we take our stand.  And scientists are attacking the presidential position that disallows the use of the tissue of aborted babies for federally financed research.  But you, and I, and they, and he and she, MUST BE BORN AGAIN.

I.             The Blowing Wind Begins with a Compliment.  V2 “Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him.”

                A linking word:  The compliment comes from one named Nicodemus, “a ruler of the Jews,”  a Pharisee, probably of the Sanhedrin; committed to scrupulous observance of Old Testament law (v10); he will be referred to as “teacher.”  John ended chapter 2 with an insightful word about Jesus.  “He knew what was in man.”  Suddenly, one appears, known to Jesus.

                We must speculate as to his reasons for coming to Jesus.  John 1:19, “The Jews sent priests and Levites from Jeremiah to ask ‘who art thou?’”  He comes representing them, or on his own for certification; or, because he wanted to hear for himself.

                This is not a man with a noxious spirit.  This man is a seeker, and Jesus is whom he is seeking.  Are you one of those sad people who will learn only from those who know YOU know, and hence learn nothing?

                His reasons for coming “by night” are likewise constructive.  Rabbis taught best study at night.  Could have been arranged by Jesus; didn’t want this time to be hassled. 

                I know none closer to the kingdom than those who hold Jesus in high esteem.

II.            The Blowing Wind Next Comes in the Form of a Command.  V3 “Verily, verily, I say unto thee, Except a man be born again, he cannot see the Kingdom of God.”

                The clamor for human rights is the voice of the throng today.  It failed in Tiananmen Square last summer.  But the signs of success grace the world: Hungary, Poland assert their rights; ethnic tribes of people under Communism are speaking out; the Wall has come tumbling down; Li Phong (Chinese patriot) this week received the RFK Human Rights Award.

                When you celebrate Thanksgiving Thursday, will a grateful heart grace your home?

                In this statement of Jesus to Nicodemus is expressed the greatest of human rights: that God, in Christ, has come to save.  But it is not our right to choose the means of that salvation.  Unless one come to God as God decrees, he shall not come at all.  Jesus attests to man’s re-birth. Nicodemus is confused: re-born from beginning; or, a second time; or, from above. 

                His presence here asserts that being born a Jew was not enough.  Remember Paul’s attestation in Philippians 3:4f “a Hebrew [born] of Hebrews . . . (Philippians 3:7) what  things were gain to me, those I counted loss for Christ.”  John described this (Matthew 3:9) of the religious “generation of vipers” saying “we have Abraham to our father.”

                Jesus does us all the kindness here to make it plain that a new birth is required.  It is not church membership, or Nicodemus would not be here.  It is  not moral excellence, or Nicodemus would not be here.  It is not birth fortune, or Nicodemus would not be here.  It is not religious heritage, or Nicodemus would not be here.  It is a sinner, by any name, facing up to his sin, and passionately turning to God to erase the guilt of  his burden.

III.           Now, the Blowing Wind Surges Forth with a Comparison.  V6 “That which is born of the flesh is flesh, and that which is born of spirit is spirit.” Nicodemus’ mistake has been an inability to separate who and what he is.  Up to now, being a Jew covered both.  What he heard of and from Jesus unsettled all of that.  It should as well be unsettling to all of us.  V7 “Ye must be born again.”

                Jesus shows us that in the comparison, the salvation birth is a non-fleshly one. 

• It is of the Holy Spirit. V8 “The wind bloweth where it listeth.” 
• It is required.  V7 “Ye must.”
• It is of human volition. V15 “whosoever believeth in Him.”
• It is a miracle of God.  V8 “so is everyone born of the Spirit.”  Blowing wind cannot be prearranged.  It is fraught with danger, unpredictable.  Invisible itself, its impact is seen. 
• It is of sovereign will. 
• Its passing clears away litter.  James Stewart: “When the winds of the Spirit begin to blow, they may blow up some trash, but we must remember, the wind is not the trash, and the trash is not the wind.”
• It declares its presence by familial manifestations.  With physical birth there are genetic characteristics.  Even so with spiritual birth.  Rev. E.V. Hill, civil rights leader and pastor of Mount Zion Missionary Baptist in Los Angeles, “We are not brothers [if] we do not have the same Father.”

IV.          The Blowing Wind Concludes with Compassion.  V14f “. . . so must the Son of man be lifted up: That whosoever believeth in Him should not perish, but have eternal life.”

                Jesus describes this as an arrangement of God.  Man, by his will, could never have reached God.  God has reached down to us.  V13 “He came down from heaven.”

                Jesus pictures himself as God in the flesh.  He shows Himself alive with Nicodemus.  He declares Himself to be in eternity. 

                The illustration used is an Old Testament event.  Numbers 21:8,9 tells the story of the murmurings of Israel, of self-affliction.  The antidote fit the offense; a bronze serpent raised before the people.  All they had to do was lift the level of their vision to the antidote. V14 “So must the Son of man be lifted.”  Our murmurings of sin have afflicted us with death, but when the vision is lifted to the cross, there is forgiveness. In Jesus, the old life becomes new.  In Jesus, God’s mercy heals ravages.  In Jesus, grace transforms death to life.

                Isaiah 45:22 “Look unto me, and be ye saved, all the ends of the earth, for I am God.”

MY FATHER’S HOUSE

#609                                                                 MY FATHER’S HOUSE                                                                                        

Scripture  John 2:13-25, NIV                                                                                                                     Orig. 10/20/1989

Passage: ¹³ When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. ¹⁴ In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. ¹⁵ So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. ¹⁶ To those who sold doves he said, “Get these out of here! Stop turning my Father’s house into a market!” ¹⁷ His disciples remembered that it is written: “Zeal for your house will consume me.”^{[a] 18} The Jews then responded to him, “What sign can you show us to prove your authority to do all this?” ¹⁹ Jesus answered them, “Destroy this temple, and I will raise it again in three days.”

²⁰ They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” ²¹ But the temple he had spoken of was his body. ²² After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.

²³ Now while he was in Jerusalem at the Passover Festival, many people saw the signs he was performing and believed in his name.^[b] 24 But Jesus would not entrust himself to them, for he knew all people. ²⁵ He did not need any testimony about mankind, for he knew what was in each person.

Purpose: Leading a sermon from John’s gospel here pointing out variances in understanding relative to worship

Keywords:           Christ as Teacher                              Worship              

Timeline/Series:               John, Series

Introduction

                It is relatively easy to form opinions in regard to worship.  We know what it takes to formulate the worship experience.  We know that preaching is involved, and music.  We share in spoken prayers, and a minimal measure of ritual.  We accept a certain amount of form in the order of service (i.e. the morning offering is scheduled before the choir anthem.)  When the service is over, we leave with a sense of emptiness or of fullness as to the way we think things have gone.

                The sermon may have been second rate.  There may have been problems with the music.  The praying may have been too long or too short.  There may have been some distraction or the other with the flow of the service.  We go home disgruntled because some external circumstance denied us the real worship experience.  We blame someone or something for the failure.

                Does my spirit of worship wait upon what others do?  Or is it a quietly personal matter, affected by nothing outside of myself?  My dictionary defines worship “An act or feeling of adoration or homage.”  The Bible seems to agree with  this.   

“God is spirit, and they that worship Him must worship Him in spirit and in truth.” John 4:23

“Speaking to yourselves in psalms and hymns, and spiritual songs, singing and making melody in your heart to the Lord.”  Ephesians 5:19           

                That tends to leave out other factors than ourselves.  Worship is from within, determined in its entirety by our own attitude.

I.             Jesus Does Describe the Temple of Worship.  V15 “He drove them all out of the temple . . . and said unto them . . . ‘take these things hence and make not my house a house of merchandise.’”

                It emphasizes commitment over convenience.  Accessibility has a way of rationalizing need.  Other things are more demanding.  Other things are more pleasure-prone.  Compromise lessens requirements.  Jews compromise requirements of law.  A) “without”  B) 2 dozen verses.  We compromise, not the requirement of Law, but the expectation of grace.  Why do you worship the way you do?  Is it rationalizing of convenience? Or the realizing of commitment?

                It emphasizes self-sacrifice instead of self-seeking.  As their spiritual awareness deteriorated, they sought short-cuts to form. They wanted to spend less time.  They insisted upon fewer demands upon themselves.  A market for sacrificial animals in the temple enclosure was a god-send.

                Remember how it went in the old days?  Sermons went on and on, sometimes there was more than one.  Sunday School changed it some, then BYPU was added, and evening service.  We chose TV over Church Time.  Decided in favor of Turner Broadcasting over the local church.  The good thing about tv preaching is we can end it to suit us.

                How much real self-sacrifice is there when you come to church on Sunday a.m.?

                The third thing suggested by Jesus here is the emphasis on inclusion rather than exclusion.  The temple area was the Jews’ Holy Place.  Jewish men only involved in temple exercises.  But there were courts (women, gentile) within the enclosure.  The Court of Gentiles was the area being used as a market.

                God’s original intent for Israel was to these people.  Exodus 19:4f “. . . all the earth is mine and you shall  be a kingdom of priests.”  Isaiah 42:6 “I the Lord . . . will . . . give thee for a covenant of the people for a light of the gentiles.”

                The intent of the Holy  Spirit of God wherever we find it is to bring a needy world to God.  I was interested in the article last week defining the Westminster congregation.  “The main purpose is inclusion rather than exclusion.”—Craig Henry.

                And Jesus appeals for relationship over ritual.  Ritual is not ruled out here.  The practice of religious organization without relationship to God is an abomination.  Many of the ills that have beset a dissolute society over the centuries  has been in the name of a godless religion.

II.            Jesus Goes One Step Further to Describe the Temple of His Own Body.  V19 “Destroy this temple, and in three days I will raise it up.”  If your Bible is red-lettered you will note there are thirteen verses here.  In only two does Christ speak: To describe the temple of worship and to describe the temple of His body, which, by the way, defines the nature of your body also.  I Corinthians 6:19: “What! Know ye not that your body is the temple of the Holy Ghost which is in  you, which ye have of God, and ye are not your own?” 

                The Jews raise the question by asking Jesus what His authority is.  By what sign?  It’s the same word John uses to describe Jesus’ works. (2:11)  They want to know what His authority is.  He defines it in terms  of resurrection.  They presumed His allusion was to the temple for it stood in God’s place.  It had taken 46 years to build, how could He replace it in 3 days?  If you understand it,  you do so from a favored advantage.  “When He was risen (v 22) His disciples remembered.”

                We need to be aware that there are two words for temple, both used here.  Jesus: naos (Holy of Holies, sacred center); Jews: hieron (entirety). V 15. They stood in the place defying God’s presence with them, but could not recognize the divine Word Himself.  We come to church because it marks God’s place in our lives.  We understand as little of His real presence as Jews, disciples.  We exit the place content to leave God where He was not found.

                The important lesson relates to this understanding  of Jesus, and of ourselves.  II Corinthians 6:16 “. . . for ye are the temple of the living God; . . . (I) will be a Father to you, and ye shall be my sons and daughters.”  Do you leave this place each Sunday with that sense of WHO  you are?  You can’t know that answer until you know WHO HE IS.  If you leave empty, it may be because you came to leave empty?  You blame it on what the preacher or Sunday School teacher said.  Or didn’t say.  Or the way it was said. 

                Or, bless God, you came to experience God’s presence, and, praise His name, every word spoken here touched a vital chord in your soul.  In the temple, His temple addressed your temple, and you are the better for it.  You make it a regular part of  your life because you need it.  Sunday morning, Sunday night, Wednesday night.  Revival speakers.  Because I have friends, relatives, neighbors who are lost.  Because I want to learn commitment over  convenience, self-sacrifice over self-seeking, inclusion rather than exclusion, and relationship over ritual.

Conclusion

                F.B. Meyer said it well: “Jesus spoke of the TEMPLE of His Body and if He was so zealous for His FATHER'S HOUSE that He drove out the unholy traffickers, and refused to allow a vessel to be carried through the courts, should we not be equally careful, we who are His FATHER'S HOUSE? We are the custodians of the DIVINE RESIDENCE, so let us be very careful that there be nothing to offend or trouble the Celestial Guest." 

                Long ago, England had a great, good Queen by the name of Victoria.  The royal chaplain was preaching on duty on the “Coming of Jesus.”  Those present saw their earthly Sovereign moved that day as they had never seen her before.  Later the Chaplain asked this gracious Christian lady what in particular had moved her.  She answered, “Because the Lord of Lords is coming, and I wish I could be here when Jesus comes, so that I might remove my crown and lay it at His feet.”

BEHOLD THE LAMB

#227a                                                                 BEHOLD THE LAMB                                                                                          

Scripture  John 1:29-34                                                                                                                                 Orig. 10/4/1989

Passage: 29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30 This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ 31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.”

32 Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. 33 And I myself did not know him, but the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’ 34 I have seen and I testify that this is God’s Chosen One.”[a]

Purpose: Continuing a series from John’s Gospel, here declaring the Lamb, and the disordered world that needs His stability.

Keywords:            Christ as Saviour                              Salvation

Timeline/Series:               John Series                         Bible Study

Introduction

                In the years of our lives, we have watched our world become fatally, almost hopelessly entangled against itself.  Our world is more conscious of individual human rights than any world ever to exist.  But this world of ours is not a safer world.  The creation of such rights, born singularly of the gospel of Jesus, has usurped the “oughts" of our moral dilemma.

                We are reminded how far apart the United Nations Declaration of Human Rights is from our own Declaration of Independence. (B74p118).  Carl Henry reminds us that the UN Declaration is preoccupied with human rights, and neglects an emphasis on human responsibilities.  It has no voice, and apparently no stomach, for a divine source and a divine sanction of man’s freedom in society.  The Declaration of Independence, however, proclaims human equality, declaring all “created equal.”  But it takes a hallowed step further.  It reminds us that we are “endowed by our creator” with those “inalienable rights.” 

                If you care to know what makes the difference in these two documents,  you will find the answer opposite the line  on the Order of Service that says “sermon.”  “Behold the Lamb!!”

                The early church was aflame with a passion for Jesus.  We know today what the church ought to be because they are our role model.  The church of the 16th and 17th centuries, out of which American democracy was born, was also aflame with this passion for the Lamb.  What message are you leaving, are we leaving for the generations of the unborn?  Are you part of the problem, or part of the solution?

                “Behold the Lamb!”

I.             A View of the Voice.  V29 “John saith, . . . Behold the Lamb of God, which taketh away the sin of the world.”  John 12:21 “We would see Jesus” read the inscription at a former pastorate.  Even the most casual view of these six verses must take John into account.  It was he who declared himself to be the voice.  It was he who down-played himself so that the Master would be magnified.  John 3:30, “He must increase, but I must decrease.”  It was he who would view all men as in sin, and in need of the gospel.  It was he who saw Jesus as the timeless One. John 1:30 “Preferred before me, for He was before me.”  It was he who would give no man a preferential place with God.  The Jew would be treated exactly as the Gentile in matters of the Spirit.

                It is this man, John the Baptist, that John the Apostle describes as the true messenger.  The fact that he was a kinsman of Jesus does not enter into this at all.  V31 “I knew Him not.”  Perhaps they were strangers.  Perhaps separated since childhood.  Perhaps in the heat of spirit-control Jesus was unrecognized. 

                But now, the messenger must come to grips with his message.  The  Holy Spirit points Him out.  V33.  The message already preached requiring personal response is related to the Lamb.  A formidable picture.  Some tests suggest John could see sheepmen taking lambs to be used in sacrifice.  2:13, the Passover is at hand.

                He now, seeing Jesus for himself, calls on others to see Him.  “Behold the Lamb of God.”  Remember Simeon, “My eyes have seen your salvation.”  Uniquely, the sacrifice.  “Lamb” refers to provisioning.  And His sacrifice relates to man’s sin as no other can.

                Going beyond our text, we see John lead his own disciples to Jesus.  He won them to himself.  With approbation, he points them to Jesus. See 35-37.  “Behold!” v36.  Remember Paul’s admonition to the church at Corinth.  2 Corinthians 4:5. “We preach not ourselves, but Christ Jesus the Lord.”

II.            A View of the Void.  “Behold the Lamb . . . which taketh away the sin of the world.”  The void is the present generation.  Ours is a day of internal discord.  There is more to do with than ever before. V23 Wilderness.  We have  more time than any other people.  But there is minimal concern for the lostness of humanity.

                The media hypes the void for its entertainment value.  There is the void of homelessness.  The void of aging in America.  The void brought on by a bludgeoning drug war:  Many are haters of drug traffickers; their refrigerators are never empty of booze.  The void of sexual license that is opting for the murder of babies which ultimately becomes abuse of survivors.

                Has it not occurred to you that our present distress is directly attributable to the compromise of religious values?  The lack of faith is becoming a vocal unfaith.  In response to this polarizing unfaith is a militant Christian action concept.  Other non-Christian religions are more determined than ever for their voices to be heard.  Religious wars are presently underway in Lebanon, Afghanistan, Northern Ireland.  Communism’s “openness” approach may be a wait-and-see attitude for these present crises (drugs, sex) to overwhelm us.

III.           Finally, and I Use the Word with Great Deliberation, a View of the Victim.  V34 “And I saw, and bear record, that this is the Son of God.”  In this expressive chapter are eleven names by which He is called

• Word, v1

• Life, v4

• Light, v7

• The only begotten of the Father, v14

• Jesus Christ, v17

• Lamb of God, v29

• Son of God, v34

• Master, v38

• Messiah, v41

• Jesus of Nazareth, v45

• King of Israel, v49

He added one more, his own favorite designation of himself, Son of Man, v51.  A term used significantly by Daniel. 7:1 a man, but of heavenly cast.  A man identified with God’s people.

                Put aside all other names to concentrate  on Jesus, the Lamb: victim. 

                Victim in that this is the sinless Jesus:  The Jews brought lambs “without blemish.”  The greatness of man’s sin called for the greatest of sacrifice.  God’s integrity is such that sin must be dealt as is due.  Hebrews 10:12 “But this man, after he had offered one sacrifice for sins forever, sat down at the right hand of God.”

                Victim in that He has come to redeem.  “. . . the lamb of God that taketh away sin.” Years ago, Rhonda spilled oatmeal she couldn’t put back.  Kevin accidentally destroyed tomatoes and they couldn’t be fixed.  A teenager provided drugs that cost his brother’s life.  A Costa Rican farmer used slash and burn attack on  his rain forest: within two years erosion made it unusable.  Whether we think of wrongs as sin or indiscretion, we can’t fix them.

                Victim in that from His death comes my life, your life.  “The lamb of God that taketh away the sin of the world.”  John advises his own two disciples to “behold” the son V35, 36.  They hear the Word after they have heard the voice v37a.  They come to personal belief v37b.  (John’s assurance doesn’t count.)  They become followers of Jesus v39.  “They abode with him.”  (Greek meno persevere, steadfast)

Conclusion

What of the night, O watchman? Turn to the East thine eyes;

And say is there any token of the dawning in the skies?   

Or do the shadows linger, the lips, are they sad and dumb

With never a word of gladness that the tarrying morn is come?

Then answered the patient watchman from the mountain’s lonely height,

To the waiting souls in the valley, I can see the breaking light!

There’s a glow on the far horizon that is growing more wide and clear;

And soon shall the sun be flinging His splendours both far and near!

What of the night, O Watchman?  Rises to Thee our cry.

Prophet divine of Nazareth, make to our hearts reply.

Over the earth’s wild warfare comes not a time more fair?

Swords into ploughshares beaten? Peace reigning everywhere?

Wait, saith the heavenly Watchman; let not the spirit quail.

Strife shall not be eternal; harmony shall prevail.

Battle-clouds all shall scatter; hatred shall be outcast.

Love’s ever-broadening glory break o’er the world at last!

                                                                                                                                                                        Quoted by J Sidlow Baxter

THE RECORD OF JOHN THE BAPTIST

#856                                                   THE RECORD OF JOHN THE BAPTIST                                                                          

Scripture  John 1:19-34                                                                                                                      Orig. Date 9/29/1989

                                                                                                                                                                          Rewr. Dates none

Passage: ¹⁹ Now this was John’s testimony when the Jewish leaders^[a] in Jerusalem sent priests and Levites to ask him who he was. ²⁰ He did not fail to confess, but confessed freely, “I am not the Messiah.” ²¹ They asked him, “Then who are you? Are you Elijah?” He said, “I am not.”  “Are you the Prophet?” He answered, “No.”

²² Finally they said, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?” ²³ John replied in the words of Isaiah the prophet, “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord.’”^[b]

²⁴ Now the Pharisees who had been sent ²⁵ questioned him, “Why then do you baptize if you are not the Messiah, nor Elijah, nor the Prophet?” ²⁶ “I baptize with^[c] water,” John replied, “but among you stands one you do not know. ²⁷ He is the one who comes after me, the straps of whose sandals I am not worthy to untie.”

²⁸ This all happened at Bethany on the other side of the Jordan, where John was baptizing.

John Testifies About Jesus

²⁹ The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! ³⁰ This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ ³¹ I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.”

³² Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. ³³ And I myself did not know him, but the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’ ³⁴ I have seen and I testify that this is God’s Chosen One.”^[d

Purpose: In a series from the gospel, here showing John the Baptist in his role of harbinger of the gospel.

Keywords:  Bible Study of John                   Biography of John the Baptist

Timeline/Series:               John

Introduction

                To include the  word “record” in the title may be a mistake.  People begin to think of things far removed from the gospel.  The teenager drifts away to the pop-charts, and the latest ear-splitting music.  But “records” in this sense are on their way out.  The next generation, if there is one, will be giving over to music video, and, believe me it will be no blessing.

                To the sports buff, young and not-so-young “record” suggests manly feat, or womanly.  That’s f-e-a-t.  The record for f-e-e-t may be right here in Bernice.

                But the record of which I speak this morning is that attested of John the Apostle in regard to John the Baptist.  He is noteworthy for many things, his [heritage], his life, his dedication, his message, but mostly for his announcement of the Messiah.

                Some of our folks mentioned to me recently that they had been to Little Rock to the Billy Graham Crusade.  Billy Graham has been for forty years the leading proponent of the gospel in the world.  That’s a record worth talking about.  John the Baptist was cast into that role as well.

                W.O. Vaught tells about a prior Little Rock Crusade back in the fifties.  He was sent with a committee from the ministerial association to Fort Worth to check out Mr. Graham.  And, he said, though they brought back a glowing report of Graham’s message and manner, twenty-three of his ministerial colleagues signed a petition saying in effect, “this is not the kind of man we need in Little Rock.”  John the Baptist had his critics also, but they will get very little of our attention this morning. 

I.             What We Know about John  1:19 “This is the record of John.”  First, about his life.  Son of a priest, Zacharias, and wife Elizabeth, also of priestly family.  As they were much older at his birth, he is thought to have been reared by the Essenes.  Luke 1:80: “was in the deserts until the day  of his showing to Israel.”  The name given to Zacharias from Gabriel means “Yahweh gives grace.” 

                Second, his message.  This is the real record of John.  He declared (a) the coming kingdom (Matthew 3:2); (b) repentance (Luke 3:3); (c) a change of life (Luke 3:8-11); and (d) baptism.  If that sounds up-to-date gospel, I assure you it is more than coincidental.

II.            What We Need  to Know.  1:19 “Who art Thou?”  The religious leaders sent a committee to explore this man’s credentials.  Like the committee from Little Rock.  These were religious professionals checking on a preacher drawing crowds.

                Some have said Zacharias was High Priest.  They surely knew he was descendant of Aaron, Levi.  But [John the Baptist] wasn’t acting typical. Three parallels are put forth. Vs 20 and 21: “Messiah, Elijah, that prophet,” all of  which John denies.  He is certainly  not the “anointed.”  He may have ways like Elijah of old, but “No!”  Nor is he “that prophet.”  Ref. Deuteronomy 18:15, “The Lord thy God will raise up unto thee a Prophet from the midst of thee.”

                These men, however, seem to me like men intimidated.  They were accountable.  They must report.  There is a question about this strange act called “baptism.”  Water has always been the cleanser.  At Sinai (Exodus 19:10) “wash garments.”  Exodus 29:4: Priests had to bathe to minister.  To John, parable of inner cleansing. 

                They then asked John what they could report to their superiors.  V22 “What sayest thou thyself?”  He is a “voice” (Jeremiah 15:19).  Lockyer says “Not the Light, but sent to bear witness of it, not the Sun but the star that announces the dawn, and wanes in its growing Light; not the Bridegroom, but the Bridegroom’s friend;  not the Shepherd, but the porter to open the door into the fold.” (John 3:29.)

                Someone else writes about John “The Greatest Man Who Ever Took Second Place.”  Isaiah (40:1f) was instructed to “cry unto Jerusalem.” Luke 7:28, Matthew 23:39.  Virtually every prophet understood. The message must be greater than the man.  The ANOINTED “was the Word,” he was no more than a “voice” delivering it.

                John tells us what else he is.  He is a “baptizer.”  The priests were angry that  he baptized Jews.  It was a reflection. It was okay to baptize gentiles, pagans, it revealed baseness.  But the Jews were the “people of God.”  They needed no such self-effacement.  Indeed, it was heresy.

                Hear me this morning, if your baptism was anything less than that described  here, it was worthless.  A baptism of repentance is introduction into the Kingdom of God; it is trusting Christ, God’s Son, the Saviour, to save; it is new birth. 

                He deals with this next. One is among them (1:26) who will baptize in a way John cannot.

                Next week we will “Behold the Lamb!”  It is man’s (generic) sin.  Christ expunges it.

                John is “revealer.”  John points to the incarnation: “There standeth one among you.”  Was He in the crowd that day?  It seems so.  John would surely have recognized Him as they were cousins. Luke 1:36.  Is he only reminding them that One like them has come from God?

                There is yet another lesson that we need to learn from this man, John the baptizer.  “He is coming after me.  He is preferred before me.  I am not worthy to be His body slave, unloosing His sandals and washing His feet.”  “I am nobody,” he says, “I am a voice telling you to get ready.”  We are not ready, without an appropriate dose of humility. 

                Pridefulness, haughtiness is a stench in God’s nostrils.  There was a rabbinic saying (G47p62) that a disciple might do anything for his master that a slave would do except unloose  his shoes.  John says that there are NO exceptions.

                The King  is coming.  Get ready. [Know] the gist of John’s life, the glory of his message, and the gamble of his faith—and of yours and mine.

                Finally, noting where all this took place.  “These things were done in Bethabara.”  Word meaning “place of the passing.”  But the Greek is “Bethany.”  (Not of Mary and Martha.)  Early scholar (Origen) changed to Bethabara because he found such a place.  The Old Testament “Gilgal” (Joshua 4:1f) word for “passing” used repeatedly.  The link is a forced one.

Conclusion

                It is interesting that some of the same imagery used in Isaiah 40 to describe the need to prepare for the Lord’s coming, “making straight in the desert a highway for our God,” is used also in Isaiah 45 of the coming of Cyrus as the instrument of God to restore the fortunes of God’s people Israel.  Make sure that you are prepared for the coming of God’s Son rather than the pagan prince.

GOD IN MAN’S IMAGE

#181                                                                GOD IN MAN’S IMAGE                                                                                       

Scripture  John 1:1-18 NIV                                                                                                                 Orig. Date 2/27/1963

                                                                                                                                                                 Rewr. Dates 9/20/1989

Passage: 1 In the beginning was the Word, and the Word was with God, and the Word was God. ² He was with God in the beginning. ³ Through him all things were made; without him nothing was made that has been made. ⁴ In him was life, and that life was the light of all mankind. ⁵ The light shines in the darkness, and the darkness has not overcome^[a] it.

⁶ There was a man sent from God whose name was John. ⁷ He came as a witness to testify concerning that light, so that through him all might believe. ⁸ He himself was not the light; he came only as a witness to the light.

⁹ The true light that gives light to everyone was coming into the world. ¹⁰ He was in the world, and though the world was made through him, the world did not recognize him. ¹¹ He came to that which was his own, but his own did not receive him. ¹² Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— ¹³ children born not of natural descent, nor of human decision or a husband’s will, but born of God.

¹⁴ The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

¹⁵ (John testified concerning him. He cried out, saying, “This is the one I spoke about when I said, ‘He who comes after me has surpassed me because he was before me.’”) ¹⁶ Out of his fullness we have all received grace in place of grace already given. ¹⁷ For the law was given through Moses; grace and truth came through Jesus Christ. ¹⁸ No one has ever seen God, but the one and only Son, who is himself God and^[b] is in closest relationship with the Father, has made him known.

Purpose: Beginning a series from John’s Gospel, here teaching of God’s revelation of Himself in the form of a man.

Keywords:  Bible Study, John       Humanity of God              Christ as Man                     Incarnation                         Revival

Timeline/Series:               Gospel of John 

Introduction

                A little six-year-old was going to her first Sunday School Christmas party.  Her mother wanted it to be a special time for her so she tried to explain in more detail the meaning of Christmas, and of the birth of Jesus.  She explained that Christmas was Jesus’ birthday, and that she and the other children would be helping to celebrate the happy day. 

                She had on a new dress and shoes, and her  mother gave her money to give for the class mission gift.   Well, the little girl was unduly impressed and excited about what lay ahead.  Her ride picked her up and off she went.  When  she returned home a few hours later, her mother asked her about the party.  She replied, “It was a nice party, and we had a good time, but Jesus never showed up.”

                The essence of the incarnation is that Jesus did show up.  There may be people about who cast aspersions in regard to who He was, but everybody knows He was here.  John describes His coming in a special way.  The Book of Genesis opens with “man created in the image of God.” (Lockyer)

                Five things are shared this  morning of “God in Man’s Image.”

1. God in Man’s Image is Unfolded.
2. God in Man’s Image is Unfathomed.
3. God in Man’s Image is Unfeigned.
4. God in Man’s Image is Unfettered.
5. God in Man’s Image is Unfinished

I.             God in Man’s Image is Unfolded.  V1 “In the beginning was the Word, and the Word was with God, and the Word was God.”  He is called the Word.  It is logos, sublime principle (Plato).  In Hebrew, “word, principle” of God.  John gives this “logos” personality.  Gospels accord different genealogical contexts.  Matthew—Abraham; Luke—Adam; John—prior.  Genesis 1:1 “In the beginning God.”

                The final phrase has no definite article with “God,” placing emphasis on  the deity of Christ.  Not a reference to Father God.  Not the concreteness of all God is.  One has come revealing God.  The limitations are ours not His.

                He is called the light. V5, v9.  All of life hangs in the sun’s balance: When it burns out, when its shield is destroyed, should man’s self-exposure cause warfare.  The incarnate one is that spiritual presence. In Him was life light. 

                That light is the essence of good.  John goes on in v17 to name Him Jesus Christ.  Lest there be some doubt in reference, It is noteworthy that John shares an intimacy with Christ seen in no other.  He unfolds as Christ UNFOLDS.

II.            God in Man’s Image is Unfathomed.  V5 “And the light shineth in the darkness and the darkness comprehended it not.”  There is a second way to interpret this.  Clearly, darkness doesn’t “comprehend” light.  It doesn’t try to, or want to.  It can’t.  More correctly, however, is that this darkness can’t expel, overcome, light.

                It is in such darkness that God has made Himself known.  In the perfection of this Light: Jesus. Malachi 4:2 “But unto you that fear my name shall the sun of Righteousness arise.” 

                But believers of every age are to be brought into the process.  John the apostle tells his story.  John the baptizer (v8) sent to “bear witness to the light.”  “He was not that light.”  Some of our contemporaries forgot that they were dispensable. A Bernice pastor (myself) needs to remember, and FBC members, teachers, deacons.

III.           God in Man’s Image is Unfeigned. (Genuine)  V9 “That was the true light which lighteth every man that cometh into the world.” 

                The early church struggled with concepts and suggested “adoption.”  They borrowed from Peter (Acts 2:36) “Let all the House of Israel know, that God hath made . . . this Jesus . . . both Lord and Christ.”  Paul  helped with this also.  Romans 1:3f “and declared to be the Son of God with power.”  They borrowed from Luke borrowing from Psalms (Acts 13:33) “You are my son, today I have begotten  you.”  But we must know now that Jesus was not the adopted son of God.

                Then scholars came up with a concept called “kenosis:” emptying.  Philippians 2:7 “Made Himself of no reputation, but Himself emptied, the form of a slave taking.”  That means surrendering His deity.  Kenosis begins above: God became man.  Adoption begins below: man became God.

                A third, a travesty, called “docetism.”  It means “to seem.”  He seemed to be  God.  No, they claimed deity, humanity.  Too many of us act like we believe less.  That He only seems to be God, so we are less than accountable.  He is genuine, are we?  Docetism was part of the Gnostic error.

                 All three of the above are in error.  He was not adopted, He is the Son.  He did not “surrender” His deity, we have been visited by God.  (See 1:10-11). He was ever so much more than one “who seemed” whether to be divine or human.  I John 1:1 “That which was from the beginning, that which we have heard, that which we have seen with our eyes . . . and our  hands have handled of the word of life.”  The INCARNATE CHRIST, GOD come in flesh.

IV.          God in Man’s Image is Unfettered.  V12 “But as many as received him, to them gave he the power to become the sons of God.” He was pre-existent, unfettered by coming into the world.  “He was in the world” says v10.  The world came to Him.  John often used “world” for humanity consciously against God.  “He came (also) to his own, (the Jews), and they refused.”  But those who would look on Him in faith became God’s people.

                But none were unaffected by His being. In that sense He is called Light.  Everyone in this room is equally affected by the light that is here.  For some it must be enhanced.  For all it must be acknowledged.  We are, of course, free to deny it, falling all over each other.  But the problem is not with the light, but with us.

V.            Finally, God in Man’s Image is Unfinished.  V18 “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him.”  Thus, Christ appears for the purpose of touching our lives:  All who, prior to His appearance, believed that God was such a God;  all who, hearing of Him,  open eyes of faith to His light;  all who believe in such a God as this though their culture has denied them knowledge of Jesus.  I have no proof-text for this.  I will continue to preach that people need Christ.  [It is] one of heaven’s surprises.

                Christ came to touch lives [and enable] those touched by Him to touch other lives. John tells of One in the “bosom” of the Father.  13:23 tells of this disciple leaning on the “bosom” of Jesus. 

                The starting place for meaningful faith is such intimacy with Jesus.  When we really care about others around, we continue the incarnation.

                God in man’s image is great, good news.

THE WORD MADE FLESH

#739                                                              THE WORD MADE FLESH

Scripture  John 1:1-14 NIV                                                                                                                          Orig.  3/11/1979

                                                                                                                                                                             Rewr. 9/11/1987

Passage: 1 In the beginning was the Word, and the Word was with God, and the Word was God. ² He was with God in the beginning. ³ Through him all things were made; without him nothing was made that has been made. ⁴ In him was life, and that life was the light of all mankind. ⁵ The light shines in the darkness, and the darkness has not overcome^[a] it. 

⁶ There was a man sent from God whose name was John. ⁷ He came as a witness to testify concerning that light, so that through him all might believe. ⁸ He himself was not the light; he came only as a witness to the light.

⁹ The true light that gives light to everyone was coming into the world. ¹⁰ He was in the world, and though the world was made through him, the world did not recognize him. ¹¹ He came to that which was his own, but his own did not receive him. ¹² Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— ¹³ children born not of natural descent, nor of human decision or a husband’s will, but born of God.  ¹⁴ The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

Purpose: To share with my people a message aimed at showing Christ to be the incarnation of the godhead.

Keywords:           Incarnation of Christ                       Word of God                      Revival

Timeline/Series:               John

Introduction

                We make no claims to be biblical scholars, you and I.  We are astute enough, however, to recognize that the New Testament was written not by theologians, but by missionaries.  It was written not by intellectuals trying to  impress other intellectuals, not as a thesis in conclusion of some graduate program, but it was written by followers of Jesus, who  had been given a message, and who were challenged to spread that message as far as they could reach.

                Many people who have left their mark in attaining some unusual goal, have done so for no other reason than that it was there for the doing.  “Because it was there,” is their answer.   But such is not the case for the scripture.  It did not find its way because there was not one.  It is the situational story of people who were followers of Jesus, who went about the countryside telling the story of the “Godson” come to live among us.

                In beginning, the task was easy.  The earliest missionaries were Jews preaching to other Jews.  They spoke the same language; shared the same culture; understood the same symbols.  But the message had world-wide implications.  It could not be hedged in to a time and place, certainly not to a specific target group.  And, as they move to other lands, and languages, and cultures, the symbols will  have to change.  The Greeks will have no concern for a Messiah.  To preach of a son of God, is only to tell them more of their old gods who seduce human victims.  Thus, living among those Greeks, John found a way. The Holy Spirit has him to present Jesus as the ”logos,” the word.  “And the word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the son of God.”

I.             The Word in Pre-History.  V1 “In the beginning was the Word, and the Word was with God, and the Word was God.”  Creation, sovereignty, and revelation are bound together “in beginning.”  Nine times in Genesis 1 “God said”: 3, 6, 9 11, 14, 20, 24, 26, 29. 

                The last of these was a message to “Adam.”  It is in his vested interest.  God blessed it.  Man must sustain.  God gave him a wife to accompany him.  They must sanctify their relationship.  In a restaurant I listened to triad of sixtyish men.  One told of invitations received.  11 widows for every widower.  “I can’t wait,” said a second.  “Nothing compares with having a good wife by your side," said a third.

                Many contemporary problems would be non-existent if people honored the Word.  Without the “Word” there would have been no creation, without creation, no revelation.

                To refer to Jesus as the “Word” is to refer to the creative force of God.  Jeremiah 23:29 “Is not my word like a fire? saith the Lord. And like a hammer that breaketh the rock in pieces?”

                Turn and examine Psalm 119.  Verse 105 “Thy word is a lamp to my feet, and a light to my path.”  Of 176 verses only 5 do not speak of “God’s law, word, commandments, testimonies, judgments”  (84, 90, 120, 121, 132).  20 of 22 stanzas refer to “the word of the Lord.”

“Last eve I passed beside the blacksmith’s door

                And heard the anvil ring the vesper chime;

Then looking in I saw upon the floor

                Old hammers worn with beating years of time.

‘How many anvils have you had?’ said I,

                ‘To wear and batter all these hammers so?’

‘Just one,’ said he, and then with twinkling eye,

                ‘The anvil wears the hammer out, you know.

And so, thought I, the anvil of God’s Word

                For ages skeptics’ blows have beat upon;

Yet, though the noise of falling blows was heard,

                The anvil is unharmed—the hammers gone.”

                                                                                                                                                        Attributed to John Clifford

II.            Next, We See the Word in Preparation.  V5 “There was man sent from God whose name was John.  The same came for a witness, to bear witness of the light, that all men through him might believe.” 

                It is awesome to consider the measure of revelation.  There are still people in our world who are primitive.  Cinta Larga, South America; Turkana, East Africa; Tasaday, Philippines; Tarahumara, Mexico.  The lights of civilization have been more spiritual than material.  Judeo-Christian tradition is the highest moral revelation.  The Pope said what he needed to say.  American Catholicism has changed church.  Higher aims of Protestant ethic have forced it to bend.  Grateful for priests and others pointing their people to Jesus.

                Christ is the instrument of God through which this enlightenment has come.  Isaiah 42:6 “I the Lord have called thee in righteousness, . . . and will keep thee, and give thee a covenant of the people, for a light to the Gentiles; . . . to bring . . . them that sit in darkness out of the prison house.”  V1 “Behold my servant.”  Malachi 4:2 “But unto you that fear my name shall the sun of  righteousness arise with healing in his wins.”

                As awesome as is Christ, the enlightenment, it is also that God brings man, the sinner into this redemptive process.  V5 “There was a man, sent from God, whose name was John.”  His obedience is not the only requisite.  Luke 7:28 “Among those that are born of women, there is not one greater than John the Baptist.  He is a man of temperament to will. He spent perhaps years in prison. He lived to perhaps 32.

                It is too easy for too many of us to bask in someone else’s commitment.  John 5:35 “He was a burning and shining light; and ye were willing for a season to rejoice in his light.”  What we want is for someone to make us feel good about our spirituality.  What God wants is for us to make the faith commitments to accomplish that.

III.           The Word in Repentance.  John 1:14 “And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”  Its performance is that of purity and piety. 

“I saw God wash the world last night, With His sweet showers on high.

Then when morning came, I saw Him hang it out to dry.

He flung His showers up on the hills, And upon the tumbling sea.

He sprinkled liquid diamonds on the rills And washed each trembling tree.

Now the white rose is a purer white, And the red rose is more red,

Since God washed each fragrant face, And, put them all to bed.

I saw God wash the world last night.  I wish He had washed me—

Clean of inside dirt and dust, As He washed the old birch tree.”

                                                                                                                                                                               Dr. W.L. Stiger

                It was performance of prayer as well.  How mightily we see Jesus at prayer.  Suppose we that our work can be done with less.  By prayer Jacob wrestled and prevailed.  By prayer Elijah barricaded the rain, and then by prayer he prayed it through.   By prayer Daniel shut the lion’s mouths.  By prayer Jesus “was made flesh” and “dwelt” and “was beheld.”

Conclusion

                An associational missionary tells of going into a churchless community to survey the people.  An elderly woman listened as he shared the gospel and responded to his appeal.  Then she asked, “Why didn’t you come four years ago?  My husband and I had talked of growing old and dying, but neither could help the other.  He died four years ago.”  And in a whisper, she added, “He died  unprepared.”

                Is it an acquaintance or neighbor of yours, or of mine, that may die soon, and if so, may die unprepared?  What are you willing to do about it?

IN GOD’S TIME OR OUR OWN?

#503                                                        IN GOD’S TIME OR OUR OWN?                                                                               

Scripture  John 7:1-17                                                                                                                       Orig. Date 10/16/1990

                                                                                                                                                                           Rewr. Dates none

Passage: After this, Jesus went around in Galilee. He did not want^[a] to go about in Judea because the Jewish leaders there were looking for a way to kill him. ² But when the Jewish Festival of Tabernacles was near, ³ Jesus’ brothers said to him, “Leave Galilee and go to Judea, so that your disciples there may see the works you do. ⁴ No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world.” ⁵ For even his own brothers did not believe in him.  ⁶ Therefore Jesus told them, “My time is not yet here; for you any time will do. ⁷ The world cannot hate you, but it hates me because I testify that its works are evil. ⁸ You go to the festival. I am not^[b] going up to this festival, because my time has not yet fully come.” ⁹ After he had said this, he stayed in Galilee.  ¹⁰ However, after his brothers had left for the festival, he went also, not publicly, but in secret. ¹¹ Now at the festival the Jewish leaders were watching for Jesus and asking, “Where is he?”  ¹² Among the crowds there was widespread whispering about him. Some said, “He is a good man.”

Others replied, “No, he deceives the people.” ¹³ But no one would say anything publicly about him for fear of the leaders.

Jesus Teaches at the Festival

¹⁴ Not until halfway through the festival did Jesus go up to the temple courts and begin to teach. ¹⁵ The Jews there were amazed and asked, “How did this man get such learning without having been taught?”

¹⁶ Jesus answered, “My teaching is not my own. It comes from the one who sent me. ¹⁷ Anyone who chooses to do the will of God will find out whether my teaching comes from God or whether I speak on my own.”

Purpose: Calling attention to Jesus’ return to Jerusalem, and the struggles that were a part of it.

Keywords:           Messiah                               Providence                         Opportunity                      

Timeline/Series:               John

Introduction

                We could become permanently confused by all of the discussion in scripture  relative to feasts and festivals.  There are several, and they are spoken of under various names.

                Two of the major feasts act as a time span for  us in relation to where we are in the span of Jesus’ time.  Chapter 6 (4) opens with Jesus in the midst of His Galilean ministry, and it is the time of Passover, which was in the Spring.  Our present chapter (v2) acknowledges that Jesus is still in Galilee, but the season of the year is in the Fall.  The feast mentioned is the feast of tabernacles, also called booths, sukkot, in-gathering. 

                So, from chapter six to seven, a period of six months has passed.  From the approximate middle of April, we have arrived at the middle  of October.  As one of the three major festivals, or feasts, every adult male within twenty miles of Jerusalem was expected to participate.  Many others did, and many women and children.  It was only required, however, of the men.

                I do not find it necessary to define what a festival is, or for that matter, what it was then.  The Hebrew word is hag and means “to dance in a circle.”  It was a time of joyous celebration.

                But wait a minute!  It was different then, too.  Halley says (B20p152) [festivals] “were designed to keep God in the thought of the people, and to promote national unity.”  Contemporary festivals have no such designations, and when they keep us out of the gathering of God’s people, then we are clearly out of God’s will.

                The passage this  morning centers around the decision to go up to Jerusalem for the feast.

I.             We Need to Lend a Couple of Minutes of Our Time to Setting.  V1 “Jesus walked in Galilee . . . His brethren therefore said unto Him.” 

                He has spent the major portion of his active ministry in Galilee.  No doubt, Jerusalem is the center of everything Jewish, Judaic, Hebrew, religious.  No doubt, Jesus viewed Jerusalem thusly: (a) John’s ministry began nearby; (b) Jesus early derived  hatred (John 2:13); (c) there were  some miracles (John  2:23); (d) only one identified (John 5:6, important).  His early  ministry was in Galilee: (a) Passover, John 2:13; (b) Feast of the Jews, John 5:1; (c) Tabernacles, John 7:10.

                The people who knew Him kept tabs with what was going on.  By the way, “Jewry” means only Judea.  The disciples were surely with Him though they will  not be mentioned until John 9:2, still in Jerusalem.  The “brethren” have sarcastically mentioned His disciples (John 7:3).  Two possibilities for who they were:  Younger sons of Mary (Matthew 13:55) or older sons of Joseph (step-brothers).  The allusion of these “brethren” is to John 6:66 “many of His disciples went back, and walked no more with Him.”

                Do you see their trickery?  Go on up to Judea, and let these nobodies see you for what you are. John tells us (7:5) that they did not believe.

                There is a lesson to be learned here in regard to criticism.  Some of us know people with sharp, destructive tongues: (a) in kind, (b) ignore, (c) respond.  Such language says more about the speaker than about his subject.  Bitterness is a mark on character; vindictiveness is a sign that one has not learned forgiveness.  If it’s aimed at us, ignore: in time we can lay it to rest.  If aimed at those dear to us, we need positive affirmation.

II.            The Major Teaching of this Passage May be in Regard to the Way We Look at Time.  V6 “My time is not yet come, but your time is always ready.”

                This is Jesus’ response to a rude remark.  “You are always ready to lambast a person or a principle. . . . The time to do the right thing is not always right now.”  The issue is living one’s life on the basis of right principles.  It is right to go up to Jerusalem for the feast.  It is not right to do right for the wrong reasons.

                Some have accused Jesus of a falsehood. V8 “I go not up . . . for my time is not . . . come.”  G47p240: “Jesus Christ did of set purpose utter a falsehood.”  Four times 2:4, 7:30, 8:20, 12:27, John records this expression.  In each instance it is hora, destiny. Here kairor, meaning opportunity.  So as not to do what the brother accuses Him of doing (v4), Jesus awaits opportunity.

                In our own lives, how do we use time? There is, first of all, the limitation of imposed time.  What others expect of us. Jobs, family, family-related options. Secondly, there is discretionary time: How do I decide to use the time THAT IS my own?  Do I impose a selfish set of values around that time?  Do I see time as a gift, and learn to use it rather than to be used? 

                Lastly, time, imposed or discretionary, is best set to the rhythm of goals.  Jesus is going, but appropriately.  Spend time to spiritual advantage.  More enjoyable social activities should not be allowed to conflict with spiritual needs. 

                What of lost people who observe your lifestyle in regard to time?  Does it lift?  Lighten?  Liberate?  Or limit? Is it a liability?

                Of Charles Schwab, you have heard (President of Bethlehem Steel).  Ivy Lee, public relations expert? Lee was asked “Show me a way to get more things done with my time.”  Schwab agreed to pay anything within reason for a workable plan.  “Write down the most important tasks you need to do tomorrow. Number in order of importance.  Begin the day with #1, stay on it until completed.  Go to #2 . . . then #3.  Make this a habit for every working day.  Pass it only to those under you.  Try it for as long as you like, and send me a check for what you think it is worth.”

                After a few  months Schwab declared that it was the most profitable lesson he had ever learned.  He included a check for $25,000.  Within 5  years, Bethlehem  Steel was largest in world.

III.           It is God’s Time in Our Lives for Jesus.  V17, “If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.”  Jesus knew that there was a good time  and a best time for God’s will.  He is available, opportunistic. There were detractors, supporters. 

                He knew also that their problem was a sin problem.  They measure Jesus in relation to law.  He healed on sabbath. John 5:9 “the same day was the sabbath.”  They choose to quibble over Jesus rather than quicken their hearts in relation to Him.  “He is good; no, He deceives.”  There is a difference in being “a good man” (KJ) and being “good.”  Agathos—innately, thoroughly good. 

                I have known good men, women.  None of us is good, and therefore the need of Jesus covers every corner of this room, town, world.

                It is God’s time for Jesus to be Lord.

Conclusion

                Barnard Baruch, advisor to Franklin Roosevelt, one said “Whatever failures I have known, whatever errors I have committed, whatever follies I have witnessed in private or public life, have been the consequences of action without thought.” 

                See Ephesians 5:15f (Amp.)  “Look carefully then how you walk!  Live  purposefully, and worthily, and accurately, not as the unwise and witless, but as wise—sensible, intelligent people; making the way  most  of the time—buying up each opportunity—because the days are evil.”

EYE WITNESS OF THE WORD

#500                                                          EYE WITNESS OF THE WORD                                                                                 

Scripture Luke 1:1-4                                                                                                                               Orig. Date 1/2/1985

                                                                                                                                                                   Rewr. Dates 9/6/1990 

Passage: Many have undertaken to draw up an account of the things that have been fulfilled^[a] among us, ² just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. ³ With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, ⁴ so that you may know the certainty of the things you have been taught.

Purpose: Sharing a series on New Testament characters, here concentrating on Luke as author, missionary, servant of grace and joy

Keywords:  Biography of Luke                     Grace                    New Testament Characters                         History 

Timeline/Series:               New Testament Characters        

Introduction

                The teaching of Jesus doubtless was universal in scope.  The twelve (eleven), and many others know the heart of Jesus in relation to others.  But the laborious story of the early church as contained in Acts will struggle through twelve chapters before these born-again strugglers are ready to take the gospel “to all the world.”

                Luke occupies a significant place.  It is clear enough for most that he is Greek.  Paul concludes his Colossian letter naming helpers.  In the 11^th verse (Colossians 2), having named several helpers, he delineates “who are of the circumcision.”  Immediately therefrom, (4:12) he names Epaphras,  who was “one of them,” and Luke.

                So, a Greek, who would have been totally unacceptable to the Jews, and who was an annoyance with which the early church had to deal: became the author of a significant story of Jesus’  life, and the main treatise on early church history.

                Some scholars say he wasn’t a Greek.  Others say it doesn’t matter because he didn’t write the two books.  Someone else points out that he was so obscure that had he not written the gospel, it would surely never have been attached to his name.  In fact, we would never have heard his name, otherwise.

                We’ve looked at two of the gospel writers, Matthew and Mark.  Symbols are attached to their names.  In great churches and cathedrals, these symbols can be seen adorning stained-glass windows.  The symbol of Mark is a man.  He wrote that the word might penetrate to the masses.  Matthew’s symbol is a  lion.  The outcast from the “tribe of Judah” who was never far from it emotionally, was set straight by Jesus, and he wanted to do as much for other Jews.  John’s symbol is the eagle, the creature able to fly higher and farther, and to dwell closer to the sun.  Luke is symbolized by a calf, the animal of sacrifice.  Luke saw barriers tumble through the blood of Jesus.  This is the word that he will spread far and wide.

I.             Little is Known, Really, About the Man Himself.  V3 “It seemed good to me also, . . . to write unto thee in order.”

                We have established that he was Greek.  Paul also informs us that he was a physician.  Colossians 4:14 “Luke, the beloved physician, and Demas greet you.”  The noun form of the word “to heal, cure.”  Someone (Barclay G30) makes the point:  “The minister sees people at the best; the lawyer sees them at their worst.  A doctor sees them as they are.”  An interesting sidelight is comparison of Mark relative to the woman with the issue of blood.  Mark says physicians at fault (Mark 5:26), Luke sees them as ineffectual (Luke 8:43).

                He was a capable historian and writer.  V1-4 are said to be the purest Greek in the New Testament.  Long debate over 2:2 “Cyrenius (Quirinius) was governor of Syria.”  He supposedly reigned about 6 A.D.  Then, in early 20^th Century, Sir William Ramsay found inscriptions that showed this to be Cyrenius’ second term.

                Though he only mentions the census, over time, it has become a foregone conclusion.

                He brings to bear the emergence of John the Baptist with six certifiable events. 

1. The fifteenth year of Tiberius Caesar
2. Pontius Pilate, governor of Judea
3. Herod, tetrarch of Galilee
4. Phillip, tetrarch of Ituraea
5. Lysanius, tetrarch of Abilene
6. Annas and Caiaphas, high priests

II.            Luke’s Concern is Expressed Through Theophilus.  V3 “To write to thee in order, most excellent Theophilus.” An individual of note—Theophilus—“God lover”; “most excellent”—expresses one who is high in Roman governmental service.  He stands as the eternal link between Luke and Acts.

                Perhaps Luke wanted to show that Christianity was not a threat to the empire.  Luke 3:12f, John admonishes publicans who come to him (John the Baptist) to be fair.  Luke 19:1 Zacchaeus does not repudiate his profession but will use it. Luke 20:19, the tribute issues where Jesus sanctions fair taxes.  Jesus is presented in a non-threatening posture in relation to Rome.

                Luke clearly saw beyond Theophilus to a waiting world.  He only takes Jesus’ genealogy beyond its Hebrew roots.  Matthew 1:1 “the son of David, the son of Abraham,” from which point he began.  Luke 3:38 There are twenty named progenitors following Abraham concluding “The son of Enos, . . . Seth, . . . Adam, the son of God.”

                Through his studies about Jesus and consorting with Paul, he is a world-lover.  The gospel is for gentiles.  Luke 4:25f Jesus’ example of Elias going to the widow of Sarepta and Naaman the Syrian  The kingdom is open to Samaritans 10:25 “the Good Samaritan,” and 17:11 “the grateful leper.”

                Jesus is friend of outcasts and sinners: 7:36  the sinful woman at Simon the Pharisee’s home; 15:11 the prodigal; 23:43 the penitent thief.  Luke captures the heart of Jesus in relation to poor people: 2:24 Mary’s offspring is the offspring of the poor; 6:20 Beatitudes: “Blessed are ye poor”-- Matthew’s “in spirit” omitted;  16:19 parable of the rich man and the poor man.

III.           A  Final Word May Be Said Relative to Source.  V2 “Even as they delivered them unto  us, which from the beginning were eyewitnesses, and ministers of the word.”

                Little doubt that he used Mark’s gospel.  It was earlier written.  Interpreter’s Bible says that Luke uses 60% of Mark, or about 1/3 of his own material.  Interestingly, of first two chapters, (80/52vvs), only 2:39 and 40 appear elsewhere. 

                He gives us a summary statement relative to sources. Events: v1 “Those things which are most surely believed among us.”  Traditions: v2 “just as they were handed down to us from eyewitnesses.”  Written records: v1 “many took in hand; v2 “ministers of the word.”  His  motivation: v3 “It seemed good to me also.”

                Don’t lose sight of what Luke attempts to do: to clarify a specific message to a specific need; to encourage any who want to know more about Jesus to seek it; to clearly declare the role of the Holy Spirit in ascertaining truth—17 references in  Luke, 57 in Acts, 6 in Mark, 12 in Matthew.  Especial significance in first two chapters: shows Jesus’ works through the Holy Spirit.  11:13, “gives good gifts to his children.”  A case could be made as well in relation to prayer, social concern, and women.

Conclusion

                Barclay (G30p2) “There is no passage of the Bible which sheds such a floodlight on the doctrine of the inspiration of scripture.  No one will deny that the Gospel of Luke is an inspired document; and yet Luke begins by affirming that it is the product of the most careful research.  God’s inspiration does not come to the man who sits with folded hands and lazy mind and only waits, but to the mind which thinks and seeks and searches.  True inspiration comes when the seeking mind of man meets the revealing Spirit of God.”

Mentioned in recall, meaning not clear (written by hand and inserted after 1990):

Emmanuel AME—God with us “to protect,” “magnify”

Winn pond on a dark night

Evening in Oakdale—death of Martin Luke King

ONLY ONE SALVATION

#580                                                                ONLY ONE SALVATION                                                                                       

Scripture   John 5:36-47, 34, NIV                                                                                                          Orig. Date  9/6/70

                                                                                                                                                        Rewr. Dates  8/82; 3/15/90 

Passage: 

³⁶ “I have testimony weightier than that of John. For the works that the Father has given me to finish—the very works that I am doing—testify that the Father has sent me. ³⁷ And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, ³⁸ nor does his word dwell in you, for you do not believe the one he sent. ³⁹ You study^[a] the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, ⁴⁰ yet you refuse to come to me to have life.⁴¹ “I do not accept glory from human beings, ⁴² but I know you. I know that you do not have the love of God in your hearts. ⁴³ I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him. ⁴⁴ How can you believe since you accept glory from one another but do not seek the glory that comes from the only God^[b]? ⁴⁵ “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. ⁴⁶ If you believed Moses, you would believe me, for he wrote about me. ⁴⁷ But since you do not believe what he wrote, how are you going to believe what I say?”

³⁴ Not that I accept human testimony; but I mention it that you may be saved.

Purpose:  To call attention to the mandate of scripture that declares that salvation is in Jesus only.

Keywords:          Bible Study         Christ as Saviour               Word of God                      Law        Liberty

Spiritual Heritage             Salvation

Timeline/Series:               John

Introduction

                There are places I have lived where it was very much to my advantage being an “ordained person.” I spent many years pastoring in the southern region of our state.  We lived in towns and cities that were predominantly Catholic.  While there were disengaging circumstances as well, as often as not, being in places like New Iberia, and Lafayette, and New Orleans gave special consideration to pastors.

                The first couple of years that we were in New Orleans, Ochsner Hospital and Clinic gave 50% discount to pastors and their families.  When medicals started escalating in the mid-seventies, they backed away from that.  It was nice for a while.  In New Iberia, everything that was done to advantage the priests civically, was done for other pastors as well. 

                Several of us were present recently at the commissioning of our new mission director.  At the end of the service, ordained persons were asked to engage in “laying on of hands.”  We were called upon to “give credence to, and support for” our friend as he began a new avenue of service.

                When the SBC was last in Philadelphia, some messengers learned that ordination was not always a door opener.  In the “city of brotherly love,” which, by the way, houses the Liberty Bell, the first seat of American government, and the house where Betsy Ross is said to have put the first flag together.  It is also the location of Stephen Girard College, a school for boys, and heavily endowed.  Entrance is through the one gate in a surrounding ten-foot wall.  Every visitor is asked one question, “are  you an ordained person?”  If you are, and admit it, you don’t get in.

                Now this morning’s message is  not about ordination, it is about salvation.  Is it free? Is it free for all?  Are there requirements that must be met?  Can I be certain about my own standing in that regard?  As the first Independence Day of the 21^st Century nears, a major question must be “Is it  politically correct to insist upon a Biblical mandate about this ‘Hoped for’ salvation.”

1.            This is Set in the Context  of Witnesses of Christ.  V32 “There is another  beareth witness.”

                1.            The witness of the Holy Spirit v32. 

                2.            The witness of John the Baptist v35  “he was a burning and shining light.” 

                3.            The witness of Jesus’ works.  V36 (1)His concern for God’s will and (2)His love for people.

                4.            The fourth witness is the Father’s own. V37

                5.            The fifth witness is scripture.  V39 (OT)

                6.            Lastly, the witness of Moses. V46

II.            We Must Take Note that Salvation Does not Come Through Religious Law. V39 “Search the scriptures; for in them ye think ye have eternal life.”

                There is no doubt which scriptures are meant.  Jesus holds the Old Testament on a plane higher than all other writings.  No doubt that the Judeo-Christian community has accepted this as without equal.  The Jews saw themselves as the “chosen” people because of this confirming word.  So Jesus demands of them “Search the scripture.  Show me where it says you have eternal life because you have the book.”

                One thing that Jesus would never do.  That you or I should never do. That is to make light of scripture.  It is the sourcebook about God.  We discover about man’s beginnings and the changes in people and culture.  There are glimmers of God’s aspiration for His creation.  Here is the most accurate depiction of sin and its curse.

                You see, salvation is not in a printed page but in the ONE who gives credence to the page.  A surgeon’s credence is not in his diploma but in the well-being of his patient.  An engineer is not established because he can read a blueprint, but because he knows how to change material into mass.  You see, the word at every level is worth no more than what gives it credence.  Harriet Beecher Stowe – “Uncle Tom’s Cabin” – Tom on the barge – going to Simon Legree --  Matthew 11:28  “Come unto me, all ye that labour and are heavy laden” – “Them’s  good words. But who sez ‘em?”

III.           We Face an Inordinate Danger of Trusting Human Personality.  V44 “How can you believe, which receive honor one of another, and seek not the honor that cometh from God only.”

                The word honor here is doxan “glory,” from which we get our doxology. Meaning is not outward manifestation, but inward glory.  We  humans are clearly more interested in the outward manifestation.  John 1:14 “. . .we beheld His glory; the glory as of the only begotten of the Father.”

                It is a rebuke aimed at the Scribes and Pharisees who see him as an enemy.  They are seeking such praise for themselves.  Their praying was often “to be seen of men.”  (Matthew 6:5).  They took upper seats at synagogue.  Their reasoning was quite contemporary.  “I will be prominent among my peers.  What commends me must be more than they.”  The error in their judgment is also commonplace.  Not: “Am I as good as my neighbor?”  Must be: “Do I measure up  to the expectation of God?”

                The issue for us is not largely different.  How many preachers took pleasure in JS/JB fall to pat ourselves on the back?  How many Baptists/Methodists took delight that these were Pentecostals.  We want to be judged  on material issues: education, economics, faithfulness to vote.

                David Yohn (C70p52) raises serious questions.  “Are we about what Jesus would be about?  “The religious apparently is concerned about pretentious cultic practices, the meritorious works of believers, the perpetuation of the institution. . .  Religion is manipulated to meet the needs of the religious person, not the needs of the world.”

                Salvation outside of Christ is simply something else.

IV.          Thirdly, Salvation is not to Be Found in Spiritual Heritage.  V45 “The one who is going to accuse you before the Father is none other than Moses, the one you trust.”

                Little time will be spent because of similarity with prior point.  The problem, you see, is that privilege for the Jew, had become his prison.  Jesus’ concern for the poor is unmarred. 

                The ignorant, the stricken is not condemned.  The word of rebuke is to those who have much and abuse it.  Everytime we hear truth and sustain cultic error we are condemned.  The solution of some is to secrete themselves from the spoken truth.  To enter into worship means to hear with the heart about my own sins and how I only can atone for them, and that having proof of spiritual lineage going to Mayflower means nothing. 

V.            Before These Precious Minutes You Have Allotted Me are Gone, Jesus is Our Only Salvation.  V40 “Ye will not come to me that ye might have life.”  “Had ye believed Moses, ye would have believed me.” (46)

                Biblical salvation is the work of God.  I John 5:11 “. . . God hath given us eternal life, and this life is in His son.”  Galatians 4:4 “But when the fullness of time was come, God sent forth His son . . . to redeem them that were under the law.”

                Salvation became a personal commodity when we decide what to do about what God has done.  To believe is to respond with personal volition, and we are saved.  To decide not to decide is not postponement, it is prideful arrogance and a decision against Christ.  The case for belief is not always open.  Lack of certainty can become hardened cynicism.  “The fool hath said in his heart, ‘there is no God.’” (Psalm 14:1 and Psalm 53:1).

Closing

                You ask yourself two serious questions this morning.  Have I trusted CHRIST as my Saviour?  Do I show it in the way I live?

JESUS, SON OF MAN

#857                                                                  JESUS, SON OF MAN                                                                                         

Scripture  John 1:35-51                                                                                                                                   Orig. 10/13/89 

Passage:  The next day John was there again with two of his disciples. 36 When he saw Jesus passing by, he said, “Look, the Lamb of God!” 37 When the two disciples heard him say this, they followed Jesus. 38 Turning around, Jesus saw them following and asked, “What do you want?” They said, “Rabbi” (which means “Teacher”), “where are you staying?” 39 “Come,” he replied, “and you will see.” So they went and saw where he was staying, and they spent that day with him. It was about four in the afternoon. 40 Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. 41 The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ). 42 And he brought him to Jesus. Jesus looked at him and said, “You are Simon son of John. You will be called Cephas” (which, when translated, is Peter[a]). 43 The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, “Follow me.” 44 Philip, like Andrew and Peter, was from the town of Bethsaida. 45 Philip found Nathanael and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.” 46 “Nazareth! Can anything good come from there?” Nathanael asked. “Come and see,” said Philip. 47 When Jesus saw Nathanael approaching, he said of him, “Here truly is an Israelite in whom there is no deceit.” 48 “How do you know me?” Nathanael asked. Jesus answered, “I saw you while you were still under the fig tree before Philip called you.” 49 Then Nathanael declared, “Rabbi, you are the Son of God; you are the king of Israel.” 50 Jesus said, “You believe[b] because I told you I saw you under the fig tree. You will see greater things than that.” 51 He then added, “Very truly I tell you,[c] you[d] will see ‘heaven open, and the angels of God ascending and descending on’[e] the Son of Man.”

Purpose: Continuing a study from the gospel, here emphasizing the enormity of meaning in Jesus’ reference to himself as “son of man.”

Keywords:          Bible Study                         Parable                Christ                   Identity

Series:  John

Introduction

                It is interesting, and somewhat surprising, that as quickly as we turn from the Synoptic Gospel, and to John, we turn from the regular teaching of truth in parable form.  John never uses the word “miracle,” and he never uses the word “parable.”  These were major elements in the teaching ministry of Jesus, yet, John does not incorporate either in his presentation of the life of Jesus.  You will find “parable” in the King James (10:6), however, the same word found twice more (16:25, 29) is “proverb.”

                While parables are conspicuously absent from this fourth gospel, the use of rich symbolism, and use of “signs,” are conspicuously present.

                Herbert Lockyer says that John “describes . . . some twenty days out of the Lord’s public ministry of three years. . . .  John lived nearer to his Lord than the other Apostles and seemed to understand the inner significance of His messages more than the others, and supplies us with the suggestive imagery He used in His discourses.”

                We are not yet through chapter one, and we have viewed this imagery first hand. There has been the use of the concept “Word” for Jesus.  He calls Jesus “Light.”  He has John the Baptist identifying himself as “a voice.”  Last week, reference was made to the eleven, twelve if we count “son of Joseph,” marks, or signs of Jesus’ identity.

                Keep in mind what John himself says toward the end of this powerful rendering of the life of Jesus.  20:30 “And many other signs truly did Jesus in the presence of His disciples, which are not written in this book.  But these are written that ye might believe that Jesus is the Christ, the Son of God.”

I.             We Learn of Jesus’ Intent to Share the Richness of His Life with His Disciples.  V39 Jesus “sayeth unto them, come and see. . . . They . . . abode with Him.”  Our purpose this morning is to reach where this first chapter concludes.  We will pass by nine of the concepts of identity found in this chapter.  There is a message in every one. Jesus, Lamb of God, Master, Rabbi, Messiah, Christ, of Nazareth, son of Joseph. 

                Before leaving this chapter, however, we must find His meaning, “Son of Man.”  William Barclay isolates 82 uses of this term in the New Testament.  All but one are in the gospels. In Acts 7:56, Stephen said “I see . . . the Son of Man standing at the right hand of God.”  Of the 81 remaining uses, all but one (John 12:34, about the crucifixion of the anointed) are on the lips of Jesus.

                Revelation 1:13—“And in the midst of the seven candlesticks one like unto the Son of man. . .”

                Revelation 14:14—“. . . seated on the cloud was one ‘like a son of man.’”

                Hebrews 2:6—“What is man . . . or the son of man that thou visitest him.”

                There are other teachings in these verses.  Perhaps as many as six of the disciples come to light here.  First, there are the two disciples of John the Baptist.  V35 tells plainly.  John, himself, directs them.  You don’t know how tough this is. Or, watch your children go overseas.  One of these two was Andrew, V40.  Examine the level of discipleship.  He went to find Simon Peter, to introduce him to the Master.  We honor him still in every reference to “Andrew” clubs.  He was big enough to let his convert have the larger place.

                An additional word must be said on Simon Peter.   He was won by the direct outreach of another.  Andrew didn’t wait for him to chance upon Christ.  Christ tags him with a change of his name.  His name is not changed from rock to pebble.  Simon means “one who hears,” a marvelous facility of discipleship.  Petra and petros both mean “rock.”

                John himself emerges here.  Also of Bethsaida, youngest of 12, and of the fishing enterprise (of 4).  To him Jesus entrusted Mary. He was called “the disciple whom Jesus loved.” 

                Jesus went looking for Phillip, v 43.  He called both to faith and to follow.  Faith meant he had found the Messiah, to follow meant he must tell others.

                In that spirit, he sought Nathanael. Nathanael owes his conversion to a friend. He was dealing honestly with his doubts, opening mind and heart to the prospect of truth. “Come and see” said Phillip. V46 Nathanael mocks Jesus, then in V49 professes his faith.  V50, 51: Nathanael owes to his conversion the life of fullness.

II.            In a Manner of Speaking, We Learn How Jesus Sees Himself.  “Ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.”  Some, of course, would say that it means nothing more than that.  It was out of the common idiom of the day.  The Aramaic bar nasha means Son of man. The Hebrew ben adam means the same. 

                Isaiah 56:2 “Blessed is . . . the son of man who holds it (justice) fast.”

                Psalm 146:3 “Put not your trust in princes, in a son of man in whom there is no help.”

                Or, that it was self-disclosure not unlike that found in Ezekiel, where the expression is found eighty-plus times.  It is the word from God spoken to his prophet as a specialized address.  It denotes his humanity.  It contrasts his humanity with power, glory, sovereignty of God.

                Daniel is the one, however, who helps us to understand its meaning.  He was given to see the personification of the great world powers.  He describes the vision (Daniel 7:1-14).  It was of four great world powers—Assyria, Babylon, Persia, Greece.  For three hundred years they dominated.  “A lion with eagle’s wings” (v4); a bear . . . with three ribs in its mouth (v5); a leopard with four heads, and it had dominion (v6); a fourth beast, dreadful, and terrible, with ten horns (v7).  V13 “And I saw in the night, visions, and behold, one like the Son of man came with the clouds of heaven . . .   And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him.”

                John uses the same imagery in Revelation.  1:7 speaks of the one who “cometh in the clouds.”  1:13 “The one in the midst of the seven candlesticks like unto the Son of man.” 

Conclusion

                What you must see, what I must see, is Jesus as He is here pictured.  Daniel uses the imagery of the God-man.  One who is come to serve who is like those whom He has come to serve.  Daniel 7:18 “But the saints of the Most High, shall take the kingdom, and possess the kingdom forever, even for ever and ever.”  V28 “My cogitations much troubled me” “But I kept the matter in my heart.”

                The great need of our time is to see Jesus as He is, as Son of man.  Like John’s two disciples in discovering that Jesus was who John was talking about.  He (Jesus) was the Word, of which John the Baptist was the voice.  Like Simon Peter who was a large chunk of stone, but with care what a useful instrument he would become. Like Phillip, to faith him would be to follow him. Like Nathanael, casting aside our doubts we begin to see the very “heaven open, and the angels of God ascending and descending upon the Son of man.”

                It must remain unexplored, but there remains the potential of “son of man” for us. Matthew 12:31f, Mark 3:28f, and Luke 12:10, read “all sins will be forgiven the sons of men.”