Episode 256 - "Moving on from the ark" - Genesis 9:18-28

Gen. 9:18 The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.) 19 These three were the sons of Noah, and from these the people of the whole earth were dispersed.

Gen. 9:20 Noah began to be a man of the soil, and he planted a vineyard. 21 He drank of the wine and became drunk and lay uncovered in his tent. 22 And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside. 23 Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father’s nakedness. 24 When Noah awoke from his wine and knew what his youngest son had done to him, 25 he said,

“Cursed be Canaan;

a servant of servants shall he be to his brothers.”

Gen. 9:26 He also said,

“Blessed be the LORD, the God of Shem;

and let Canaan be his servant.

27 May God enlarge Japheth,

and let him dwell in the tents of Shem,

and let Canaan be his servant.”

Gen. 9:28 After the flood Noah lived 350 years. 29 All the days of Noah were 950 years, and he died.

As a side note to this week's blog and podcast, I’d like to offer the following commentary with regard to science and the Bible. There are people who hold that science is the only, or perhaps most, authoritative process and source of knowledge. Some of these people view the Bible and other documents viewed as sacred by people of other religions as a collection of fantastic stories that have little or no relevance to people today. The flood narrative is one story for which there is all sorts of criticism and debate, even among people who hold the Bible and the Hebrew Scriptures as sacred.

One problem with this approach and perspective of knowing is that it cannot be scientifically proven that the scientific process is the only or most authoritative means of gaining knowledge and understanding. Looking at the history of science and human reason, science has a terrible “batting average.” What I mean is that scientific efforts often produce errant conclusions. Over time, better methods of observation and new developments help improve the process, and we know more, and we know better. But we don’t know perfectly. Science is a good and valuable tool for us when used with humility and objectively.

The Bible is a document of documents. Within the Bible, there are many forms of literature. There is history, narrative (story - fictional and non-fictional), poetry, wisdom literature, and more. Each form of literature has certain rules that help us understand what is important to receive from that literature. The fundamental distinction between the Bible and books one might have on their bookshelf is that the literature within it is ultimately from a supernatural or divine source (God) that communicates a divine message and knowledge to humanity. To suggest that it has a supernatural aspect is beyond the scope of science to make an accurate judgment because it’s outside the scope of science. As with science, however, we must interpret and use the Scriptures with humility. The Bible has many things that have been proven to be historically accurate. Therefore, one should not readily dismiss things in the Bible that appear to us as incredible, and one should not readily accept as undeniable truth something asserted through science. The flood narrative and the related details are a good example of that.

My whole point in saying this is to encourage you not to get distracted by arguments about the flood, the age of the earth, and so forth. This story and the rest of the Bible tell us about God, humanity, and the trajectory of this grand story from Genesis through Revelation. So, how do we apply this to our text for this week?

First, it would appear that we all are descendants of Noah and his sons. If we take verses 18-19 at face value and understand the phrase “from these the people of the whole earth were dispersed,” it literally means the whole earth, and it’s not hyperbole from an ancient perspective. Does it mean we ignore the Bible if our understanding is limited or incorrect in some way? No. The reason is that this text affirms that Noah and his descendants were ultimately fulfilling the LORD’s commands to be fruitful and fill the earth AND that the LORD was faithful to make that possible.

The next section about Noah becoming drunk and naked reminds us of the Garden of Eden. After Adam and Eve disobeyed God, they “saw that they were naked” and sought to cover themselves. Sin should bring shame. I would suggest that Ham’s offense against his father is that he brought his father’s nakedness to the attention of his brothers. He wasn’t ashamed by it. Perhaps he was even mocking his father’s condition by looking at him and bringing it to his brothers’ attention. Shem and Japheth honored their father by covering his nakedness.

This story prepares the reader for what happens later with their descendants. Abram (Abraham) is a descendant of “righteous” Shem. He becomes the patriarch of the Israelites. And we’ll see the conflicts with his descendants and descendants of Ham. More generally, we should observe that the problem caused by Adam and Eve’s disobedience is still with Noah and his sons. God didn’t wipe out the sin problem with the flood. Therefore, at this point, we’re still looking for God’s solution to our sin problem.

So, how is this story relevant to us? For one, we could ask ourselves if our perspective about the attitudes and actions of others evokes a sense of shame within us. Do we entertain ourselves by it as did Ham or, as people who desire to follow the LORD’s ways, do we show grace and mercy to others that Shem and Japheth demonstrated to their father? Lessons like this are much more valuable and edifying than arguments over details about a global flood versus a local flood.

Episode240 - "Sin's desire is to dominate you" - Genesis 4:1-7

Gen. 4:1 Now the man was intimate with his wife Eve, and she became pregnant and gave birth to Cain. Then she said, “I have created a man just as the LORD did!” 2 Then she gave birth to his brother Abel. Abel took care of the flocks, while Cain cultivated the ground.

Gen. 4:3 At the designated time Cain brought some of the fruit of the ground for an offering to the LORD. 4 But Abel brought some of the firstborn of his flock—even the fattest of them. And the LORD was pleased with Abel and his offering, 5 but with Cain and his offering he was not pleased. So Cain became very angry, and his expression was downcast.

Gen. 4:6 Then the LORD said to Cain, “Why are you angry, and why is your expression downcast? 7 Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it.” (NET Bible)

I have chosen to use the New English Translation (NET Bible) instead of the ESV for this study due to its translation of Eve’s statement in verse one concerning the birth of her first son. The NET Bible reads, “I have created a man just as the LORD did,” whereas the ESV Bible translates her words as “I have gotten a man with the help of the LORD.” Scholars are divided on exactly how to translate this. Both translations have their proponents.

My choice is based on two things. First of all, I happen to know many of the translators of the NET Bible and trust their knowledge and judgment. Secondly, this translation feels more likely or natural to me than that represented in the ESV. I take it as an exclamation of amazement. Think about it. Unless the Bible is intentionally not mentioning other children already born to Adam and Eve, Cain is the first human born. We have no idea whether they’ve witnessed even the birth of an animal. It seems to me that she is amazed and even joyful that she has accomplished something so significant. Regardless of which translation better represents the original language, I think Eve’s response reflects God’s grace to her. Even though they have messed up, God is still using them to fulfill the roles and responsibilities he gave them. They are being fruitful and are multiplying. I think the LORD is like that with us. Even though we aren’t always obedient, God does not abandon us or cease to have a purpose for us.

After the announcement of Cain’s birth. The author quickly informs us that his brother Abel is born and then we are given the career paths of both brothers. Abel became a shepherd, and Cain became a farmer. From these few details, it would seem that both sons are doing something related to what the LORD had assigned to Adam. Abel is responsible over some animals, and Cain is toiling by working the ground for crops. It doesn’t appear there is any indication of wrong-doing by either one.

In verse three, we are told that “in the designated time,” both men brought a sacrifice to the LORD. Each brought a sacrifice from their respective jobs. We are not told what the designated time was or how they came to know that. In fact, we are not told how Adam and Eve or their children knew they should bring an offering to the LORD.

Some, including myself, have assumed a connection between the LORD making garments of animal skin with Abel’s offering of an animal sacrifice. This view could explain why the LORD approved of Abel’s sacrifice and not Cain’s. However, I would admit today that is quite an interpretive stretch and shouldn’t be considered too seriously. What is safer and a more likely reason for why the LORD accepted Abel’s sacrifice and not Cain’s offering is found right in the text. Notice that of Cain’s offering, it is recorded that he brought “some fruit.” (v. 3) This is followed by, “But Abel brought some of the firstborn of his flock—even the fattest of them.” (v. 4) What this is showing us are the attitudes or motives and offerings that corresponded to their attitude in bringing these offerings. Abel brought the first and best of what he had to offer. Cain brought “some” of what he had. Here is another principle for us. What kind of attitude do we have in bringing our offerings to the LORD?

If Cain’s attitude was not ideal when he brought the offering, it only got worse when the LORD did not receive his offering but accepted his brother’s. The text tells us he got angry. He was angry that the LORD did not accept his worship on his own terms. As I reflect upon this, I’m reminded of Jesus’ dialogue with the Samaritan woman at the well. In response to her question about the right location of worship, Jesus informed her, “true worshipers will worship the Father in spirit and truth.” (John 4:23) We need to be reminded that it’s not just about a desire or having the right emotion. We need to worship in truth as well.

We find in verse 6 that the LORD approached Cain in a manner similar to how he approached Adam after his sin. He invites Cain to explain his attitude problem. Then, in his patience and mercy, he suggested a solution followed by a warning if he didn’t heed the advice. He used the imagery of a beast or cat that is crouching to attack its unsuspecting prey. The LORD cautioned, “if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it.” Here is probably the most important lesson in this text. Sin has a desire to dominate us, and we must subdue it. The apostle Paul gives us advice on how to do that in Romans 8. To summarize, by means of the Holy Spirit that has been given to us through faith in Christ, we “put to death the deeds of the flesh.” The Holy Spirit is with us to remind us of God’s love for us through Christ, to grant us wisdom, to teach and caution us in our walk of faith and to convict us when we let sin dominate us.

Well . . . we’re not yet done with the story of these two brothers. Who’d have thought there would be so much we could learn from some of the first people in the history of the world?

Episode237-"The Pain of Disobedience" - Genesis 3:16

Gen. 3:16 To the woman he said, “I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you.”

To review, the LORD gave Adam and Eve one prohibitive command not to eat of the fruit of one specific tree in the garden. The consequence of disobeying that command, the LORD informed them, is best translated as “dying you will die.” It means that death would be a definite reality for them. It is not evident how quickly that might happen. We are left to wonder, “Will this be immediate?” We don’t have to wonder too long because it appears they disobeyed this command rather quickly after the serpent deceived Eve, and she ate and gave some to Adam, who ate the fruit along with her. But they did not die immediately. In fact, rather than God striking them down for the offense, the LORD provided coverings for their nakedness, which represented their shame. It seems obvious that he would not bother doing this if death would be an immediate judgment upon them. Furthermore, when the LORD approached them in the garden and elicited confessions from them, there was an indication that they would be around for a while. The LORD began by pronouncing a judgment upon the serpent who twisted the LORD’s words and impugned God’s character in the deception. The LORD spoke of a seed, or descendant of the woman, whom the serpent would bruise his heel. Yet, that seed would bruise his head. This suggests that while the serpent has upended the authority God had given his people to rule over the earth, the serpent would ultimately be crushed. It’s a glimmer of hope that God would someday set everything right according to his purpose in creation.

Concluding his verdict and judgment on the serpent, the LORD turned to Eve and told her that an immediate consequence of her disobedience was increased pain in having children. In fact, in the Hebrew language, what is likely conveyed here is a sense of anxiety in conception through the physical pain of birth. This pain is not just a natural consequence of her disobedience, but something the LORD brings upon her for this disobedience. I must admit that I ask myself, “Why this?” The text doesn’t explain it outright. Perhaps it is because Adam and Eve understood that the LORD’s first command to them was to be fruitful and multiply, and they understood this as an important part of their identity and purpose, which continues to be so after their “fall.” Because Eve is the one who will conceive and bear children, the LORD is giving her a reminder that disobeying God will bring pain. As she looks forward to her seed that will someday crush the serpent’s head, it will not come without anxiety and pain.

The LORD continued with the second part of her sentence by saying, “Your desire shall be contrary to your husband, but he shall rule over you.” Hebrew experts have debated the exact translation of this, but the bottom line is that there will now be a conflict of authority within the relationship. What began as the perfect compliment of a partner to the man, will now manifest conflict at times.

I would caution anyone from the tendency to read and judge this ancient story through the lens of our 21st-century AD proprieties concerning gender roles. What is most important to observe from this story is how people radically upset the harmonious state of life on earth through a simple act of disobedience. It is not difficult today to see the divorce rate in our world, recognize other interpersonal conflicts, and know this is not the ideal state of humanity in the world. We long for harmony, peace, and healthy relationships. That was God’s intent for us in the beginning. My hope is that as we read this, we recognize that we sometimes violate God’s righteous ways in our minds, words, and actions. When we do, it has terrible results and tends to bring pain and conflict into our lives. Let’s humbly acknowledge how relevant this story is to us today and continue in this story to see both the tragic consequences of disobedience to the LORD and the hope that he offers in spite of our rebellious ways.

Episode 234 - "You will not surely die!" - Genesis 3:4-7

4 But the serpent said to the woman, “You will not surely die. 5 For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 6 So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. 7 Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths.

In our last episode, the serpent questioned and twisted God’s command to eat freely of every tree of the garden except for one. Instead, the serpent was indirectly suggesting that God was cruel by asking, “Did God actually say, ‘You shall not eat of any tree in the garden’?” (Gen 3:1) How easy and common it is for people to do that today. If people don’t like what God’s word says, it’s tempting to twist it to something more agreeable, or perhaps we just question whether God is truly good or not.

At some point, we just deny it all together. That’s what the serpent does here. He denies that God’s word is truthful. But he doesn’t stop there. He continues by arguing that God doesn’t want us to be like him. Wait a minute! Wasn’t humanity already “like God?” The people were made in the image of God. So, there is a similarity. But they aren’t exactly like God. This is a very important theological principle. God is the Creator. We are the creatures. We should not confuse those. Too often, people want to be their own god. They want to determine what is good and evil or right and wrong. Furthermore, they want to change it as needed to fit their current situation or desires. This is a common tenet of the postmodern way of thinking, “There is no such thing as absolute truth.” Of course, that is an absolute truth claim itself and stands in self-contradiction. If there is no god and no source of morality, then the logical thing to do would be to abolish laws, law enforcement, and justice systems such as prisons and let people do whatever they want to do. It shouldn’t take long to ponder the consequences of that and understand how ridiculous it is.

Verse 6 says, “When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.” What we should not miss is the statement, “When the woman saw . . .” The point is that she let her senses override God’s explicit command. This is another problem we face in our lives, isn’t it? We need to value God’s word so that it’s in our minds, and perhaps when we let our senses tempt us to do something we shouldn’t, God’s word will remind us and encourage us to be discerning and exercise restraint. We need to remember that God wants what is good and best for us and isn’t trying to hold out on us. If we refuse, we’re making the decision that we are our own god, and will suffer the consequences of poor decisions.

Besides disobeying God’s clear command herself, she gave it to her husband, who was with her. The million-dollar question here is, “What was he doing this whole time?” If he was with her, why didn’t he step in and try to stop her? But he ate it with her.

Notice what has happened. God made the man and gave him the command to enjoy everything except the one tree. From the man, he made the woman to whom we assume the man gave God’s command. She knew what it was. There’s a sense in which he had a responsibility to inform her of God’s command. The man and woman together had authority over the beasts of the field. However, the woman listened to the serpent (a beast of the field) and followed the serpent’s lie. The man followed his wife’s offer despite knowing clearly what he was doing. The whole order of God’s creation has been turned around. The serpent has achieved a sense of authority over the people and creation based upon the peoples’ willing subjection to its will over God’s. As we continue through God’s story, we see how this plays out and the extent to which the world becomes very much unlike what God wanted for it in the beginning.

Verse 7 reveals the one thing the serpent said that was true: their eyes were opened. Unfortunately, that was not a good thing. Previously, they were “naked” but not ashamed. There was no guilt upon them of which they should be ashamed. But now they are ashamed of their nakedness, and they make an attempt to cover that shame. This is another thing that is not uncommon for people when they sin. They attempt to hide or cover up their guilt and shame.

Essentially, these few verses describe what people often call “the human condition.” This explains our own reality today. We are descendants of the first people and we’ve inherited and continue to manifest the hubris of the first people and become our own god and do our own thing.

We’re going to see the tragic consequences of their decision and see that God seems to have a plan up his sleeve. My encouragement is that we take an inventory of our own attitudes about God and his word and prayerfully ask that he gives us a passion for what is good and right according to his will and not our own senses and judgment.

Episode 152 - "Mercy triumphs over judgment" James 2:8-13

James 2:8   If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become guilty of all of it. 11 For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged under the law of liberty. 13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.

In the preceding verses of James 2, the author has made a strong argument against showing partiality. Essentially, he says that it’s blasphemy against the name by which you are called.

As clear as he is regarding this, he’s not done yet. He reminds his readers of the “royal law.” What’s that? In Leviticus 19:18, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.” James repeats the essential part, “you shall love your neighbor as yourself.” (James  2:8) Jesus had said the whole law was represented by two things: “Love the Lord your God with all your heart, soul, and mind, and the second thing is to love your neighbor as yourself.” (My paraphrase: Matt. 22:36-40, Mark 12:30-31) In fact, this principle is taught in various Scripture passages.

James argues that showing partiality is in direct contrast to loving your neighbor as yourself and says that it is sin, that they have broken the law. We cannot decide which laws we should keep and those on which we can “fudge.” James says, if you’ve broken one part of the law, you are “guilty of all of it.” (v. 10) No wonder Paul asserts in Romans 3:23, “For all have sinned and fall short of God’s glory.” All of us have failed to perfectly live up to God’s holy character and standard in one way or another. Therefore, we have no basis on which to show partiality toward anyone.

So, what does it mean then to “speak and so act as those who are to be judged under the law of liberty?” I think it means that Christians are not to judge to condemn but to redeem and reconcile. As we search other Scriptures, it is clear the Church is not to allow sin to be practiced and embraced as an acceptable lifestyle. To use the point of adultery in verse 11, adultery is against the law. It is sin. We shouldn’t allow it. Yet, the one who is “caught” or revealed to have committed adultery should be addressed with a spirit of mercy. This means lovingly calling them to stop practicing sin and directing them to do what is right and good. The old saying, “Hate the sin. Love the sinner,” is a good summary of this principle. 

This idea is supported in verse 13. Essentially it says if you want to be shown mercy (implied: from God ), then you better show mercy to others yourself. The final statement of verse 13 is “Mercy triumphs over judgment.” There’s a good motto for us. Perhaps we can make that a mantra for ourselves this week. “Mercy triumphs over judgment.” 

Prayer: Lord! Help me demonstrate mercy to others. Help me not show partiality to anyone.

Episode 108 - The Holy Spirit will convict the world of sin, righteousness, and judgement - John 16:4b-11

(4b) “I did not say these things to you from the beginning, because I was with you. 5 But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ 6 But because I have said these things to you, sorrow has filled your heart. 7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged.

In John 13:36, Peter asks Jesus, “Where are you going?” and in John 14:5, Thomas says to Jesus, “Lord, we do not know where you are going. How can we know the way?” So, it seems odd that Jesus would now say, “. . . none of you asks me, ‘Where are you going?’” What could he mean by this when in fact, a few of them had asked where he was going?

I think the clues to that answer lie in the context of the disciples’ earlier questions of where he was going and the context of Jesus’ indictment in this text. When Peter asks where Jesus was going, Jesus’ response addresses Peter’s expectation that he would follow Jesus anywhere. Jesus said, “Where I am going you cannot follow me now, but you will follow afterward.” (John 13:36) I interpret that response as, I am going to the cross, the grave, and the Father, and I have a job for you before you can follow me to these three destinations. (My interpretive paraphrase) Shortly after, Thomas pipes up and expresses that they don’t know where he is going even though Jesus had just told them that he was going to his Father’s house to prepare a place for them. So when we get to this text, I notice that the verb translated “asks” is in the present active indicative. This means the translation could read “No one is asking me  (at the present). . .” In other words, Jesus’ accusation is suggesting their thoughts are on the wrong thing. 

The point is that Jesus has continued to make it clear that he will soon no longer be with them physically. Furthermore, they can expect to be persecuted and put to death. How would you likely be feeling if you were in their position? They are sad and despairing, and Jesus is saying their sorrow is consuming them. They should focus on where Jesus is going and what that means for them. When Jesus goes to the Father, he will send the Holy Spirit to them. That explanation should give them joy and hope.

Jesus explained that the Holy Spirit would convict the world of three things: sin, righteousness, and judgment.  The most significant sin the world makes is not believing who Jesus is and why he came to earth. (v.9) Jesus’ explanation of how the world will be convicted concerning righteousness through his return to the Father. (v. 10) I believe this means that God has not been unrighteous by overlooking sin or allowing death, the consequence of sin, to go unchecked. On the contrary, God demonstrated that He is righteous, providing the perfect solution to humanity’s sin through His righteous Son taking on the just punishment for the world’s sin and then conquering death and ascending back to the Father. Paul explains this in Romans 8:3-4, “For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” 

Finally, the Holy Spirit will convict the world concerning judgment “because the ruler of this world is judged.” (v. 11) That is the devil himself. 

I see the initial fulfillment of what Jesus says here concerning the Holy Spirit when the Holy Spirit came at Pentecost as revealed in Acts 2. Read this on your own time and notice how boldly Peter, filled with the Holy Spirit, indicts “the world” of their sin of not believing Jesus and for crucifying him. Look at their response in Acts 2:37. The Holy Spirit convicted them. 

The take-away from this lesson is the joy and hope we have knowing that Jesus is risen and is at the right hand of the Father. He has given us the Holy Spirit. We can follow the leading of the Spirit and speak the truth of Jesus, trusting that the Holy Spirit will convict them accordingly and bring people to faith.

Episode 105 - "The world will hate you" - John 15:18-25

John 15:18   “If the world hates you, know that it has hated me before it hated you. 19 If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. 21 But all these things they will do to you on account of my name, because they do not know him who sent me. 22 If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. 23 Whoever hates me hates my Father also. 24 If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. 25 But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’

I don’t know about you, but I enjoy building relationships and getting to know people, and I do not want conflict with anyone. Realistically, I know that people who live in destructive and violent ways will be offensive to me, and my inclination is to avoid them. 

But Jesus is revealing to his disciples a principle that applies to us as well, and that is Jesus’ disciples will be hated by those who hate him. These people may be religious, and they may believe in a god or gods. They may share some of the same views that we do and, from an outward perspective, appear to be “good people,” meaning that they may not be violent toward their spouse or children, and they do things that we acknowledge are “good.” These people’s lifestyles and actions do not naturally push us away from engaging them in a relationship. These are the people we do not want to hate us. But, this warning from Jesus informs us that at least some of them will. 

Why is that? Jesus said, “I chose you out of this world.” (v. 19) I spoke of this briefly in the last episode because, in verse 16, Jesus told his disciples that they did not choose him, but he chose them for bearing fruit. The vital thing to consider is that God knows who you are and intentionally calls you to faith because He has a specific purpose for your life. The essential purpose is to be the voice of that message of Jesus and God’s love for the world that others might come to faith and enjoy the privilege of God’s purpose for their life. 

The problem and conflict with this is that “men love darkness rather than light because their deeds are evil.” (John 3:19) Even though Jesus as God’s true Light came into the world to expose humankind’s problem with evil, some people don’t want to go out of that darkness and into the Light of Jesus. Suppose we have responded to God’s Light and acknowledged that we are identifying and following that Light, trusting that God alone addresses our darkness problem. In that case, those who want to remain in the darkness will do everything they can to avoid or extinguish any glimmer of that Light that approaches them. They perceive the Light as a threat to their life and desires, and they oppose it. They hate it. The concept that Jesus could be the only source of Light from God attacks their pride, and they refuse to let that go. 

An example of this is the religious leaders who cast out the man born blind but given his sight by Jesus. They were upset with the fact that Jesus worked this miracle. But, when the man’s spiritual sight caused him to recognize that Jesus was from God, they had to get rid of him because it threatened their pride and self-righteousness. 

Twice in this section (vv. 22 and 24) Jesus says, “They would not have been guilty of sin.” I’m probably splitting hairs on the translation of this, and I may be wrong. But the Greek text says, “Sin they would not have.” I’m highlighting this because I think some clarification is in order. I do not believe Jesus is saying that there were sinless people until Jesus came and worked his miracles. This book has already made it evident that the people in this world are in darkness. Darkness is the metaphor describing the sinful, evil state into which we are born because this condition began with Adam and Eve’s rebellion and continues to this day. We need Jesus to “choose us out of this world” (of darkness) into his Kingdom of Light (Truth). 

The Law made it clear what was right and wrong, and people violated that Law. They were guilty of sin. But, the most evident truth of God came into the world when the Son of God, Jesus the Christ was born.  He spoke the words of God and performed the miracles of God.  He also took upon himself the penalty of the sins of the world by dying on the cross, and then conquering death itself. His resurrection gives hope to those who have turned in faith in Jesus for eternal life with God. Rejecting that Truth and Light is the sin that is unpardonable and people who commit that sin will not be forgiven. 

It’s easy for some to read that and see it in a negative light. But, if you stop and think about it, God has not left humanity to “figure it out on his own.” God has patiently and continuously revealed His grace and mercy and truth throughout time to testify to humankind that He wants to be in a relationship with humanity. Still, they need to trust Him by faith. The most powerful and perfect way of doing this was by coming into this earth Himself and revealing His grace, mercy, goodness, and truth through Jesus.

When we see it this way, is there any reason we would not be obsessed with abiding in Jesus, staying close as possible to the True Vine by giving him thanks and seeking to follow his words, and accepting that those who want to remain in darkness will hate us?

Episode 78 - Jesus wept - John 11:28-37

John 11:28   When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” 29 And when she heard it, she rose quickly and went to him. 30 Now Jesus had not yet come into the village, but was still in the place where Martha had met him. 31 When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. 32 Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled. 34 And he said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus wept. 36 So the Jews said, “See how he loved him!” 37 But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”

Just as Martha went out to meet Jesus on his way to Bethany, we see that Mary goes out to him as well. The reason is not given why Jesus remained outside and allowed Mary to come out instead of him going to her. But, at the very least, it probably afforded her the one-on-one interaction with Jesus. It’s obvious from verse 37 that the word has spread how Jesus gave sight to the man born blind because people reference this miracle in verse 37. 

When Mary comes to Jesus she falls down before him and says the same thing her sister had said to him. “Lord, if you had been here, my brother would not have died.” Mary has the same kind of faith in Jesus as well as the same kind of doubt, ignorance, or whatever about Jesus. Like her sister Martha, Mary believes that Jesus could have prevented their brother from dying. But, does she believe that Jesus could restore the life to Lazarus’ dead body? Apparently, she does not.

John mentions Jesus seeing Mary and others with her weeping. It is in this context we find what people like to point out is the shortest verse in the Bible; “Jesus wept.” Often it is interpreted as showing Jesus empathizing with our grief and our own emotions. But, let’s take a closer look at this.

It seems unlikely that Jesus is weeping for Lazarus because he knows what is going to happen. John records that Jesus’ first response to the weeping of Mary and the Jews with her is that he was “deeply moved in his spirit and greatly troubled.” (v. 33) The Greek word that is translated “deeply moved” is often translated more like “indignant.” This emotional response of Jesus is not just of great sadness and empathy, but more like anger. From this emotional response, he moves to the place of burial and sees the tomb. At this point, John records that Jesus wept. 

What does this mean? It’s difficult to say with certainty. But, I don’t think that Jesus is upset with Mary and Martha or the people. I also don’t think he is weeping over the loss of Lazarus even though the people present, upon seeing him weep, take it as an indication of how much Jesus loved Lazarus. But, John often shows the people around Jesus expressing a truth, but often missing the full significance of what is happening.

I think that given the confessions by Martha, Mary, and even the crowd that they believed Jesus could have prevented Lazarus from dying, but they have no expectation that Jesus is the “resurrection and the life.” They don’t have any notion that Jesus is not only able but about to restore life back to Lazarus. Therefore, Jesus is weeping over the effects of sin and death and the “darkness” that comes from sin. As the truly righteous one, he is angry to the point of weeping at sin and death. 

Here is the take-away from this segment. Shouldn’t we also be angry and grieved at sin? When we lose a loved one, are we just sad for our own loss or are we deeply moved and troubled by the sin that brought it about? It should affect us so that we respond to the Lord as David did when he said, “Create in me a clean heart, O God; and renew a right spirit within me.” (Psalm 51:10) 

Episode 60 - Everyone who practices sin is a slave to sin - John 8:34-38

John 8:34   Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. 35 The slave does not remain in the house forever; the son remains forever. 36 So if the Son sets you free, you will be free indeed. 37 I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. 38 I speak of what I have seen with my Father, and you do what you have heard from your father.”

This is the continuation of a discussion between Jesus and some so-called “believers.” Jesus has told them that if they “abide” in his word, they will know the truth and they will be free. They respond by claiming their lineage from Abraham and that they’ve never been enslaved and ask him how he can say that they would be free.

Jesus informs them that they are slaves to sin. Why is that? Because they are practicing unbelief with intent to kill Jesus; a clear violation of God’s law. They are letting their pride and reason rise up to defend themselves and their perception that they are really good people in spite of how Jesus’ words are confronting them. That rebellion is sin and it is controlling them. They can gain freedom from that enslavement by abiding in Jesus’ word; accepting and trusting that his word is good and right regardless of how it contradicts their feelings and their pride. 

Jesus acknowledges that they are Abraham’s offspring; his biological descendants. But, they are not Abraham’s children. They do not exhibit the kind of faith Abraham demonstrated in circumstances that ran absolutely contrary to reason. So, Jesus explains, “my words find no place in you.” (v. 37) 

In our last verse for this small section, he follows this up by saying that their father is different from his Father. They all have a common heritage from Abraham. But, they are from completely different spiritual families. In our next study, we’ll find out who their father is according to Jesus. 

The important principle we can glean from this section is asking ourselves if we are practicing something that is not pleasing to God. If so, Jesus says that we are slaves to it. We are letting it control us. Let us pray that God will help us abide in Jesus’ word and gain freedom from such things.