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.”
- God in Man’s Image is Unfolded.
- God in Man’s Image is Unfathomed.
- God in Man’s Image is Unfeigned.
- God in Man’s Image is Unfettered.
- 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.”
TO WHOM SHALL WE GO?
#565 TO WHOM SHALL WE GO?
Scripture John 6:60-69 Orig. Date 6/7/1970, 11/1986
Rewr. Dates 9/6/1990
Passage: 60 On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?”
61 Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? 62 Then what if you see the Son of Man ascend to where he was before! 63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit[a] and life. 64 Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. 65 He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.” 66 From this time many of his disciples turned back and no longer followed him. 67 “You do not want to leave too, do you?” Jesus asked the Twelve. 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God.”
Purpose: Continuing a series from John’s Gospel, here using Simon’s single expression to relate to a broader perspective of his life
Keywords: Biography Simon Peter Frustration Bible Study John Dissolution Hope Vision
Timeline/Series: John
Introduction
Have you ever wondered what the world might be like if Jesus had never lived? Would we be richer, or poorer?
First and foremost, we must eliminate the New Testament. Probably, we would be advanced enough to enjoy printing. Probably, but no New Testament.
We might know about a book called the covenant of the Jews, but we doubtless would know little about it. Such writers as Matthew, Mark, Luke, and John would be unknown to us. Simon Peter would ever have been more than a fisherman, a poor one. Whatever else we know about the New Testament.
As to history, Rome would not have remained world power for as long as she did. As it was, an expanding China drove the Huns out of central Europe. Their expulsion brought confrontation with the Roman legions. When the confrontation came, Rome had an emperor, Constantine, who had become a believer. Without such a man, Rome very likely would not have stood.
In regard to academics, without the New Testament the revival of learning would have been appreciably delayed. Say what you will in regard to the efforts of Catholicism. Saint Benedict and the monastic order must be given major credit for learning.
So far as the Middle Ages are concerned, had Rome escaped the Huns, they had yet to face the Mohammedans. They captured all of Spain as it was. They were finally defeated in 732 at Tours by Charles Martel, grandfather of Charlemagne.
And a word more about America. The America we know today would not exist. Surely settlers would by now have come, but not in search of their spiritual destiny. If Jesus had not come, what would your life be like today? To whom would we go?
I. In the Actual Setting of the Question, Peter Sees the Hope of Great Promise. “Lord, to whom shall we go? Thou hast the words of eternal life.”
Surely, Simon knew of other available alternatives. Truly, he was raised in Judaism. Though it meant little to him, he overlooked sham, pretense. There was a kind of pride in religion. The pride that would do in Rome; that would bring France, under Napoleon, to her knees; that would nearly destroy 20th Century Europe through German’s fuhrer.
Or, seeing Judaism for what it was, he had the choice of Hellenism (Greek culture/religion). Alexander the Great had brought the Greeks to the top of the heap. They still yielded great influence.
But the greater power, influence, was Rome. Sell out to Rome as some were doing. Join the militant movement opposed. Peter’s question is ours as well, but ask we it to the same end? We know more of Jesus than first converts knew. That what He claimed, he lived, and His call to us as disciples is for commitment.
We, also, are surrounded by alternatives. Ancient religions: Buddhism, Hinduism. Sects unknown 25 years ago: daughter, 3 children with Jim Jones. Communism is hardly a viable alternative: socialism, materialism, humanism remain.
Acts 17:22 “Ye men of Athens, I perceive that in all things ye are too superstitious.” TEV/rlgs.
II. A Few Months Later, Peter’s Sense of Destiny is Threatened at Calvary. Luke 22:54 “They took Him, and led Him, and brought Him into the high priest’s house. And Peter followed afar off.”
The words of the question have not changed “To whom shall we go.” The meaning may now be different. What will we do now? Do we tuck tail? Do we conclude we were wrong? Fight?
In some instances what is seen as high hope fades fast. If hope is all, our diet is slim. Psalm 73: Asaph: “Verily, I had cleansed my heart in vain, . . . my hands in innocence.” I Corinthians 15:19 “If in this life only we have hope, we are a sad spectacle.”
Some of God’s choice have faltered. Joshua 7:7 “Would to God we had been content to stay where we were.” Elijah: I King 19 “O Lord, take away my life for I am no better than my fathers.”
There is a very old tradition at Princeton that revival was underway. A student, night after night, heard and rejected appeals. Went to his room and announced to God his intention to follow another course. His name: Aaron Burr.
If Peter and the others had wanted to give up, they now had reason to do so. “To whom will we go?” It doesn’t get easier. More difficult than ever. To follow Christ in the nineties is to go against wind and tide.
III. Peter Must Next Learn that Knowledge of Christ Alive Will not Drive Away His Despair. John 21:21 “Peter . . . saith . . . what shall this man do?” The call has come to him to be a man. Simon has seen about all there is to see of the Christ event: preaching, parables, miracles, crucifixion, resurrection.
Having seen that much, he knows Christ to be alive. He calls Him “Lord.” Literally, it means “sovereign.” It’s the same as in 6:68. Surely he knows more now than then.
Surely, we do not rule out the Holy Spirit. Jesus had already appeared to them. Simon said 21:3 “I go a fishing.” The Holy Spirit given to empower them (20:22) “Receive ye the Holy Ghost.” They are still ruled by self-interest. Jesus’ three questions of trust. Simon’s ploy: “What about this man?”
Getting hemmed in by grace, he tries to make someone else responsible.
IV. In the Final Analysis, However, the Question for Peter is One of Vision. “To whom shall we go?” becomes a lifestyle for a committed man. Not unlike that of Isaiah: 6:8 “Here am I, Lord, send me!” The Book of Acts is credence for this opinion. During first twelve chapters, Simon Peter was the recognized leader. 3:6 His was the answer to the lame man: “Silver and gold have I none, but such as I have give I thee.” 4:8 After their arrest, Peter defended their position: “there is none other name under heaven.”
Something, in the meantime, has happened in Peter’s life to make this difference. He stopped trying to reason out what was happening around him. He faithed that the power of God, where ever it was leading, was in his interest. He realized that it was not for him to prove God’s power, but to accept it. As an old man: I Peter 5:6 “Humble yourself therefore under the mighty hand of God, THAT HE may exalt you in due time: Casting all your care upon Him for He careth for you.”
Conclusion
Somerset Maugham (British novelist): “The great tragedy of life is not that people perish, but that they cease to love.” (1) It is God’s will that others experience his love through us.
Charlemagne directed his only surviving son, Louis, to claim his throne from off the altar with his own hands so that all would understand that he wore it on his own right and not under his authority but that of God.
(1)Maugham, W.S. (1898). The Making of a Saint. Boston: L.C. Page and Co.
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 21st 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.”
WHEN THE WINE RUNS OUT
#858 WHEN THE WINE RUNS OUT
Scripture John 2:1-12 Orig. October 17, 1989
Passage: On the third day a wedding took place at Cana in Galilee. Jesus’ mother was there, 2 and Jesus and his disciples had also been invited to the wedding. 3 When the wine was gone, Jesus’ mother said to him, “They have no more wine.” 4 “Woman,[a] why do you involve me?” Jesus replied. “My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” 6 Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding from twenty to thirty gallons.[b] 7 Jesus said to the servants, “Fill the jars with water”; so they filled them to the brim. 8 Then he told them, “Now draw some out and take it to the master of the banquet.” They did so, 9 and the master of the banquet tasted the water that had been turned into wine. He did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside 10 and said, “Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now.” 11 What Jesus did here in Cana of Galilee was the first of the signs through which he revealed his glory; and his disciples believed in him. 12 After this he went down to Capernaum with his mother and brothers and his disciples. There they stayed for a few days.
Purpose: Continuing a study of the gospel, here calling attention to Jesus’ beginning of appeals to his disciples for their faith.
Keywords: Bible Study Miracle Series, John Christ, Glory
Timeline/Series: Bible Study/John
Introduction
This is not to be a treatise on or against the use of beverage alcohol. If it were, I would use some other text. This passage has a much deeper, much more lucid meaning for us to grasp.
But I will give you a testimony. I will remind you that alcohol remains the true nemesis of our times. I grew up in a home where it was the principal source of strife. The absence of it frustrated my father, the presence of it was my mother’s strongest antagonist. I can still remember times in young childhood when my dad was picked up for public drunkenness. It was not a difficult decision for me to make to decide that my children would not have to struggle with that, nor their mother. I contend, to this day, that leaving the use of beverage alcohol out of my life has cost me nothing, and gained me much. That’s all I have to say on the subject.
Let us now get back to what the text does say. Let’s see that when Jesus and his disciples (Andrew, James, Simon Peter, Phillip, Nathaniel, and John) arrived, Mary was already there. She may have been an official part of the proceedings, a hostess, if you please. It could well have been a kinsman who was the groom. Some say John himself. For instance, the women who come to the garden tomb to prepare the body of Jesus are identified. One is called Salome (in Mark). Matthew mentions another woman, without naming Salome, and calls her the mother of Zebedee’s children. They say, then, that Mary and Salome were sisters.
Mary’s responsibility in the household was certainly official. She saw that the refreshments were gone, and that embarrassment was ahead.
I. So, Jesus Has Begun His Earthly Ministry. V1 “The third day was a marriage in Cana, of Galilee; and the mother of Jesus was there.” The form of the verb “to be” suggests station. It is imperfect—she has been there all along. Jesus came at her request. Six extra guests didn’t deplete the wine. His purpose was to define his role for the disciples.
The groom made his choice, makes arrangements, and has come to his father’s home, or to his new home. His guests waited there. Her guests entered after their return.
Mary reports to Jesus the embarrassment of having run out of wine. This is fermented juice of the vine. Without refrigeration, it’s the only alternative. I remember when Ann opened Welch’s grape juice out of an unplugged refrigerator.
Mary’s direct comment to the servants suggest some official position. Wealthy or poor cannot be derived. It is important that we note Jesus’ presence at ordinary events. Jesus was not an ascetic like John the Baptist. Luke 7:34 “The son of man came eating and drinking, . . . a friend of publicans and sinners.”
A comment must be made relative to the miraculous in Jesus’ ministry. Remember, John calls it a “sign” (sémeion) as he does throughout. John also uses numbers with significance. “And the third day” concludes a description of the first week. He has revealed six disciples, a number for incompleteness. Interestingly, there will be mentioned six waterpots.
Also, John selects only seven miracles. There were 35-40 in the gospels. Several are reported by Matthew, Mark, and Luke. Five of the seven only John records. Here; healing the nobleman’s son (John 4); making the lame man walk (John 5); feeding the 5,000 (John 6); calming the storm (John 6); restoring sight to the blind man (John 9); and raising Lazarus (John 11).
II. He Begins This Earthly Ministry Coming to the Rescue of a Bridegroom in Distress. Undoubtedly, he has put his seal on the institution of marriage. Nearly every marriage ceremony affirms this. I would remind you that marriage is of divine, not Christian, origin. The institution preempts expensive ritualism and legal documents. Marriage is commitment to another person and to a divine mandate.
Mary calls upon Jesus to offer aid. Remember the status of her faith. She was chosen. She is celebrated in the Magnificat (Luke 1:47), “My spirit hath rejoiced in God my Saviour.”
The aid he has come to offer is to define his Messiahship. He “manifested forth His glory” (v 11), that “his disciples believed.” The answer given to Mary is not as sharp a rebuke as it sounds. She is already called “mother of Jesus,” though this is the FIRST sign Mary knew her son. She may well have known John the Baptist’s identification of Jesus. She would conclude that “His time had come.” The hour of public assertiveness is on hold in concern for the disciples.
By the way, “woman” (gynaika) is exactly what he called her from the cross in John 19:26.
III. There Is a Spiritual Meaning Here Open to Each of Us.
V3 “They have no wine.” When the wine runs out, when that upon which all else depends is gone, what do we do? When life’s exhilaration vanishes, where do we go? He decided to provide the wine, but the true miracle is the message delivered to his disciples. To the six: “What will you do when the exhilaration turns to exhaustion, execution?” To all of us: “To whom (what) do you turn ‘When the wine runs out’?” Surely you have experienced it. The sun hides, birds hush, songs die. Life’s elixir becomes tainted. What do you do “when the wine runs out”?
It is in this context, then, that Jesus works a miracle. He instructs the workers to fill the six waterpots. 2-3 firkins would be 25-30 gallons. Water was always identified with purification (i.e., salvation). Isaiah 44:3 “I will pour water upon him that is thirsty.” 53:12 “he poured out his soul unto death.” 55:1 “He poured out his soul unto death.”
When the waterpots were filled to the neck, to the brim, it was not enough. Stone pots filled represent law. Filled, they suggest that now the law has been filled full. There was a stone pot for each of the six disciples. Six means “not enough,” incomplete. What do you do when the wine runs out? When all else comes up short? A hundred gallons of wine makes for a happy wedding, but who can make it happen?
F.W. Boreham (T47.8p209) quotes the old violinmaster to his pupil “before you have finished the world will do one of three things with you. It will make your heart very hard, it will make it very soft, or else it will break it.” When exhilaration becomes exhaustion, when the wine is gone, what do you intend to do? Jesus still holds the answer.
A final comment must be made on verse 10. “Thou hast kept the good wine until now.” Where but in Christ does exhilaration follow exhaustion? The world insists the best be used first. Beauty spends itself for maturity. Youth surrenders in time to age. And the world counts them losses.
The believer who stands by his faith sees it become. Jesus said to Nathaniel in John 1:51 “Hereafter.”
The choicest blessings of marriage await the exhaustions of time.