Episode 221 - "O death, where is your sting?" - 1 Corinthians 15:50-58

1Cor. 15:50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.”

55 “O death, where is your victory?

O death, where is your sting?”

1Cor. 15:56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

1Cor. 15:58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

My immediate thoughts upon reading this section are: first, this is pretty straightforward. Our resurrected bodies will be different because they will be imperishable or immortal. We will live forever in these bodies. The second thought is how moving and encouraging Paul’s words are as he concludes his argument for an actual resurrection from the dead and an explanation of what that will be like. These Christians at Corinth have had their challenges, and Paul has been somewhat like a disciplinary schoolmaster or parent in this letter as he has sought to correct them on various issues. Death is going to be ultimately conquered, and that will happen because of Christ. (v. 56)

But I don’t want to gloss over this because there are important truths that warrant our attention. First of all, God’s kingdom is imperishable. Therefore, it’s reasonable that we will be given imperishable bodies to dwell in and be a part of that kingdom. Note: This has NOT happened yet. This is something that is yet to come. Why is that important? Often, people think that when a loved one dies, they are “dancing with Jesus” or somehow otherwise living the eternal heavenly party. But how can that be if they don’t have a body? It is true that the Scriptures tell us that to be “absent from the body is to be present with the Lord.” (2 Corinth. 5:8) So, it seems reasonable that what can be said is that when a believer dies, they are in God’s care. That’s encouraging. But it’s not to that which we are anticipating and longing for. We want Jesus to return and raise us from the dead to life in an imperishable body.

So, what about believers who are still living and haven’t died at this end-of-time event? How can they get resurrected if they haven’t died? Paul addresses that in verses 51-52. When he says, “We shall not all sleep,” he is saying that those who haven’t died will simply be changed instantly. Cool!

This event is precipitated by a trumpet sound. What must it be like for a trumpet sound to be heard around the world? I can’t say how it matters. But it seems like we might want to be aware of this in case we hear a loud or unusual trumpet sound.

In what seems like a victoriously mocking tone, Paul quotes Isaiah 25:8, “Death is swallowed up in victory,” and Hosea 13:14: “O death, where is your victory? O death, where is your sting?” How can you not love Paul’s jubilant confidence in the Lord’s promise of our resurrection?

Paul continues, “The sting of death is sin, and zthe power of sin is the law.” (v. 56) What is his point here? His point is that Christ has atoned for our sins through his death on the cross (See Romans 3:21-26) and has fulfilled the Law (Romans 8:1-4). In other words, there are no loose ends with God’s work through his Son, Jesus Christ.

Paul’s closing thought in light of this is to exhort the Corinthian believers to be faithful and determined in their work serving the Lord. He wants them to be confident in the hope of the resurrection and eternal life and let that confidence motivate their service to the Lord.

Death is not something to look forward to. But we trust that because Christ was raised from the dead and promised to raise us from the dead, it’s going to happen, and we will receive a body that will be imperishable. Let us serve the Lord today in faith that in Christ, the sting of death will be removed.

Episode220 Resurrected Bodies 1Corinthians15:35-49

1Cor. 15:35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

1Cor. 15:42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

It seems appropriate to handle a bigger chunk of Scripture this week and attempt to offer a simplified explanation of Paul’s point here. The basic question, as I see it, is “How does this resurrection thing work, especially if the deceased has significantly decomposed?”

In the Scriptures, there are many illustrations from nature. Paul uses the illustration of a seed that falls to the ground or is buried, and it “dies.” In other words, it will soon cease to have the same appearance as it had as a seed. The outer shell will decompose, and a plant eventually appear with a different body. Paul also points out that there are many different kinds of bodies. Animal species have different bodies, as do birds and fish. Humans also have a unique body. So, Paul says, there are earthly bodies and heavenly bodies. The bodies in which we are now are earthly bodies. But in the resurrection, we will have bodies designed for a greater glory, a glory in God’s presence, and are eternal.

The obvious question that might follow from this is, “If I have a different body, how will we recognize others and be recognized? It seems clear that Jesus’ resurrected body was recognizable. His disciples even recognized the wounds on his hands, feet, and side. Somehow, Moses and Elijah were recognizable to Peter, James, and John who accompanied Jesus to the mountain where he was transformed. Yet these men would not have been living at the times of Moses or Elijah. So, it would appear that even though our bodies are different in nature, we will still look like ourselves, AND our knowledge and recognition will be made better along with our bodies. Judging from what people witnessed with Jesus after his resurrection, we will be able to eat and do normal things. Jesus also appeared inside locked structures not having entered through a door or window, revealing that his body was not limited by the things in our physical world. It seems like this could be an indication of what our resurrected embodiment will be like.

Beginning in verse 42, Paul lists some key differences between the earthly body we use today and what will be in our resurrected and glorified bodies. First, our current body is perishable, but our glorified body will be imperishable. Second, our current body is “sown in dishonor,” but our resurrected body will be “raised in glory.” (v.43a) How is our body sown in dishonor? It speaks of our sin and the effects of it upon our bodies. We age, break down, and die. It reveals all our limitations and weaknesses. Third, our current bodies are “sown in weakness,” but we will be “raised in power” (v. 43b). Finally, what is sown is a “natural body,” but we will have a “spiritual body.” (v. 44) This does not mean we will be ghosts. If I understand this correctly, this doesn’t suggest there won’t be a physical aspect to our glorified bodies. However, it will be a body that will be best suited for eternal life in God’s presence and service. Paul supports and explains this in verses 45-49. Here, Paul compares and contrasts Adam with Christ (the last Adam). Adam received life, whereas Christ gives life. The natural came first, then the spiritual. Adam’s body came from the dust of the ground, but Jesus came from heaven.

Paul’s point in verses 48-49 is that because we are descended from Adam, who was made from dust, our bodies will become dust. But if we have had a spiritual birth in Christ, we will receive bodies like Christ.

Well, I don’t know if that shines light on this text or muddles it. But I think Paul would want to encourage us not to worry about how God is going to accomplish this resurrection thing but to be confident that it’s going to be really good.

Episode 218 - "The resurrection of Christ reveals his authority" - 1 Corinthians 15:20-28

1 Cor. 15:20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. 24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

In our last episode, Paul attacks the idea some people have spread that there is no resurrection from the dead. Paul’s argument against that is if that were true, then Christ wasn’t really raised from the dead. It followed then that if Christ wasn’t raised from the dead, surely neither would anyone else. But then why would Paul be willing to suffer the persecution he had if he himself didn’t believe that Christ was raised from the dead? Furthermore, Paul encouraged the Corinthians to go and talk to the many witnesses of the resurrected Lord and figure out how to explain away their testimony.

In verse 20, Paul just moves on and states that “in fact Christ has been raised from the dead.” (v. 20) Now, he begins to explain the significance of that fact. In verses 21-22, he compares and contrasts Adam and Christ. Adam was the first man, and through his disobedience to God, all humanity is broken since we have all descended from this one man. The point is to consider the catastrophic effect of that one man’s disobedience. But if one man can have that kind of negative effect, it’s possible that one man can also have a similarly far-reaching positive effect. That man is Jesus Christ, whose substitutionary death on the cross makes it possible for all humanity to appropriate forgiveness of their sins and to be “made alive” (v.22) because Christ conquered death.

Paul then explains things that are yet to come and the significance of Christ’s resurrection for what is still to happen in God’s plan. Paul speaks of Christ as “the firstfruits.” This is a metaphor alluding back to when Israel would bring the firstfruits of their harvest as an offering. It demonstrated their thankfulness and faith that this was simply the first of much to come. Likewise, Christ’s resurrection is a “firstfruit” in that many are to also experience a resurrection because of their relationship to Christ through faith.

What follows is the resurrection of those who belong to Christ. (v.23) Verse 24 follows with, “Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power.” Bible scholars like to squabble over whether this order allows or disallows the literal 1000-year millennial reign, which is a point of contention within Christianity. I don’t think that is of concern in this context of Paul’s writing. The point of this order is that Christ rose from the dead, revealing he has the authority to also raise those who belong to him and to conquer everything in opposition to God’s will.

Verse 26 states plainly, “The last enemy to be destroyed is death.” (v.26). We believe that Christ is currently at the right hand of the Father. He has authority. However, death is still occurring. Why? I believe that’s explained well by Peter in 2 Peter 3:9, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” Therefore, we are not yet at that end. But at some point, Christ will return, and ultimately, all spiritual and natural forces opposed to God will be judged and have no power again. Death will be permanently done away with.

Verses 27 and 28 state three things that are interesting. First, God has subjected all things under his (Christ’s) feet. Second, Christ will be subjected to God. Finally, Christ, the Son, will be subjected to God “so that God may be all in all.” (v. 28b) The first one is not a problem, right? Christians believe Christ is God, and Jesus told his disciples, “All authority in heaven and on earth has been given to me.” (Matt. 28:18). But how is it that he is ultimately subjected to the Father? Does this mean that somehow Jesus is less God or less important than the Father? No. Jesus is never subordinated in the sense of his value or power. While earthly analogies are often limited and potentially misleading, think of a parent who entrusts something to a child for a specific purpose. The child possesses and uses something that essentially belongs to them by virtue of their relationship to their parent. Both the parent and the child are equally valuable and part of the same family. But their roles are different. The child may be sent to accomplish something on behalf of the parent. That child is given everything they need to accomplish that purpose. Likewise, this text simply says that Jesus (the Son) has accomplished the mission his Father sent him to do. The purpose statement “so that God may be all in all” is just a way of expressing both the divine unity within the Godhead and that everything, without exception, is under God’s authority.

Episode 217 - "Yes. Christ really was raised from the dead" - 1 Corinthians 15:12-19

1 Cor. 15:12 Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is in vain and your faith is in vain. 15 We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised. 17 And if Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If in Christ we have hope in this life only, we are of all people most to be pitied.

In the preceding eleven verses that we covered last week, I explained that I was seeing two fundamental elements to what is called “the gospel of Jesus Christ.” Both of them were prophesied in the Hebrew Scriptures (Old Testament). The first is that Christ died according to the Scriptures. Someone might say, “Big deal! Everyone dies.” That’s true. But the Christ or Messiah is prophesied in the scriptures to have an eternal kingdom. The Messiah will reign forever on that throne. That was the argument by the crowd to Jesus in John 12:34. How can he die if he will live and reign forever? The answer is that his death was necessary for our sins to be forgiven, as is foretold in Isaiah 52-53.

This leads us to the second part of the Good News of Jesus Christ. If you think about it, why does it matter that our sins are forgiven if we are going to die? The answer to that question is that God is eternal, and while we, unlike God, had a beginning, God has intended for us to be eternal as well. Because God is also Holy (pure and perfect), he cannot overlook sin. There must be a just response to injustice. The Scriptures speak of a terrible judgment for those who reject that and reject Jesus’ sacrifice on the cross as the perfect and sufficient justice he took upon himself for our sins. Jesus, the Christ, was raised from the dead, never to die again, and he promised to return to raise the dead back to life, and we will dwell in the presence of God forever.

After laying out the basic facts of the gospel, Paul addresses the fact that people at Corinth are saying there is no resurrection from the dead. Paul explains the egregious error in that thinking. He says if there is no resurrection from the dead, then Christ could not have been raised. (v. 13) He follows with the logical fallout from that if it were true. He points out that his preaching and their subsequent faith in the message that he preached is in vain. It’s useless, and we would still be in our sins. There would be no hope. He then says that if all our hope is just in this life, we are the most pitiable of all people. Why would he say that? Because we would be spending time and resources in the worship of a god that could do nothing for us.

The hope of a resurrection and eternal life is real. That’s why, in the preceding verses, Paul spoke of the many people who saw the risen Jesus. He was implying that they could go talk to the people themselves and compare notes. While we can’t go talk to those people directly, these accounts have been preserved for us, and there is the fact that Christianity became a world religion based upon the reality of the resurrection of Jesus Christ.

We can trust this great news!

Episode 134 - "Who are you seeking?" John 20:11-18

John 20:11   But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. 12 And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni!” (which means Teacher). 17 Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her.

Talk about a moving event! Let’s recall the context according to John’s gospel. Mary Magdalene came to the tomb early on the third day. John tells us that it was still dark. She discovers the tomb is open and Jesus’ body is not there. 

Let’s put ourselves in Mary’s shoes. She was a woman whom Jesus had cast out seven demons (Luke 8:2). Luke mentions she was one of a group of women who assisted Jesus and his disciples with their needs. (Luke 8:3) Mary was grateful to Jesus. Can you imagine the shock she experienced when she saw the empty tomb? I am sure she was still reeling from the events that unfolded just two days earlier. Now, Jesus’ body was gone. She told the disciples, “They have taken away the Lord and we do not know where they have laid him.” (John 20:2)

After Peter and John ran to check out the tomb, they returned home. It would appear they had done nothing to console Mary. Mary was left weeping. Her emotion had moved from the initial shock or surprise to that of depression. She was weeping near the entrance and saw two angels inside the tomb. Were they there when Peter and John were there what seems to have just been moments earlier? If so, why didn’t the disciples see the angels?

What’s amazing is that she didn’t seem to recognize they were angels. Perhaps as one who had been possessed by seven demons, the experience of having supernatural beings talk to her was not all that unusual. They asked her why she was weeping and her response was “They have taken away my Lord, and I do not know where they have laid him.” Her emotion seems to have shifted from shock to deep, personal anguish. 

Having said this she turned around and saw Jesus standing there. However, she did not recognize him either. Jesus echoed the same question asked by the angels, “Why are you weeping?” He immediately followed this with “Whom are you seeking?” (v.15) The repetition of the question “Why are you weeping?” is intended to get Mary to stop and think about it. I suspect the mystery and confusion of the empty tomb had just reopened the wound of the shock and grief of Jesus’ death. But, Jesus had told his followers what was going to happen. None of them could comprehend fully what he was prophesying until after everything unfolded the way it did. But, Mary’s reaction stands in contrast to Peter and John’s reactions as they emerged from the empty tomb. Perhaps the repetition of this question has a purpose for us as well. Do we see the significance of the empty tomb? Jesus is alive. He has overcome death. As we consider this ourselves, it should remind us that our faith in his resurrection means we should be rejoicing.

Jesus’ follow-up question “Whom are you seeking?” is important for us as well. Who are we seeking? Are we seeking a political leader who we think will make decisions and policies that we like? Are we like the people who ate of the food near the Sea of Galilee and who were seeking a Jesus who they could put over them and manipulate to do what they wanted him to do? Or, are we humbling ourselves before the Son of God who laid down his life to take upon himself the judgment of our sin and who calls us to “drink his blood” and “eat his flesh?”

Mary still didn’t recognize him as he asked these questions. It was then that Jesus said her name, “Mary!” Instantly, she recognized him. At the time I am writing this, my dad has been deceased for 22.5 years. Yet, I know that if he could walk up behind me and say my name, I would immediately recognize his voice. When someone we love and who loves us speaks our name, we recognize it. Mary’s debilitating grief was cured in an instant.

In John 10, Jesus claimed to be the Good Shepherd and said that his sheep hear his voice and follow him. Sheep recognize the voice of their shepherd and know their shepherd cares for them. Mary is a prime example of this illustration bearing itself out to be true. The power of Jesus’ voice was greater than all her grief and confusion.

Other than report that Mary calls him Rabboni (Teacher), John doesn’t say directly what Mary did to Jesus. However, Jesus said to her, “Do not cling to me, for I have not yet ascended to my father . . . “ (John 20:17) Some translations read, “Do not touch me.” That is possible. But, I think the intent is to tell Mary that she cannot cling to or “hold on” to Jesus as he will soon go to be with the Father. Also, in a matter of days, Jesus would tell his disciple Thomas “put your fingers in the nailprints in my hands” and “put your hand into my side” (John 20:27). There wasn’t something about his body that Jesus needed to prohibit Mary from touching him. Given her devotion to Jesus and overwhelmed with grief in his death, you can imagine why her reaction would be to “cling” to him. Perhaps his message that she cannot cling to him because he is going away to the Father might have been distressing. But, the fact that he was no longer dead, that he knew her name, and that he cared enough to come to her and comfort her was enough. She returned to the disciples not in grief, but in excitement. “I have seen the Lord!” (John 20:18)

If we take nothing else away from this narrative, remember that Jesus had told people the Son of Man would return and speak and the dead would be raised. (John 5:19-29) Then, in John 11:1-44, Jesus demonstrated that he could do what he promised by calling Lazarus, who had been dead and buried for four days, by name and resurrecting him from the dead. If Jesus can raise himself from the dead as is reported in these gospels, then nothing can stop him from delivering his promises to raise us. In times of trouble and suffering in this life, we can remember that Jesus has conquered death and has an eternal plan and promise for us. That hope does not negate the sorrow we feel today. But, knowing that what is to come is good, perfect, and eternal helps us carry on.

Episode 132 - "It was still dark" - John 20:1-10 (part 1)

John 20:1   Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 So Peter went out with the other disciple, and they were going toward the tomb. 4 Both of them were running together, but the other disciple outran Peter and reached the tomb first. 5 And stooping to look in, he saw the linen cloths lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, 7 and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself. 8 Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the Scripture, that he must rise from the dead. 10 Then the disciples went back to their homes.

One of the most fascinating things I discovered during my time in seminary was comparing the four gospels with each other and seeking to discern if events that seemed to be the same were in fact the same or different but similar accounts. Then, if it were clear that I was looking at two or more different perspectives of the same event, I would try to discern why there were differences. One clear factor is the perspective of the narrator. Another, I discovered, was that details might either be included or excluded depending upon whether the author felt the detail contributed to the theological message they were attempting to communicate. I am not suggesting that the authors “made up” details or lied for their own benefit. I am suggesting that they believed one or more details were more important and others not important. There was selectivity in the details each of them included and excluded. All four gospels give an account of the crucifixion, death, burial, and resurrection of Jesus and the details are interesting in working through. 

Notice selectivity happening within John’s account of Jesus’ resurrection. He reports that Mary Magdalene came to the tomb where Jesus had been laid early on the first day of the week. However, she discovers the tomb is empty and she runs to Peter and “the disciple whom Jesus loved” and said, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” (v. 2) “We?” Who are the “we?” John has only told us so far that Mary Magdalene came to the tomb. But, now John has casually revealed that there was at least one more person with Mary. It just wasn’t important to John to name the other(s) in his account. If you study the comparisons, it’s possible there were separate visits to the tomb by various women. Perhaps Mary Magdalene went alone but joined other women when she arrived. The point is not to try to answer this particular interpretive challenge, but to call your attention to this. 

Another variation is that John mentions that Mary came “while it was still dark.” Matthew and Luke both report women going to the tomb at early dawn and Mark reports “the sun had risen.” (Mark 16:2) Wait! How could the sun have risen and it still be dark? Doesn’t this prove that at least one of these accounts is wrong? Some years ago I was teaching this account and came across a resource that suggested that Jewish reckoning of “darkness” and “light” was that darkness was still considered to exist until after the sun had completely risen over the horizon. So, it’s possible in the early dawn, the sun could have risen, but people considered it still dark. I get this. I get up very early in the morning and depending upon the time of year, it could be dark. I would turn on my lights to drive to work. As the sun comes up, I keep my lights on for a period of time until I feel that other drivers can see me in the natural light. Perhaps it is just the perspective of these two accounts. But, is there more to it?

I’ve spoken a lot about the importance of repetition in literature. Is there anything about John’s report that it was still “dark” that strikes you as interesting? Has John said anything about darkness in this book? Has he said anything about light? Of course, Jesus is the “Light of men” and “The light shines in the darkness, and the darkness has not overcome/understood it.” (John 1:4-5) “The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him . . . (John 1:9-10) In John 3:19, “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.” It would seem then that John has chosen to emphasize the darkness at this moment because Mary and the others have not yet encountered the risen “Light of the world”. They are in “darkness” (physically and spiritually) from the sense that they do not yet understand and believe that Jesus is alive. This is evident from her words to the disciples reporting that Jesus’ body has been taken away. (v. 2)

I would suggest to you that what we have here is not simply a different perspective by these authors or even a different theological point they feel led to highlight with their selected details. What I see is an example of a Sovereign God who orchestrates even the smallest details of these human perspectives and nature itself in keeping with His divine purpose in the grand story of the death, burial, and resurrection of God’s Son, Jesus Christ. This is not just a great story. It’s a story that is being offered as a literal, historical event. This is why I’ve encouraged and emphasized looking for these details along the way because they lend credence to the veracity of these claims about Jesus. 

Think about this in the coming week and we’ll return to this story again next week.

Episode 79 - Did I not tell you that if you believe you will see the glory of God? - John 11:38-46

John 11:38   Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. 39 Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” 40 Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” 41 So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. 42 I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” 43 When he had said these things, he cried out with a loud voice, “Lazarus, come out.” 44 The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.” 45   Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, 46 but some of them went to the Pharisees and told them what Jesus had done.

We now arrive at the pinnacle of this event. Jesus went to the tomb and there are many people there grieving with Mary and Martha. When Jesus gave the command to remove the large stone that sealed the cave’s entrance, Martha voiced the only response that everyone there was likely thinking based upon human reason and experience. Because Lazarus had been dead and buried for four days, normally the corpse would be rotting and stinking by now. It’s clear from this that no one would believe that Lazarus could possibly be alive and certainly would not come back to life after being dead. Jesus’ response to her complaint was, “Did I not tell you that if you believed you would see the glory of God? (v.40) Do you think they were believing? Well, they removed the stone. This seems to me like an example of Jesus’ point in Matthew 17:20 where he suggests that people just need “faith as a grain of mustard seed.” God will use the smallest amount of faith to reveal His glory. I don’t those people rolling the stone away really expected anything but a bad odor to come from that cave. But, they were obedient to Jesus’ command and God demonstrated a great miracle in front of their eyes.

Jesus called Lazarus by name. I suspect John recorded this fact so that people wouldn’t argue that Jesus had staged the event by having a live person come out and then they could argue that Jesus hadn’t specified who should come forth. 

The result of Lazarus coming out of the tomb alive was manifested in two ways. The glory of God was revealed by many people believing in Jesus. But, it was also manifested by exposing the darkness in some who saw this miracle with their own eyes, but they returned to the Pharisees and told them what Jesus had done. The implication is that they stood in contrast with those who believed.

Can you imagine that? Watching Jesus call a dead man by name and that person coming back to life and watching people walking away in rejection of the truth about who Jesus is? It is amazing. But, it’s amazingly sad. 

This is an important reminder that no one can make people believe in Jesus. No matter what they see or hear, some will still turn away from the good news of Jesus Christ. So, we cannot think of ourselves as failures if people reject the message we share or think of ourselves as so great or special if they believe it. It’s not about us. It’s about Jesus and the power of the good news about Jesus.

Episode 77 - "I am the resurrection and the life . . . " John 11:17-27

John 11:17   Now when Jesus came, he found that Lazarus had already been in the tomb four days. 18 Bethany was near Jerusalem, about two miles off, 19 and many of the Jews had come to Martha and Mary to console them concerning their brother. 20 So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. 21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that whatever you ask from God, God will give you.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die. Do you believe this?” 27 She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”

In this part of the story, John gives us some important information. First, when Jesus arrives at Bethany, Lazarus had already been dead and buried for four days. The obvious purpose in telling us this is to emphasize that Lazarus is truly dead. There is no chance that he has been barely hanging on. 

The second important point is that Bethany is a near suburb of Jerusalem where Jesus’ enemies recently wanted to stone him. With the news of the death of Lazarus and people coming and going to grieve his loss with his family, the news would likely have spread that Jesus was there. Perhaps they would not dare do something to him at Mary and Martha’s home due to the circumstances. However, they likely would go out to keep an eye on him. 

With these matters established for the setting, Martha hears that Jesus is coming and she goes out to meet him. In my opinion, her words are so “human.” What I mean by that is she knows what Jesus has already done. She knows that he can heal the sick. We need to realize that Martha has great faith and trust in Jesus. But, her faith and understanding have room for growth. Her words to Jesus are, “If you had been here, my brother would not have died.” (v. 21) How many people, perhaps doctors or other medical personal, could you have said that to with regard to a loved one that died? I can’t think of anyone I could or would have said that to. This is an amazing conviction of Martha; that Jesus absolutely could and would have stopped the death of Lazarus. She follows up her veiled complaint with, “But even now I know that whatever you ask from God, God will give you.” 

What is that? Does she believe Jesus can and will call her brother back to life? I don’t think so. As we’ll soon see, she offers another complaint when Jesus commands for the stone that seals the tomb to be removed. I believe what is happening is that Martha is a grieving sister of the deceased and is disappointed that Jesus had not come in time to prevent Lazarus from dying. Yet, she is also expressing her faith that Jesus is from God and that God listens to him. She is confessing her commitment to Jesus. She just doesn’t understand or believe that what is about to happen, can and will happen. 

Jesus uses this to prepare her (and I would argue everyone else with her and us) by telling her that her brother will rise again. She agrees that she believes he will live again in the resurrection at the end of time. Jesus continues with, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die.” (vv. 25-26) Martha recognized that God listened to Jesus and would give Jesus whatever he asked for. It would be an amazing claim to assert that you had access to authority or power to heal and to raise people from the dead. But, Jesus claims here to be the authority and power. Furthermore, he adds, that whoever believes in him will live even if he dies and that everyone who lives and believes in him will never die. This is a claim that challenges the “best of us” doesn’t it? How can he say that believers in him will never die? We know people who’ve been strong believers in Jesus and yet have died. How can Jesus make this claim? It seems to me that what he is saying is consistent with what he said at first concerning Lazarus when he said, “This illness does not lead to death.” (11:4) He knew that Lazarus would stop breathing and his heart would stop beating. But, he also knew the Father’s will for him to raise up Lazarus from the dead. Lazarus, like Martha and Mary, believed in Jesus and the eternal life that Jesus was promising was something they received when they believed. There is no suggestion that this eternal life was at risk to not happen. This is a bold promise by Jesus that when you believe in him, eternal life is guaranteed regardless of the inevitable event when our bodies stop breathing and our hearts stop beating. John has already recorded Jesus stating that the Son of Man would someday return and speak and the dead would rise. Those who had not believed would be condemned and those who believed would raise to eternal life. The point is that Jesus promise is guaranteed when one believes in him. 

Upon making this claim, Jesus asks Martha if she believes what he just said. She replies, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.” Notice that she is accepting what Jesus has told her. It doesn’t mean that she understands everything perfectly. She certainly doesn’t yet comprehend that Jesus is about to bring her brother back to life. But, this is the nature of true faith. We confess to be true and accept what God has revealed about Jesus, even if we don’t quite understand it all. I don’t know about you. But, I think that is exciting and liberating. 

Episode 76 - Lazarus dies and Jesus' promise to raise him up - John 11:5-16

John 11:5   Now Jesus loved Martha and her sister and Lazarus. 6 So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. 7 Then after this he said to the disciples, “Let us go to Judea again.” 8 The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” 9 Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.” 11 After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” 12 The disciples said to him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. 14 Then Jesus told them plainly, “Lazarus has died, 15 and for your sake, I am glad that I was not there, so that you may believe. But let us go to him.” 16 So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”

If you recall from the last podcast, these sisters sent a message to Jesus concerning their brother Lazarus who was ill saying, “the one you love is ill.” Now, John tells us that Jesus loved Mary and Martha. In other words, Jesus was very close to this family. But, John’s statement here serves to impress this upon us prior to revealing the next detail of the story. John tells us that upon learning of Lazarus’ illness, he stayed where he was two more days. For someone who has demonstrated the ability to heal illnesses and give sight to a man born blind, this appears to be an odd and not-so-loving response.

After this delay, Jesus says to his disciples, “Let us go to Judea again.” This evokes a concerned response from the disciples. They are concerned that the Jews who were seeking to stone Jesus have not calmed down and may quickly attempt to fulfill their desire if they go back. This is Jesus’ opportunity to teach again and to prepare them for what they have yet to learn and believe. Jesus, the Light of the world, uses an analogy of light and how people accomplish things in the light because the light illumines what is around them and they don’t stumble. There is God’s work to be done while the Light is with them. 

Jesus then tells them that Lazarus is asleep and he is going back toward Jerusalem to awaken him. I can easily empathize with the disciples when they reply, “If he is asleep, he will recover (wake-up).” I suspect the attitude among these men was, “Are you kidding me? We’re going to risk our lives to go wake up Lazarus from sleep?”

Remember that in our last session, upon learning of Lazarus’ illness, he said, “his illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.” (verse 4) Later he tells the disciples that Lazarus is sleeping. But, now after the disciples take Jesus very literally, Jesus tells them, “Lazarus has died.”(v. 14) In fact, when we read the whole story, we discover that Lazarus likely died very soon after the messengers went in search for Jesus. Jesus knew it all along. So, why did he say that the illness would not lead to death and then say that Lazarus was sleeping? I think the answer comes in what he says after he tells the disciples that Lazarus has died. He tells them,  “for your sake, I am glad that I was not there, so that you may believe.” (v. 15) Believe what? If Jesus said that Lazarus was asleep and he was going to wake him, but he knew that Lazarus had died, what is Jesus really saying he’s going to do? He is going to raise him from the dead. This is why he waited; so that everyone would know that Lazarus wasn’t just unconscious and appear to be dead. People believed that Jesus could heal his sickness. But, they did not yet believe that Jesus had the ability to restore Lazarus’ life. 

This explains why Jesus said earlier that Lazarus’ illness would not lead to death, but for the glory of God. Even though Lazarus would die, it would only be temporary because God wanted people to believe more about Jesus. Who has the power to give life but God Himself? This sign is to further confirm the deity of Jesus. 

This section closes with a statement from Jesus’ disciple Thomas who concedes, “Let us also go, that we may die with him.” While I suspect that this primarily reveals Thomas’s doubt or lack of faith, I wonder if John includes these words to suggest a divinely prophetic message in them that these disciples must die to themselves. When they witness Jesus call a dead man back to life and later Jesus taking back his own life, their faith is being perfected and they truly understand Jesus’ identity. Maybe all of this is recorded to affect the perfecting of our faith.

Episode 71 - "I am the good shepherd" John 10:11-17

11 I am the good shepherd. The good shepherd lays down his life for the sheep. 12 He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. 13 He flees because he is a hired hand and cares nothing for the sheep. 14 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father, and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

In this same setting as our previous two episodes, Jesus is using an illustration of shepherding sheep, something his audience could identify with, to make specific claims about his identity. In our last episode, Jesus stated that just as there is only one door to the sheep pen, that is to say only one valid way to the place where sheep would be safe, so there is only one way to God where people are safe. Jesus is claiming to be that door to God. Now, beginning in verse 11, we have the fourth “I am . . . “ statement by Jesus. He says, “I am the good shepherd.” 

In the Old Testament, the picture of God being a shepherd is common. Look at Isaiah 40:10-11 for example:

40:10 Behold, the Lord GOD comes with might,

and his arm rules for him;

behold, his reward is with him,

and his recompense before him.

11 He will tend his flock like a shepherd;

he will gather the lambs in his arms;

he will carry them in his bosom,

and gently lead those that are with young.

What strikes me about Jesus’ claim is not so much that Jesus claims to be the good shepherd, but his description of what defines a good shepherd. He immediately states that a good shepherd lays down his life for his sheep. Then, he points out that someone who is a hired hand will not take such risks. The hired hand is simply there for the job. But, the good shepherd has a relationship with his sheep and he will even sacrifice his own life for the good of his sheep. This is the difference between responsibility or obligation and love. This is love in its highest form. We cannot rightly read this claim of Jesus and feel belittled by being compared to sheep. The correct, and hopefully obvious, response is to feel overwhelmed by the love and a sense of security in our faith which this is intended to engender within us. 

I have spoken of the literary purpose of repetition since we started this study. Its primary purpose is to emphasize what is important. There is plenty of repetition in this section. In verse 14 Jesus repeats “I am the good shepherd.” In verse 11 Jesus says, “the good shepherd lays down his life for his sheep.” Then, in verses 15, 17, and 18 he says, “I lay down my life” ( for my sheep.) Talk about emphasis. He is emphasizing that he is going to lay down his own life for his sheep. Who are his sheep? Those who believe in him. Those that listen to his voice and follow him. Some of them are Israelites, Jews who will believe him and follow him. But, he also adds that he has other sheep “not from this fold.” (v. 16) Who are they? They are those of us who are not Jews who also hear his voice and follow him. Remember John 3:16? (“For God so loved the world . . .”) Jesus came for the world and not just the children of Israel. Isn’t it awesome how he adds that there will be one flock and one shepherd? In the same way that Jesus is the only true shepherd, he does not have multiple flocks. There will be no labels separating one flock from the other and there will be no border walls or different rules from one flock to the other. 

Finally, we might ask ourselves how we can have this one shepherd if that shepherd lays down his life; if he is dead. The answer is in the text and repeated for emphasis. The answer is that he has the authority to and will “take up” his own life again. It seems to me there are only two reasonable responses to that claim. The first is fall-on-the-ground laughter at such a ridiculous claim by someone who says they can take back their own life after they’ve laid it down. The second is to be in awe if we believe he has that authority to actually pull that off.  Soon, we will get a better glimpse of the evidence demonstrating he truly has that kind of power.

Episode 53 - Jesus confounds the Pharisee - John 7:32-36

John 7:32   The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him. 33 Jesus then said, “I will be with you a little longer, and then I am going to him who sent me. 34 You will seek me and you will not find me. Where I am you cannot come.” 35 The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? 36 What does he mean by saying, ‘You will seek me and you will not find me,’ and, ‘Where I am you cannot come’?”

The Pharisees recognized that some of the people were believing that Jesus was truly the Messiah (Christ). They could not tolerate this. Jesus was challenging their “comfort zone.” How could a man with no learning (in their opinion) be superior to themselves? So, they send officers to arrest Jesus. 

Jesus says something that is truthfully manifested in multiple ways. When he tells them that they won’t be able to find him, this appears to be proven multiple times as they either “seek to arrest him” or to even kill him right where they are standing. John keeps pointing out that they were not able because his “hour had not yet come.” At the end of chapter eight, John records that the Jews picked up stones to stone him, but he “hid himself.” The point over and over throughout this book is that no one can do anything to Jesus that is not allowed by the Father. The repetition of this theme should enforce in our minds that if nothing can happen to Jesus outside of the Father’s control, then we can be confident that nothing can happen to us outside of the Father’s control. We may not like what is happening. But, if we believe God loves us and has everything under his control, then we must trust that there is an ultimate good in what he allows to happen. Remember, He allowed his Son to die on the cross.

The primary point in Jesus’ words is that he is prophesying his death, resurrection, and ascension to the Father. Jesus would be crucified, buried, and raised on the third day and many people would see him alive before he would ascend to heaven over a month later. Those who had plotted his death and had unsuccessfully conspired to guard his tomb would not be able to find him. Why? Because he was going to the place from where he came with the Father. That is in heaven. These evil and unbelieving people did not belong there and would not be able to go there unless they repented of their unbelief.

There is some ironic humor in this text. When the Jews are asking themselves where Jesus might go, they suggest that he might go “among the Greeks and teach the Greeks.” What is ironic about it is that later in this book it is the Greeks who find Jesus. It was God’s intent all along for salvation to be made available to the world and the Greeks represent people outside of the Jews that are fulfilling this in part. 

It is because of God’s grace of wanting to offer salvation to everyone that we have the opportunity to place our faith in Jesus Christ as well. What a blessing!

Episode47 - "Eat my flesh and drink my blood" - John 6:52-59

John 6:52   The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” 53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. 58 This is the bread that came down from heaven, not like the bread the fathers ate, and died. Whoever feeds on this bread will live forever.” 59 Jesus said these things in the synagogue, as he taught at Capernaum.

The Bible has some hard things to understand. Jesus’ words in this section  are certainly difficult for those listening. Furthermore, if you read Christian scholars of our current era, you’ll discover there are still differing opinions about this section. 

In our last episode, I pointed out that the people who ate the “miracle food” and had identified Jesus certainly as the Prophet like Moses that was to come, and wanted to make Jesus their king had, like the Israelites during the Exodus from Egypt, started grumbling. In verse 52 they’ve declined even further into arguing amongst themselves about what Jesus is saying. They are clearly moving to a point of rejecting Jesus and his claims. Their question, “How can this man give us his flesh to eat?” appears rhetorical. Essentially, if they can’t understand with their own reason, they are going to reject it. 

Jesus’ response is to assert that if they do not eat the flesh of the son of man and drink his blood, they “have no life” in them. This is an indication that Jesus is speaking in a manner that is not to be taken in a pure literal sense. Why is that? Because clearly Jesus understands that they are living beings. But, Jesus’ point is that it’s not the true kind of life that he is offering them. Furthermore, the Law prohibited cannibalism and drinking blood. Jesus would not violate the Law.

Then Jesus tells them, “Whoever feeds on my flesh and drinks my blood has eternal life . . . “ Once again Jesus made it clear that he is claiming to be the “son of man”; the eschatological figure spoken of in Daniel 7:13 who is led before the Ancient of Days and granted honor and authority and would have an eternal kingdom. Furthermore, he’s saying if you want eternal life and to be in this eternal kingdom, you must eat his flesh and drink his blood. Whoever does that, he says “has eternal life.” Jesus follows that by promising, “I will raise him up on the last day.” That indicates that Jesus is not saying your body won’t physically die. He is saying that even though you will physically die, you still have eternal life and Jesus will raise you up to experience that life for eternity. So, what does he mean by eating or feeding on his flesh and drinking his blood?

In the following verse, he says that his flesh is “true food” and his blood is “true drink.” Some people believe this text is speaking of Lord’s Supper, Communion, Eucharist, or whatever one’s tradition calls it. I don’t want to discount the possible significance this text may have to the Lord’s Supper. But, I’m inclined to think that the primary thing Jesus is communicating to people at this point is that he, Jesus, is the only source of eternal life and that we cannot think of Jesus as a decoration in our home or church. We cannot value him as another person who was a good and helpful teacher with morals. We MUST internalize everything about who he truly is and his purpose as intended by the Father. He is the true Son of God who came down from Heaven and took upon himself the punishment for our sins in order that we could receive  his righteousness upon ourselves and be acceptable before God throughout eternity. The flesh as food and the blood as drink is powerful imagery because it is easy for us to understand how food becomes digested and broken down within our body in order to provide energy and life throughout our whole body. When Jesus is internalized in our lives, it is “true food” and “true drink” for eternal life.

In verse 56, he repeats the phrase “Whoever feeds on my flesh and drinks my blood” but then continues with “abides in me, and I in him.” That phrase reinforces the notion of feeding on Jesus flesh and drinking his blood is really about internalizing Christ, isn’t it? He abides in us and we abide in him.

Verse 57 provides the reasoning why he can offer eternal life to us. It is because the living Father sent him and he lives because of the Father and we can live if we feed on him. It emphasizes that our hope of eternal life is based upon our faith in the eternally living God who created life and sent “true food” in his Son Jesus.

This last verse of this section explains the “figurative nature” of what he is saying. He says this “bread from heaven” is NOT like the bread their fathers ate. Why? Because they died. The “true bread” sent from Heaven is not something you put in your mouth. So, where does this leave room for our ordinance of the Lord’s Supper? The Lord’s Supper is something Jesus gave us that tangibly reminds us of eating his flesh and drinking his blood. It reminds us of the Incarnation of the Son of God and most of all, it reminds us of the cross. We must feed on these truths and let it be internalized within us.

Episode 38 - Honor God by honoring the Son

Episode 38 - John 5:19-24

John 5:19   So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. 20 For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. 21 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. 22 For the Father judges no one, but has given all judgment to the Son, 23 that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. 24 Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.

The rest of chapter five is Jesus speaking to these Jewish leaders who want to kill him because they believe he broke the Sabbath and committed blasphemy by calling God his own father. I’m going to break this up into three episodes to call attention to details given by Jesus and how they are related to each other.

As you scan through the rest of chapter five, you’ll notice that there are three times Jesus says, “Truly, truly, I say to you . . . “ That is a marker that we should take notice of what he is about to say because it's important. The first begins with “the Son can do nothing of his own accord, but only what he sees the Father doing . . . “(v19) The second begins with, “whoever hears my word and believes him who sent me has eternal life . . . “ (v24) The third occurrence begins with, “an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live.” (v25) We are going to look at these first two in this episode.

Jesus’ words “the Son can do nothing of his own accord,” may seem to create a problem when we consider the fact that the author has already clearly expressed and shown that Jesus is God. If that’s true, how can He as the Son of God and full deity “not” be able to do something on his “own accord?” God should be able to do anything on His own accord, right? The answer lies in the context that follows. He “ONLY” (my emphasis) does what he sees the Father doing. What follows then is this picture of a loving Father that shows His Son exactly what He himself does. This helps us have an idea of one aspect of our Triune God. The word Trinity in reference to God did not exist at the time of Jesus' time on earth. Yet, the human authors of our Christian Scriptures are sharing truths about Jesus to help us understand this mysterious nature of God. God is One; yet three in person; Father, Son, and Holy Spirit. What this shows us is the perfect will that exists between the Father and the Son. The statement that “the Son can do nothing of his own accord” is not lack of ability. It speaks of the Son’s complete dependence of will and harmony with the Father. 

Verse 21 reveals that just as the Father gives life to the dead, the Son has that authority as well. But, what He does will be in complete, perfect accordance with the will of the Father. 

Verse 22 and following reveal that the Father has given the Son responsibility and authority to judge for the purpose that people will honor the Son. This tells us that the Father’s will is for us not to think of Jesus as one who is secondary or slightly less important than the Father. The Father specifically wants us to honor His Son. In verse 23, Jesus tells them, “Whoever does not honor the Son does not honor the Father who sent him (the Son).” This is a strong and harsh statement to Jesus’ antagonists who claim that they are honoring God because they are rejecting Jesus. My interpretation of what Jesus is telling them is, I am not coming on my own behalf. I have been sent by the Father and I am only doing what He wants me to do. If you do not recognize that and believe me, then you are not honoring the Father.

This brings us to the second “Truly, truly, I say to you . . . “ statement. Jesus has just said in verse 22 “the Father judges no one, but has given all judgment to the Son.” This should evoke in our minds the question, “what judgment would he give and on what basis?” Here is the answer in verse 24. Jesus says, “Whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.” Jesus’ word will be in perfect harmony with the Father’s word since the Son does nothing on his own accord. That is why hearing Jesus’ word and believing him who sent Jesus are intrinsically tied together. Jesus IS the Father’s Word, the Father’s message to mankind. Anyone who has heard and believed in Jesus has already escaped the judgment of death. We’ll learn more about this in coming episodes. But, the important thing here is that once someone has believed the Father about Jesus, they have gained eternal life. This recalls John 3:18, “Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.”