Episode 30 - He must increase, but I must decrease

John 3:22-30

22   After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. 23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized 24 (for John had not yet been put in prison).

John 3:25   Now a discussion arose between some of John’s disciples and a Jew over purification. 26 And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” 27 John answered, “A person cannot receive even one thing unless it is given him from heaven. 28 You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. 30 He must increase, but I must decrease.”

We have already seen the humility of John the Baptist beginning in chapter one in which he tells others that he is not worthy to even to the servant of Jesus. He even directs his own disciples to follow Jesus. 

In this text, it is apparent that some of John’s disciples still haven’t left John to follow Jesus because they apparently become jealous that more people are following Jesus. John’s response is that everything anyone of us have is a gift from heaven. This is John’s way of saying that God has given me a specific purpose and Jesus a specific purpose. He then uses the illustration of a wedding and he compares himself to the friend of the bridegroom and Jesus as the bridegroom. The friend is happy for the wedding of the bridegroom. The fullness of his own joy is that he sees this “marriage” is in process and he is completing his purpose as the friend of the bridegroom. Verse 30 gives us a simple statement from the Baptizer that we would all do well to meditate upon and desire to be the motto of our own life and purpose. “He (Jesus) must increase, but I must decrease.” As we grow in our faith, our priority should be that people see Jesus and not us.

Episode 29 - In "light" or in "darkness?"

John 3:19-21

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. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”

John has just told us that those who have not believed in the name of the only begotten Son of God are already condemned to perish. But, those who receive God’s love and receive eternal life are those who believe in His name. In case one might think that this could be arbitrary and perhaps unfair, our text for today makes it clear on what basis are this judgment and condemnation. 

Verse 19 says that 1) the light has come into the world and 2) people loved the darkness rather than the light because their works were evil. So, based upon what we’ve already been told in this book, we know that the “light” or rather “true light” that came into the world is the Word which was in the beginning with God and was fully God and that the light and Word is Jesus. Remember, John has already told us that he did not come into the world to condemn the world, but that the world through him might be saved. The point here is that God is not only demonstrating His mercy and compassion to mankind, but He’s also making it painfully obvious. Think of this picture being given. Consider what happens when light is brought into a dark room. The darkness is dispelled and much is illuminated with even a little light. Jesus is the true light that came into the world. 

So, why doesn’t everyone believe in Jesus? Why aren’t people clamoring to find out more about him? John tells us right here; “people loved the darkness rather than the light because their works were evil.” They don’t want God’s light. If that’s the case, it is not so difficult to understand why there is judgment. God alone is the source of what is good and right.

Notice how verse 21 helps us understand more about others; those who do come to the light. It says, “whoever does what is true (or faithful) comes to the light.” Don’t overlook the fact that some people come to the light. Why is this important? Because this is revealing that they weren’t always in the light if they are coming to the light. They themselves have done evil things and have been in the darkness. 

So why would they come to the light? John tells us, “So that it may be clearly seen that his works have been carried out in God.” There is a two-fold benefit in coming to the light. The first is so that our own evil is exposed by the light and secondly, so that we and others around us recognize that the truly good things we do are actually from God working in us. 

Do you see the amazing freedom there is in that? God sent His only Son into the world to provide us an escape from the judgment for our evil works, but He is also working good within us. There is a concept that should inspire our praise and worship. 

Episode 28 - God loved the world

John 3:16-18

16   “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 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. 

We have arrived at what is likely the most famous or well-known verses in all of the Bible; at least in the English language. You have likely driven down highways and seen this verse on a billboard. You may even recall watching sporting events where spectators who were sitting in areas frequently captured by television cameras would be holding placards with the reference John 3:16. 

Just because and maybe even especially because it’s so familiar, we should not move past it so quickly. Take the first phrase “For God so loved the world . . . “  for example. This part of the verse is frequently interpreted as a description of quantity; a measure of how much God loved us. However nice that sounds, it is likely more accurate to understand this as an expression of the manner in which God loved the world. In other words, we could paraphrase this as “God loved the world in such a way that he gave his only Son . . . “ Regardless, that phrase is intended to cause its hearers or readers to stop in awe. Ideally, mankind confronted by this reality should be stopped in our tracks at the wonder that God would love any one of us that he would send his only Son into the world to die on our behalf so that we might not perish. If you get nothing else from this blog or podcast episode, I hope this Scripture will have such an effect on you. It should move us to be humbled, to be thankful to God, and to say to God, “God, let the gift of your Son have the effect You desire in me. Help me trust you in all things.”

Notice that the rest of this little section we’re reading speaks of two kinds of people; those who are perishing and those who are given eternal life. This sounds pretty extreme and so it is if you believe this is the truth from God’s Word.

The first part of this that is important to understand is that it’s God’s love, expressed through the giving of His only Son, makes it possible for people to not perish, but be given eternal life. This is important to realize God’s good intention toward mankind. In verse 17, it’s more fully explained by saying, “God did not send His Son into the world to condemn the world.” I’m continually amazed by how many people I meet; religious or not who tend to think that God is always waiting to judge and condemn people for the slightest misstep. The situation, however, is that mankind is already in a judged and condemned condition. How did that happen? That happened back at the beginning of time when the first man and woman who were perfectly created by God, used their God-given wills to choose to disobey God. They brought “darkness” into the world through their disobedience. We are their children and are, therefore, born into this condition of darkness. But, God is saying, “I don’t want you to be there and I’m going to do something about it.” 

Don’t miss the repetition of “the world.” God’s intent is not simply to save the Jews. God’s intent is to save the world; people all over the world regardless of race, ethnicity, etc. 

Do these people need to do anything to not perish and have eternal life? Yes. They have to “believe in him.” Who is him? The answer is God’s only Son Jesus Christ. Think of it this way: Someone can give you a gift. But, you don’t have it unless you accept it. In verse 18, John writes that if you believe you are not condemned. However, everyone who has not believed is already condemned, “because he has not believed in the name of the only begotten Son of God.” (v18) 

There are people who want to say that everyone gets to God in their own way or everyone ultimately is saved. But, this verse is in direct contradiction to that kind of thinking. The point is that we all have this problem of “darkness.” We need God’s light in our hearts and minds leading us Him. That light, the true light that came into the world was God’s only begotten Son, Jesus Christ.

Episode 27 - The Son of Man must be lifted up

John 3:9-15

John 3:9   Nicodemus said to him, “How can these things be?” 10 Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? 11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. 12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? 13 No one has ascended into heaven except he who descended from heaven, the Son of Man. 14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.

We pick up where we left off in the middle of a conversation between a man named Nicodemus, who was a religious leader of the Jews, and Jesus. Nicodemus has approached Jesus, addressed him as Rabbi and acknowledged that he is a teacher who is from God. He says “We know that you’ve come from God because no man can do these things you’re doing unless God is with him.” 

But, Jesus takes the discussion to a different level by explaining that everyone needs a spiritual birth from God to even see God’s kingdom.  Nicodemus does not understand what Jesus is explaining to him and we come to this point where Jesus is not just indicting Nicodemus, he’s indicting those who consider themselves the authority of God’s word to the Jews. When Jesus says “you” in verse 10 and the first part of verse 11, it is in the singular. However, it can mean a group of people. This becomes evident in verse 11 when he says, “You do not receive our testimony.” The verb is clearly in the second person plural meaning the indictment is against the people whom Nicodemus represents. Jesus then explains that if he ( or others ) cannot believe truths he’s giving them in the earthly context in which they live and their physical senses perceive, how can they believe in things of heavenly and spiritual nature? This is Jesus’ answer to Nicodemus’ question. 

The other element of this dialogue that fascinates me is how Jesus also begins to speak in the first person plural “we” and “our.” Just like Nicodemus has said “We know . . . ,” Jesus does the same thing when he says in verse 11, “we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony.” The question here is, “Who is ‘we’?” Some scholars believe that Jesus is referring to his disciples as well as himself. That’s entirely possible and reasonable. However, I’m inclined to believe that He is speaking of God the Father, the Hebrew Scriptures, John the Baptist, the Holy Spirit, and the signs that he is working. But, we’ll hold off on developing that idea right now. I’ll attempt to point out my support for this view in future episodes. At the very least, however one takes this, the text is communicating that Jesus is not alone in his testimony. He has support. He has witnesses. But, Nicodemus and the religious rulers do not believe all the testimony.

Perhaps as you read this and think about it you are asking yourself the question, “if Jesus doesn’t believe Nicodemus can believe his answer, is it fair to come down so hard on him?” To answer that, you may want to look at passages like Isaiah 32:15-20, Isaiah 44:3, Joel 2:28 and Ezekiel 36:25-27. These are passages that Nicodemus and other religious rulers would have been familiar with and they speak of God pouring out His Spirit upon people for the purpose of spiritual cleansing and restoration. Look at the Ezekiel passage for instance:

Ezekiel 36:25-27 

25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27 And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules

Does this not speak of mankind’s need for God to bring spiritual renewal and His promise to do so? If so, how was it that Nicodemus, as “the teacher of Israel” had such a difficult time with Jesus’ words? It sounds like Nicodemus is still in “the dark” and he has not understood the Light. 

Verse 13 says, “No one has ascended into heaven except he who descended from heaven, the Son of Man.” It’s important to know that this term, “Son of Man” is a term used in Daniel 7:13-14 in which the Son of Man is given authority and an eternal kingdom from God the Father. Nicodemus has already said, “We know that you are a teacher come from God.” This verse is suggesting that if Nicodemus and others recognized that Jesus was from God, they should recognize that he is the Son of Man prophesied in Daniel and therefore by implication, they should believe everything he says. But, there is more information that is important about the Son of Man that follows.

In verse 14-15, John writes, “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.” It’s not absolutely clear whether these are Jesus’ words to Nicodemus or John’s words explaining what was important for them and us to believe about the Son of Man. He uses the story from Numbers 21 when the Israelites were in the wilderness complaining against God and God sent venomous serpents among them. Then when Moses interceded for the people, God instructed Moses to make a bronze serpent. Moses did that and put in on a pole. If people looked at the serpent, they would live. (Numbers 21:4-9)

In John 3, this story is recalled because it is interpreted not only as a historical event and God’s mercy to the Israelites but also as a prophecy of the crucifixion of the Son of Man.  Everyone who would look to him in faith would live. Jesus is claiming to be the Son of Man.

As you can tell there is quite a bit to take from this conversation between Jesus and Nicodemus. Don’t worry about getting it all. Think about it and we’ll move on. As you return to this gospel later on, more things will catch your attention.

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Episode 26 - You must be born again! John 3:3-8

John 3:3-8

3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

We pick up where we left off in this conversation between a religious leader of the Jews named Nicodemus and Jesus and Nicodemus acknowledges that “we” recognize that Jesus is a teacher come from God. It’s the signs that Jesus is doing that leads them to this recognition. So, how does Jesus respond to this?

He responds with a statement that causes confusion among people to this day. Notice it begins with this expression “Truly, truly.” There is some immediate repetition here isn’t there? What does it mean? Well, in our language today, we might begin a statement that we wanted our audience to understand with the word “honestly.” (Ex. Honestly, I didn’t intend to slam the door in your face.”) But, to repeat it shows an emphasis. Jesus is saying to Nicodemus, “Listen up! What I’m about to tell you is very important and factual.” Then he says, “Unless one is born again he cannot see the kingdom of God.” Does that response sound like Jesus approves of Nicodemus’ cognitive recognition that Jesus is sent from God? No. He’s saying that there is something other than understanding required in order to be where God is. A person needs to be “born again.” 

What on earth does that mean? Interestingly, the Greek word translated “again” has another possible meaning. The other meaning is “from above.” This secondary meaning is what Jesus wants Nicodemus to understand; that one needs to be born from above in order to see the kingdom of God. In case you miss that importance, notice that Jesus repeats the requirement in verse 7, “Do not marvel that I said to you, ‘You must be born again (from above).’” 

Through Nicodemus’ own lack of understanding and Jesus drawing him further into this discussion and explains that he’s not talking about a second physical birth. Being born “again, from above” is an act of the Holy Spirit. When John records Jesus saying, “Unless one is born of the water and Spirit he cannot see the kingdom of God” he is not adding an additional requirement. Most likely, he is evoking this combined imagery from the Hebrew Scriptures to help Nicodemus understand what he is saying.  Notice in Isaiah 44:3, “For I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit upon your offspring, and my blessing on your descendants.” Water is used as a metaphor for the Spirit. 

In verse 8 Jesus explains it further by using the analogy of wind. People perceive the wind. They feel its effects. But, they cannot see it. This is also true with people who’ve experienced the effects of God pouring out His Spirit upon them to receive His truth and blessings. This stands in stark contrast to Nicodemus’ statement about their reasoning and conclusions based upon what they’ve seen with their eyes. 

Think back to John’s prologue where John states, “11 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” (John 1:11-13)

The emphasis both in the prologue and in Jesus teaching Nicodemus is the emphasis that our hope of being in God’s presence, in his kingdom, is not based upon human reasoning and will, but upon the will of God and Him pouring out His Spirit upon people. People may see things and recognize that Jesus was a good teacher, a miracle worker, or even sent from God. That’s good. But, it’s not good enough. People need God’s supernatural work by His Spirit in their lives to affect faith to believe in Jesus’ name; to accept who God has revealed him to be. 

Episode 25 - Is Knowing the Same as Believing?

John 3:1-2

1   Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” 

In the last few episodes, the scene in the story is at the Jewish temple in Jerusalem and the event is the Passover Feast. Jesus had driven out the animals being sold and had turned over the money tables. John also mentions that Jesus had been performing signs and many people were believing in him. However, John has left us with a developing conflict. He mentions that Jesus did not entrust himself to them because he knew what was in mankind. The obvious implication is that mankind has a problem. So far, that problem has been most evident in the religious leaders of the Jews. They were the ones responsible for the interrogation of John the Baptist in chapter one. Now, they want Jesus to work a sign to demonstrate the validity of his actions at the temple. The question that leaves us with is, “Were not the signs that he was working that led others to believe in Jesus sufficient for them?” It helps us understand what it was that Jesus knew about mankind that led him to not entrust himself to the people. It’s “unbelief” or “rejection of what God has revealed” isn’t it? 

This is important to be aware of as we read this next section in chapter three. Why? It’s because Nicodemus is a representative of that group that has already been presented as antagonists to Jesus. John is very specific to give us his name, his identity as a Pharisee, who is a “ruler of the Jews.” In verse two, John says that he came to Jesus at night. Without proceeding any farther at this point, we may have a number of questions pop up in our minds? What are Nicodemus’’ motivations in coming to Jesus at night? Does he intend to assault or kill Jesus? Why does he come at night and not during the day? Why does John even bother to mention that it was night when Nicodemus came to Jesus?

John doesn’t definitively answer some of these questions. However, it would appear that we could safely say that his motivations were not malicious. Nicodemus addresses Jesus as “Rabbi” and acknowledges his, and perhaps others, belief that God had sent Jesus as a teacher. But, many have surmised that his purpose for coming at night was to avoid being seen by his peers who were strongly opposed to Jesus. Therefore, he wanted to investigate Jesus himself without suffering the criticism of his fellow Jewish rulers. Perhaps he wanted to avoid being seen by the common people over whom the Pharisees had control, fearing that they might lose control over these people if everyone started following Jesus and not the Pharisees. This has merit as it stands in contrast to John the Baptist who pointed his own disciples to follow Jesus. Perhaps it’s both. Maybe he just desires to have a one on one conversation with Jesus and chooses a time that makes that possible. 

I think John is not just reporting the facts. I suspect that part of the intent in mentioning Nicodemus coming at night is to invoke in our minds a scene with “darkness.” Nicodemus represents a group of people who have so far, not understood, and have rejected the light that came into the world that gives light to every man. This is not to question or challenge that it was actually nighttime when Nicodemus came to Jesus, or even the motivations he might have had in choosing that time. I’m suggesting that John saw a spiritual metaphor in the darkness of nighttime representing Nicodemus’ spiritual condition. If that’s the case, then the next question is “Will Nicodemus be illuminated by the light that shined in the darkness (John 1:5)?” 

The conversation between Nicodemus and Jesus reveals at least two basic things that Nicodemus, and perhaps some others of his colleagues,  believe about Jesus. They are:

1. Nicodemus says, “We know that you are a teacher come from God.” 

2. Nicodemus reasons that “No one can do these signs that you do unless God is with him.

It would appear that Nicodemus is not just coming for himself, but in fact, is representing others who are struck by the significance of the miracles Jesus is performing and recognizes the spiritual significance. He says, “We know” and not “I know.” What is it of which they are convinced? Jesus is a teacher come from God. If you were convinced that God had sent someone to teach you, you would want to hear everything they had to share wouldn’t you? Furthermore, you would be quick to believe that what was shared was truth and important for you because God wouldn’t lie or send information with no value. In light of this, I’m making the assumption that Nicodemus wants to listen to Jesus and believe his message.

The next thing Nicodemus says indicates the reason why those he’s representing believe he came from God is by the signs he was doing. They are convinced that these signs cannot be done apart from the authority and power of God. 

I can’t help but notice the phrase “unless God is with him.” It evokes in my mind the first verse of this book which says, “In the beginning was the Word, and the Word was with God . . .” John made it clear that it was Jesus who is the Word. So, Jesus was with God in the beginning. Now, Nicodemus represents those who acknowledge that God is with Jesus. 

Here is the important question I have for you. Is knowing that Jesus is a teacher sent from God and knowing that God is with him sufficient to make Nicodemus or anyone else for that matter a child of God. Has Nicodemus “received” Jesus or “believed in his name?” Putting this another way, is knowledge the equivalent of faith?

I will answer this question from my perspective in the next episode as we see look at how Jesus responds to Nicodemus’ assertions.

Episode 24 - Believe in his name

John 2:23   Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. 24 But Jesus on his part did not entrust himself to them, because he knew all people 25 and needed no one to bear witness about man, for he himself knew what was in man.

The first thing to which I’d like to call your attention is that John, the author, has only told us about one specific “sign” or miracle that Jesus has done. Yet, it’s clear from the end of verse 23 that he has done more than this because he mentions that people believed because of the signs he was doing. My purpose in pointing this out is that no single gospel account (Matthew, Mark, Luke, and John) includes everything Jesus did. Each gospel account is like four people watching the same event happen from different angles and each one is giving us a perspective from that angle. Some events in these writings may not even be in chronological order. Each author has reasons for what is included and where it’s included in that specific account. All of these we believe are divinely inspired so that these writings communicate God’s message through human eyes. 

More importantly, I want you to notice in verse 23 that John writes “many believed in his name.” Sound familiar? It should. In John’s prologue, verses 11-12 read, “11 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God.” In this text, there is a contrast between those who receive the Word (Jesus) and those who don’t receive him.” What does that mean? John qualifies the meaning of “receive him” as “those who believe in his name.” 

We see in the Old Testament, as early as the first few chapters of the Bible where God creates things and names them. Then, he gives the first human the responsibility of naming the animals. He is exercising the responsibility God has given him to be a steward over God’s creation. Names represent what or who things and people are. John is saying that to “receive Jesus” we need to believe who he is. John has already given us quite a bit of information about that, hasn’t he?

Just as John tells us in the prologue however that there were those who did not receive him, we get the idea from the context of John 2:23-25 that this happens in some measure at this Passover Feast. John writes in verses 24-25 that Jesus “did not entrust himself to them.” Why? If many people believed in him, why didn’t he entrust himself to them? John provides the answer: “because he knew all people” and “he himself knew what was in man.” What’s up with this? What is going on?

I think if we go back to John’s prologue and think about “he came unto his own people.” Here at the end of John 2 Jesus does just that. He came to his own people at the temple during the Feast of Passover. Many people had seen him work signs, but only some believed. Even though he was demonstrating who he was through his miraculous works, the people as a whole did not receive him; did not believe that he was the Son of God.  John is suggesting this when he mentions that “he knew all people” and “he himself knew what was in man.” Who knows the mind of all people and what is going on in the minds and hearts of mankind? God. 

This is an important reminder to us to not be tempted to think of Jesus as a great teacher, a man with wonderful ideas, or even an amazing person. He is the unique one-of-a-kind Son of God. If you haven’t, I am inviting you to “receive him,” to believe in his name. If you have, think about how you could share this truth with people around you and invite them to believe in his name.

Episode 23 - Destroy this temple

John 2:12   After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.

John 2:13   The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. 15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” 17 His disciples remembered that it was written, “Zeal for your house will consume me.”

John 2:18   So the Jews said to him, “What sign do you show us for doing these things?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” 21 But he was speaking about the temple of his body. 22 When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.

Let’s take a big picture look at what is going on here. First, the occasion is the Passover feast in Jerusalem; one of the major Holy days for the Jews remembering God’s tenth and final plague upon Egypt in which He struck down the firstborn from every family. God gave Moses instructions about how the Jews would be protected from this plague. God instructed them to keep this tradition in remembrance of His provision for them. 

The second thing to notice is what is happening at the temple which was the center of their corporate worship. They would bring their sacrifices to the temple. But, what is the scene? People were capitalizing on the situation by selling sacrificial animals.  Without commenting much upon the motivations of what has brought this about, notice that Jesus’ own indictment is that they turned his “Father’s house into a house of trade.” They’ve brought their secular life into the place designated for worship. I can’t help but ask myself, “How often do I/we bring our daily routine and secular ways with us in our worship of God?  Are my priorities and motivations altered by my own selfish desires?” That seems to be the indictment Jesus gives against the people operating this commercial arrangement. 

Notice how John tells his audience that when Jesus said this, they “remembered that it was written, ‘Zeal for your house will consume me.’” That Scripture is from Psalm 69:9. Jesus’ words invoked that memory in their mind. 

So, obviously, Jesus’ actions of driving out the animals and turning over the tables drew the attention of the leaders. They ask him “What sign do you show us for doing these things?” At this point, John has only recorded Jesus as having performed one sign. It makes you wonder if the news of Jesus turning the water to wine had been spread from Cana down to Jerusalem. Others from the area would have also traveled there for Passover. So, it seems possible if not likely. 

Jesus’ response to this question is another example in John’s gospel where Jesus’ words can be understood and often are understood in one way, but the intention is for a secondary interpretation. John, in this case, explains what it is.  Jesus says, “Destroy this temple, and in three days I will raise it up.” What an incredible claim. I would dare say that our response would likely be similar to theirs. “It took forty-six years to build this temple, and in three days you will raise it up?” We would think he was crazy. 

John explains that he was speaking about his own body. He is predicting his death and resurrection. As crazy as it sounds for one to claim to build a temple on the scale of that size, single-handedly in three days, how much more crazy is it to claim the ability to bring yourself back to life?

But, that isn’t crazy if the one saying it is the Word of God who created all things and in whom is life and is the incarnate tabernacle or temple of God. But, that moment in time has not yet come. It would happen a few years later.

Then, John tells us that when Jesus had been raised from the dead, they not only remembered the Scripture that had come to their mind, but also Jesus’ words. 

I believe what is most impressed upon me is how this is an example of the power of God’s word being brought to the minds of people at a time when they least expect it. It’s not their own actions that make them think about it. The thought is evoked when God is doing something. Sometimes, its relevance in our lives becomes evident years later. As I think about it, it challenges me to consider dedicating more time to reading and memorizing Scripture. Then, when it comes to mind and I remember it, I can anticipate that God will use it for something good in His time.

Episode 22 - The Word Spoke and the Water Became Wine

John 2:1-11

 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.”

John 2:6   Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.

In this episode, the author presents to us the first of seven “signs” or miracles that he will record in the first half of this book. In fact, some scholars like to refer to the first half of John as  “The Book of Signs.” There is so much in this one sign that could be written about. But, my objective is not for you to see every little thing in this book. My desire, first of all, is that people will attain the objective clearly stated by the author in John 20:31. Secondly, I hope that I can guide you through some practices such as identifying key terms and ideas through literary repetition so that you might discover things that I haven’t seen yet. Finally, I hope that through this exercise, you will see the richness of this book and the Scriptures as a whole so that it will encourage your faith. With that said, let me break down this story into the sequence of events so that you can see something that I think is very exciting.

Background: In John’s prologue, I directed your attention to the theme of Creation, right? Not only did the author begin his book with the words “In the beginning . . .”, which begin the Creation account in Genesis 1, he also employs the Greek word for “to become or to be created”  nine times in John’s prologue alone. In John 1:3 he is speaking about “the Word” which was with God and was God and he says, “Not one thing that has been created has been created apart from him.” There should be no question in the reader’s mind that the author wants to tell us about someone who is “the Word” and that the Word was involved in every part of Creation.

Setting for this “sign” - Jesus, the person John finally told us is the Word, is at a wedding celebration with some of his disciples. His mother also is there and has some measure of responsibility or concern for the hospitality at this celebration because they’ve run out of wine before the celebration is over. This would be like my family inviting people over for a party and us not having enough food for everyone. We would be embarrassed. Jesus’ mother is concerned and expects Jesus to do something about it. Jesus’ response is not disrespectful to her. Its purpose is to help us understand that Jesus has a higher purpose and that his duty is to One higher than even his own mother.

The “Sign” - The key moment is when she says to the workers, “Do whatever he tells you!” Who is he? He is the Word of God. Whatever the Word says, they are to obey. So, what happens?

The Word spoke, “Fill the jars with water!” 

Side note: John mentions there were six jars used for cleansing. How many days did God take to create the world according to Genesis? Coincidence?

The workers responded by filling them to the brim. 

What did the Word do next? He spoke again. “Now draw some out and take it to the master of the feast.” The workers complied.

John mentions in verse 9 that the master of the feast had tasted the water that had “become” wine. Why is this important? The verb translated “become” is from the Greek word transliterated “ginomai;” meaning “to become or be created.” Coincidence?

What happens next? Look at verse 10. The master of the feast proclaims that this wine which has just been created is “good.” 

Summarizing this, we have:

1. The Word spoke

2. The wine was created

3. The wine was pronounced “good.” 

John is showing us evidence that Jesus had the same authority and power exhibited by God in the Creation account of Genesis. Each day of creation God spoke, it was created, and He pronounced it good.

Coincidence? In verse 11 John tells us that this sign was when Jesus first manifested his glory. 

The point that John wants us to understand is that Jesus, even having “become flesh,” still had his power and glory. He was never less God.

Episode 21 - Can anything good come out of Nazareth?

John 1:46-51

46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” 48 Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

We pick up this story where Phillip has found Nathaniel and proclaims that he and some others have identified the Messiah, and it is Jesus from Nazareth, son of Joseph. A claim like this would naturally evoke responses marked by cynicism or doubt. But, so far, we’ve not seen that. John the Baptist pointed his disciples to Jesus and they quickly came to believe that he was the long-foretold Messiah. Jesus invited Phillip to follow him. Phillip did follow him and soon after is telling Nathaniel “we’ve found the one spoken of by Moses and the prophets.” How can these people so quickly come to this understanding and acceptance of this claim? Now, just when we are expecting this trend to continue, we finally encounter a response of doubt. Nathaniel’s question is based upon his own bias, isn’t it? He says, “Can anything good come out of Nazareth?” Before meeting Jesus, Nathaniel is predisposed to doubt that Jesus could possibly be the Messiah based upon his prejudice against Nazareth.

What is Phillip’s response to Nathaniel’s doubt? He says, “Come and see (horao).” Sound familiar? 

Nathaniel agrees to go investigate this for himself and before he can start interrogating Jesus, Jesus says, “Behold, an Israelite indeed, in whom there is no deceit!” That’s not only an unusual way to begin a conversation but a bold one. Jesus is claiming to know something about Nathaniel’s personality and even his innermost thoughts and motivations. It leads Nathaniel to the expected response, “How do you know me?” In other words, “How can you possibly know this about me?” I could probably create multiple podcast episodes on Jesus’ response and background information printed in academic commentaries. But, for brevity and focus upon what I think is most important. Jesus reveals that he has an intimate, detailed knowledge of Nathaniel and his whereabouts, actions, and thoughts. Whatever might be said about the significance of the fig tree, the important thing is that it flips the switch in Nathaniel’s mind and understanding. All of his doubt and skepticism is immediately and entirely dispelled. That is evident in his response, “Rabbi, you are the Son of God! You are the King of Israel!” 

Now we have a response to the response. Jesus says, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” Ask yourself what led to Nathaniel’s belief according to Jesus’ statement. It was based upon what Jesus (the Word) said to Nathaniel, wasn’t it? Jesus is highlighting Nathaniel’s belief or faith, based upon what Jesus had said. That, in turn, would enable Nathaniel to “see” greater things.

Now Jesus is going to give him specific detail about what Nathaniel will see. He says, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” It seems to me that in this promise to Nathaniel, Jesus is making reference to at least two different passages of which Nathaniel would be familiar. First, back in Genesis 28:10-17, Jacob had a dream of angels ascending and descending between earth and heaven. Jacob was the grandson of Abraham to whom God had called and made a covenant with. Jacob, through deceit, inherits the covenant blessing. In the narrative, he is a man who God leads to faith despite his own shortcomings. God later renames him Israel. Nathaniel is a descendent of him. But, according to Jesus, he is a true Israelite in whom there is no deceit. Nathaniel, while revealing his human bias and limitations, hears Jesus’ words and believes in him. Jesus is now telling him that because of this, he will see (and perceive) divinely revealed things consistent with what God had done with Jacob. 

The other passage has to do with the angels ascending and descending upon the “Son of man.” This is likely Jesus referring to Daniel 7:13-14 which says, “I saw in the night visions,

and behold, with the clouds of heaven

there came one like a son of man,

and he came to the Ancient of Days

and was presented before him.

14 And to him was given dominion

and glory and a kingdom,

that all peoples, nations, and languages

should serve him;

his dominion is an everlasting dominion,

which shall not pass away,

and his kingdom one

that shall not be destroyed.

This is Jesus claiming to be the Son of man and that he is affirming Nathaniel’s assertion that Jesus is “The Son of God and King of Israel.” 

My friends, we are all like Nathaniel in that we have our biases and our doubts. But, throughout the Scriptures, God is calling people to believe what He says. Our eyes can “see” things. But, our biases and the deceit of our human condition us to not perceive and accept the truth of what God wants us to see. We need to learn to listen to Jesus and allow him to help us see what we cannot with just our eyes and our own mind.

Episode 20 - A quick learner

John 1:43   The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.”

Already we’ve seen that John the Baptist has given some of his own disciples information about Jesus and they have followed him and have quickly come to understand and believe that he is the Messiah or, in the Greek, the Christ. One of these men was named Andrew. Andrew then went and tells his brother Simon about Jesus and Jesus gives him the Aramaic name of Cephas, which means “stone.” In Greek, the word would be Petros from which we get Peter.

More on that later.

Breaking these few verses down into the primary sequence of events:

1. Jesus decides to go to Galilee ( We are given no indication of the reason. )

2. Jesus finds a man named Phillip and says, “Follow me!”  The author tells us Phillip is from a town named Bethsaida (House of the Hunt), the same town Andrew and Peter are from. NOTE: I don’t know if there’s any significance to John mentioning this. Bethsaida was situated on the north side of the Sea of Galilee and was a fishing village. Perhaps, the information is to indicate to us that the Messiah was selecting blue-collar workers for his disciples and not those religious experts that went to visit John the Baptist.

3. Whatever the circumstances were, Phillip wastes no time in following Jesus and immediately goes to tell Nathaniel, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.”

What we see here is the same kind of rapid and confident understanding and acceptance that Jesus was the Messiah. There had been others before who’d claimed to be the Messiah and who had gained a following. There have been people in our own lifetime who’ve claimed to be the Christ or God. It’s never worked out for them. The question is are these men, who have so quickly become convinced that Jesus of Nazareth is the Messiah, just gullible? I believe that the author’s record of Phillip’s testimony to Nathaniel is enlightening. He doesn’t just say, we’ve found the Messiah. He says, “We’ve found the one that has met the qualifications spoken of in the Scriptures.” (My paraphrase) Then, he says, “It’s Jesus from Nazareth who is the son of Joseph.” 

Phillip seems to believe that Nathaniel knows Jesus or knows of him. Nazareth was a small community and Phillip is very specific concerning his identity. So, if these men know Jesus, but Phillip is only coming to this knowledge of him as the Messiah, something amazing has happened to Phillip. Imagine if from one day to the next you came to believe that “the guy down the street” was a divinely appointed individual who would bring justice and peace to the world. What would that take for you to come to that belief?

Episode 19 - What are you seeking?

John 1:35   The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. 40 One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John? You shall be called Cephas” (which means Peter).

My desire in this episode is to call your attention to something that jumps out at me. What should be obvious by now is that we see some repetition again, don’t we? We see John the Baptist telling two of his disciples the same message he shared the day before. “Behold, the Lamb of God!” His disciples got the point. They learned something from their teacher and that was they should follow another teacher who could offer them so much more. 

In other gospel accounts, Jesus invites people to follow him. In John’s account, we see two people who’ve been directed to Jesus. I believe this is an important point for Christians. Sometimes people will come to us to learn something about the Bible and the Christian faith. We should understand and value that our greatest privilege and responsibility is to point them to Jesus. We should not become so caught up in our own ego and pride and try to keep people under our teaching and our control. The extent to which the Lord has brought them to us should be sufficient to lead them more to the One who is so much greater than ourselves. 

When Jesus sees the Baptizer’s disciples following him, he asks them “What are you seeking?” Their response is to immediately address him as Rabbi or Teacher and ask him where he is staying. Their response indicates that they desire to learn from Jesus. He does not turn them away. 

Let me ask you this. Does his response to them catch your attention in any way? Notice in verse 39 that he simply responds, “Come and you will see.” Is Jesus simply inviting them to discover where he’s residing? Perhaps. But, what would the point of that be? I would argue that Jesus is welcoming them to follow him and in doing so, they will “see” with perception much more than the geographical location of his current residence. After all, they did address him as “Teacher.” They want to learn from him.

A few episodes back in which we observed the repetition of the word “see,” I explained that in the original language version of this text there were actually three completely different Greek words that translate into the four occurrences of the English word “see” in verse 29-34. I focused upon the first two occurrences which were two separate words. The first simply means “to observe with one’s eyes.” John the Baptist “saw” Jesus walking toward him. The second indicated a perception and understanding beyond the information the human eyes and brain communicate to us. The occurrence was the Baptizer seeing the Spirit descend upon Jesus. 

I did not give any attention to the third Greek word that accounted for the last two occurrences of “see” in verses 33 and 34. When John the Baptist says, “I have seen and borne witness that this is the Son of God,” his perception and comprehension extends beyond the normal and simple act of observing or noticing. That word, transliterated “horao” is the same word Jesus uses here. They aren’t being invited to just notice his residence. They are being invited to learn from him and perceive what he has to teach them. 

If there’s any question about this, notice what happens when they follow him. One day he’s the teacher. The very next day they perceive that he is the Messiah they’ve been anticipating. In fact, they are so convinced that they go around telling others and inviting them to come and learn from Jesus. 
The most essential point to me from this section is that Jesus welcomes those who truly want to learn from him. When they do, they will “see.”

Episode 18 - The Spirit descends and remains

I hope you’re not tired yet of this segment on John the Baptist’s testimony. Ideally, you’ve seen that it’s quite rich and we are just scratching the surface. In this episode, I want to take one last look at this segment of John’s testimony and examine two more repetitive phrases or ideas and their significance.

First, John the Baptist’s repeated assertion, “I baptize with water.” (Verses 26, 31, and 33) What is his point? Why is it so important to emphasizes how he baptizes? Its significance comes out when he explains that the one to whom he is pointing (Jesus) baptizes with the Holy Spirit. (Verse 33) 

Secondly, we see a repetition of the Spirit descending and remaining upon Jesus. In verse 32, John the Baptist says, “I saw the Spirit descend from heaven like a dove, and remained on him.” Then in verse 33, he explains that the One who sent him to baptize with water said to him, “He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.” (verse 33)  This was to be the evidence for John to recognize the one to whom John would point others.

Let’s bring these together. The Baptizer is making it clear how he is NOT the one to whom the greatest attention is to be given. He is only a messenger to tell people who they should turn to and why he is so important. (He is the Son of God. verse 34) John the Baptist is emphasizing that he himself only baptizes with water; something of the natural world. But, Jesus baptizes with the Holy Spirit. Why is that important? I am going to attempt to answer that question in the same manner that I have the previous few episodes; by looking at the context. 

When we looked at the repetition of the word and concept of “seeing,” the immediate context helped us understand the purpose of the repetition and shifting meaning of seeing through those uses. When we examined the idea of “knowing” or “not knowing,” we expanded the context back to the religious leaders encounter with John the Baptist. He told them that they didn’t know about the one who was so much greater. But, then in verses 29-34 he twice mentions that he himself did not know him. In this case, I want us to expand our contextual examination to the Old Testament. Why? We need to understand a little more about what it says about John the Baptist’s role is in order to understand why he telling us these things about Jesus and the Holy Spirit.

When John first tells the contingency of religious leaders, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said” (verse 23), he is quoting Isaiah 40:3 and claiming to be that “voice” which is now fulfilling this prophecy. The context of the first thirty-nine chapters leading up to this is about the sin of Israel and God’s discipline upon them for their rebellion. Now, we see hope and restoration of Israel to the LORD. In Isaiah 40:1 the prophet writes, “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem , and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD’s hand double for all her sins.” 

Fast forward to Isaiah 42:1 in which God speaks through the prophet saying, “Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.” No wonder John the Baptist recognizes the message given to him that the one upon whom the Spirit descends and remains is the one to whom he should point people. It’s consistent with what God had already revealed. 

John the Baptist is saying, What God has been promising in His word about your hope, Israel, has been fulfilled in Jesus because God’s presence and power are with him and he can and will baptize or dip you in the Holy Spirit to purify you and make you right with God. 

In Isaiah 42:1 it would appear that the promised hope is not just for Israel, but justice for the nations ( or “the world”) as well. 

John’s message to people coming to him is not something new that he was teaching. He was simply announcing that what God had promised has finally come about. That promise is found in the person of Jesus. 

My desire for these observations about the Baptizer’s testimony of Jesus and the Holy Spirit remaining upon him will prepare us for understanding and appreciating what the apostle John has in store for us about who Jesus is and his purpose for coming into the world.

Episode 17 - What do you know?

In episode 17 we are continuing a close examination of John the Baptist’s testimony as the author of this book records it for us. Each Gospel writer gives us a view of Jesus’ life and ministry and there are different angles from which we can view it through the witness of these early Christians. We saw in Episode 15 how the theme of “seeing” is repeated and I argued that it’s a theme that will run through this book.

What else did you notice that appeared to be a repetition? Did you notice that twice the Baptizer says, “I myself did not know him?” He first says it in verse 31 and then again in verse 33. In both instances he follows it up with an explanation that his purpose for baptizing with water was to reveal the one “who baptizes with the Holy Spirit” (verse 33) “to Israel.” (verse 31) More on that in the next episode. 

In episode 15, I argued that it’s important to interpret words and phrases in their context to have a more clear and likely understanding of what the author intended to communicate. I would suggest that our understanding of what the Baptizer intends by “I myself did not know him” is best understood by its context. In this case, the context is a little more broad than what we looked at for two occurrences of the word “see”. 

If you go back a few verses to the beginning of John the Baptist’s testimony you’ll see that in speaking with the contingency of religious leaders who’ve come to find out if John is Elijah, or the Prophet, or even the Christ, John’s response to them could come across to them as an affront. I like to paraphrase John’s response as follows, “You people think I’m important? There’s someone else among you that you don’t even notice and he is far greater than I am.” (See John 1:24-28)

It might be tempting to think that John is a little bit arrogant in that response. However, his repeating the fact that even he himself did not know him is negating any argument the Baptizer is conceited. In fact, you’ll see that the author paints John the Baptist as a model of humility. 

So what is this telling us?

First, think about what the author said back in the Prologue “No one has ever seen God; the only God, who is at the Father's side, he has made him known. (verse 18) The point is that no human in their own ability can claim to have seen God and know everything about him except that God makes Himself known. This is true for even this special messenger or agent of God called John the Baptist. He’s saying there was nothing in me that allowed me to recognize who this person was if it weren’t for God revealing it to me. That is true for us and for everyone else. The Apostle Paul tells us in Romans 1:19-20 that God has revealed Himself (to an extent) through the Creation of the universe so that people should at least recognize that there is a God. But, the author of Hebrews tells us in Hebrews 1:1-2 that God had made Himself known through dreams and prophets and various ways in times past. But, in these last days He has spoken to us through a Son. Jesus came into the world so that God could give us a more clear picture of Who He is.

A second thing I believe we can learn from this is that we do not need to understand everything before we follow God’s will. If we believe God is leading us to serve His purposes, we can trust Him to accomplish what He wants to. It’s not our responsibility to bring the outcome. It’s only our responsibility and privilege to be obedient to His will.

Episode 16 - Does God practice social-distancing?

Note: This is a sidetrack from our regular series through the Gospel of John

With all the chaos we’re experiencing with this pandemic, I couldn’t help but reflect on recent discussions I’ve had with friends about the “social-distancing” requirements and how we are to limit our contact and proximity to other people for the stated purpose of limiting the spread of this terrible virus. It makes a lot of sense and I appreciate the effort to stop this as soon as possible. 

However, one downside of this is that grandparents can’t hug their grandkids. Friends and relatives often communicate over digital communication means or wave through a window, but they can’t be together in the manner they prefer and even need. The tech is better than nothing. But, it doesn’t replace a hug from someone you love. There is something special about that.

It got me thinking today how closely this parallels some interesting things evident from stories of the Bible and the concept of a relationship between God and humanity. A couple of things jump out at me that I find quite fascinating.

First, according to the “Creation” account that we find in the very first chapter of Genesis ( the first book in the Bible ) is when God creates the universe, it states that God chose to make humanity in “His image.” (Gen. 1:26) What does that mean? Well, I think at the very least it means that humanity is more “like” the Creator than any other living being.

Secondly, in the detailed account of the creation of humanity given in the second chapter, we see that the Creator doesn’t just speak and create humans, He fashions the first human out of the dust of the ground and breathes life into him. Do you see the picture that evokes in your mind? God is not social-distancing. God appears to be present with this human and there’s a sense of personal connection involved in this act. In a different, but no less personal way, God fashions the second human from the flesh of the first human. Again, there is an image of relationship not only between God and the first human but a mutual connection between God and all humanity and among humanity itself. 

Third, the relationship appears to have been an ongoing interaction or fellowship. How do we know that? As we continue through this story in the early chapters, we read that God gives these humans only one prohibitive command as well as the consequences if they were to disobey God. They disobey anyway and experience shame with the guilt and they attempt to hide from God. It’s like a child who’s done something their parent told them not to do and they know they’re going to get caught. So, they try to hide. Look at what it says, “ And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.” (Gen. 3:8) My argument is if they recognized the sound of the LORD God walking, they’d heard it before. It was a familiar sound. But, now that they’ve done something to violate the trust and in their shame, they decide to practice “social-distancing.” 

I could think of a number of applications from this story and these ideas I’ve suggested. But, what most impressed me as I thought about it is the desire and intention the Creator has to have fellowship with mankind. Some people may believe that, if there is a god, it is an impersonal power or force that is responsible for the existence of the natural universe. But, I think this narrative explains a God that cares about life and especially about humanity. This lends itself to purpose and value for living,  doesn’t it? Furthermore, it helps explain the significance of the Christian narratives concerning Jesus of whom was said to be Immanuel, meaning “God with us.” 

I hope you will be encouraged to know that God cares about people and about you personally. 

Feel free to contact me if you have questions at favesofdave@gmail.com 

Episode 15 - What do you see?

So, did you complete your assignment from the last episode? Did you look for words, phrases, or ideas that you thought we’re being repeated? I gave you a hint to get you started and suggested that you look for forms of the word or idea meaning “to see.” I saw four occurrences of forms of that English verb in those few verses. In addition, there was the word “Behold!” a command meaning “Look at!”. That at least is associated thematically. Let’s look at this a little more closely. 

We often interpret words and expressions within their context to understand the intended meaning by the author and perhaps even a change or expansion of meaning when the author has used the same word or idea so that the meaning shifts from a literal meaning to a figurative one. 

For example, the literal definition of the verb “to see” means to “perceive with one’s eyes.” I could say, “At a young age I saw people bring their Bibles to church.” That is an example of the most literal sense of “saw;” the past tense form of to see.  We understand that meaning by the context in which it’s used. But, we also use the same word to mean something beyond that strict literal definition of the word. If I were to say, “Over my life, I have come to see how valuable reading my Bible can be in my walk of faith,” we immediately understand that my use of the verb “see” is not about the sense of “perceiving something with my eyes,” but rather,  it’s an expression to indicate “understanding and/or valuing” my reading and studying the Bible. 

Some languages, like Greek which is the primary language of our  New Testament Scriptures, have multiple words that can mean the same thing or have nuances that allow them to expand or shift meaning. Bible translators may translate the meanings of these different words to the same English word. So, the repetition that we see may not only be there for emphasis but cause us to ask ourselves, “Does the context indicate that the meaning has changed or expanded in some manner?” 

This is what is happening in this brief testimony of John the Baptist. When the Baptizer “saw” Jesus coming toward him in verse 29, the context makes it clear that the meaning of “saw” is the most simple, literal meaning; that he “perceived with his eyes” that Jesus was coming toward him. But, in verse 32 where the author quotes the Baptizer saying, “I saw the Spirit descend from heaven like a dove . . .” the context informs us that John the Baptist has perceived something more than just a man walking toward him. He says to others around him, “I saw the Spirit descend . . .” So, it’s clear that he is using his eyes. But, the question evoked by the context is, “Can humans normally see a spirit?” I believe it’s safe to say that the answer is “no.” In the original language, the author actually uses a different word that means “to see” and this second occurrence of “saw” in this short account is the Greek word transliterated “theaomai.” It allows for expanded use of seeing to mean “to perceive something above and beyond what is merely seen with the eye.” (A Greek-English Lexicon of the New Testament and Other Early Christian Literature Third Edition Ed. Danker) Interestingly, this is the same word used in John 1:14 in which the author himself said, “The Word became flesh and dwelt among us, and we have seen his glory . . .” The author has communicated through a thematic repetition that John the Baptist moves from perceiving something simply with his eyes to seeing something beyond what is perceptible with the eyes. 

Verses 33-34 contain our third and fourth occurrences of “see” and “seen” respectively and they are yet a third different word in the Greek translation from the first two. It’s not essential that we discuss this in-depth at this time. It is valuable to understand that John is establishing a theme of “seeing.” By now, you should begin to realize that he won’t always mean the literal sense of perceiving with the eyes. 

The important thing for us is to slow down and ask ourselves, “Is this repetition here to get my attention and to help me perceive something beyond what I can just see with my eyes?” Perhaps, this can be a prayer for you this week. “Father - Help me see what you want me to see; even the things that cannot be seen with my eyes.”

Episode 14 - Time for a challenge

I want to do something different in this episode. Instead of explaining Scripture in this episode, I want to give you an assignment. The purpose is to help you grow in your skills for Bible study and interpretation. One should never take another individual’s personal interpretation of Scripture as absolute truth. What I say should never be in contradiction with the most important tenets of the Christian faith that have been held by the Church at large since the time of Christ. Obviously, Christians will vary on the interpretation of some passages and minor things. But, even then, if someone has an interpretation that is unique or never considered by anyone before, it’s probably wrong. My hope here is to encourage you in thinking about things that apply to interpret all kinds of literature. In other words, what I’m asking you to do here is not unique or “rocket science.” It’s normal. 

In a few moments, I’m going to read the full account of the event of Jesus coming to John the day after he tells the religious rulers that his role is simply to point people to Jesus. What I want you to do is to listen and take note of things that you think might be important. Do you remember how I pointed out in Episode 2 that “repetition” is a characteristic in literature that shows us importance?

In the first verse of John’s gospel, we saw the repetition of the “to be” verb “was.” It emphasized what “the Word” was. For the rest of John’s prologue, forms of the verb “ginomai” was used nine times in those relatively few verses. It means to “become or to be created.” In the light of the evidence that John was making a connection to the Creation account in Genesis 1, that would be important, wouldn’t it? 

So, listen and/or read through John 1:29-34 multiple times and make notes about what is repeated. Whether it be a word, a phrase, or even just an idea, write that down and ask yourself if you think it could be important. It’s not important to necessarily answer that question right now. What is important is that if there is a truth, an idea or theme that the author wants us to discern through repetition, perhaps we’ll be more sensitive to its occurrences when we see them.

When you’ve done this and if you have time and interest, go back to the beginning of this book and read starting in verse 1 and see if any of these words, phrases, or ideas have already been mentioned. If so, add those to your notes. 

Here is the full text of this event. When I’ve finished, I’m going to give you a hint to get you started. Then in the episodes to follow, I’ll point out some of the things I’ve noticed and suspect is important to what the author wants us to understand.

John 1:29   The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ 31 I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son of God.”

Ok. Do you need some help getting started? Does it seem like the idea of “seeing” is important? Does it only mean observing with one’s eyes? What could it mean?

Episode 13 - Look! The Lamb of God

John 1:29   The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’

This segment is a continuation of John the Baptist’s testimony of the one who’s sandals he is unworthy to untie. Not only does he make it clear that this person is Jesus, he says something about him that is intriguing. 

We’ve already read that John the Baptist has claimed to be a prophetic figure spoken of in Isaiah who’s mission is to prepare the way for the Lord. He’s been doing that. He’s been teaching people about someone that they do not yet know about. It’s in this segment that Jesus appears on the scene and John says. “This is the one I have been speaking about!” 

What does the Baptizer have to say about Jesus? He directs people’s attention toward Jesus and says that he is “the Lamb of God, who takes away the sin of the world.” What does this mean? Why does John call him the Lamb of God?

To keep this brief, I’m going to give you my opinion of what it means instead of a number of scholarly citations. In order to do this, let’s examine the concept of sin. I will define “sin” as disobedience against the will and character of God. This is evident from the first account of human disobedience to God’s expressed will in the book of Genesis. We see God revealing a command to Adam to not eat from one specific tree. The consequence of disobeying that command would be certain death. (Genesis 2:15-17) Genesis 3:1-8 gives us an account of the first humans disobeying that specific command and verse 8 records how they attempted to make coverings for themselves to cover their shame. But, reading on through that chapter, we find that their effort is inadequate because God made “garments from skin . . .and clothed them.” (Gen. 3:21)

Bible scholars love to argue about this passage and its meaning and the caution to NOT read too much into Scripture is well-taken. .But, the million-dollar question is “Where did these skins come from?” It would seem they came from animals since this man and woman are the only humans living at this time. Is this God initiating and demonstrating an “animal blood sacrifice” as a means to cover the shame for their sin? If not, how is it that their son Able thought to bring God an animal sacrifice and be accepted, while his brother brought a harvest from the field which was not accepted by God? Somewhere along the way, these first people had the notion to sacrifice an animal to God in order to come before God and be accepted. It’s only after the people sin, that the idea of an animal sacrifice comes into the picture of mankind’s relationship and worship to God. 

Later in Genesis, God has called a man named Abram to obey a command and Abram obeys. God later renames Abram to Abraham and makes him an unconditional promise for land and innumerable descendants. The problem for a long time is that Abraham and his wife don’t have any children until long after they normally would be able to have them. Then God, demonstrating His power, gives them one “miracle” son. When that son is older, God instructs Abraham to sacrifice that son. (See Genesis 22) As Abraham is taking his son to the place that God has designated for this sacrifice, his son asks the question, “Where is the lamb for the burnt offering?” (Gen. 22:7) Abraham’s reply is, “God will provide for Himself the lamb for the burnt offering, my son.” (Gen. 22:8a) As the story unfolds, we see that Abraham is committed to obey God despite the logical question of how he would have all the descendants God promised if this one son were dead before having any children of his own? An answer is given to us by the author of Hebrews who says in Hebrews 11:19 that Abraham “reasoned that God could even raise him from the dead.” If you read the whole story, you’ll discover that God stopped Abraham at the last moment and did provide a substitute for Abraham’s son. 

The important thing that we learn from this is that while God did “provide for himself” the sacrifice and spared Isaac, this event foreshadows that God would “not spare His own Son” as Paul tells us in Romans 8:32. God’s Son is the true and perfect sacrifice that satisfies God’s just requirement for mankind to be right with Him. The Christian faith understands this to be prophesied in Isaiah 53 speaking of God’s suffering servant. In Isaiah 53:5 it reads, “He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well.” In verse 6 “. . . but the Lord caused the sin of all of us to attack him.” Then, in verse 7, “He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.” 

What I hope we can all see here is how Scripture collectively and consistently describes our human condition as following in the footsteps of the first humans who rebelled against God’s command and will. Death is the deserved consequence. There is a pattern of blood sacrifice possibly from even the first sin and becomes more evident in the sacrificial system given with the Law at Mount Sinai. The animal sacrifices are not perfect in satisfying the requirement because they have to be done again and again. This leads us to this “Servant” of God who suffers and dies on account of the people’s sin prophesied in Isaiah. And this brings us to this passage and testimony of John the Baptist pointing to Jesus and saying “Look! This is the one I’ve been talking about. He is God’s provision for people’s sin. He is the Lamb of God who takes away the sin of the world.”  John the Baptist is saying that Jesus is God’s perfect sacrifice that He is providing for Himself. He is not an animal. He is not an imperfect representative of something better to come. He is the fulfillment of God’s perfect solution to make sinful people right before Him so that we can be in His presence and worship Him.

At the end of the day, people may disagree with specific details about my treatment of some of these Old Testament passages. However, looking at the most obvious meaning of John the Baptist’s statement and that is he is telling others that Jesus is God’s Lamb and the significance of that he is able to take away the sin of the world. Do you believe that Jesus is God’s solution for addressing your sin problem? 

Episode 12 - "Who do you think you are?" John 1:19-28

John 1:19-28

John 1:19   And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.”

John 1:24   (Now they had been sent from the Pharisees.) 25 They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize with water, but among you stands one you do not know, 27 even he who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.

In this episode we’re going to look at three questions.

1. Who are these people interrogating John the Baptist?

2. Who do they think John the Baptist is and why are they concerned about him?

3. Who is John really?

First, the text originally says that Jews sent priests and Levites to John. Later it says that it was the Pharisees. There’s no contradiction here. The author is just being more specific; moving from a generalization to later a very specific statement as to who initiated the interrogation. This will be important as you study this book.

Secondly, John denies being the Christ, Elijah, and the Prophet. Who are these figures? Christ is the Greek word for anointed one, which in the Hebrew would be the word, Messiah.  John denies being their expected Messiah. Elijah was a prophet who lived eight to nine hundred years earlier. Why would they think he was Elijah? According to 2 Kings 2:9-12, Elijah was taken to heaven alive. In the final book of the Old Testament, the prophet Malachi (4:5) records that the Lord would send Elijah the prophet to turn the hearts of fathers to their children and the hearts of children to their fathers before the Day of the Lord; a time of God’s judgment. Finally, a Prophet like Moses was promised to the Israelites in Deuteronomy 18:15. They were still expecting this Prophet just like they were looking for Elijah and their Messiah. 

That tells us that there’s something about John the Baptist that has gotten their attention and has motivated the Jewish religious leaders to go find out who he was. What was it about John? In Matthew 3:5-6, this gospel writer tells us that “Jerusalem and all Judea and all the region about the Jordan were going out to him, and they were baptized by him in the river Jordan, confessing their sins.” Something about John was drawing people to him in a spiritual sense and the religious leaders took notice. 

If John denies being all of these important prophetic figures, who is he? That’s what they finally ask him. I want to address his response in two parts. First, he begins by claiming to be the unnamed voice in the wilderness spoken of in Isaiah 40:3 that is crying out and warning people to prepare the way for the Lord. When they want to know why he is baptizing, he responds “I baptize with water.” What’s his point? He’s saying “I’m just a man who is using water to baptize.” Water is a natural and tangible thing within our world. John is saying this to contrast himself with the one he is about to tell them about. That brings us to the second part of this answer he gives them. Paraphrasing his response, I hear him say, “If you think I’m someone of spiritual significance, there is someone among you that you don’t even recognize and I am not even worthy to remove his sandals.” What does he mean by that? Scholars state that removing or carrying someone else’s footwear and matters of washing other’s feet was considered such a low and degrading task that only slaves in their society were expected to do those kinds of things. Therefore, John is saying, “I am not worthy to even be a slave of this person the religious leaders don’t even recognize.” That’s quite a contrast that John the Baptist makes of himself to the one of whom he is speaking. Who is that? The author has already told us. John the Baptist came to bear witness of the light that came into the world. Who is the light? Jesus the Christ. 

In light of this account, I’d like to offer you the following challenge: What do you think of yourself compared to Jesus? If we can learn from John the Baptist, I believe it’s that we can understand and accept that God has made us for a purpose. That’s important and valuable to know. But, we should also learn to never think so highly of ourselves that we do not honor and exalt Jesus for whom it has been revealed and that is he is the one-of-a-kind Son of God.

Episode 11 - Summary Review of John's Prologue

A Summary Review of the Prologue in John’s Gospel

So what should be clear from the prologue of John’s gospel is that:

1. The Word was in the beginning (of time) - Meaning? It was pre-existing before anything else. Making a clear connection to the Creation account of Genesis 1, John says that the Word was “with God” and “was God.” The bottom line is that John is saying that everything true of God is true of the Word.

1. The Word was involved in every single aspect of Creation.

2. In the Word was life.

3. The Word was the “true light” that provides light for all mankind.

4. The Word became flesh (human), and dwelt among humans. John and others saw his glory that could only be attributed to God. 

5. A man by the name of John the Baptist was a messenger of God to tell others about the Word. John the Baptist was not to be confused with the Word.

6. Moses, one of God’s greatest prophets, was used to deliver God’s Law to the Israelites. But, the Christ (Messiah - Appointed One) Jesus was the source of God’s grace and truth. 

As John has revealed more and more information about the Word in this prologue, he makes the connection of the Word to Jesus of Nazareth who he was close friends with, saw the evidence of His divine nature. He’s telling us upfront before he gives us his own account of Jesus’ earthly life and ministry that Jesus is the eternal Word and unique, one-of-a-kind “Son” of God. He is eternal and was involved in every aspect of Creation.

If these podcasts have not led you to how John’s prologue has made these points, please contact me at favesofdave@gmail.com .