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The Gospel of John – Part 3 Authentication of the Word – Jesus in the Lion’s Den

Today we continue our Good News series according to John the Apostle.  Last we learned that many in the multitude fed bread and fish turned away from Jesus and His teaching because it was too hard for them. The multitude were more interested in physical food than spiritual food. Today, our scripture is John 7:1-52. We see that the religious leaders in Jerusalem have had enough of Jesus, and as He is teaching in the temple, we see Jesus in the Lion’s Den. I will read the scripture throughout the message.

One of my favorite Bible stories as a child was Daniel in the Lions’ Den. You may have heard this familiar story. An eighty-some-year-old prophet, a faithful man of integrity, had won the friendship of King Darius. But some other men grew jealous of the old man’s trusted status and schemed to kill him.

A better title would be “The Lions in Daniel’s Den.” Life is the Lord’s to give or take, and there is no lion in all creation that He cannot tame. Daniel’s enemies may have thought they were in charge, but they were gravely mistaken and were a meal for the lions the next day.

The lions of Jesus’ day did not prowl about on four feet. They stood tall and proud, dressed in the stunning robes of man-made righteousness, empowered by a hypocritical religion. The temple authorities in Jerusalem desired the assassination of Jesus because He continually exposed their jealousy and greed. He healed, fulfilled prophecy, forgave sins, and gave glory to the Father while keeping none for Himself. He was unlike any rabbi or any political leader anyone had ever seen. He threatened their power, and they wanted Him dead. Jesus was about to “enter the lions’ den.”

The events in Capernaum, such as the feeding of the multitude, took place shortly before Passover (John 6:4) in March or April, and the Feast of Tabernacles (September/October) was approaching. Jesus had been ministering in Galilee for six months or more, where His “hard” teaching in the synagogue had squelched any talk of making Him king. Even after that winnowing, though, multitudes continued to follow in Galilee. Meanwhile, word of Jesus’s miracles and healings kept Jerusalem on edge.

In fulfillment of God’s commandment found in Leviticus 23:34–44, Jewish families continued to celebrate a weeklong autumn harvest festival in temporary houses constructed for the occasion. These “tabernacles” or “tents” reminded God’s covenant people of His protection in the wilderness as they celebrated His continued provision through the harvest of produce from the Promised Land. Today Jews continue observing this festival in celebration of Sukkot.

Jesus’ brothers taunted Him, suggesting He go to Jerusalem and perform magic tricks to rally the world behind Him. They had undoubtedly seen His miraculous “signs” and probably wanted to make Him king for selfish reasons. Being the brothers of the king would give them a position of power. Their taunt suggested that He wouldn’t mind meeting their challenge if He were the genuine messiah.

Throughout John’s narrative, Jesus speaks of His “hour” or “time,” which refers to when His glory would be revealed to the world. The means of His glory would be suffering, which most followers did not understand, even on the eve of His arrest and crucifixion. In every instance except this one, He used hōra, “hour.” However, the Greek term translated as “time” is kairos, “season.” Secular Greek literature and the Greek translation of the Old Testament use this term to indicate a decisive moment in which one era gives way to another, like changing the seasons.

As in 6:26–71 and the parables, Jesus spoke in such a way as to be understood on two levels. A person’s interpretation naturally follows their chosen understanding of who Jesus is, and He allowed each person to be carried away by their willful misconception. On the surface, Jesus appeared to answer His brothers at face value. They taunted Him, suggesting that He should publicize His identity as the conquering Messiah-king Israel longed to see. He spoke truthfully, saying in effect, “The deciding moment for me to announce myself has not yet come, but the present is always the right time for you to do so.” He then stated why His brothers’ testimony would be welcomed by a world dedicated to evil: they were part of it!

Of course, the deeper meaning of Jesus’ words referred to His mission. The Feast of Tabernacles was a harvest celebration, to be enjoyed when the harvest was complete. Jesus had more “harvest work” in Galilee before going to Jerusalem (4:35–38).

Many manuscripts and translations include the word “yet” in Jesus’ declaration, “I am not (yet) going up to this festival…because my time has not yet fully come.” However, the original most likely omit this particular “yet.” Some have suggested that Jesus lied to His brothers but didn’t. His statement doesn’t preclude His going later, which was His intention. He didn’t want to accompany His arrogant brothers, who would have used His attendance to advance their agenda. Instead, Jesus would journey more discreetly with His disciples and then address the Judeans in the time and manner of His choosing.

However, after his brothers had left for the festival, he went also, not publicly, but in secret. Now, at the festival, the Jewish leaders were watching for Jesus and asking, “Where is he?” Among the crowds there was widespread whispering about him. Some said, “He is a good man.” Others replied, “No, he deceives the people.” But no one would say anything publicly about him for fear of the leaders.

It is noteworthy that Jesus recognized the mortal danger presented by the temple officials. He was in constant threat of assassination in Judea. While the Messiah had come to sacrifice His life, He would not leave the timing and circumstances of His death in the hands of His enemies. Instead, he would dictate the terms of His execution to accomplish His mission. As long as He remained hidden where no enemy could find Him or appeared in front of a crowd where the religious authorities dared not touch Him, Jesus could minister in Jerusalem. So, He entered the city without attracting attention, perhaps even blending in with the crowds.

Meanwhile, hushed anticipation stirred debate among the common people in Jerusalem. Some favored Jesus; others condemned Him. Few affirmed His true identity as the Christ and the Son of God.

The Feast of Tabernacles is a weeklong celebration (Deuteronomy 16:13–15). On the third or fourth day of the festival, Jesus stood in the temple to teach, which was not unusual for a rabbi. However, the teacher’s credibility depended heavily upon his educational pedigree. They could not understand how He could have been so knowledgeable without attending the temple law schools.

Jesus responded with a stinging rebuke based on elementary logic. He then offered another standard by which to judge the qualifications of a teacher: his obedience to previously revealed truth, the Law.

In response to Jesus’ rebuke of the religious officials, the multitude, generally split despite their spiritual ignorance, rebuked the Lord as a demon-possessed man. To say someone “has a demon” could be taken literally or figuratively. In this case, it was the ancient equivalent of someone saying, “You’re a raving, paranoid lunatic!” They didn’t know of the religious leaders’ desire to have Him killed. After all, the temple authorities were God’s official representatives, custodians of the Almighty’s house.

Jesus ignored the insult and continued His indictment, referring to the healing of the invalid by the pool of Bethesda on a previous trip to Jerusalem (John 5:18). The phrase “you are all amazed” is unclear. The content of His rebuke appears to have been directed against the religious officials rather than the “crowd.” However, throughout the rest of the dialog, He freely directs His rebukes to either or both, thus placing the crowd and the officials in the same category.

To continue His earlier argument (7:16–19), Jesus appealed to the specific precedent of Moses (the human author of divine Law), circumcision (their most treasured rite), and the Sabbath (the institution perverted by man-made tradition). Circumcision was to occur on the eighth day of life for every male born to Hebrew parents, regardless of the day. This meant that some parts of the manufactured Sabbath traditions would be broken. If the rite of circumcision could override the Sabbath rules, why wouldn’t the miraculous, God-orchestrated healing of a desperately infirmed man?

The “appearance” to which Jesus referred was the symbolic show of righteousness that was undoubtedly impressive in the temple. Jesus called for Jews to ignore fancy robes and giant headdresses to discern who was telling the truth by comparing their deeds to the commands of Scripture. Jesus' deeds reflected God's grace and did not violate the Sabbath. The religious officials condemned this act of mercy because it violated their manufactured rules, which they violated each time they circumcised a newborn on the Sabbath.

The religious leaders could not do anything to squelch Jesus or eliminate Him. To seize Him publicly would divide the crowd or perhaps incite them to riot. And they certainly couldn’t defeat His reasoning. This paralysis left the ordinary Jews wondering if the leaders were undecided about Jesus, or if perhaps their silence was tacit approval of Jesus as the Messiah.

Jesus again spoke in multiple layers. He predicted His ascension to the Father’s side and declared that the religious leaders would not even see heaven. Their eternal fate vastly differed from the disciples (13:36; 14:4). But as John had illustrated with the multitude in Galilee (6:26–54), the spiritual blindness of the nonbelievers limited them to a strictly literal understanding. They wondered if He might leave Israel altogether to win converts among Jews dispersed throughout the Roman Empire.

Each day of the Feast of Tabernacles, one ritual involved a solemn procession in which a priest carried a goblet of water from the Pool of Siloam (Goblet of Water) (which was fed by the Gihon Spring) through the water gate, and into the inner temple court. Then, As the congregation sang a hymn based on Isaiah 12:3, the priest poured the water on the altar, commemorating the Lord’s provision of water in the wilderness (Num. 20:8–11).

The Feast of Tabernacles built toward a climactic convocation (Lev. 23:36), during which Jesus stood to address the crowds of people in the temple. Perhaps just before or even during the priest’s procession from the pool of Siloam, Jesus called all people to receive “living water” from Him, unlike his offer to the Samaritan woman (4:13–14). John’s editorial comment, written decades later, clarifies that the “living water” is indeed the Holy Spirit, which would not be given to believers until after Jesus’ resurrection and ascension.

The crowd remained divided. Note their distinction between “the Prophet” and “the Messiah,” whom first-century theologians thought to be two distinct individuals. They are, in fact, one person, and He was addressing them in the temple. Nevertheless, many were confused by Jesus’ apparent origins in the Galilee region, when prophecy proclaimed the Messiah would come from Judah (Mic. 5:2).

As often occurred with Jesus, the audience split in two based on their reaction to the truth. Some believed, while others sought His destruction. However, no one dared touch Him in public while opinions remained divided.

Here, the "officers" are the same men commissioned by the Pharisees to seize Jesus by force and charge Him with a crime (7:32). Jesus was unlike other men who challenged the religious leaders’ authority. No one could refute the truth Jesus was preaching in the temple.

The Pharisees didn’t judge the truth based on Scripture or godly standards. To defend their assertion that Jesus was a heretic, they offered evidence that they were unanimous against Him (7:48) and their self-proclaimed expertise in the Law (7:49). They determined right from wrong in terms of power, not based on divine truth. When they were challenged, they pointed to their diplomas rather than pointing to the Scriptures.

One Pharisee, however, was not so confident. Nicodemus had not openly believed, yet he could not easily dismiss Jesus or ignore His teaching. Therefore, he offered a reasonable defense for Jesus without exposing his true leanings. Unfortunately, the rebuke by his fellow Pharisees included a patently untrue statement: “a prophet does not come out of Galilee.” Elijah, Jonah, and perhaps Nahum were from the region known in the first century as Galilee (1 Kgs. 17:1; 2 Kgs. 14:25).

Jerusalem was a lions’ den for Jesus. He entered willingly; then, He deftly moved between the security of seclusion and the safety of the public arena while relying upon His Father to close the

The Gospel of John – Part 3 Authentication Of The Word – The Great Desertion

Today we continue our Good News series according to John the Apostle.  Last Jesus explained how he was The Bread Delivered from Heaven as He was the spiritual food that provided eternal life. Today, our scripture is John 6:58-71. Follow along with me as I read. I include two verses from last week to put this message into context.

Many Disciples Desert Jesus

By this time in His ministry, Jesus’ disciples numbered in the tens of thousands with varying degrees of devotion. At least hundreds were serious enough to consider Him their rabbi and would have actively supported a movement to make Him king. But Jesus knew theirs was the kind of fickle devotion that sprouts quickly and withers suddenly in the heat. This situation reminds me of the passage in Jonah 4:6-8, where a plant grew rapidly and shaded Jonah from the hot sun, but then he cursed it when it died the next day. The fickle multitude of disciples described Jesus’ teaching as sklēros, which literally means “dry,” “hard,” or “rough.” Figuratively, the term describes something or someone as “unyielding” or “received with discomfort.” Distressing news or challenging concepts would be called “hard.” Jesus’ teaching wasn’t difficult to understand and accept.

Jesus perceived the multitude’s difficulty and asked if the teaching had, literally, “trapped them in.” The Greek term is skandalizō (scandalize). The original and most literal meaning is “to spring back and forth” or “to slam closed,” as with a spring-loaded animal trap. Therefore, the verb generally means “to close something in.” The symbolic use of this word is rare outside of Jewish and Christian writings, but not altogether absent. One Greek playwright describes an unjust accuser dragging innocent men into court and “laying traps” with his questions. Paul frequently used the term to portray Jesus as an intellectual and moral trap for any who oppose God and think themselves righteous (Rom. 9:33; 11:9; 1 Cor. 1:23; Gal. 5:11).

Jesus challenged the grumblers with a question. In effect, He asked, “You find yourself unable to accept my claims that I came down from heaven and that you must eat my flesh and drink my blood, so what will you think when I tell you that I will ascend to heaven?” To put it another way, “If this teaching is impossible for you to accept, you have no capacity to understand anything else I have to say.” Jesus then reiterated in verse 65 His earlier statement, “No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day.” What God has to teach is so utterly contrary to humanity's sinful, selfish sensibilities that no one can understand divine teaching without divine help. Unfortunately, the people interpreted the words of Jesus literally because they lacked the spiritual wisdom God gives those who commune with Him. Moreover, people are so entangled in their sinful ignorance that no one can escape unless God draws them toward Himself.

According to the other Gospels, Jesus made Capernaum His temporary home (Matt. 4:13–16; Mark 2:1), where multitudes sought Him for healing and instruction (Mark 1:28–29; 2:2, 13). It is likely that Jesus’ teaching in Capernaum took place over a period of time through repeated discourses and extended dialogue. As a result of His teaching, many of his “disciples,” including much of the multitude of followers, stopped following Him. But this did not include the “twelve.” Jesus asked the question them but already knew the answer; He challenged the “twelve” to reinforce His teaching on the true nature of salvation.

When the Twelve were asked if they would stop following Him, Peter spoke for the group, as he often did. He answered with a question that revealed his motivation for staying: “Lord, to whom shall we go?” The implied answer is, “You have the words of eternal life.” Peter’s straightforward response distinguishes him from the nonbelieving defectors. Whereas the multitude thought they understood Jesus but rejected Him, Peter and the twelve believed in Jesus while admitting he didn’t completely understand His teaching. Peter’s qualification, “You have the words of eternal life,” merely parroted the Lord’s John 6:63. The words I have spoken to you—they are full of the Spirit and life. The nature of salvation and belief is not merely an intellectual problem; it’s primarily a volitional problem, a choice. The multitude wanted to see and then believe. “So they asked him, ‘What sign then will you give that we may see it and believe you? What will you do?”  The spokesperson for the multitude asked this question only 12 hours after having their bellies stuffed full. On the other hand, the twelve disciples believed and eventually began to see (14:16–19; 17:24; 20:29).

Jesus used this interchange to highlight another truth. From Peter’s perspective, the Twelve chose to believe and follow Christ. Jesus didn’t reject Peter’s claim; He merely added: “I chose the twelve of you.” However, not all was as it appeared. Jesus then said, but one is a devil. To ensure we understood what Jesus meant, the Apostle John left nothing to our imagination when he wrote verse 71 several decades later, “He was speaking of Judas, son of Simon Iscariot, one of the Twelve, who would later betray him.”

At least, in this case, the “choosing” of Christ does not refer to salvation but his original call in Matthew 4:19, “Jesus called out to them, ‘Come, follow me, and I will show you how to fish for people!’”

Not all who are called and who appear to believe have been “chosen” in the sense of salvation. Matthew 22:14 says, “For many are called, but few are chosen.” God calls all humanity to accept Jesus Christ, but not everyone chooses to believe.

John 3:16

This is what I refer to as believing loyalty. That is, we must believe, and as part of that commitment to believe, we remain loyal to following Jesus Christ.

 

Most people admit to wanting a savior; however, what kind of savior they desire depends on the crisis they hope to escape. People struggling with loneliness want a companion. People suffering an identity crisis want someone to give them meaning. The hungry want a provider; the oppressed want a champion; the discontented, a revolutionary; the hopeless, an inspiration. The proud? Why, they need no savior at all!

The multitude in the wilderness thought they needed a savior to bring them into a land flowing with milk and honey, someone to fill their bellies and rout their enemies. One day, Jesus will be that kind of savior. The Old Testament promises of physical abundance and a kingdom ruled by the Messiah will be fulfilled. Israel, and indeed the global Eden, will have its golden age, but not until the Savior has finished meeting the most crucial need of all: the need for salvation from the crisis of sin. Yet only those who recognize their need will seek the Son of God.

Application: John 6:22–71

The term “gospel” comes from the Old English word “gōdspel,” where gōd is “good” and spel means “story.” The gospel is a good story; however, this goodness has a sharp edge. The narrowness of the gospel is difficult to accept; its exclusivity is offensive. It reminds me of what Jesus said in  Matthew 7:13-14, “You can enter God’s Kingdom only through the narrow gate. The highway to hell is broad, and its gate is wide for the many who choose that way. But the gateway to life is very narrow and the road is difficult, and only a few ever find it. Jesus makes it very clear in John 14:6, “Jesus told him, ‘I am the way, the truth, and the life. No one can come to the Father except through me.’” And Jesus did nothing to soften His message, especially among the Jews. To an audience that took great care to remove blood from any meat they consumed, He said in 6:53, “So Jesus said again, ‘I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you.’” It would seem that Jesus deliberately made the gospel difficult to accept rather than easy…something today’s “seeker-friendly” approach to the excellent story would find strange.

The purpose of the gospel message is not to convince detractors /or turn the hearts of rebels; that’s the role of the Holy Spirit. Instead, the gospel message is the means by which prepared hearts respond to their Creator. The good news is the call of God; believing loyalty is the response of those who are His own. This truth is illustrated well in the events after the feeding of the multitude. As Jesus proclaimed the gospel, presenting Himself as the sole means of salvation, we see three responses from His audience.

Open Defection (6:66)

Paula and I have seen the phenomenon several times over the years of serving in business and church. By working at living rightly and sharing the “good story” openly, when we had the opportunity, we would witness individuals who initially seemed to be receptive as their hearts were being softened. Then after some time, seemingly all of a sudden, we would get shut out, and we could not progress further. After that point in these cases, the persons seemed to become hostile toward further progress towards accepting the good story. We struggled to understand, but at that point, we respected their decision of open defection and had to leave it to the Holy Spirit to continue the work. As citizens of God’s kingdom, we must remember the Apostle Paul's words in 1 Corinthians 3:7-9, “It’s not important who does the planting, or who does the watering. What’s important is that God makes the seed grow. The one who plants and the one who waters work together with the same purpose. And both will be rewarded for their own hard work. For we are both God’s workers. And you are God’s field. You are God’s building.”

Firm Determination (6:67–69)

While Peter is often the most criticized of the disciples, his response to Jesus’ “hard teaching” illustrates genuine belief. He didn’t pretend to understand everything Jesus taught, yet he tenaciously held on to his Master. Peter said, in effect, even if we can’t understand them fully. He got the order right: belief first, understanding later.  Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life.

Belief like that is supernatural and will persevere until the end of days. So don’t wait for every question to be answered. Don’t delay trusting Christ because you cannot resolve every theological conundrum. God has called you to believing loyalty by responding in faith. In time, He will unravel mysteries as you walk through life with Him. And all will be made clear when you stand in His presence in eternity.

Subtle Deception (6:70–71)

The third response unnerves me. Judas illustrates this type of response. He numbered himself among the faithful, he said and did everything necessary to appear genuine, and he even risked his life with the other disciples, yet Judas never truly believed. He fooled others, perhaps even himself, but his subtle deception eventually resulted in tragedy.

Not everyone who pretends to be a believer is a Judas. Unfortunately, many are well-meaning churchgoers who behave like their Christian peers, motivated by any number of reasons, none of which is authentic faith. Sadly, they will stand before the Savior one day to hear a rebuke instead of a welcome. Matthew 7:21–23 says, “Not everyone who calls out to me, ‘Lord! Lord!’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter. On judgment day, many will say to me, ‘Lord! Lord! We prophesied in your name and cast out demons in your name and performed many miracles in your name.’ But I will reply, ‘I never knew you. Get away from me, you who break God’s laws.’” They expect to be rewarded for their good service, but we are saved by grace, not by works as we are told in Ephesians 2:8–9, “God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. Salvation is not a reward for the good things we have done, so none of us can boast about it.”

Seeing how Jesus presented the gospel and how each individual responded according to the learning of their heart gives me great comfort when I share it. I used to worry that if my presentation wasn’t clear and compelling, a soul might be lost…because of my failure. What unbelievable pressure for a mere human! Fortunately, this is not the case. Another person’s soul is not yours or mine to win or lose. As citizens of God’s kingdom, we have been responsible for living as citizens.

1 Peter 3:15

When God allows us to share the “good story” as best we can, an individual’s response is a private matter with God. Only the two of them know whether it is authentic or mere pretense.

Next is a new snapshot from the Apostle John's picture album of the good story, as Jesus’s skirmish with the religious leaders was proliferating. As Jesus teaches in the temple during the Festival of Tabernacles or Shelters, the situation starts to heat up. Because of this, the next message is Jesus in the Lion's Den. Please read John 7:1-52 in preparation.

Thank you so much for allowing me to be your guide, mentor, and, most importantly, your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this trek together, let us always:

Live Abundantly (Fully)

Love Unconditionally

Listen Intentionally

Learn Continuously

Lend to others Generously

Lead with Integrity

Leave a Living Legacy Each Day

I am Guthrie Chamberlain reminding you to Keep Moving Forward, Enjoy Your Journey, and Create a Great Day Everyday! See you next time for more wisdom from God’s Word!

Today we continue our Good News series according to John the Apostle.  Last week Jesus fed over 10,000 people with five small barley loaves and two small fishes. He then miraculously walked on water and transported his disciples to Capernaum. In today’s message, the people chase them across the sea and have their hands out again for more food. Our scripture is John 6:22-59, on page 1656 in the Pew Bibles. I am reading from the NLT because it flows so well, and I will read it in segments of the passage throughout the message today, as we did last week, so keep your Bibles open to follow along.

Roughly twenty to twenty-five times each week, people are compelled to engage in a particular activity and sacrifice almost anything for the opportunity. For most, it is a top priority. Chances are, you have already done it once today, and you will likely do it again right after church and before the end of the day. We do this activity alone, but prefer to share it with company. We include this activity in almost every festive occasion we plan; sometimes, it is the festive occasion!

By now, you’ve probably guessed that I’m referring to eating. Not only do we depend on food for survival; we celebrate it as art, savor it as a luxury, share it as communion, and even abuse it as therapy. I have never seen a travel brochure or cruise advertisement that didn’t highlight the importance of what you would be eating and how often. In addition, food is the primary subject of countless magazines, books, websites, and television shows. We even have entire channels—more than one!—dedicated to preparing and consuming nourishment, twenty-four hours each day, seven days each week, all year round.

Those who benefit from twenty-first-century abundance cannot fully appreciate the perspective of people struggling to survive in first-century Galilee, Samaria, and Judea. Spending time in developing countries, where one’s next meal is never guaranteed, would help us appreciate the significance of Jesus’ miraculous provision of food in the wilderness. John emphasizes that each person received as much as they desired and that food exceeded their eating capacity. This was the first time they had gone to bed on a full stomach in a long time for many of them. Finally, God sent a Savior after so much suffering under the iron rule of Rome, so much deprivation at the hands of unjust aristocrats, and so much corruption in the temple. Jesus, the healer, the provider, the reformer, the King! Indeed, His arrival signaled the beginning of a revolution that would end poverty, restore justice, and usher the kingdom of God into another golden era. This was, after all, the promise of God (Deut. 30:9–10; Isa. 9:7; Jer. 29:14; 30:3, 18; 32:44; Ezek. 37:24–26). Finally! The Messiah had come, and He brought with Him abundance! Perhaps as many as ten thousand men, women, and children wondered where Christ would lead them next and how He would go about claiming His throne.

We cannot be too critical of that multitude in the wilderness. They woke up hungry the following morning, just like we will tomorrow. While most had returned home, many searched the hill country on the northeastern shore of the Sea of Galilee for their newfound provider and leader. But they were disappointed to discover their meal ticket had departed.

Matthew and Mark tell us that the Lord sent the disciples ahead to Capernaum while He dispersed the crowd. However, we know from last week that the disciples waited until night and then took off without Jesus when he did not show up. As a side lesson, when we don’t wait on the Lord, the storms of life will buffet us. Most of the crowd dispersed after the meal, perhaps for their homes, but a contingent remained behind seeking Jesus. They had seen the Twelve put out to sea without the Lord, and no other boat remained, so they assumed He was still enjoying solitude in the surrounding hill country. Eventually, they realized He had left, so they boarded small boats moored nearby. The boats had come from Tiberias, a city on the western shore of the Sea of Galilee, founded by Herod Antipas and named for Emperor Tiberius, the heir of Caesar Augustus’ titles and power. Tiberias had been built on the site of Jewish burial grounds. Religious Jews refused to live there, leaving it open to Hellenized Jews and Herod’s political allies.

The people either heard the Lord’s instructions to the disciples or presumed He would go to Capernaum next. The synagogue there was a center of Jewish teaching for the region. The people were surprised to find Jesus so far from where He was last seen in so short a time, but their question suggests more than a desire to know when He had arrived or how. Based on Jesus’ response, they wanted to know why He was there (and not, perhaps, where they thought He should be) and why He had deliberately eluded them.

The Jewish synagogue fulfilled many of the same functions in the local community as the modern-day Christian church: worship, instruction, and fellowship. Jesus, as an exceptionally popular rabbi, taught at the synagogue in Capernaum. Today, a white limestone synagogue from the fourth century rests on the foundation of the black basalt synagogue Jesus knew in His day.

Jesus responded to the spokesperson of the multitude with an indictment, one resonating with the words of Moses (Deut. 8:2–3). God’s covenant people wandered the desert because they failed to trust Him. They shrank back from the Promised Land because the physical challenges loomed like giants before them. During their forty years in the wilderness, the Lord sustained them with manna, “bread from heaven” (Exod. 16:4; Ps. 105:40), while teaching them that true sustenance is the Word of God. Matthew 4:4 says, “But Jesus told him, ‘No! The Scriptures say, ‘People do not live by bread alone, but by every word that comes from the mouth of God.’’”  Where the Israelites failed, Jesus triumphed, and He deeply desired them to learn from His victory.

Jesus contrasted physical food, which results from work and perishes quickly, with spiritual food, which comes by grace and lasts forever. Both are necessary, for they fulfill two legitimate human needs; life cannot continue without either. However, our fallen, fleshly nature craves one to the exclusion of the other. The distinction between “food which perishes” and “food which endures to eternal life” is symbolic. Physical food satisfies legitimate bodily desires: nourishment, clothing, shelter, medicine, sex, exercise, and rest. On the other hand, spiritual food represents the human soul's need to be sustained by its Maker.

Jesus challenged the crowd to stop focusing on working for food that perishes and devote equal passion to fulfilling the hunger of their souls. He said, “Just as God physically sustained the Hebrews in the wilderness and called them to be filled with His Word, so I met your physical need yesterday and now call you to receive spiritual nourishment.” Note the irony of the Lord’s invitation: “Work … for food which endures to eternal life, which the Son of Man will give to you.” This paradox echoes the invitation of God in Isaiah 55:1, “Is anyone thirsty? Come and drink even if you have no money! Come, take your choice of wine or milk it’s all free!”

These people’s first response to Jesus’ offer of grace is especially amusing in Greek. The NLT structure of the Greek sentence: “We want to perform God’s works, too. What should we do?”  They completely missed His point. They ignored verse 27, “eternal life that the Son of Man can give you” and seized on “work.”

They were so consumed by physical concerns they couldn’t comprehend Jesus’ figurative language. John uses this breakdown in communication to illustrate the nature of spiritual blindness caused by one’s stubborn fixation on physical, earthly matters. When the world fell into darkness, it ceased comprehending the light in John 1:5, “The light shines in the darkness, and the darkness can never extinguish it.” Those who choose to serve the fallen world system become increasingly self-absorbed, proud, shortsighted, and unable to look up long enough to comprehend spiritual hunger and God’s grace. As the conversation continues, the tension between Jesus’s figurative language and the spokespersons’ literal interpretation strains the breaking point. They are proven to be absurdly thickheaded. Jesus extended His earlier paradox. The only “work” is to believe in the one he has sent, which involves no work.

On the surface, this demand for a “sign” is a bizarre shift in attitude from the day before when these same people had exclaimed, “When the people saw him do this miraculous sign, they exclaimed, “Surely, he is the Prophet we have been expecting!” (6:14). But it’s an extension of their earlier perspective. Note their emphasis on “do” and “work.” Note also their requirement for belief: “if you want us to believe in you.” Their “belief” in the wilderness was no less temporal and earthbound than their hunger. No sooner had the image of Jesus’ “sign” faded from their corneas than the need to see again returned. Ironically, they cited the provision of manna through Moses as a precedent for their request!

Jesus responded with a double “amen” (it is true, it is true) to emphasize the following statement. He then corrected their faulty memory of Hebrew history. Moses did not provide anything; God provided the manna. The plural pronoun “you (all)” links the identity of his listeners with that of their “fathers,” the ancient Hebrews who received the manna and still failed to trust their God. Jesus again associated the provision of manna with God’s grace, the greater portion of which was the provision of His Word (Deut. 8:2–3). This is also an allusion to the Father’s provision of His Word in human flesh, the Son of God Himself.

The people’s request is similar to that of the Samaritan woman by the well. When offered living water that permanently quenches thirst, she replied, “Please, sir,” the woman said, “give me this water! Then I’ll never be thirsty again, and I won’t have to come here to get water,” John 4:15. While her response was coy, she nonetheless comprehended Jesus’ spiritual language. By contrast, “every day” in the response suggests that these people did not. Therefore, Jesus made Himself unmistakably clear. In a single sentence, He linked the concepts of belief, bread, eternal life, and Himself.

The people said earlier that seeing is believing. After they had been given a sign, they asked for a sign. Having seen Jesus, they refused to believe. Jesus rebuked them for their unbelief and presented a different perspective on the relationship between “signs” and belief.

These people claimed that a miraculous sign would allow them to believe. According to Jesus, faith responds to God when He reveals Himself. The presence of God, then, becomes a sort of litmus test. Those who are His respond in belief and are attracted to Him. Those who respond in disbelief reject Him. Jesus, God in human flesh, came to earth to gather His own, though their belief can identify in Him.

The “grumbling” of the disbelieving Jews resembled the grumbling of their ancestors in the wilderness. First, they complained about having no food, so the Lord provided bread from heaven. Then they complained about having only manna, so the Lord provided quail (Exodus 16). The manna was His provision of grace, and a test (Exod. 16:4; Deut. 8:16). How they received the manna and whether they followed the Lord’s instructions revealed the genuineness of their faith.

While Jesus spoke of His miraculous conception and natural birth—the means by which God became flesh—these people did not accept the truth of His coming from heaven. Jesus’ family had probably visited Capernaum often. What is more, His brothers apparently made the city their home (John 2:12). These people had seen Jesus during His boyhood and thought they knew all about His roots. To them, the phrase “came down out of heaven” suggested that something suddenly and mysteriously materialized out of thin air, which clearly hadn’t happened.

“Eating” is the image He used to illustrate a spiritual truth: people must appropriate His sacrifice through belief. As the Lamb of God who takes away the sin of the world, He would become the sacrifice of atonement, which would pay the penalty of sin on behalf of the whole world. However, only those who believe in Him, receive this gift, and then apply it to their sins will benefit.

This truth was illustrated in the first Passover. The Israelites had been instructed to sacrifice a lamb on behalf of the whole household, apply its blood to the doorposts and lintel of the house, prepare the meat for consumption, and remain inside as the death angel descended upon Egypt. Those who did not apply the blood mourned the death of their firstborn sons. Those who appropriated this symbol of atonement to their homes were spared. As they ate the flesh of the paschal lamb, the death angel passed over their homes (Exodus 12:3–49).

At some point in His ministry, Jesus began teaching through parables—symbolic stories using familiar images to teach spiritual truths. He explained to His disciples the reason for this change in Mathew 13:13, “That is why I use these parables, for they look, but they don’t really see. They hear, but they don’t really listen or understand.”

Parables allowed the observer to see what their heart chose to see, guided by their belief in Jesus.

Sometimes preachers are guilty of overextending their illustrations. If a speaker is not careful, they can allow a metaphor to take over the lesson and unintentionally teach error. This is not the case with Jesus, however. He intentionally pressed his metaphor to extremes to achieve two objectives. First, He left any reasonable person without excuse for adopting a physical interpretation of His teaching. How absurd to think He had cannibalism in mind! Second, He winnowed the wheat from the chaff, allowing the nonbelievers’ bias to carry them away with the wind.

This is the sound of chaff: “How can this man give us His flesh to eat?”

The Gospel of John – Part 3 Authentication of the Word – God’s Specialty: Impossibilities

Today we continue our Good News series according to John the Apostle.  Last we completed the mock trial of Jesus where He, as a defense attorney, left us with only one logical choice, to accept Jesus as Lord of the Sabbath, and also equal with God. Today we are transported to another time and place in John’s narrative. Today’s passage is John 6:1-21. I am reading from the NLT because it flows so well. I will read it in segments of the passage throughout the message today, so keep your Bibles open to follow along.

Sometime after His clash and mock trial with the religious elite in Jerusalem, Jesus returned to Galilee, where events gave Him an opportunity to offer His disciples a divine perspective on earthly challenges. This was a crucial lesson for the men He would later commission with the words, “Again he said, ‘Peace be with you. As the Father has sent me, so I am sending you.’” (John 20:21).

Sometimes, life on planet Earth can be a demoralizing struggle. Some challenges loom more significant than our meager resources. Some demands far outweigh our ability to meet them. Some answers float high above our intellectual reach, and some problems are too complex to solve. Let’s face it; the world is huge, and we are small. And to make matters worse, we are naturally predisposed to think only on the horizontal plane. Nothing is impossible for God, yet we habitually think in terms of what we have to offer and what can be accomplished through natural means.

Some might call this a lack of faith or a failure to believe, but not John, the apostle. He remembered a time when a small band of men had chosen to believe in the Son of God and had left everything behind to follow Him, yet frequently, they struggled to understand Jesus’ words and repeatedly failed to comprehend what they saw Him do. Theirs was a completely different problem from the lack of belief Jesus encountered among the religious leaders in Jerusalem. The disciples failed to understand what they saw and heard, yet chose to believe in the Son of God; the temple officials understood better than anyone who Jesus claimed to be, yet chose to reject Him. Disbelief and ignorance are distinct problems, and Jesus handled them accordingly. He condemned disbelief while He patiently transformed the minds of struggling believers.

Likely six months passed after the events of 5:1–47. Again, John provides snapshots, not a chronological timeline. During this time, the Lord continued to minister in Judea and Galilee.

As He healed the sick and proclaimed the good news, multitudes began to follow. In fact, they didn’t merely follow; they relentlessly dogged His every movement. The other Gospels tell us that the disciples had just completed an extensive preaching tour of their own and needed rest and encouragement (Mark 6:30–31), so He took them to a “secluded place” somewhere in the wilderness east of Bethsaida (Luke 9:10). But they still couldn’t escape the crowds. The Lord knew the vast majority of the people sought Him for selfish gain and nothing more; nevertheless, unlike His disciples, He felt compassion for them, even when they became a nuisance.

In a snapshot overview of today’s passage, we see Jesus fed a multitude of followers somewhere in the hill country northeast of the Sea of Galilee. According to other Gospels, He then commanded His disciples to set sail for Capernaum. Unfortunately, a strong wind—most likely from the west (Matt. 14:24)—impeded their progress, so that the men were “straining at the oars” (Mark 6:48).

John occasionally includes a time reference in his narrative. His reference to the coming Passover tells us something about the people’s frame of mind, much like our beginning a story with the words, “Christmas was just around the corner and …” Passover was just around the corner. A large congregation of Hebrews had gathered in the wilderness. In such a setting, Moses, paschal lambs, unleavened bread, wilderness wanderings, and manna would have mingled easily in the minds of everyone present. Jesus recognized an opportunity and decided to make the most of it. In a single miraculous “sign,” He would teach His disciples a valuable lesson,/ clearly define His mission on earth, winnow the multitude for authentic believers, and set a course for Calvary.

Having retreated no less than four miles into the wilderness, Jesus said, “Wake up and look around” (similar to 4:35, look, the fields are white for harvest) to see the multitude approaching. According to Matthew, the crowd numbered five thousand men plus their wives and children (Matt. 14:21); perhaps there were as many as ten thousand people in all. Upon seeing the multitude, Jesus selected a specific disciple: Philip. His purpose was to “test” His students.

Peirazō, the Greek word for “test,” has a wide range of meaning that includes both positive and negative connotations. Jesus was tempted throughout His ministry (Heb. 2:18; 4:15), most directly by Satan, whom Matthew called peirazōn, “the tempter.” But the term can also be positive. For James, faith reaches full maturity through trials (Jas. 1:2–3, 12), a disposition that agrees with Peter (1 Pet. 4:12–13). Therefore, the nature of a “test” depends on the person's intent. In this case, Jesus saw an opportunity to let His disciples fail so that He might strengthen them.

Jesus chose Philip for the test because he was the statistical pessimist of the group. It’s a common problem. Every group has at least one, and almost everyone has a fair amount of Philip in them. While Jesus’ opening question was earnest, it was nonetheless intended to reveal a specific attitude.  Of course, Jesus knew what He would do, which is a crucial part of the lesson.

Philip didn’t answer the question he was asked. Jesus asked about “where”; Philip answered with “how much.” The word money in this passage refers to 200 denarii. A denarius was a Roman silver coin, roughly equal to one day’s wages for a common, semi-skilled laborer (Matt. 20:2–13). He quickly estimated the buying power of 200 days’ wages, which was perhaps the amount they had in the treasury. Although this sum was considerable, it was paltry compared to the need.

Philip looked at the problem in terms of meeting the minimum requirement. Abundance was not worth considering if “a little” for each person was impossible. Statistical pessimists think like that.

While Philip calculated, Andrew quietly moved through the crowd. While Philip didn’t look beyond his means, Andrew considered the possibility that the people might provide themselves with some leadership. But the people had little or nothing. So he sheepishly mentioned one little boy’s sack lunch, containing “five barley loaves and two fish.”

Everything about Andrew’s statement emphasizes inadequacy. The Greek term for “boy” is a double diminutive; he was “a little boy.” In terms of provision, little children were of no use at all. His few “barley loaves” were common to the Mediterranean diet. They would have been leavened at least a little, formed into little disks about 4 or 5 inches in diameter, and then baked. (Since I was fresh out of Barley loaves, I brought the tortilla instead) And the Greek term for “fish” is the diminutive form of a word meaning “little fish.” They were small, seasoned, sardine-like fish, (show sardine can) included for the sake of flavor. This was, after all, a small boy’s lunch, so there was not much to work with. While it harkened back to a similar experience with Elijah (2 Kgs. 4:42–44), the proportions, in this case, were extreme.

While Andrew faithfully reported what provision he had found, his final comment revealed his limited perspective: “But what good is that with this huge crowd?”

Jesus was not discouraged by their responses; he continued with his plan.

I imagine the Lord flashing a reassuring grin as He instructed His disciples. Then, in the day's vocabulary, He said, “Have the people recline.” The posture for eating back then was leaning back on one elbow.

Imagine the scene. The disciples organized the people into groups of fifty (Mark 6:39; Luke 9:14) and instructed them to prepare for a meal. No one saw any food, and the disciples had no idea how the people would be fed. Once the organization was complete, the Lord placed the little sack lunch before Him and thanked him. I imagine the disciples sneaking glances at one another as Jesus prayed, “Thank You, Father, for the food this large gathering is about to enjoy.”

Jesus then multiplied the meager offering. Again, imagine the scene. He broke one lunch into two, then again, and again, and again. He divided the lunch many thousands of times over a period of hours, assuming He worked alone. And each person received more than “a little”; they all received “as much as they wanted.” For most of them, this was their first complete meal in a long while. Leftovers were not a common sight in ancient times. (no leftovers remind me of growing up in a family of twelve – pass the plate back around to put some back…I don’t recall leftovers being part of our family either)

John never includes details without good reason. The offering had been meager, the miracle dramatic, and the provision abundant, but the lesson was incomplete. So the Lord instructed each of the twelve men to collect the leftovers. Each of the disciples took a wicker basket called a kophinos—(similar to a backpack today), typically used to carry one person’s provisions for a journey of two or three days (Judg. 6:19; Ps. 81:6)—and collected enough uneaten scraps to provision each of the twelve.

The disciples’ lesson should have been evident at the end of the day. The size of a challenge should never be gauged regarding our capability. What we have to offer will never be enough. God never calls us to provide; that’s His responsibility. Instead, He calls us to commit whatever we have—even if it’s no more than a sack lunch. His call comes with a promise: You take care of the addition, I’ll be in charge of the multiplication, and the mission I’ve invited you to join will be accomplished.

John comments briefly on the response of the people, which is essential to the story later on. The Lord performed this “sign” to instruct the people as well as His disciples. There in the wilderness, having consumed miracle bread to their stomachs’ delight, they recognized Jesus as “the Prophet” (Deut. 18:15–18; John 1:21).

Jesus rejected the path to the throne taken by most earthly kings. He refused to ride the swell of popular support into Jerusalem. He knew His path to be the way of suffering, as the Father had prophesied for centuries and planned from the beginning (John 18:36). Moreover, He knew their stomachs rather than their hearts had prompted the people. Therefore, Jesus chose not to address the crowd immediately; instead, He retreated further into the wilderness hill country.

As evening fell, the crowd dispersed, and the disciples boarded their fishing boat for Capernaum as instructed by the Lord (Matt. 14:22–23; Mark 6:45–46). (They gave up waiting on him.) But Jesus perceived them (supernaturally, no doubt—see Mark 6:48), struggling to stay afloat and on course in the wee hours of the morning (Matt. 14:25). A fierce storm had descended on the sea as often happens. The Sea of Galilee is 686 feet below sea level in a deep rift between the Arabian Desert and the Mediterranean Sea. Winds frequently whip down through the gorge and turn the Sea of Galilee very choppy, which would have been a nightmare for the crude sailing boats of the first century. As one commentator notes, “Even today, the situation is similar. Powerboats periodically are warned to remain docked as the winds whip the water into foamy whitecaps.”

The men put all their strength against the oars to land at Capernaum, but the winds resisted them for hours. This is another vivid example of human inadequacy. By contrast, Jesus demonstrated mastery over the elements by walking across the water to rescue them.

When Jesus reached the boat, He calmed them by declaring, Egō eimi, “I am.” He proceeded with a short command—literally, “Don’t be afraid.” And when He stepped into the vessel, they were “immediately” at their destination. John offers this without explanation or comment, presumably because the point is clear. Jesus once again brought His abundant power to rescue human inadequacy, turning an impossible situation into an opportunity to strengthen the confidence of His believers.

The disciples should be commended for trusting the Lord despite their still-dull minds. However, while they continued to trust Jesus, they tragically failed to gain insight from the “sign” they had witnessed only hours before in the wilderness. According to Mark, “Their hearts were too hard to take it in” (Mark 6:52). This idiom didn’t mean they were unkind or cruel (as it does in English). Instead, their reasoning and emotions were resistant to development. We would say they were “thick-headed.” Nevertheless, Jesus remained patient with His disciples. He was gentle if He rebuked them at all (Matt. 14:31).

The people fed in the wilderness were also thickheaded but for different reasons. Upon landing in Capernaum, Jesus would confront their selfish motives head-on, which we will explore next week.

Philip faced a math problem he couldn’t solve one early spring day in Galilee. Jesus looked down the slope of a mountain to see a multitude of empty stomachs. Immediately, He challenged Philip with the task of feeding them. The poor disciple didn’t need a calculator to figure out that no natural solution to the problem existed. In fact, a quick estimate gave proof that Jesus’ challenge could not be met with the money they had on hand.

Sooner or later, every believer will face a test that mathematics has declared impossible. How should we respond? As I observe Philip, Andrew, the other disciples, the little boy, and Jesus, I find a model of faithful obedience worth emulating. Consider the following steps the next time a math problem challenges the work of God.

First, acknowledge your inadequacy and the Lord’s omnipotence. Perhaps Philip could have responded to Jesus’ directive by saying, “Lord, we don’t have the ability to accomplish what you have asked, but nothing is too difficult for You.” This is not shrinking from a challenge or shirking responsibility. There’s nothing ungodly about acknowledging the size of the challenge. Remember that the Lord’s power is always greater, no matter our difficulty.

Second, be certain the challenge before you glorifies the Lord, obeys one of His commands in Scripture, or helps to fulfill a Scriptural mandate (such as the Great Commission). The Lord never challenged His disciples to demoralize them. The impossible task He gave to Philip did have a solution, albeit a supernatural one. And the same is true with us. Jesus issued a command just before ascending to take His place in glory: to “make disciples of all the nations” (Matt. 28:19–20). Humanly speaking, this is an impossible task. He might as well ask us to bale the Pacific Ocean dry with a teaspoon. It can’t be done…naturally. Nevertheless, if He has commanded something, it can be done…supernaturally. Just think of the billions of Christ-followers worldwide today from every tribe and nation that started from this small band of twelve – that is impossible.

Today's difficulty is that we generally do not receive personal commands from the Lord, such as “what type of outreach program will be most effective in our community and the world?” How much easier ministry would be if He sent instructions via FedEx. Instead, He communicates His vision and His values through the Bible. Therefore, we must work together and keep one another honest as we put our plans to the test. Does the challenge glorify God? Does the challenge obey a command of Scripture? Does the challenge fulfill a Scriptural mandate? Remember that our occupation and calling are to build God's kingdom as citizens of God’s kingdom. Our job is just a means...

The Gospel of John – Part 3 Authentication Of The Word – Witnesses for the Defense

Today we continue our Good News series according to John the Apostle.  Last we had part one of yet another mock trial. Jesus represented himself as the defense attorney, arguing against the prosecutors with six claims of why He is not only The Lord of the Sabbath, but also equal with God. Today, Jesus calls five character witnesses to take the stand to validate His six claims.

 First, let’s back up just a bit to add some context for today. Civilized cultures have maintained order throughout human history by creating laws and then enforcing those laws through a court system. While these justice systems have varied widely, and some have undoubtedly been more effective than others, their purpose has basically been to discover the truth in any given matter. At least, that is their stated purpose. But, as we have all seen at one time or another, the truth is entirely irrelevant to a judge or jury who refuses to accept facts.

While Jesus had not yet been literally hauled into court, He was nonetheless on trial. The temple officials had found a once crippled man breaking their tradition by carrying his mat on the Sabbath. This man, in turn, pointed an accusing finger at Jesus (John 5:11). Then, an initial confrontation only added to their list of alleged crimes; Jesus immediately accepted responsibility for breaking with tradition and then, in addition to that, claimed to be equal with God (5:17–18).

John summarizes the dialogue between Jesus and the officials rather than chronologically. The Lord’s interaction with the religious authorities occurred over several days, weeks, or months, which 5:18 summarizes. After the first confrontation, we see the passing of time and a steady escalation of resentment of the temple officials. John describes this extended time with verbs in the “imperfect” tense, which the Greek language uses to describe ongoing, habitual, or repeated action.

The officials were continually “seeking all the more to kill Him” because He was frequently or repetitively “breaking the Sabbath,” “calling God His own Father,” and “making Himself equal with God.” Eventually, this growing tension led to what may be called a “drumhead trial.” Rather than hauling Jesus into court, the temple officials brought the makeshift courtroom to Jesus. They assumed the role of judge and hoped the jury of public opinion would side with them.

Last week we saw that Jesus, representing himself as the defense attorney, met their challenge with a declaration of truth in the form of six bold claims to deity (5:19–30). His sudden shift in perspective from the third person (“Son of God” and “Son of Man”) to the first person (“I”) in 5:30 marks a transition in His rebuttal.

Let's proceed with today's courtroom scene: "In the Jewish Temple criminal justice system, the people are represented by two separate yet equally important groups. The Pharisees who investigate crime, and the Sadducees who prosecute the offenders. These are their stories."

Order in the Court, Order in the Court! Jesus, called the Christ, will resume his testimony.

Having established His premise, Jesus began to call witnesses to support His claims. Before closing His case in 5:47, Jesus will have called five witnesses to the stand:

Witness #1: God the Father (5:32, 37–38)

Witness #2: John the Forerunner (5:33–35)

Witness #3: Jesus’ “signs and miracles” (5:36)

Witness #4: The Scriptures (5:39–44)

Witness #5: Moses (5:45–47)

Jesus opened His case by quoting a guiding principle of Jewish court procedure, which stems from the Law of Moses in Deuteronomy.

He clarifies this principle with

So Jesus knew he had to have additional witnesses to collaborate his claims. A defendant's testimony is not considered valid unless it is supported either by undisputed fact or reliable testimony. Moreover, the testimony must come from more than one witness. Jewish courts accepted corroborating testimony from multiple witnesses as indisputable proof—a truth that could not be denied.

John, translating the Aramaic words of Jesus, could have chosen either of two Greek words for “someone else,” allos or heteros. The two words are basically synonymous with a slight nuance. Whereas heteros means “someone else of a different sort,” allos means “someone else of the same sort.” Of course, this “someone else” is God the Father (5:36–37). Without denying complete unity or oneness with the Father, Jesus treated the Father’s testimony as independent. Jesus was a stellar defense attorney. If His accusers objected, they would admit that He and the Father are indeed one being. By failing to object, His accusers had to receive the independent testimony of the Almighty into evidence.

Jesus referred to more than nine centuries of prophecy, which He had fulfilled precisely. He even fulfilled details of prophecy over which He had no control (humanly speaking), such as the manner, time, and place of His birth (Isaiah 7:14; Daniel 9:25; Micah 5:2). His judges and jury included scribes, men who had dedicated their lives to preserving Scripture and had entirely naturally become experts in its interpretation and application. Likewise, the Pharisees devoted their lives to meticulous obedience to the Law, believing that the moral purification of Israel would hasten the coming of the Messiah. Unfortunately, like most religious people, these men preserved and transmitted truth daily yet failed to live it.

Earlier, the religious authorities sought out John the Baptizer because his widespread ministry caused Jews to begin looking for the Messiah. His impact was so profound that few doubted his status as a genuine prophet of God (Matthew 14:5; 21:26; Mark 11:32; Luke 20:6). However, the excitement he stirred was short-lived. He was the lamp, not the light. He was the forerunner, not the Christ. John completed His mission by introducing the Messiah and then stepped aside.

But Jesus was not the Messiah Israel wanted. He came to establish a different kind of kingdom, not one that would raise an army, overthrow Rome, conquer the world, and usher Israel into a new golden age of power and prosperity. At least not yet. Unlike the messiah of selfish expectations, the true Messiah came to conquer hearts. He came to transform hearts of stone into hearts of flesh, which would then beat in perfect rhythm with the Law (Jer. 31:31–33; Ezek. 11:19–20; 36:26).

While John the Baptizer had been a powerful witness and an authentic voice for God, he never performed miracles (John 10:41). Jesus, however, performed many “signs” (2:23; 3:2), including the dramatic miracle that sparked His current trial. These miracles do not establish His deity alone; other mere mortals have been the means by which God accomplished supernatural “works.” However, miracles had long been accepted as God’s stamp of approval on the miracle worker’s message. Jesus’ signs authenticated His message: I am equal with the Father. Furthermore, the miracles were consistent with the character and plans of God.

The verb “you search” can be translated as a command or statement. Some versions elect to render the verb as a statement; however, I believe Jesus issued a challenge: “Go ahead, search the Scriptures!” His point was twofold. First, Jesus’ challenge anticipated the conclusion they would reach if they dared take the message of Scripture at face value. If they remained intellectually honest, the Old Testament would lead them to conclude that He is undoubtedly the Son of God. Second, these practitioners of religion searched the Word of God for criteria by which they could merit their own salvation and failed to encounter the Word Himself, who promised to give them righteousness by grace, through believing loyalty. He challenged the religious experts to continue their vain quest while alluding to the grave consequences of their stubbornness. Rather than reading Scripture to know God, they made the Law their own god.

 

Jesus supported His accusation first by contrasting His motivation with theirs: Whereas He doesn’t seek the approval of men (implying that He seeks only the approval of God), the religious authorities daily sacrifice their love of God for the admiration of people. Jesus then pointed to the absurdity of their accepting teachers who made a name for themselves while rejecting the One who glorifies the Father.

Jesus’ fifth and final witness is none other than Moses, the man revered by every Jew as a founding father of their faith and the greatest of all the prophets. Only the coming “greater prophet,” the Messiah (see Deut. 18:15–19), would surpass the great Moses. Moreover, it was the writings of Moses, the temple officials had twisted into a religion of works and had perverted to become their means of rejecting the Christ. You will recall that Jesus’ supposed violation of Moses’ Law drew them in the first place.

Moses never intended the Law to become an end unto itself. The Law cannot become the means of a self-made righteousness, because no one can keep it perfectly. Therefore, the Law can only indict, never justify. On the contrary, Moses predicted the failure of the Israelite people and promised a Savior to lead them…if they would heed His words.

Why didn’t the religious leaders believe these witnesses to the truth of Jesus Christ? Jesus named two interrelated reasons or obstacles:

They were unwilling (5:40–43). Accepting Jesus as the Son of God is not an intellectual problem; it’s a crisis of the will. Unfortunately, like many court cases, the judge and jury only received those facts supporting their foregone conclusion and cast the others aside.

They were proud (5:43–44). Pride is the secret virtue of all religions, and glory is its reward. Those who achieve man-made righteousness would rather reject the truth of God’s grace than give up their glory.

The religious leaders rejected Jesus not because they were unable to believe but because they were unwilling. Inability to believe results from a dull mind, which the disciples struggled to overcome for much of Jesus’ earthly ministry. The Lord is remarkably patient with our weaknesses, as John illustrates in the next segment of his narrative. On the other hand, unwillingness to believe is the result of pride; and pride invariably leads to destruction.

Jesus gave the Pharisees six claims to believe He is the Son of God, and five character witnesses of authorities they claimed to respect. Yet, despite this and other irrefutable evidence proving Jesus’ deity, the Pharisees remained unmoved.

Be on the lookout for such people as you move through life. Some are genuinely curious about Jesus Christ, and their questions can become an opportunity to lead them to faith in Him 1 Peter 3:15.

But don’t be fooled. Not every debate about spiritual matters is prompted by curiosity; more often than not, a religious debate is merely the ruse of the rebellious. People will engage you in debate for no other purpose than to challenge the truth, not to understand and believe. It’s part of a clever game they play with themselves. Their goal for debating a believer is to pretend they have good reason to remain on their present course. If Christians cannot refute their objections or offer a compelling reason to believe in Christ, they don’t feel obligated to submit control of their lives to anyone else. In reality, they cannot tolerate the Christian’s firm belief that God, not humanity, controls the universe's destiny. By the end of the debate, the Christian is exhausted, and the rebel feels vindicated … for a while. Soon, they compulsively engage another unwary believer, driven by the same need as a boy whistling past the graveyard.

Here are seven ways to know when a rebel wants to play “convert-me-if-you-can”:

The person challenges you with a negative opinion about God, or some other theological concern, and then expects you to talk them out of it. (For example, “God doesn’t care about people, or He would end all suffering.”)

The person presents a theological conundrum that has no definite answer. (For example, “What about those who never heard about Jesus?”)

The person presumes to judge the goodness of God by human standards, especially their own. (For example, “I can’t believe in a God who would send someone to hell.”)

The person tries to convince you that your faith is irrational or that God does not exist.

The person shifts the conversation to another issue whenever you begin making headway on the first.

The person becomes angry and belligerent or resorts to name-calling.

The person wants to compare qualifications or casts doubt upon yours.

If you suspect you’re in a debate with a rebel, politely end the conversation. You might even offer your reason for cutting it short. The temptation to continue can be enticing, but I have never seen someone argue into the kingdom. At best, you can only argue to a stalemate because the challenge is not the intellect but the will. If you must leave them with something, let it be a testimony of your own experience and the fruit of right living. Few people can refute that.

On the other hand, genuinely curious people listen rather than argue. They question rather than challenge. They are receptive and humble, not argumentative and brash. They accept that some questions cannot be answered adequately and respect the occasional “I don’t know.” They respond positively to empathy, whereas rebels are unaffected by compassion. And, best of all, with genuinely curious people, the conversation naturally flows into a gospel presentation. Of course, not everyone immediately acts upon the good news, but those who want to know the truth will at least hear it without a fight. So, ladies and gentlemen of the jury, what is your verdict now that the defense has presented its case?

(Back to the decision tree.) We all have two choices, and from there, two more choices.

Next, we will change locations to the north of Israel in Galilee. We will examine God’s Specialty: Impossibilities. Please read John 6:1-21 in preparation.

Thank you so much for allowing me to be your guide, mentor, and, most importantly, your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this trek together, let us always:

Live Abundantly (Fully)

Love Unconditionally

Listen Intentionally

Learn Continuously

Lend to others Generously

Lead with Integrity

Leave a Living Legacy Each Day

I am Guthrie Chamberlain reminding you to Keep Moving Forward, Enjoy Your Journey, and Create a Great Day Everyday! See you next time for more wisdom from God’s Word!

The Gospel of John – Part 3 Authentication of the Word – The Claims of the Christ

Today we continue our Good News series according to John the Apostle. Three weeks ago, we looked at a Picture of Legalism and how the Pharisees and religious leaders started to look for a way to kill Jesus. Their reasons were that he healed on the Sabbath, performed many miracles, claimed to be equal with God, and people were beginning to follow him instead of them. Since they brought up the subject, Jesus was compelled to support his claims of being equal to God. I am starting with verse 16 to give the passage context.

Let me start with a story today. As a distinguished-looking gentleman stood behind a microphone to rally his people in the name of Allah, he praised Jesus as a genuine prophet, a wise teacher, and a worthy example of human goodness. However, he then declared with remarkable confidence that this same Jesus never claimed to be anything more than a man—that He never claimed to be God. While it is true that no one ever recorded the exact phrase “I am God,” Jesus boldly asserted His deity in such precise, unambiguous terms that His enemies were outraged. They called Him a blasphemer for “making Himself equal with God” (John 5:18). The magnitude of Jesus’ many claims may have eluded this Muslim leader, but His enemies understood His meaning completely.

When Jesus went to the pool of Bethesda in Jerusalem and chose to heal a superstitious invalid, He knew it would attract the attention of the religious authorities. Sure enough, after scolding the man for carrying his mat on the Sabbath, they hunted Jesus down and denounced Him for violating their rules. Their real purpose was to eliminate a threat to their authority; however, they masked their true intent by pretending to uphold God’s preeminence in the Sabbath. Jesus didn’t avoid the surface issue. He corrected their faulty theology and addressed the fundamental question: Who owns the Sabbath?

Even fairly early in Jesus’s ministry, the religious leaders attempt to be judges, Jury, and Executioners as they hold another mock trial. Today's message is a perfect setting for Law and Order – Jewish Temple Edition. "In the Jewish Temple criminal justice system, the people are represented by two separate yet equally important groups. The Pharisees who investigate crime, and the Sadducees who prosecute the offenders. These are their stories." Jesus has been accused of one of the most heinous crimes. Not only is he breaking the Sabbath, but he is making himself equal to God. Let me set up the courtroom scene for you. Jesus is not only the accused, but he is acting as his own defense attorney. This week Jesus presents six arguments for why He is the Lord of the Sabbath and, indeed, is equal with God.  Next week, he will bring five defense witnesses to argue on His behalf.  Jesus answered the question, Who owns the Sabbath? with six specific claims:

He is equal with God (5:19–20)

He is the giver of life (5:21, 26)

He is the final judge (5:22–23)

He will determine the eternal destiny of humanity (5:24)

He will raise the dead (5:25–29)

He is always doing the will of God (5:30)

Jesus is equal with God (19-20)

When Jesus said, “My Father is always working, and so am I” (5:17), the religious leaders understood exactly what He meant. “So the Jewish leaders tried all the harder to find a way to kill him. For he not only broke the Sabbath, he called God his Father, thereby making himself equal with God” (5:18). The following speech presents the truth of His deity in terms no one in His day could mistake.

Jesus began in verse 19 with a double “amen,” meaning “it is true, it is true.” He then claimed equality with God, calling Himself the Son of God and referring to God as His Father. While Father and Son are distinct persons, Father and Son are equal and unified. As such, the Father and the Son cannot act in opposition to one another.

The Son is the perfect revelation of the Father here on earth in human form. John 1:14 says, “So the Word became human and made his home among us.” Therefore, everything He does reflects the intentions and actions of the Father. Moreover, what the Father knows, the Son knows, because they are one being; therefore, they share the same mind.

In order to be able to give life, you must be the Source of life. John 1:4 says, “The Word gave life to everything that was created, and his life brought light to everyone.” This would be an outrageous claim for any mere human. Doctors can provide medicine or administer treatment in order to delay death, but they cannot give life to a dead body. Prophets in the Old Testament had been the human instruments of divine power in raising the dead, but none dared claim credit. Only God can create something from nothing and then fill it with life.

We are never more helpless than when a loved one dies. If our loved one is sick, we can bring medicine. If our loved one is weary, we can offer rest. If our loved one is discouraged, we can provide encouragement and consolation. If our loved one is destitute, we can provide financial support. But what happens if they die? All we can do is mourn our loss. Only God has the power to restore life.

Ask anyone, “Who is the final judge of man?” and seldom will the answer be anything but “God.” Only God can discern the heart's intentions because He is omniscient. Only He can weigh the value of a person without being hypocritical, because He is perfectly righteous. Only He can decide the fate of humanity, because He made us, and He is sovereign.

The Father has delegated all judgment to the Son, because the Son is equal with the Father. Consequently, Jesus claimed to deserve the same honor due to the Father.

Jesus again punctuated a statement with a double amen, “very truly” (“it is true, it is true”). Usually, Jesus called for belief in Himself; in this case, He called for belief in the Father to reinforce the theme of complete unity of Father and Son. To believe in one is to believe in the other, because the two persons are one. Furthermore, this belief impacts one’s eternal destiny. John 3:16-18 says, “For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. God sent his Son into the world not to judge the world, but to save the world through him. “There is no judgment against anyone who believes in him. But anyone who does not believe in him has already been judged for not believing in God’s one and only Son.”

Again, the double amen, “Very truly, (“it is true, it is true”) emphasizes the immediate statement in which Jesus claims to be the one who will summon the dead to final judgment.

His phrasing in 5:25 is interesting because the verb “to hear” takes a double meaning. “The dead [all of humanity that has died] will hear the voice of the Son of God …” but only “those who hear” (believing loyalty) will receive life. The first “hearing” is literal: mere exposure to the sound of His voice. The second has to do with comprehending the message and believing it. The irony, of course, is that dead people cannot hear anything. His statement has both a present and a future aspect. He will summon the dead to judgment on the final day; however, the “dead”—those who have no spiritual life in Him after death can receive life now, before they die.

2 Corinthians 6:2

Jesus validated His qualification to be the judge of all humanity because He is both the Son of God, who can give life, and the Son of Man, who experienced life as a human, yet without sin.

In describing the fate of humankind, Jesus explained the two possible destinies: “life,” which is eternal life, or “judgment.” Taken by itself, this statement would appear to declare that their deeds determine one’s eternal destiny; that is to say, evil deeds lead to judgment, while good deeds result in life. Therefore, although good deeds do not save us, our lives will reflect good deeds if saved. I refer to this as “believing loyalty.”

It is true that the basis of judging will be one’s behavior, whether good or evil. The Greek term for “judgment” in 5:24 and 29 is krisis, the noun form of the verb krinō, “to judge, divide, assess, and decide.” It is our choice.

Theoretically, a person can go to trial before the Judge and gain eternal life if they are morally perfect. However, in a practical sense, no one is morally perfect. Therefore, to face judgment without grace is to face condemnation. Consequently, Jesus uses the two ideas interchangeably; judgment is condemnation. His point is to avoid judgment altogether…by grace that is received through belief. “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life.”

Jesus’ final claim links His actions on earth to the will of the Father in heaven. Everything the Son does reflects the intentions of the Father, because they are one being.

Note the sudden shift in perspective. “By myself, I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.” Jesus referred to Himself in the third person throughout his claims before this, using the titles “Son of God” and “Son of Man.” As He transitioned from this portion of the claims (5:19–30) to the next week, when he brings in his five character witnesses (5:31–47), He restated His original claim, “So Jesus explained, ‘I tell you the truth, the Son can do nothing by himself. He does only what he sees the Father doing. Whatever the Father does, the Son also does,’” (5:19) only in the first person “I.” His point is clear. He was not referring to another person; He made these claims about Himself.

Stop for a few moments and seriously consider these six claims. Then, think of the best person in history (other than Jesus Christ), living or dead. Imagine them standing before you to make a speech having these six points:

I am equal with God the Father.

I am the giver of life.

I am the final judge over all of humanity.

I hold the destinies of every human in my hand.

I will raise the dead.

Everything I do is the will of God.

How would you respond?

None would dare make such claims of all the great philosophers, teachers, artists, and politicians who ever lived unless they were either completely insane or shamelessly evil. Not unless He was indeed God in human flesh.

Jesus declared six truths about Himself in John 5:19–30, pointing to a single overarching declaration that demands a response. Jesus claimed equality with God, leaving humanity no room for compromise and no middle ground to stand upon. We must choose to believe or reject His declaration.

If you reject His claim to deity, you must choose between two alternative explanations. Either Jesus knew His claims were false, or He did not. If He deliberately misrepresented Himself, He was a liar of the worst kind, evil to the core, for demanding the worship of His peers. If, on the other hand, a mere man genuinely believes he is God, then that man has completely lost his mind; he is utterly insane. Therefore, if Jesus was wrong about His identity, He was neither a good man nor a teacher worth hearing. Therefore, none of His words would be trustworthy.

If you believe His claim to deity, you must choose between another pair of alternative responses: rebellion or trust. Accepting the fact of Jesus’ divinity without trusting Him for salvation puts you in no better position than that of demons.

James 2:19

It is possible to believe in the existence of God and even accept the truth of His becoming a man in the person of Jesus Christ yet reject His offer of grace and suffer the just penalty of sin.

How is this possible? /By trusting the false claims of religion instead of receiving God’s gift of grace. Religion is nothing more than the attempt of humanity to gain entrance to heaven on one’s own terms, primarily by achieving enough goodness through one’s own efforts. Sadly, the road to hell is jammed with people who proudly trust in their own merit rather than humbly admitting their moral poverty and receiving eternal life as a gift.

The response demanded by the Lord is to accept the claims of Jesus as true and to place complete trust in Him, receiving His gift of eternal life through believing loyalty. Of all the alternatives, it’s the only logical thing to do.

As I mentioned at the beginning, next, we will continue the trial of the ages as Jesus brings into the courtroom five character witnesses to prove his claims from today. We will examine Five Witnesses for the Defense. Please read John 5:31-47 in preparation.

Thank you so much for allowing me to be your guide, mentor, and, most importantly, your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this trek together, let us always:

Live Abundantly (Fully)

Love Unconditionally

Listen Intentionally

Learn Continuously

Lend to others Generously

Lead with Integrity

Leave a Living Legacy Each Day

I am Guthrie Chamberlain reminding you to Keep Moving Forward, Enjoy Your Journey, and Create a Great Day Everyday! See you next time for more wisdom from God’s Word!

The Gospel of John – Part 3 Authentication of the Word – A Picture of Legalism

Today we continue our Good News series according to John the Apostle. In addition, we are beginning the third significant section of John’s Gospel, which is the Authentication of the Word. We now shift scenes to different snapshots and stories in today’s passage, John 5:1-18. 

To review John’s Good News up to this point, the Lord’s ministry began well. A bold announcement by John the Baptizer immediately yielded five disciples with an unreserved commitment to following the Son of God. His turning water into wine strengthened His disciples’ faith. Flash forward three years to cleansing the temple. He taught Nicodemus, performed signs in Jerusalem, redeemed a Samaritan town, and healed the royal official’s son, resulting in multitudes from every quarter of Israel trusting Jesus as Savior. While the Lord’s ministry had not been without conflict, the general response to the Word had been belief.

Then, something changed, like the first winter chill on an autumn breeze. Not everyone believed right away. A few began to oppose Him openly … followed by more. The Son of God came to shine the light of truth, yet some minds remained darkened. Instead of uniting Israel, the Word began to create sharp divisions. With Jesus being the very embodiment of the Word, we should not be surprised as we read in Hebrews 4:12.

 

This passage explores how subtle and insidious legalism is, even in our age. The classic legalists of Jesus’ day were the Pharisees, a brotherhood of experts in religion, considered “the separated ones.” Paula and I grew up in churches that tended to be somewhat legalistic, where a list of do’s and don’ts reflected how spiritual you were. While these churches provided a reasonably solid teaching environment, we could not continue to raise our children in that environment. Because legalism is a subtle, silent killer, it gradually robs you of being immersed in God’s grace. We need to understand this enemy before confronting it. We need to know what it is, how it appears, and why it is wrong.

Legalism is based on lists (legalists love their lists!). If you keep every item on the list of dos and don’ts, you’re deemed spiritually acceptable. In some ways, following a list of rules is more straightforward than allowing the Spirit to lead you through God’s Word. But if you don’t follow the prescribed standard, you are judged unworthy of God’s favor and others’ approval. So naturally, legalists always think they know how God judges, and they are more than willing to act on His behalf.

Legalism that we personally were most familiar with was a list including being at the church every time the doors were open, the music you listened to or sang, the version of the Bible that was used, the type of clothes you wore at church, the people you associated with and your view on the end times. These examples do not condemn Christian organizations, but it is not Biblical when religious trappings convince others that their agendas have God’s approval. As a family, we were becoming increasingly troubled by legalism, the straw that broke the proverbial camel’s back was when we decided to invest Sunday evenings with Gramps after Granny died. He needed our companionship, and we needed his. The condemnation we experienced for missing Sunday night services was enough.

Legalism denies God’s grace and presumes to earn His favor through deeds. It is artificial righteousness that exalts humanity rather than the Lord. Legalism produces either pride or depression in the people under its spell.  Pride for those who keep the list to their satisfaction. Depression for those who recognize their utter inability to keep the list perfectly. Legalism is wrong because it produces in people what the Lord desires least: pride, self-loathing, hypocrisy, and self-righteousness.

This description sets the stage for today’s passage.  John now shows us another snapshot of Jesus’s ministry.  After Jesus had ministered in Galilee for some time, which could have been several weeks or even months, “Some time later, Jesus went up to Jerusalem for one of the Jewish festivals.” John doesn’t tell us which feast, probably because it doesn’t contribute to his purpose, unlike the Passover, which is profoundly meaningful to his case. Instead, he merely tells us why Jesus came to Jerusalem. At the beginning of His ministry, He would appear that He traveled to the capital city only for worship in keeping with Jewish law. Eventually, He would enter the city to claim it as the King of Israel. But not yet.

During Passion Week, Jesus cleanses the temple to claim absolute ownership of Judaism’s most visible symbol. His purpose will be to restore worship and present himself as the Lamb of God. Before that, this visit to Jerusalem is to claim ownership of Judaism’s most treasured institution: the Sabbath. His purpose on this occasion was to restore grace and abolish legalism. When Jesus arrived in Jerusalem, He visited the infirmary of sorts that lay in the shadow of the great temple built by Herod. “Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades.” The temple authorities, especially the Pharisees among them, would never have entered the place and probably rebuked any Jew who did.

A portion of 5:3–4 doesn’t appear in the earliest Greek manuscripts. Most likely, an early scribe added the text as a clarification based on his knowledge of the tradition. “Here a great number of disabled people used to lie—the blind, the lame, the paralyzed—(and they waited for the moving of the waters. From time to time an angel of the Lord would come down and stir up the waters. The first one into the pool after each such disturbance would be cured of whatever disease they had).”

The name “Bethesda” (2) is a kind of play on words, meaning “house of grace” or “house of outpouring [water].” A curious blend of Hebrew religion and Greek superstition held that an angel of God periodically stirred the waters and promised healing to the first invalid able to pull himself into the pool. (We now know that the pools were periodically fed by an underground spring that caused the surface to stir.) There could not have been a more fitting image of legalistic religion in all of Israel. Around the symbol of life (water) lay desperately sick people, waiting for the chance to participate in a pathetic race of invalids to the water, in which healing went to the least needy person among them.  “House of grace”?  What irony!

As Jesus visited weary patients who were vainly trying to heal themselves, He found a man who had been sick for thirty-eight years, longer than the average life expectancy for a male in the first-century Roman Empire. He had been ill for a lifetime. “One who was there had been an invalid for thirty-eight years. When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, ‘Do you want to get well?’”

John states that Jesus “learned” the man’s history of illness. Either someone had informed the Lord earlier, or He exercised supernatural awareness, John does not say. The question was Jesus’ first words to the man and was probably intended to get his attention before leading him (and us) toward an important truth.

“‘Sir,’ the invalid replied, ‘I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.’” The man’s reply is telling. The Koiné Greek language often used word order for the sake of emphasis. In this case, the man stressed the words “no one”—he did not have anyone that considered him worthy of help. He recognized his helplessness; however, the object of his faith was confused. He hoped for a bit of superstition, perhaps because the temple of Herod had failed him. However, since generally accepted theology held that illness resulted from God’s judgment for sin (9:2), he would not have found much sympathy in the temple.

Furthermore, he looked to humanity to help him win his absurd race for healing, obviously having lost hope of ever seeing God’s pure grace. But, as for many in our day, he thinks, “God helps those who help themselves.” While it may have some Biblical credence in specific situations, it is certainly not in the Bible.

The scene by the pool of Bethesda must have been a soul-rending experience for any visitor with the capacity for empathy. I sometimes wonder why Jesus didn’t heal everyone around the pool of Bethesda instead of choosing just one man. Yet, we must remember that Jesus left the pristine realm of heaven to become one of us, share our suffering, experience death, and ultimately end the tyranny of evil through His sacrifice. One day, Jesus will empty the hospitals and even the world's graveyards. Then we will live in a restored Eden without darkness, sin, suffering, disease, and death. We have His promise on that. I, for one, passionately anticipate that glorious day!

Take note that Jesus didn’t preach. He didn’t correct the man’s failing theology. He didn’t lecture him on grace. People who lack hope don’t need more knowledge; they need compassion. Instead, Jesus gave the man what he lacked and so desperately needed. He gave him grace through a command: “Then Jesus said to him, ‘Get up! Pick up your mat and walk.’ At once, the man was cured; he picked up his mat and walked.”

“Instantly,” the man’s body responded to the healing power of Jesus. The man responded to the words of his Lord. John’s description of the scene is undoubtedly a deliberate understatement. I’m sure that after nearly four decades of atrophied limbs and withered hope, the man skipped, ran, leaped, and did cartwheels around that wretched pool. He must have been a sight!

As the reader, we celebrate the man’s healing, but John’s sidebar drops like a wet blanket. He says, “The day on which this took place was a Sabbath;” anyone who knew anything about Pharisees understood the significance of that simple statement. His literary killjoy foreshadows a bizarre twist to the story.

“…and so the Jewish leaders said to the man who had been healed, ‘It is the Sabbath; the law forbids you to carry your mat.’” While John doesn’t interrupt the logical flow of the story, there is an apparent change of scene. The man was probably carrying his bedroll home, or perhaps to the temple, where he would partake of the feast for the first time in many years. But instead, he was scolded by “the Jewish Leaders” (John’s term for “religious authorities”) for carrying something on the Sabbath, which was strictly forbidden by tradition but perfectly acceptable by the Law of Moses, given the extraordinary circumstances. Remember, though, they had created the Talmud, which had 24 chapters of rules for the Sabbath.

This scenario is a perfect example of the legalist’s obsession with the letter of the law while ignoring the inspiration (or the “spirit”) of the law. The Pharisees strictly applied the words of Jeremiah 17:21 but failed to recognize the context. “This is what the Lord says: Listen to my warning! Stop carrying on your trade at Jerusalem’s gates on the Sabbath day.” Jeremiah complained because the seventh day in Jerusalem was business as usual, like any other day.

The Lord instituted the Sabbath as a gift. He ordered a day of rest to rejuvenate the bodies and minds of His people. More importantly, it was given to break the day-in, day-out routine cycle so that people would not forget that God is the ultimate source of their sustenance; their labors are but a means of His provision. The Sabbath permitted people to stop work, and not to neglect a vital need: worship. We are created for worship; therefore, worship is good for us. But the Pharisees turned this wonderful gift of God into a burden, an occasion for severe criticism, an excuse to exercise power, and yet another opportunity to remind themselves and everyone else of their superior moral worth.

The healed man explained the extraordinary reason for his minor violation of the Pharisees’ rules: “But he replied, ‘The man who made me well said to me, ‘Pick up your mat and walk.’” But take note of the glass-half-empty perspective of the Pharisees, which would be comical if it weren’t so appalling: “So they asked him, ‘Who is this fellow who told you to pick it up and walk?’”

Any average person would have been at least a little intrigued by the man’s instant healing. But the Pharisees bypassed an opportunity to celebrate the grace of God to flush out a potential threat to their authority. Instead of looking for a wonder worker to praise, the Pharisees searched for a troublemaker to censure. The healed man had no idea who it was, for Jesus had slipped away into the crowd there.

“Later Jesus found him at the temple and said, ‘See, you are well again. Stop sinning, or something worse may happen to you.’” John wrote that Jesus “found” the man in the temple, which strongly suggests He had been looking for him, not that He just happened to see him. According to Old Testament Law, a person healed of leprosy was to be examined by a priest and declared “clean” It’s possible the Pharisees added this requirement to other ailments. Or was the man simply grateful to worship alongside his Jewish brothers. Regardless, the man was in the right place, and Jesus found him.

Some have taken Jesus’ warning to mean that sin had caused man’s illness. Still, Jesus later denied a moral cause-effect relationship between sin and physical disabilities (John 9:3). A more straightforward explanation is that Jesus knew the man’s heart. Having delivered the man from his physical affliction, Jesus sought to save him from eternal spiritual suffering. The “worse” Jesus had in mind was hell. Jewish theology of the day correctly taught that sin deserves punishment; however, the rabbis incorrectly attributed physical illness to God’s wrath. The true and ultimate penalty for sin is eternal torment after death.

The man’s response to Jesus’ incredibly generous gift of grace is perplexing. “The man went away and told the Jewish leaders that it was Jesus who had made him well.” But, rather than defend Jesus’ deed, he appears to use it for political advantage. He says, in effect, “I didn’t want to violate your rules—that man that Rabbi told me to do it. And who was I to question someone with the power to heal? Your argument is with him, not me!”

The Greek word rendered “went away” is better translated as “went after” and usually indicates purpose. It’s a common expression in the Synoptic Gospels for discipleship. One “goes after” a mentor to learn from him. The man stopped following Jesus and affirmed his allegiance to the Jewish leaders. His response to Jesus proved quite different from that of another man healed by the Lord (9:13–34).

John closes the story with two comments that explain the source of the growing tension between Jesus and the religious authorities. Their dispute is no mere squabble among theologians. The issue at stake is authority. “So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him.”

On this occasion, and on others to follow, Jesus confronted the religious authorities on their perversion of God’s Law. This particular healing begged the question, “Who owns the Sabbath?” The religious leaders claimed ownership of the Sabbath by objecting to Jesus “doing these things” (implying more acts of grace than this particular healing), activities the Pharisaic tradition forbids on the seventh day.

Jesus responded to the religious leaders’ false claim in two ways: “In his defense Jesus said to them, ‘My Father is always at his work to this very day, and I too am working.’” He began by pointing out that God had never stopped “working.” This goes to the root of the religious leaders’ theological presumption that “work” includes any activity. They pointed to Exod. 20:9–11 as precedence, which points to Gen. 2:3

Having refuted the faulty theology of the religious leaders, Jesus equated His act of grace with God’s continuing “work of grace.” This was an outright claim to ownership of the Sabbath. Because the Law came from God, God cannot be condemned by the Law. The Son of God continued to do what He, as the Creator, had been doing since the seventh day of creation.

His point was not lost on the religious authorities. They resented His challenging their illegitimate authority and rejected His claim of equality with God. This precipitated their plot to kill Him. “For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.”

The Word didn’t become flesh to establish a new religion. He became one of us to restore a broken relationship. He came to restore the true worship of God, which doesn’t presume to earn His blessing through good deeds but rejoices in the unmerited favor He delights to give. Unfortunately, the roots of pride run deep into our flesh; therefore, the ability to accept grace does not come naturally, only supernaturally. We must be vigilant that our spiritual lives do not become a list we follow but are filled with grace that we share with all.

Next Sunday is Palm Sunday, so we will depart from our study in John for two weeks.  Next week our message will be, He Is the King of Kings. Please read Matthew 21:1-16 in preparation for next week’s message.

Thank you so much for allowing me to be your guide, mentor, and, most importantly, your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this trek together, let us always:

Live Abundantly (Fully)

Love Unconditionally

Listen Intentionally

Learn Continuously

Lend to others...

The Gospel of John – Part 2 Presentation Of The Word – Jesus Heals At A Distance

Today we continue our Good News series according to John the Apostle. Jesus shows us evidence that his healing is not based on physical contact, but the faith of the person asking must be in accordance with God’s will. Today’s passage continues our last message in John 4:43-54.

Jesus was a “faith healer,” but not what we think of today when you hear about faith healers on TV or ones that make a public spectacle of their healing.  Many of today’s “faith healers” also have a money-making component. In today’s message, we will see that Jesus did not need to be physically present for healing.  I can’t heal anyone, nor am I a “conduit” of God’s healing power. Frankly, the supposed healings performed today by certain notable figures bear little resemblance to the “signs” offered by Jesus and His apostles. However, this is not to say I don’t believe in supernatural healing. I do.  While I don’t have a personal story of instantaneous miraculous healing, let me share a recently-read story. Pastor and former president of Dallas Theological Seminary, Charles Swindoll, who I respect as a solid Bible teacher, shared this story in one of his books.

“I am aware of and read about examples in which the healing power of God left doctors speechless. On one occasion, a close friend developed a malignancy on the side of his tongue. By its diagnosis, it had spread to the lymph nodes and through a part of his upper torso. As a father of four with a full life and a promising career ahead, he needed to prepare a will, get his house in order, and begin turning his business over to associates.

Several of his friends, including me, were not able to be with him right away, so we agreed to pray for him. Though we were all separated by many miles, we faithfully prayed and began asking God for a miracle, if that would be His will. We asked that the Lord be glorified in this friend’s healing and continued life. To be perfectly honest, none of us knew the Father’s will for our friend—but we all agreed that our God was able. Furthermore, we loved the man and desperately wanted God to snatch him from the jaws of death.

A palpable sense of assurance enveloped us like a warm blanket. Though we hadn’t even met to pray together, we were confident that God would intervene in some unusual way. And did He ever!

Within days, our friend stepped off a plane in Rochester, Minnesota, for more scans, further examination, refined diagnoses, and, if needed, a more aggressive treatment. If anyone could help him, it would be those experts at the Mayo Clinic. And to the stunned amazement of the four-physician team, no trace of the disease could be found as further X-rays and scans were taken. The obvious explanation was that the original diagnosis was incorrect, but the records were double-checked and reached the same conclusion. His widespread malignancy was unmistakable … but all the tumors were now gone. Furthermore, annual re-checks confirmed that they were gone for good.  What happened? Clearly and miraculously, God healed the man. Unfortunately, God often does not perform miraculous healings because He has a greater purpose in mind, which we may never understand.”

There are other examples through what is referred to as miracle drugs; (since 1899, Asprin has been considered a miracle drug). The death rate of cancers and many other diseases has plummeted dramatically.  For example, thirty or more years ago, Hazel’s chance of living through leukemia would have been less than 10%, yet today, the survival rate is over 90%. I do read a lot about new research and technologies in many areas. In medicine, death from cancers and heart disease will be virtually eliminated in the next few decades. Through medication, miracles are happening, all provided by wisdom given by God to humans.

Admittedly, I know of only a handful of unexplained healings of the body. But, make no mistake: God can and does miraculously heal today. “If they happened daily, we’d call ‘em ‘regulars,’ not ‘miracles.’” Still, I know of many more spiritual healings from the disease of sin, where God has changed a person from the inside out.

There is no need to find someone with a supposed “gift of healing” to make it happen. God has given us unrestricted access to the throne room of heaven. We are invited to come directly to the Almighty with our most pressing problems and distressing afflictions (with or without others who are living right, James 5:14). God has promised to hear our concerns and receive our requests with compassion. However, we must remember that the Lord will do what He determines to be right, which may not be what we want or demand. At that point, our trust in Him faces its greatest challenge.

As we begin reflecting on the scripture verses for today, remember that John wrote his version of the Good News many decades after the events took place, so we see snapshots of events intermixed with the knowledge and wisdom he had after the fact.

“At the end of the two days, Jesus went on to Galilee.” Remember last week, and the pleading of the Samaritans in Sychar Jesus stayed with them and taught them for two days. After that, Jesus continued to Galilee, where He had spent His childhood.

Jesus had warned His disciples with the statement, “He himself had said that a prophet is not honored in his own hometown.” He may have mentioned it since they were going back to his childhood stomping grounds.  In this case, John may be reflecting on the success among the “foreign” Samaritans and granting us access to Jesus’ inner life. While the present visit was a pleasant time among the Galileans, who were perhaps proud of their hometown hero, the Lord kept their goodwill in perspective. When people get what they want, belief comes easily. “Yet the Galileans welcomed him, for they had been in Jerusalem at the Passover celebration and had seen everything he did there.” How will they respond when confronted with the truth? When the true Messiah confronts the “messiah of their expectations,” which will they choose? The days ahead will become a clash of wills—human expectations versus God’s sovereignty. Jesus’ encounter with the royal official illustrates the faith response He desires.

John sets the location as Cana, (Bulletin Insert) the site of Jesus’ first “sign.” A royal official appears to have been conducting business in Cana when he heard that Jesus had returned from Judea. John tells us that this man’s home was in Capernaum, an important town on the north shore of the Sea of Galilee, roughly eighteen miles away (about six hours on foot, two hours by chariot). “As he (Jesus) traveled through Galilee, he came to Cana, where he had turned the water into wine. There was a government official in nearby Capernaum whose son was very sick.”

The term translated “(government) royal official” is basilikos in Greek, which generally refers to something or someone associated with royalty—royal clothing (Acts 12:21), royal territory (Acts 12:20), royal law (Jas. 2:8). The man may have been a member of Herod Antipas’ extended family; however, he was more likely to serve as an official in the royal court. Regardless, he was a man of influence, wealth, and privilege, who wielded considerable authority.

We can be confident that his coming to see Jesus did not go unnoticed. And his demeanor did not fit his position. His son lay dying in Capernaum, and he “begged him” Jesus to make the journey. (This was not befitting of a royal official.) “When he heard that Jesus had come from Judea to Galilee, he went and begged Jesus to come to Capernaum to heal his son, who was about to die.” This is a good rendering of the Greek imperfect verb tense, which describes an action that is either ongoing or repetitive. In the urgency of his son’s illness, the official cast off any dignity and “kept on begging” the Lord to come. He was probably used to getting his way.

Jesus responded with a rebuke, which appeared harsh. “Jesus asked, ‘Will you (people) never believe in me unless you see miraculous signs and wonders?’” “You people” (NIV) is just the plural “you” in Greek, identifying the man with a group. Who, specifically, is unclear. Galileans, in general? People associated with the royal family? Because the man was an aristocratic Jew, he likely was one of the Sadducees, who didn’t believe God intervened in human affairs. Instead, they believed each person creates his own fate and deserves whatever fate he receives, including illness, poverty, and death. To have a Sadducee begging Jesus for a miracle was a notable irony.

Because the man was a Galilean standing among Galileans, it’s also likely that Jesus noted a subtle pattern in their thinking that would become unmistakable later on (6:26–27). First, the man desperately wanted Jesus to, “The official pleaded, ‘Lord, please come now before my little boy dies.’” This plea suggests that he saw a limitation in Jesus’ power that prevented His healing over a great distance, which would be somewhat understandable. There was no precedent for distance healing. Furthermore, he presumed to tell Jesus how to conduct the healing rather than simply entrusting the care of his son to the Lord. And, most significantly, he sought Jesus as a means to get what he wanted, not as the Messiah who is worthy of worship.

Nevertheless, the royal official would not relent. Facing this desperate situation, at this point, he was not an aristocrat, an official, a Sadducee, or even a Galilean. Instead, he was a father, worried about his dying son.

The royal official located Jesus in Cana, but his son died roughly eighteen miles away in Capernaum. Nevertheless, Jesus healed the man’s son with a mere word, proving that distance cannot diminish His power. Instead, Jesus used the man’s vulnerable state of mind to teach him genuine belief.

Then Jesus told him, “Go back home. Your son will live!” And the man believed what Jesus said and started home. He said, “Go about your business; your son is fine.”

John says, “And the man believed what Jesus said” How significant! “Belief” is a critical feature in John’s narrative; however, “belief” does not necessarily trust Jesus as Messiah and Savior. When John uses the verb “believe” without an object—as in, “Now we believe” (John 4:42), he describes saving faith, and trust in Jesus as Savior. The same is true of the phrase, “everyone who believes in Him” (3:16). The man believed what Jesus said to be accurate, which is an essential first step, but not the same belief that saved the Samaritans (4:41).

Clearly, the Lord’s word was enough for this father. John says he “started home,” or it could be translated as “carried on.” It’s the same verb for “go” the Lord used earlier.

Someone reading this too quickly might think the phrase “started home or departed” (NIV) in 4:50 means the man started directly for home. A natural response would be to rush home to verify that the boy was better. But, if we closely examine the details, it tells a different story. The man didn’t race off to Capernaum. Instead, he went about his business in Cana. How do we know? By putting several clues together.

As mentioned earlier, Capernaum was no more than six hours away on foot, two hours by chariot. (Rich people like this official didn’t walk when they had the means to ride!) 51 While the man was on his way, some of his servants met him with the news that his son was alive and well.  Note the time of the healing: 52 He asked them when the boy had begun to get better, and they replied, “Yesterday afternoon at one o’clock his fever suddenly disappeared!” So the father didn’t start for home until the day after his encounter with Jesus.

Jesus said,   and the man did just that!  He had come to Cana for more than to find Jesus, so he finished his work there.

“Then the father realized that that was the very time Jesus had told him, ‘Your son will live.’ And he and his entire household believed in Jesus.” Note the absence of any direct object. Whereas before, he “believed the word that Jesus spoke,” (that his son would be healed), now he “believed in Jesus.” This kind of faith brings a person into a relationship with God through His Son, Jesus. It moves beyond merely accepting His message to trust in Jesus as Savior, Messiah, and Son of God. “He and his entire household believed in Jesus.”

Now John gives us another interlude.

“This was the second miraculous sign Jesus did in Galilee after coming from Judea.” We know from the other Gospel accounts that Jesus performed many more signs in Galilee and Judea throughout his three years of ministry. His growing fame brought multitudes seeking physical and spiritual healing. Before long, a movement began to form as followers fell in behind the rabbi from Nazareth, who also happened to be a descendant of David. They believed His words, and they appeared to believe in Him. They were also looking for a king to lead them. But would they accept the kingdom He promised, or did they want a king of their own making?

The first thing people mistake for saving faith is this: an intellectual assent to specific historical facts. Some people believe in Jesus Christ the same way they believe in Napoleon or George Washington. They believe He actually lived. He was a real person in history, but they are not trusting Him to do anything for them now. This kind of belief is “mere intellectual assent.”

Another type of belief that falls short of saving faith. “Temporal faith” is acceptable and is a step in the right direction, yet it still falls short. For example, we might say that you had financial faith when you trusted the Lord for your finances. You trusted the Lord to care for your family—you could call that family faith. You trusted the Lord to help you with your decisions—you might call that deciding faith. On trips, you had traveling faith. There is one element all these things have in common. They are temporal…But saving faith trusts Christ to save you—to save you eternally.

John’s story of a father desperate to see his deathly ill son restored to health illustrates the difference between authentic saving faith and other kinds of belief. When Jesus assured the man that his son would live, “And the man believed what Jesus said” (4:50). He believed that Jesus would grant his request—temporal faith. Later, when he realized that his son’s miraculous recovery coincided with Jesus’ word, “And he and his entire household believed in Jesus” (4:53). He then believed in Jesus as Messiah, accepting as true all the Lord’s claims and trusting the Savior for salvation.

What is the nature of your belief? Do you call upon the Lord to save your finances, restore the health of someone you love, or keep your family from harm? If so, don’t stop! He wants us to come to Him with all our sorrows and cares. The Lord desires to become an integral part of our everyday experiences. But don’t stop there. Don’t let the extent of your trust end with temporal matters.

Jesus told Nicodemus, “This is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life” (John 3:16). Each one of us is sick with the terminal disease of sin. And justice demands punishment for sin, which is eternal separation from God. But, because Jesus, the Savior, paid the penalty for our sins, we may have eternal life…by trusting in Jesus to save us. That’s the kind of belief Jesus calls us to exercise. That’s saving faith.

The chapter for our next message starts: “Some time later, Jesus went up to Jerusalem for one of the Jewish festivals.” Again, his followers faced a difficult choice. Next we will learn about A Picture of Legalism. Please read John 5:1-18 in preparation.

Thank you so much for allowing me to be your guide, mentor, and, most importantly, your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this trek together, let us always:

Live Abundantly (Fully)

Love Unconditionally

Listen Intentionally

Learn Continuously

Lend to others Generously

Lead with Integrity

Leave a Living Legacy Each Day

I am Guthrie Chamberlain reminding you to Keep...

The Gospel of John – Part 2 Presentation of the Word – The Woman Shares the Living Water

Today we continue our Good News series according to John the Apostle. Jesus presents us with a lesson and an example of building God’s kingdom. Today’s passage continues our last message, John 4:27-42.

Let me back up a few verses from our last message to set the stage.  If you listened to that message, remember that Jesus appealed to the woman from Samaria six times, and each time she came back with an excuse.  Jesus could squelch each reason until he got to the core of why he was there.  It was not a coincidence.  In verses 25-26 in the NLT, The woman said, “‘I know the Messiah is coming—the one who is called Christ. When he comes, he will explain everything to us.’  Then Jesus told her, ‘I AM the Messiah!’”

Jesus knew he had her now. So he basically said:  “Good! You don’t have to wait any longer. I am the Messiah, and I am here just as promised.” So the woman was now without any excuses.

In verse 26, the phrase “I Am” is particularly emphatic in Greek: egō eimi. This is because it refers to God’s self-identification to Moses: “I am who I am.”

The proof that this woman of questionable moral character life was miraculously changed as indicated by her subsequent actions. As the old saying goes, the proof of the pudding is in the eating.

The return of the disciples and their apparent shock over Jesus’ obvious breach of Jewish etiquette could have been awkward, but John tells us they avoided a confrontation with Him. NLT, “They were shocked to find him talking to a woman, but none of them had the nerve to ask, ‘What do you want with her?’ or ‘Why are you talking to her?’”  In their minds, they had to be thinking, ‘Teacher, you are not following the rules.  She has three strikes against her.  She is a woman, she is a woman of questionable reputation, and she is a Samaritan.  None of that mattered anymore to this woman; it never did to Jesus. Instead, we all know the woman forgot about her original task of fetching water. She left her jar and excitedly ran back the ½ mile to the town to consult with the religious authorities in her hometown of Sychar.

The construction of the Greek sentence anticipates a negative response: Could he possibly be the Messiah? But then she presented evidence to suggest that she, in fact, did believe Jesus to be the Messiah. Remarkably, the details she so painfully avoided discussing earlier with Jesus had become a joyful confirmation of her spiritual hope.

Her testimony had a positive effect. The people of her town were compelled to meet the man who might possibly be their Savior. So the people came streaming from the village to see him.  She displayed an attitude of worship, and we should be ready to share our testimony as we are told in 1 Peter 3:15, “Instead, you must worship Christ as Lord of your life. And if someone asks about your hope as a believer, always be ready to explain it.”

The interlude between Jesus’ discussion with the woman and His ministering to the rest of the town allows us to see why John included this particular incident in his Gospel. This break in verses 31-34 reminds me of the old Western TV shows when they switch scenes from the bandits shooting up the town, and the narrator would say…Meanwhile, back at the ranch.

Remember the odd phrase that John inserted in his Good News from last week to set the scene of this interlude. “Jesus had to go through Samaria on the way,” (4:4). So now it will become evident, He had to redeem this particular woman, who brought her entire town to Christ with her testimony. And, just as importantly, “Jesus had to go through Samaria on the way” to give His disciples crucial training in evangelism (4:34–38). In contrast, the disciples were more concerned about Jesus’s physical needs. We can’t fault them for this; it was expected of the students to take care of their teacher’s needs.

As well a common theme throughout John, the disciples did not understand that reaching the lost was Jesus’ purpose for coming to earth and the destiny of His disciples. Moreover, this encounter provided a tangible lesson on the first rule of the new kingdom: Obeying the Word of God is more important and satisfying than fulfilling any physical need.  The Old Testament passage in Deuteronomy 8:3; was repeated in Matthew 4:4 and Luke 4:4.

but by every word that comes from the mouth of God.’

Instead, Jesus then turned their attention to the universal law of “planting and harvesting”  He pointed toward the fields of barley (the poor man’s grain) on the surrounding hillside and noted how their color had faded from green to light brown. “White for harvest” is an exaggeration, meaning “extremely ripe.” If the grain isn’t harvested in time, the seed pods fall off the stalks, which is the farmer’s tragic and humiliating mistake. Jesus thought evangelism was harvesting what God had nurtured and ripened, and He called the disciples to harvest the men and women God had prepared.   35-38You know the saying, ‘Four months between planting and harvest.’ But I say, wake up and look around. The fields are already ripe for harvest. The harvesters are paid good wages, and the fruit they harvest is people brought to eternal life.  What joy awaits both the planter and the harvester alike! You know the saying, ‘One plants and another harvests.’ And it’s true.  I sent you to harvest where you didn’t plant; others had already done the work, and now you will get to gather the harvest.”  This story perfectly illustrates each of us building God’s kingdom.  Some of us plant, while others harvest, and we may switch roles back and forth.  We must always be prepared to plant when we have an opportunity and harvest when the crops are ripe. Never miss an opportunity, and never underestimate your role in building God’s kingdom as a citizen of God’s kingdom.

John, a master storyteller, turns from Jesus’ lecture to the living illustration He had orchestrated. Many Samaritans came streaming from the village and followed the woman’s witness to discover the Savior for themselves. What an unusual “evangelist” this woman was! She had no wholesome roots. She had no seminary training. She knew little theology. She couldn’t even explain why Jesus must be the Messiah. She merely reported her personal encounter with Jesus and excitedly urged them to “Come and see a man who told me everything I ever did! Could he possibly be the Messiah?”

The response of the Samaritans stands in sharp contrast to that of the religious leaders in Jerusalem. Unlike the theologically trained Jews running the temple, the hated “half-breeds” welcomed Jesus and asked Him to teach. “Many Samaritans from the village believed in Jesus because the woman had said, ‘He told me everything I ever did!’ When they came out to see him, they begged him to stay in their village. So he stayed for two days, long enough for many more to hear his message and believe.”

John concludes the lesson on evangelism with a telling statement by the newly harvested Samaritans. Although, in comparison, the woman’s testimony brought them to hear Christ, their own encounter with the Word, “So the Word became human and made his home among us,” caused them to trust Jesus as their Savior. “Then they said to the woman, ‘Now we believe, not just because of what you told us, but because we have heard him ourselves. Now we know that he is indeed the Savior of the world.’”

As John told the story of Jesus and the Samaritan woman, John consciously emphasized the sharp distinction between the attitudes and actions of Jesus and those of His disciples. Their dissimilarity is especially clear in the interlude between His conversation with the woman and His greeting the townspeople. While the woman witnessed to the town leaders, the Lord impressed upon His disciples the urgent need for laborers to harvest souls ripened by the Holy Spirit. The disciples illustrate several attitudes that frequently keep us from entering the harvest fields. Three come to mind.

First, we are put off by prejudice or bigotry. The disciples saw Jesus talking to a Samaritan woman—to them, she was as low on the social ladder as one can descend—and they could not believe it.  She easily had three strikes against her in their minds, so she was not worth their time and effort to reach.  Let’s face it; we care about the salvation of some people more than others. Our Creator, however, doesn’t rank people on a scale of worthiness. We are all unworthy of salvation, yet equally loved by Him.

Second, we are consumed with the mundane details of life. Yes, the disciples did show concern that their Rabbi had not eaten, which was very considerate, but the disciples couldn’t stop thinking about food long enough to notice their Master’s excitement. They left Him weary, hungry, and thirsty from travel; they returned to find Him brimming with energy. Anyone the least bit perceptive should have set aside the food and asked the Lord what made Him so cheerful. Unfortunately, for those self-serving, shortsighted disciples, this situation was so far outside their comfort zone and prejudiced upbringing that they did not understand what was happening.

We spend most of our day dealing with the so-called necessities of life: fixing meals, keeping schedules, and making a living. When was the last time you set aside time to understand the hurts of others and made specific plans to share the good news at work or with someone you’ve become friends with within your neighborhood or community?

Third, we are lulled into inaction by the promise of tomorrow. The disciples didn’t appreciate the urgency of their call. Jesus used a popular catchphrase among farmers in His day, “Four months between planting and harvest,” to rouse them into action. He said, in effect, “Not four months…NOW! The time is now!”

We procrastinate. We presume upon tomorrow. In the meantime, death continues to reap. Moreover, the time before the return of Christ to establish the Global Eden is growing closer.

People actively building God’s kingdom through evangelism lack many attitudes that destroy churches. The joy of their call keeps them from arguing over the worth of people. The priority of their call inspires them to handle the details of life quickly and move on to more pressing matters, such as the ingathering of souls. The urgency of their call prods them to overcome procrastination and make the most of the present opportunities. As we are told in Ephesians 5:15-17, “So, be careful how you live. Don’t live like fools, but like those who are wise. Make the most of every opportunity in these evil days. Don’t act thoughtlessly, but understand what the Lord wants you to do.” As citizens of God’s kingdom, we should have neither the time nor the energy to waste on anything but the call to reap the harvest.  We must assist and welcome the immigrants crossing the border from Satan’s kingdom to God’s kingdom.

If you allow me to switch metaphors, people actively engaged in evangelism are like people on the front lines of battle. I read a quote from a member of the Marine Corps, who had seen more than his share of combat; he remarked, “The men on the front lines never complained about the food; it was the guys farthest from the battle who grumbled the most when standing in the chow line!” Life-and-death struggle has a way of keeping things in perspective.

The principle remains the same for evangelism. We will never enter the harvest if we wait until prejudice, pettiness, or procrastination are no longer issues. We are called to harvest; therefore, we must obey. Once we have moved into the front lines, nagging hindrances quickly fade.

Next we will learn how Jesus Heals at a Distance. Please read John 4:43-54 in preparation.

Thank you so much for allowing me to be your guide, mentor, and, most importantly, your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this trek together, let us always:

Live Abundantly (Fully)

Love Unconditionally

Listen Intentionally

Learn Continuously

Lend to others Generously

Lead with Integrity

Leave a Living Legacy Each Day

I am Guthrie Chamberlain reminding you to Keep Moving Forward, Enjoy Your Journey, and Create a Great Day Everyday! See you next time for more wisdom from God’s Word!

The Gospel of John – Part 2 Presentation of the Word – Water for a Thirsty Woman

Today we continue our Good News series according to John the Apostle. Today we will learn that Jesus is concerned for and loves those rejected by others. The passage for today is a rather long one, John 4:1-26. Instead of reading it all upfront, I have embedded the scripture in today’s message.

Once John the Baptizer announced Jesus as the Messiah, the Lord wasted no time calling disciples. Within forty-eight hours, five hand-selected students had begun training for the transformation of the world. They had seen Jesus perform miracles (2:1–12), they had experienced His passionate desire for revival (2:13–25), and they had heard Him preach and teach (3:1–36). The time had come for them to glimpse their future as evangelists. Jesus, the Jewish reformer, would become Jesus the missionary and show His students how to reach the world outside of Judaism. Between Galilee to the north and Judea to the south, a lost and forsaken people lived in a spiritual no-man’s-land called Samaria, and they needed to hear the good news.

Jews traveling between Judea and Galilee usually avoided Samaria, a land they considered defiled by Gentile intermarriage and religious syncretism. Rather than walk on impure soil, they descended the mountains surrounding Jerusalem to the Jordan Plain, journeyed along the eastern shore of the Jordan River, and then turned west into Galilee. Jesus, however, chose a direct route from Jerusalem to Cana, which took Him through the Samaritan town of Sychar.

Tracing Jesus’ movements in the Gospel of John is not as helpful as in Luke, which provides more geographical information. However, the Synoptic Gospels (Matthew, Mark, and Luke) don’t tell us nearly as much about the Lord’s ministry in Judea. We learn from John that Jesus frequently traveled between Galilee and Judea, and His reasons for moving from one region to the other varied significantly. Now Jesus learned that the Pharisees had heard that he was gaining and baptizing more disciples than John— although, in fact, it was not Jesus who baptized, but his disciples.  So he left Judea and went back once more to Galilee. In this case, He sensed that His ministry in Judea was attracting attention for the wrong reasons. While truth will always stir controversy, Jesus was not interested in squaring off with the Pharisees—at least not yet, not until it served His ultimate purpose (15:22–25).

Now he had to go through Samaria. The phrase “had to” is translated from a Greek verb meaning “to be necessary.” Anyone unfamiliar with Samaria’s history who might be looking at a map would not see anything peculiar about John’s word choice. Draw a straight line from Jerusalem to Cana (4:46), account for the hilly terrain, and a stopover in Sychar appears perfectly reasonable. However, John’s choice of words would have been provocative to any Jewish reader. Jews despised Samaritans. To the Jews, Samaritans were idolatrous half-breeds—ethnically polluted, religiously confused, and morally debased. Moreover, during a particularly dark period in Israel’s history, the Hebrew inhabitants of this region intermarried with Gentiles and established their own temple to rival the one in Jerusalem. Consequently, Jews—particularly Pharisees (separated ones)—would not set foot on Samaritan soil, and, frankly, /there was no love lost/ on the part of the Samaritan people either.

To avoid “contamination,” most Jews traveling between Galilee and Judea chose to cross the Jordan River and go around Samaria to the east rather than journey straight through. So to say, “It was necessary to pass through Samaria,” suggests that the need was not geographical.

John locates the Samaritan city of Sychar not in terms of its geographic location, but by its historic relevance. This parcel of land was significant in Israel’s history as a place purchased by Jacob (who was later renamed “Israel”) and given to his sons (Genesis 33:18–20). This was also the place where the bones of Joseph were laid to rest after Israel’s exodus from Egypt (Joshua 24:32). John’s mention of the well is no accident either. Samaria had no major rivers to supply water, only wadis (natural drainage channels), which brought seasonal rains and dried up for months. Jeremiah used the wadi as an image of deceit (Jeremiah 15:18). The historic location and the presence of Jacob’s well gave Jesus (and therefore John) another perfect opportunity to draw upon the familiar symbol of life: water.

Early in May (during the barley harvest), the sun would have been high at noontime, and the weather hot and dry. Jesus and the disciples traveled throughout the morning and needed food and water to continue their journey. NTL said that Jesus sat wearily beside the well. Just think, the creator of the universe was plum-tuckered out.

When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” (His disciples had gone into the town to buy food.) As John tells the story—this portion of which he had to have heard from Jesus—the appearance of the woman appears coincidental. Again, those familiar with the day's customs would immediately notice two ominous details. First, she came alone. Women generally came to the well in groups to share the labor of drawing water, protect each other, and socialize.  Second, she came during the heat of the day. The best time to carry a one-bath jar holding 5 gallons of water, weighing approximately 40 pounds, was early morning or just before sundown. The circumstances appear curious and add to the impression that the meeting was not accidental—the meaning of “had to” (4:4) becomes a little clearer now. There are no coincidences in God’s economy.

Jesus broke with the tradition of His day by speaking to the woman. He also politely asked her to draw Him some water from the well. While Jesus would never break a commandment or behave immorally, He routinely defied (and sometimes appeared to take special delight in) the nonsensical customs of religion. He had come to redeem this woman and knew how to reach her. She wore the emotional armor of a woman beaten down by the morality of the righteous. Nevertheless, he honored her closely guarded vulnerability by appealing to her kindness.

As we read how Jesus engaged the woman in conversation, take note of a repeated cycle. Six times Jesus appealed to the woman, and six times she attempted to deflect the discussion:

Jesus appealed to her kindness (4:7), and the woman responded defensively (4:9).

Jesus appealed to her curiosity (4:10), and the woman responded sarcastically (4:11–12).

Jesus appealed to her spiritual need (4:13–14), and the woman was focused only on her physical needs (4:15).

Jesus appealed to her personal interest (4:16), and the woman responded with a half-truth (4:17).

Jesus appealed to her conscience (4:17–18), and the woman raised a controversial issue (4:19–20).

Jesus appealed to her will (4:21–24), and the woman tried to delay any decision (4:25).

The woman’s response was defensive. The way John records her words reveals her shock in her thinking: “You, a Jew, despise me as a non-Jew, as a woman, and as a Samaritan. You can’t instantly overcome centuries of barriers like that.” John underscores the cultural prejudice for anyone who might have missed the source of her tension.

Jesus didn’t react to the woman’s defensiveness. The structure of the sentence in Greek emphasizes the adjective “living water,” which is a gift of God.

What a puzzling statement! Jesus deliberately laced His comment with enticing phrases and then casually delivered it. This statement was no less outrageous than if I were to drop the following line into a typical conversation: “Well, back on Mars, where I’m from, everyone has free cable TV.” People would think I was joking.  He clearly intended to excite her curiosity.

She showed a quick wit by responding with sharp sarcasm. So where do you plan to get this water, the living kind?” By drawing upon the site's history, she also reacted to Jesus’ insinuation that He’s someone special.

This woman was knowledgeable with a delightful sense of humor; however, a rough life had ground her wit to a razor’s edge. Undoubtedly, many men had charmed her and then left her broken. Any man who thinks he’s God’s gift should think again. Most men would have gotten the message and backed off. But Jesus didn’t want to use her as other men used her.

Jesus answered, “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” (NLT: “It becomes a fresh, bubbling spring within them, giving them eternal life.”)

Jesus bypassed her sarcastic assault and then appealed to her spiritual need. She needed new life. Sin had destroyed her old life, both in the theological sense and in the emotional. She had long since stopped living and was merely existing. Furthermore, her death-like life would soon end in eternal death.

Jesus played upon images of well water, which is stagnant, and running water, “a spring of water welling up/ bubbling spring within them,” to describe the kind of life available to those who believe in Him. Those who trust in Christ never need to look outside themselves for satisfaction because He dwells within them, supplying every emotional and spiritual need. They will never be without water again. It cannot be contained within that person either; it bubbles to the surface.

Either the woman was spiritually tone-deaf or deliberately avoiding the real issue. People often avoid talking about spiritual matters because physical needs are easier to satisfy and frequently provide the illusion of more profound satisfaction. That’s what drives all sorts of compulsions and addictions. People also avoid spiritual discussions because they are too painfully personal. They have learned to cope with their hopelessness; they don’t want anyone upsetting the delicate balance they have worked so hard to achieve. So the woman returned the conversation into the shallows, where she was more comfortable.

Jesus put an end to her coy bantering with an innocent request. At the surface level, He appealed to her personal interest. In almost any other conversation, no one could have taken offense. But Jesus knew the dilemma it posed for her. She undoubtedly felt stung and probably connected “thirst” and her living arrangements.

Of course, Jesus knew her situation. He knew about her promiscuous life, went directly for her need, and appealed to her deepest longing.

The woman responded evasively. She hoped to shift the topic of conversation to the acceptable side of her half-truth:

Jesus used His supernatural knowledge to take the conversation below the surface. He set aside all fun and games to appeal to her conscience. It is noteworthy that Jesus didn’t condemn her, shame her, or exploit her sinfulness. He merely stated the truth and let it stand on its own. The man she was living with was not her husband, but the sixth temporary man in a long line of temporary men. Despite that ugly reality, Jesus found a way to commend her for the truthful half of her half-truth.

The woman didn’t feel so threatened as to run away. Exposing the source of someone’s shame too quickly leaves them feeling emotionally stripped naked, and the only natural response is to run for cover. But Jesus’ timing was perfect. He had already established a rapport. He allowed the woman to see His genuine concern for her as a person, not an object. He treated her with uncommon dignity and spoke compassionately to her spiritual need. He didn’t allow her to distract Him from the real issues involved, including her attempt to flatter Him and then engage in a pointless theological debate.

Oh, you’ve been to seminary. You must be brilliant. Let me ask you something I’ve always wondered about. How do you reconcile the debate about the most appropriate place to worship an omnipresent God?

I wish I could think on my feet as quickly as Jesus. He neither indulged her ruse nor ignored her question. Instead, he used her distraction to return the conversation to the real issue. Jesus responded by appealing to her will. He presented three points to challenge her.

First, the physical location of worship is of secondary concern to God. A temple is given for the benefit of man, not God. A temple merely serves to focus our wandering attention. Many Jews faithfully worshiped God when they moved thousands of miles from the Jerusalem temple, even as it lay in ruins.

Second, the object of worship is primary in heaven—but it had become secondary in Samaria. Make no mistake; the Samaritan temple was designed and built in direct opposition to the reconstruction efforts of Ezra and Nehemiah. And the men who built it did not know the true God. Jesus didn’t shy away from the uncomfortable truth: The Samaritans were idolatrous.

Third, the quality of worship is the true measure of devotion to God. Even as Jesus spoke to the woman in Samaria, the Jewish religious leaders were polluting the temple with money-changing schemes. Therefore, the temple in Jerusalem was no better or worse than the one on Mount Gerizim. The Lord wants genuine, Spirit-empowered worship.

The woman fell back to her last line of defense, one commonly used today: delay. She tried to backpedal out of the conversation, claiming that all matters of theology are moot until the Messiah comes to resolve them. The Samaritans expected a Messiah like Moses—more teacher and prophet, less ruler and priest (Deuteronomy 18:15–18). According to this line of reasoning, “No one can really say what truth is and what isn’t until this great Teacher comes to reveal all things.”

This attempt to back out of the conversation for this woman played perfectly into Jesus’ hands. John’s description of the encounter builds toward a climax. The Lord successfully bypassed her defenses to lay the ultimate truth before her. He said, in effect, “Good! You don’t have to wait any longer. I am the Messiah, and I am here just as promised.” The woman was now without excuse.

The phrase “I Am” is particularly emphatic in Greek: egō eimi. It refers to God’s self-identification to Moses: “I Am Who I Am.” Both Jews and Samaritans understood Jesus’ meaning. Throughout John’s Gospel, the religious leaders accused Jesus of blasphemy for claiming to be God because of His repeated use of the “I Am” formula.

And then I heard my Savior speaking— “Draw from My well that never shall run dry.”

Come and quench this thirsting of my soul.

Fill my cup, fill it up, and make me whole.

Now that Jesus had settled every objection that this Samaritan Woman had, and she recognized Him as the Messiah, guess what she did next?

Next we will continue our lesson by seeing The Woman Who Shares the Living Water. Please read John 4:27-42 in preparation for next week’s message.

Thank you so much for allowing me to be your guide, mentor, and, most importantly, your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this trek together, let us always:

Live Abundantly (Fully)

Love...