Douglas Jacoby Podcast

For additional notes and resources check out Douglas’ website.

Recap of lesson 5 (Water to Wine)

• Time out for a wedding: Shows us how Jesus related to others, valued them, connected with them
• Timing ("My time has not yet come."): Jesus was acutely aware that the clock was ticking.
  • He dared not squander the Father's time.
  • He fell into neither (opposite) error, moving along too slowly or rushing about frenetically.
• Signs were not arbitrary. He did not perform them to impress people or dazzle them (although they would surely be impressed by (God). This also explains why Jesus didn’t go berserk using his miraculous powers, as you are I probably would if we were in his position.
• Each podcast in the series aims to turn up some important emphases in John, whether a major motif (time), a minor motif (water), a patterned sequence (…“Come and see”…), or one of the three heptads (7 signs, 7 confessions, 7 I Am sayings).

COMMENT

13 When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. 

• Note: The ministry of Jesus in the gospel of John is constructed around three or four Passovers: 2:13,23; 6:4; 11:55; etc. In contrast, the three Synoptic gospels paint the picture of a one-year ministry with a single Passover.
• The "holiday season" has arrived.
  • There's a buzz in the air, and a bustle in the marketplace.
  • Deeply rooted traditions and customs run their annual course.
  • Into this busy scene Jesus explodes in a paroxysm of premeditated action.

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!” 

• Jesus cleanses the Temple (v.13ff), which through the unspiritual influence of the priestly leadership had become a center of commerce and greed.
• Jesus intended to throw down a challenge to the powers that be. (Had he wished to interrupt all commerce, he would likely have had to kick over more than a few tables!)  The message he sent was clear: "I oppose you, Annas and Caiaphas. You are not legitimate, and we are on a collision course!”
• Did Jesus do wrong? Some allege that Jesus lost his temper.
  • The text does not say Jesus whipped the vendors, only the animals.
  • After all, Jesus forbade violence (Matthew 5).
  • See also Mark 11:11. Jesus came into Jerusalem (the Triumphal Entry), looked around, and returned the following day. His action was planned, not impromptu.
• When Jesus cleanses the Temple, he accuses the religious leaders of crass commercialism (v.16).
• In the Synoptic Gospels he charges them with having made a "den of robbers" (Jeremiah 7:11) out of a house of prayer (Isaiah 56:7). His ire was justly aroused.
• See the last chapter of Zechariah, and especially the last sentence: "And there shall no longer be traders in the house of the LORD of hosts on that day."

17 His disciples remembered that it is written: “Zeal for your house will consume me.”

• The scripture the zealous outburst reminded the disciples of was Psalm 69.
• His disciples felt his zeal.
  • The word zealous is related to the word jealous, and suggests passionate concern with the honor and glory of God. (See 2 Cor 11:2 – here Paul is jealous [zēlô] with a godly zeal [zēlō].)
  • Zeal is not a synonym for "energetic," or even "heartfelt." Zeal entails passion, to be sure, but an intense spiritual ardor that is much more than mere heat.
  • For more on zeal, be sure to listen to the OT Character podcast on Phinehas. (You must be logged in as a website member to listen to this podcast.)

18 The Jews then responded to him, “What sign can you show us to prove your authority to do all this?”

• Not surprisingly, the challenge was not well received.
  • Asked to produce a sign (v.18), Jesus promises that the true temple of the Spirit (his own body) will be resurrected!
  • As is common in John, his words are completely misunderstood (v.20). It’s as though Jesus is speaking on “channel 1” (the heavenly, spiritual channel), while his followers are usually tuned in to “channel 2” (the earthly, physical channel).
    • John’s gospel is replete with both double entêndres and misunderstandings.
    • Watching others misunderstand can help us better to understand the important spiritual truths found in this gospel.

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.

• The Temple had been under construction for 46 years by 27 AD, when the Jews made their comment in verse 20.
  • Construction actually began in 20 BC.
  • Since there is no year 0, "46 years" brings us to 27 AD.
  • Ancient historians tell us that the improvements were still ongoing when the First Jewish War (with the Romans) broke out in 66 AD.

23 Now while he was in Jerusalem at the Passover Festival, many people saw the signs he was performing and believed in his name. 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.

• The following Jewish saying illuminates verse 25: "Seven things are hidden from man: the day of death, the day of consolation, the depths of judgment, one's reward, the time of restoration of the kingdom of David, the time when the guilty kingdom [Rome] will be destroyed, and what is within another" (Talmud: Exod. 15:32 (59b). This is yet another implicit claim to divinity, or at least of divine powers.
• Jesus’ miraculous signs led many to believe in him (v.23).
• And yet he knew the fickleness of the crowd. His knowledge of human nature (v.24f) prevented him from trusting humans the way he trusted his Father.

Technical point: When did the cleansing take place, near the beginning of his ministry (John), at the end (the Synoptics), or both?

• It seems John recounted the cleansing early in the gospel for a theological reason: to show that the "new wine" the Messiah was offering would not be readily accepted by the corrupt religious establishment. He was on a collision course with the Temple and its powerful priestly hierarchy.
• For ancient writers, at times theology trumps chronology. This is not a mistake, but a deliberate repositioning of the account of the cleansing in order to make a statement.

CONCLUSION

• If Jesus visited the church where I attend, how well would he be received? Would there be any overturned tables or traditions?
• Have I defined "zeal" biblically? Is it possible I, or others I know, have confused energy with conviction?

For additional notes and resources check out Douglas’ website.

Introduction

• Jesus' core group of disciples, his apostles, has grown. In chapter 2 he takes them to a wedding in Cana, in Galilee. This was also the home of Nathanael, about whom we read in 1:46-51; see also 21:2.
• Wedding parties in the Bible normally lasted 1-2 weeks (Genesis 29:27; Judges 14:12), so this was no half-day affair! See also Tobit 10:7: "...Now when the fourteen days of the wedding celebration had ended that Raguel had sworn to observe for his daughter, Tobias came to him..."
• Jesus did not place relationship building in opposition to preaching or ministry; they flowed together naturally.

2:1 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, 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. 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.

Comment

• Some believe this was his 10th miracle (by comparing this passage with the chronology of Matthew, Mark, and Luke).
• In John's gospel it is his first "sign" -- not just a miracle, but a miracle with a special significance. 2:23 shows that Jesus had been doing a number of miracles, although 4:54 is the "second" John describes.
• Thus the common claim that this was his first miracle is false.
• A new character enters the stage: Mary, the mother of Jesus. Interestingly, in this gospel her name is not even once mentioned. Several other Marys appear, however. (Can you locate them?)
• The wine gives out (v.3ff).
  • What does Mary want Jesus to do?
    • Is Jesus' mother taking charge, pressing him (consciously or not) to exercise his powers as the Son of God? If so, her pressuring him is premature.
    • But there is another possibility. She may be reminding Jesus that his decision to be a wandering rabbi, followed by equally penniless disciples, has put the family in the embarrassing situation of not being able to meet the needs of the guests at the wedding celebration.
    • Whichever interpretation is right, Mary is shifting responsibility onto Jesus.
  • Jesus turns water to wine.
    • Stone jars were used instead of clay pots for two reasons. They were more durable. And if something unclean fell into them (say, a lizard), the jars did not have to be broken (Leviticus 11:33); they would survive for future service.
    • The total amount was easily 150 gallons -- an enormous quantity!
  • It is clear that Jesus is following the Father's timing (v.4). For more on this theme, see 7:30; 8:20; 12:23; 13:1; 17:1. (This only a partial list.)
• This is an example of subversion of the social order. If Jesus created 500 liters of wine (perhaps more, perhaps less, based on the capacity of the stone water jars), and then the wine was diluted with water at a ratio of 1:1, there could have been 500 persons present at the banquet. In ancient banquets, the best wine was not only presented first; it was also served to the most important guests. (Ancient writers like Pliny and Martial complained about the inequality of such a practice.) By allowing all to enjoy the best wine, Jesus is implicitly placing everyone on the same level.
• But there is a deeper significance. The miracle has to do with the difference between the old way and the new way, the old covenant and the new covenant, Judaism and Christianity. They are different, though related. At first you think the new "wine" is better than the old, finer. But then you realize that, in comparison to the new, the old resembles water. Consider 1:17: the law comes with ritual (cleansing from ritual defilement, e.g.). The wine of the good news is much better!
• Jesus is signaling that the Messianic age is beginning. See Isaiah 25:6.
  • Water for purification, such as that preserved in the stone jars, was part of the old order.
  • This was being superseded by the new order, the nature and quality of which was far superior.
  • Water is a strong theme or motif in John. Trace it. Spiritual does not mean non-physical.
• Once again, it must be emphasized that Jesus thought it important to take time out for a wedding.
  • Are there activities whose importance I tend to minimize, perhaps wrongly considering them to be "less productive" than other, more "spiritual" endeavors?
  • In my thinking (feelings based on my Bible study), how do the OT and the old covenant compare with the NT and the new covenant?
    • As with the wine, does the new seem superior? If so, why?
    • How might I explain my thinking to someone instructed only in the Law of Moses
• Jesus will perform another miracle in Cana in chapter 4.

The 7 signs

• Beneficiaries:
  1. Wedding guests (2:1-11)
  2. Official’s son (4:43-54)
  3. Paralytic at Bethesda (5:1-15)
  4. The 5000 (6:1-13)
  5. The 12—Jesus on the Sea (6:16-21
  6. The Blind man (9:1-41)
  7. Lazarus (11:1-44)
• Demonstrate Christ's ultimate power over
  1. Quality (water to wine)
  2. Distance (healing of official's son)
  3. Sickness (paralytic at Bethesda)
  4. Quantity (feeding 5000)
  5. Nature (on the Sea)
  6. Misfortune (blindness)
  7. Death (Lazarus)
• Are time-sensitive or related to time:
  1. Wine running out
  2. Son at point of death
  3. Paralytic incapacitated for 38 years
  4. Too late in the day to arrange food
  5. Short-cut across Sea of Galilee
  6. Healing of a man blind all his life
  7. Raising of a man buried long enough ago that "he stinketh" [John 11:39 KJV])
• The 7th sign point towards Christ’s resurrection, the eighth and greatest sign, offering the promise of being ushered into the new order of things.
• Signs and the structure of John's gospel
  • Chapters 2-11 have been called by scholars "The Book of Signs," since they contain and are structured around seven "signs."
  • Following this, chapters 12-21 have been dubbed "The Book of Glory."

12 After this he went down to Capernaum with his mother and brothers and his disciples. There they stayed for a few days.

• Jesus and his entourage spend a few days in Capernaum, his second home (after Nazareth).
• Notice that Jesus shares his "church friends" with his family members (v.12).
• Although his brothers do not yet believe (see 7:5), eventually they were won over.

For additional notes and resources check out Douglas’ website.

Last time we looked at the first two days; today we will read about the third and fourth days. A lot is compressed into one chapter. Since the fourth day spans verses 43-51, it is not clear how 2:1 takes place "on the third day." Unless, that is, "the next day" (vv.29,35,43) all refers to the same day, in which case 1:19-51 covers two days instead of four. Ancient conventions of chronology and storytelling are different from ours -- and that's okay. Compression is also visible in Mark 1, Mark 6, Luke 24, and a number of other passages.

35 The next day John again was standing with two of his disciples, 36 and as he watched Jesus walk by, he exclaimed, “Look, here is the Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 When Jesus turned and saw them following, he said to them, “What are you looking for?” They said to him, “Rabbi” (which translated means Teacher), “where are you staying?”

DAY THREE (vv.35-42)

• Again, John directs his disciples to Christ.
  • Jesus receives them and spends time with them.
    • Note: this is not the (later) call to become fishers of men of Matthew 4/Mark 1/Luke 5.
    • Jesus is a relationship builder, not just a preacher.
    • The urgency of Mark 1 and the open schedule of John 1 are both important for evangelism.
  • Andrew brings his brother to Christ.
  • Jesus calls Simon (Shim'on, in Hebrew) Cephas, which is Aramaic for "rock." The name has prophetic and descriptive qualities. Jesus sees into both the character of Peter and his future.
• Notice that a number of times he clarifies potentially unfamiliar terms: Rabbi (v.38); Messiah (v.41); Cephas (v.42); other clarifications will follow (9:7; 20:16; etc). This suggests that the target audience of this gospel are not (primarily) Jewish. And yet there are abundant references to the events and theology of the Old Testament.

39 He said to them, “Come and see.” They came and saw where he was staying, and they remained with him that day. It was about four o’clock in the afternoon. 40 One of the two who heard John speak and followed him was Andrew, Simon Peter’s brother. 41 He first found his brother Simon and said to him, “We have found the Messiah” (which is translated Anointed). 42 He brought Simon to Jesus, who looked at him and said, “You are Simon son of John. You are to be called Cephas” (which is translated Peter).

DAY FOUR (vv.43-51)

43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.” 46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 When Jesus saw Nathanael coming toward him, he said of him, “Here is truly an Israelite in whom there is no deceit!” 48 Nathanael asked him, “Where did you get to know me?” Jesus answered, “I saw you under the fig tree before Philip called you.” 49 Nathanael replied, “Rabbi, you are the Son of God! You are the King of Israel!” 50 Jesus answered, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.” 51 And he said to him, “Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.”

• Jesus goes north, from Judea to Galilee, and meets Philip, who in turn speaks to Nathanael.
• The first three men are from Bethsaida, a fishing village only discovered in the 1980s, and join Jesus' band.
• Nathanael is from Cana (21:2), a town we will read about in the next chapter. Nathanael may be the apostle Bartholomew.
• The interaction with Nathanael is fraught with significance.
  • Nathanael is skeptical, having stereotyped Nazareth and all who come from this backwards town. Philip responds perfectly to the skeptic: "Come and see." 
  • Jesus comments on Nathanael's genuineness -- how he spoke his mind. Nathanael agrees with Jesus' summary of his character, amazed at his insight. (See also 2:24-25.)
  • Once Jesus tells Nathanael that he saw him while he was under a fig tree, Nathanael is stunned, and quickly changes his assessment of Jesus to agree with Philip's -- that he is the Messiah. (One wonders, what exactly was Jesus referring to in connection with the fig tree?) Jesus' (seemingly miraculous) view of Nathanael (v.48) may entail powers similar to those of Elisha in 2 Kings 6:8-12, or Ezekiel in Ezekiel 8:1-18; 21:21-23.
  • Jesus ends this interaction with Nathanael by alluding to Genesis 28:12: "And [Jacob] dreamed that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it." In other words, Jesus, the Son of Man, is the "stairway to heaven"! See also John 3:13.
• To sum up, the true Israelite ought to recognize Jesus as the Messiah, once initial doubts or objections have been met. This is a far cry from how most Jews -- and especially their leaders -- received Jesus. True worshippers of God must come to him in spirit and truth (John 4:24). "Truth" here means genuineness of faith, not doctrinal truth. (Not that this is unimportant.)

Conclusion

• Already in chapter 1 we are seeing exactly how the Word looks when it has become flesh -- how God moves among people. Every interaction of Jesus tells us something about God.
• Notice the minor theme in John, "Come and see."
  • There are 4 instances.
    • 1:39. Jesus invites Andrew and another follower of John the Baptist to "come and see" -- to spend time with him.
    • 1:46: Philip invites Nathanael to meet Jesus: "Come and see."
    • 4:29: The Samaritan Woman invites her town to "come and see."
    • 11:34: Lazarus's mourners, reply to Jesus' question about where the body has been laid, invite him, "Lord, come and see."
  • The Bible invites us to "taste and see" that the Lord is good (Ps 34:8; 1 Pet 2:3).
  • Just as someone invited you and me to "come and see," let's continue to reach out, inviting others to "come and see."

For additional notes and resources check out Douglas’ website.

19 This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed and did not deny it, but confessed, “I am not the Messiah.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” 22 Then they said to him, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” 23 He said,

   “I am the voice of one crying out in the wilderness,
‘Make straight the way of the Lord,’”

as the prophet Isaiah said.

24 Now they had been sent from the Pharisees. 25 They asked him, “Why then are you baptizing if you are neither the Messiah,nor Elijah, nor the prophet?” 26 John answered them, “I baptize with water. Among you stands one whom you do not know, 27 the one who is coming after me; I am not worthy to untie the thong of his sandal.” 28 This took place in Bethany across the Jordan where John was baptizing.

• Technical notes:
  • The phrase the Jews (v.19) appears only 16 times in Matthew, Mark, and Luke combined, but 70 times in John! The Jews often refers to the Pharisees in the gospel of John, as opposed to the common people.
  • In reference to sandals (v.27), Rabbi Jehoshua b. Levi said, "All works which a slave performs for his master a disciple should do for his teacher, except undoing shoe straps" (96a, Str-B 1:121).
  • The Bethany (or Bethabara, KJV) at which John baptized was on the east side of the Jordan. This is not the Bethany on the Mount of Olives near Jerusalem.
• The authority of John the Baptist is under investigation by the priests and Levites (v.19ff).
  • He refuses to allow people to believe his is something he is not.
    • He was not the Messiah. Messianic expectation ran high in the first century, and it was important to distance himself from impostors and political troublemakers.
    • Nor was he Elijah. He did come in the spirit of Elijah (see Mal 4:4-6), but he was not literally Elijah, or a reincarnation of him.
    • Nor was he "the Prophet." This is a reference to Deuteronomy 18, a Messianic prophecy that only Christ could have fulfilled. Many misunderstood this passage in the first century -- Peter set them straight in Acts 3.
  • John identifies himself as the messenger of Isaiah 40 and Malachi 3 who was to prepare for way for the Lord. After the messenger, the Lord himself would pay his people a visit! Be sure to check out these O.T. references if they are at all unfamiliar.
  • His right to baptize is called into question by the Pharisees (v.25ff). John simply points to Christ, who alone is worthy.
  • All the leaders of the religious establishment challenge John's authority. This is the pattern we will see with Christ, the same groups opposing him. Jesus clearly represented a threat to the establishment.
• Why did John baptize?
  • In the O.T. (e.g., Leviticus), washing was often associated with moral cleansing.
  • In Jerusalem at this time, Jews immersed themselves before they went up to the Temple to worship. Immersion was not considered strange or unusual.
  • In publicly identifying oneself as a sinner, personal humility and solidarity with other penitent Jews was built. In fulfilling the mission of Malachi 4:4-6. it was vital that people specifically repent of sin, and repair their relationships with one another. That was the only way to become people ready for the coming of the Lord -- then as now!
  • John was building a natural bridge not only to Christ, but also to Christian baptism.
• In 27 AD, Jesus was an unknown (v.26). Despite his divinity and the dire need for religious reform and prophetic preaching, he waited until the time was right before he began his "public" ministry.
• Now we continue our study of John 1, picking up on the second day of the narrative. The first was covered in verses 19 to 28.

29 The next day he saw Jesus coming toward him and declared, “Here is the Lamb of God who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks ahead of me because he was before me.’ 31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.” 32 And John testified, “I saw the Spirit descending from heaven like a dove, and it remained on him. 33 I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.’ 34 And I myself have seen and have testified that this is the Son of God.”

• This is day two (vv.29-34).
• John calls Jesus "the Lamb of God."
  • This is a clear reference to the offering of O.T. sacrificial system (Lev 9:3; 14:13; Rev 5:12). Jesus is to bear our sins.
  • It is also a reference to the Messiah, who in Jewish literature is often a Lamb.
  • The dove is reminiscent of the dove returning to the ark in Gen 9. It's a whole new world, now. In fact, the age to come is breaking into our world. The Kingdom of God has arrived. (Biblically speaking, it has always been there, yet it comes in waves.)
• John redirects his disciples to Jesus. After all, this was the entire purpose of his ministry.
• He recognizes Jesus not by his halo, aura, or blond hair and blue eyes (!), but because God gave a sign.
  • Jesus was, and looked like, any ordinary Jewish male of his day.
  • More importantly, the Spirit resting on Jesus showed conclusively that he was the Messiah of prophecy: Isaiah 11:1-2; 42:1.
• The theme of testimony is strong in John's gospel, the word testimony / testify appearing seven times.
  • There are seven confessions in all
    • 1:34   John the Baptist
    • 1:49   Nathanael
    • 4:42   The Samaritans (4:29)
    • 6:69   Peter
    • 9:38   Blind man
    • 11:27 Martha
    • 20:28 Thomas
  • The "confessions" of Caiaphas (11:50) and Pilate (19:19) are not genuine, but ironic.
  • We come to faith through testimony.
    • Through people we trust, admire, and begin to love.
    • Not through pure logic. (We flatter ourselves.)
    • Recommended: Ron Highfield, Is Christianity Really True?

For additional notes and resources check out Douglas’ website.

Comment: A prologue is important -- like the introduction of a book. It's a good habit not to skip over these, as they usually set forth the agenda of the writer, and make it easier to understand the work. John 1:1-8 is the key to appreciating the entire Gospel of John.

10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own,and his own people did not accept him.

• Here is the great irony: The creation did not recognize the creator.
• As a Jew, descended from the tribe of Judah and the house of David, Jesus came to his own people, but was rejected.
• Jesus was not accepted. What does this mean?
  • His message was rejected. See John 12:47-48.
  • This does not mean that people didn't "receive him" into their hearts (through prayer -- the modern evangelical tradition). Receiving Christ means accepting his teaching.
  • Thus the modern doctrine of "accepting Jesus" is wholly without biblical foundation.

12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.

• Those who accepted him were privileged to become children of God (v.12).
  • "Believing in his name" means trusting Christ, not ourselves or religion, or our religiosity.
  • Notice that those who receive him are not actually children of God, but only potentially his children ("power to become").
  • To become his children, they must be born again (v.13).
    • They are not born as God's children:
      • of blood (by birth). ["Bloods" (KJV) is Greek haimata, or "drops of blood."]
      • of flesh (by human desire or effort)
      • of the will of man (no one can make this decision for you).
    • The new birth happens only in baptism (3:5).
    • Yet the Sinner's Prayer (the common salvation doctrine of evangelical Protestants) is something we do – a “work” (active), to use Protestant language, while baptism is something done to us (we are passive).
    • The new birth (in water and spirit) was taken so seriously that many 2nd century Christians thought people who’d never heard the word would have a chance in the afterlife—the underworld—to hear the gospel and be baptized.
  • What a privilege! What an unbelievable blessing!

14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son,full of grace and truth. 15 (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’”) 16From his fullness we have all received, grace upon grace: 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son,who is close to the Father’s heart,who has made him known.

• The Word became flesh (v.14).
  • Jesus lived for a while among us (approximately 35 years).
  • He "pitched his tent," or "tabernacled" among us.
    • This is a reference to the OT Tabernacle (later the Temple), where God manifested his presence and dwelt among humanity. Jesus' body is the new Tabernacle. See 2:19.
    • Skene,Greek for tent, contains the same consonants as Hebrew shekhinah, Thus the alliteration reinforces the O.T. wilderness reference.
  • The disciples saw his glory (really, God's glory). See 14:9.
  • This is the doctrine of the incarnation (enfleshment) of God, much denied by heretics ancient and modern, who prefer Jesus to be either just a "good man" or guru or, on the other side, some sort of spirit or phantasm.
  • Jesus was full of grace and truth (v.15).
  • John testified to this (v.15). Although older than Jesus by a few months, Jesus was infinitely before John (1:2). For the idea of Jesus' eternity, see also 8:58. For an O.T. passage, see Micah 5:2.
  • We have all received grace through Christ (v.16), and in many ways. The original Greek has no punctuation, but a colon should follow v.16. There are two ways in which grace has been received:
    • The Law was given through Moses (v.17).
    • Grace and truth (also) came through Christ.
    • Yet there is no opposition between Law and Gospel -- contrary to the view of many Protestants today. Both are instruments of grace.
    • Yet there is a difference between the two ministries of these means of grace. (Flesh v. stone, in 2 Corinthians 3:3ff; cf. Ezekiel 11:19; 36:26).
  • No one has seen God, but we do see God when we look at Jesus (v.18).
  • Unique—only begotten
    • Heb 11:7; Gen 22:2, 12, 16 LXX (Septuagint)—agapētós (beloved) is connected with monogenēs. (only begotten). This Jesus is identified with Isaac.
    • In Gen 22 we find – 9-10 parallels with Christ. (Listen to the OT character podcasts on Abraham & Isaac).
  • Jesus has made God known (v.18). Exegēsato means "related, explained, reported, made known, revealed," and exegesis (a word will familiar to Bible students!) is the noun form.
•  

Conclusion

• Key points:
  • In beginning was the Word, through which the world was created
  • There are two words, so to speak…
  • Receiving Christ means accepting this word.
  • The Word became flesh -- God became one of us.
  • The Word (Christ) explains and reveals God to us.
• In Christ's coming down to our level, he sets an example for us. The incarnation:
  • Is a model for our own communication to others (including children).
  • Explains the nature of the Bible – not technical, scientific, or erudite.
  • Serves also as a model for evangelism. Not talking above or past others, but striving to communicate, to connect.

For additional notes and resources check out Douglas’ website.

The Gospel of John: Introduction

• John's is the most universal focus of the four gospels.
  • Mark—the Roman world. Jesus is not the emperor.
  • Matt—Jews, though ends with command to launch Gentile mission. Jesus is Messiah.
  • Luke—the entire Gentile world. Jesus as ideal human, bringing the message from Galilee to Jerusalem. (And in Acts, from Jerusalem to Rome -- omitting Egypt, parts of Syria, and much more.)
  • Jesus is savior of the whole world, as the villagers of Sychar proclaim (John 4).
• 90% of John’s material is unique, and mainly set in Jerusalem, as opposed to Galilee.
• Unlike the Synoptics, John is not structured around the Caesarea-Jerusalem trek, following Peter’s confession (Mark 8).
• Antitheses: simple yet effective use of paired opposites, combined with physical and spiritual levels (and frequent misunderstanding), like light & darkness, life & death, heaven & earth, and above & below.
• John's gospel is a highly theological gospel, although it is easy to understand because of the large amount of narrative and simple themes.
• Jesus
  • John heavily emphasizes Jesus’ incarnation
  • Humanity: fatigue 4:6; anguish 12:27, 13:21; weeping 11:33-35; irritation 2:4; friends 11:11.
  • Same in letters of John
• The structure of John
  • Multiple Passover visits, thus a ministry spanning 3 years
  • Triple-seven:  7 signs, 7 confessions, 7 I AM statements.
• Purpose -- 20:30-31 is the author's statement of purpose.
• For more, see NT chapter notes, esp. the Advanced section (c. 400 pages)
• In this series, we will be reading the NRSV.

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life,and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.

• The opening of John clearly harks back to Genesis 1:1. It is also nearly identical to 1 John 1:1 -- especially when you read both passages in the Greek.
• In the beginning was the logos: word, saying, message, talk, conversation, question, preaching, account, value, reason, grounds, charge, matter, or thing
  • The alpha point of creation involves reason, not just feeling; logic, not just sensation. Just as "in the beginning," God is again going to speak, this time through his Son.
  • The beginning point for understanding of God, including communication of the word of God to those who do not know him, is reason, words, not mystical (wordless) experience.
• The complete union of God and man in one being -- one God, two natures -- was the conclusion of hundreds of years of discussion among Christian leaders and intellectuals from the 2nd to 4th centuries.
• In verse 1 theós is rendered God -- just as it is every other time it appears in John 1.
  • Groups like the Jehovah's Witnesses are wrong when they claim that the word means "a god," simply because it is lacking the definite article.
  • This is a common construction in NT Greek.
  • The Jewish ear would be offended if John’s gospel taught there was a second god. Jesus wasn't a god, but God (in the flesh, v.14).
• The Word was involved in the creation itself (v.3). See also Colossians 1:15ff.
• In the Word was life (v.4). This is not biological life, but spiritual life, as opposed to darkness (v.5).
• The darkness did not overcome, or understand. But how did mankind react to light?

6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.

• John the Baptist – all 4 gospels record his ministry before Jesus, preparing the way. John is prophesied in Mal 3, Mal 4, and Isa 40.
• John warned mankind, prepared the Jews, and testified to the light (v.6). This is John the Baptist, not John the apostle. He selflessly pointed people to Jesus (3:30). He did not want glory for himself or his own ministry.
• We dare not preach ourselves (2 Cor 4) – trying to impress others with how together we are
• The light is not something divine within us – an eastern or New Age concepts. Even the Quaker notion isn't too far removed from this misunderstanding.
• The Word was the true light. See 8:12; 9:5. It refers to Jesus Christ.

For additional notes and resources check out Douglas’ website.

Introduction

• Last time we considered purity and transformation in Christian theology. In Christian history, especially among Catholics and Protestants, the power of the Cross has been celebrated far more than the power of the resurrection (Phil 3:10-11).
• Most self-proclaimed Christian groups simply do not grasp this important truth.
• Historically, western Christian groups (Catholic and Protestant) severely persecuted those who held to a more biblical view -- by burnings, drownings, and other forms of execution, torture, and imprisonment.
• The past of Christian history ("Christian" broadly and generously defined) is discouraging. What may we expect for the future, especially after the Lord returns?

Purity in Eternity

1. Only the holy—the pure in heart—will dwell in the New Jerusalem.
   1. Rev 19:8,14; 22:14-15; 21:22-27. Only the pure will enter that holy city!
   2. Only the pure in heart will see God (Matt 5:9).
2. There will be only one eternal kingdom.
   1. 1 Cor 15:24-28 envisions the time when "God will be all in all." In such a universe, there is no place for Satan, or sin (or sinners).
   2. The evil one and all who follow him will be destroyed (Matt 10:28). Hell will run its course; punishment will end (Luke 12:47-48).
3. When we have purity of heart, then we have purity of will.
   1. John 8:29; 4:34; 10:30. Jesus was so pure that his will coincided with the will of the Father.
   2. Skim through John and notice all the passages where this point is made.

Practical suggestions:

• Listen to the series again, straight through. My personal practice is, when I have been especially struck by a lesson, or realize that there is new content (new for me), to listen to the audio a second (and maybe even a third) time. That may help you, too.
• Go without what you crave or may overuse: food, alcohol, aspirin, TV, etc. Set a goal and remove this from your life for a month (or whatever period makes sense in your situation), and expect that God will show you something about yourself. Consider fasting.
• Talk with a friend who has also gone through this series. “Compare notes”—which can strengthen conviction and provide companionship in the struggle to develop a holy life.

Summary

• Purity / Cleansing / Leprosy / Exorcism / Reanimation -- New beginnings!
• This is not possible not by sheer willpower alone, but by the blood of Christ, which purifies us and makes us into new creations.
• The ultimate vision of the universe:
  • Only the pure in heart will dwell in the New Jerusalem.
  • Ultimately, there will be only one eternal kingdom -- a kingdom of holiness in the presence of the Lord.
  • When we have purity of heart, then we will also have purity of will.
• Every day can be a new day (2 Cor 4:16-18)!

For additional notes and resources check out Douglas’ website.

Introduction

• After our introductory lessons on purity and cleansing, we examined 24 case studies of cleansing, freedom, and new beginnings (for lepers, demoniacs, and the deceased).
• In these final two lessons, let's pull together what we have learned, and take an honest (though brief) look at Christian History. Then (in the final talk) we will take in the biblical vision of purity in the next world -- in eternity.
• Different branches of Christianity (broadly defined) emphasize different aspects of the salvation brought by Christ. Their views on the death and resurrection of Christ tell us a lot about their intent (or lack of intent) to be pure in heart.

Branches of Christianity

• Catholicism
  • Grace depends on the sacraments.
  • The blood of Christ somehow activates the sacraments.
  • This view emerged from the apostasy and compromise of the Middle Ages.
• Orthodoxy
  • Participation in the divine nature is celebrated (as in 2 Pet 1:3-4), though seldom expected of the average member.
  • This view is in some ways more biblical than the western interpretations, yet as with the western churches (Catholic and Protestant), only the clergy -- priests and monastics -- are expected to live a godly life.
• Protestantism
  • Grace is for those with the right theology.
  • We must believe that there is nothing we can do to be saved. (Originally) Protestants embraced "Once Saved, Always Saved." This explains their lack of missionary effort (in the Reformation period, 1500s onward) -- at least until the effects of Calvinism had started to wear off -- for example, among the Wesleyans, American Presbyterians and Baptists.
  • Protestants also taught that attempts to live righteously are dangerous, possibly leading to "works-righteousness."
  • Finally, the blood covers over our sins, or effects a legal transaction, so that God sees us a holy -- even if we aren't!
• Radical Reformation (Anabaptists)
  • Strong emphasis on personal holiness and obedience to Christ.
  • These believers were mercilessly persecuted by Catholics and Protestants alike. (The Reformation occurred only within Catholic lands, not the Orthodox countries of Eastern Europe.)
  • The NT assures us that the death of Christ brings not only pardon, but also renewal (Tit 3:5).
• In this podcast I urge us to focus on the cleansing aspect of the blood of Christ – not just the aspect of forgiveness.

A scriptural look at the blood of Christ

• John 6:53
• Eph 2:13
• 1 John 1:5
• Rev 1:5
• 2 Cor 4:16

Conclusion

• Remember this: true purity, real holiness, righteousness in the eyes of the Lord isn't a piece of priestcraft or a legal fiction.
• The blood of Christ purchased us back from the possession and control of the evil one. Yet salvation isn't just a free ticket to heaven. Christ's blood really does cleanse us. This we must preach.
• We're not appropriating Christ's righteousness so much as truly becoming righteous through him.

For additional notes and resources check out Douglas’ website.

Scriptural study: Luke 24:1-6; 1 Cor 15:20-23; Phil 3:20-21

• Although details about the crucifixion and burial of Christ are found in the NT, nothing is related concerning his resurrection. When we read of the empty tomb (Luke 24; John 20; Matt 28; Mark 16) he has already been raised.
• What had happened? Was this the same as happened in the case of Lazarus, or Tabitha, or the son of the widow of Zarepath? Not at all.
  • They all died again.
  • None of them possessed a resurrection body.
• As the firstfruits of the resurrection, Jesus was the first person ever to possess a resurrection body (1 Cor 15:20-23).
• When he returns, we too will have a resurrection body. We will be transformed (Phil 3:20-21).

 Implications

• No human being has ever been resurrected, in the full sense of the word.
• Resurrection will take place at the last day. This is called the General Resurrection.
• We will be totally new creations when Jesus comes—with a resurrection body like his. We have new life now, but this is only a taste of what is to come.
• If life in Christ—as wonderful as it is—is just the beginning, just imagine how exciting and comforting and energizing and fascinating and refreshing and amazing we will be as new creations in the new creation!

Conclusion

All the new beginnings, purifications, exorcisms, healings, reanimations, and fresh starts of this life are but a faint glimmer of the new creation. Let’s look forward to our resurrection, and praise our awesome God for his goodness, his plan, his glory!

For additional notes and resources check out Douglas’ website.

Introductory

• The miracle will take place at Troas (Acts 20:6), near ancient Troy (of Trojan War fame).
• Luke the doctor was present; the account is part of the "We" material in Acts. That's significant for his medical testimony in v.10. Some dispute his death, but the language will not allow that. Luke says "he was taken up dead" (Acts 20:9).
• Eutychus = “fortunate.”

Scripture: Acts 20:7-12

• Meeting on the first day of the week (v.7) is the pattern from the very beginning. (Seventh Day Adventists do not make a strong case.)
• Folks don’t seem to be too scheduled to make time to learn from the apostle!
• Upper rooms have positive connotations in Luke's writing (Luke 22, Acts 1, Acts 9). This is going to be an exciting time. (How revved up would you be if the apostle Paul were going to devote a generous amount of his time to teaching you?)
• The church had prepared for a long night of preaching by bringing their lamps (v.8).
• The young man was seated (perhaps) at a place where some cool air might be entering the room. But he was also seated in the place where one needed most to be alert.
• He ceases to follow the message. Did he have a limited attention span, like so many of our generation?
• Eutychus falls asleep, and then falls out the window (v.9).
• Paul reanimates him (vs.10, 12).
• The interruption does not lead to the closing prayer, or disruption. And the reanimation of Eutychus is almost related in a matter-of-fact way, although the congregation were greatly encouraged not to have lost him. The church is intent on continuing their all-night session with Paul.
• Note that the Lord’s Supper was taken on Monday.
• So who messed up, Paul (for going long) or Eutychus (for falling asleep when the apostle was speaking)?

Assessment

• Moderns more likely to blame Paul for a long message than the youth for failing to pay attention. But in the NT, including Luke’s writings (Luke-Acts), sleepiness is often an indication of spiritual laxity.
• Sleep as indication of spiritual laxity. His disciples fell asleep on the Mount of Transfiguration or in the Garden of Gethsemane (Luke 9; 22.)
• Jesus taught us to stay awake, lest the world close in on us like a trap (Luke 21:34-36; see also Matt 25:1-13).
• At this late-night meeting in Troas, everyone else managed to stay awake. They were mentally devoted to the apostle's (Paul's) teaching, the fellowship, the breaking of bread and (presumably) prayer. But not Eutychus.
• Imagine the modern-day scenario: Eutychus would have gone on some talk show, written a book, and told all about his experience. Or brought litigation against the church for the lack of a window guard. It doesn't seem any such thing was done that night in Troas. Eutychus wasn’t some celebrity. In fact, his falling asleep was more likely felt with shame than anything else.

Application

• While we can't always control certain external conditions – like the temperature of the room or the length of the meeting, we can do something about internal conditions like focus and fatigue. We have far more control than we may be likely to admit.
• To keep clean, alert, pure, and holy requires a degree of mental and spiritual discipline.
• We expect far too little of our youth. A short attention span isn’t simply a sociological or psychological phenomenon; it’s a character thing. It shows a lack of discipline, intensity, and even faithfulness. (Faithfulness means finishing what you started.)
• Maybe we're so easily distracted, or become restless when church runs past the 90-minute mark, because we are stingy and worldly. If we’ve already spent 10 or 20 hours in the past week in Bible study, meditation, and prayer, and extra half hour is no big deal. But if we can’t be bothered to offer the Lord even 5 minutes a day, of course 30 minutes past the usual closing song boundary will feel big.
• Stay focused when you're with other Christians, especially during church services. Do your best to shut out bodily distractions (hunger, pain, itches, etc). Do your best to minimize electronic distractions (clock watching, texting, etc).