Jesus, the Son of Man: Self-sacrifice (not self-serving) is the way of Jesus — who came not to be served but to serve and give his life as a ransom for many. But let’s face it: a life of sacrifice sounds hard, painful even. How can we joyfully follow this difficult path? By surrendering to God and submitting to all his ways. Recorded on Jan 14, 2024, on John 12:20-36 by Justun Hart.
Finding Life in Jesus’ Name is a sermon series on the gospel according to John in the Bible. Have you ever felt unsatisfied with your life? Or, even when things were going well, something was still missing? Many people sense there must be something more. But what?? John, one of the closest friends of Jesus, believed that Jesus came into the world so that we may have life and have it to the full. Jesus turned John’s life upside down, and John claims this new life — marked by God’s power, presence, and purpose — is available for all who believe.
Jesus, the King: At the Triumphal Entry, Jesus, riding the colt of a donkey, was welcomed into Jerusalem as a king by people waving palm branches and praising God. This fulfilled numerous prophecies about the promised King of the Kingdom of God. But if Jesus is the true King — then he not only deserves our total allegiance but he changes the way we understand and use any sort of power or authority. Recorded on Jan 7, 2024, on John 12:12-19 by Pastor David Parks.
Finding Life in Jesus’ Name is a sermon series on the gospel according to John in the Bible. Have you ever felt unsatisfied with your life? Or, even when things were going well, something was still missing? Many people sense there must be something more. But what?? John, one of the closest friends of Jesus, believed that Jesus came into the world so that we may have life and have it to the full. Jesus turned John’s life upside down, and John claims this new life — marked by God’s power, presence, and purpose — is available for all who believe.
Sermon Transcript
Well, today, we’re continuing to work through The Gospel According to John in a series called Finding Life in Jesus’ Name. We’ll be in John chapter 11 12, considering the triumphal entry of Jesus when he was welcomed as a king into the city of Jerusalem. Most Christians would be quick to say Jesus is our Lord and Savior. But what does it mean for Jesus to be our King? This question is really at the heart of the Christian life. So if you have a Bible/app, please take it and open it to John 12:12. We’ll read through it first and then we’ll go back and unpack it.
John 12:12–19 (NIV), “12 The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. 13 They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” “Blessed is the king of Israel!” 14 Jesus found a young donkey and sat on it, as it is written: 15 “Do not be afraid, Daughter Zion; see, your king is coming, seated on a donkey’s colt.” 16 At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that these things had been done to him. 17 Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. 18 Many people, because they had heard that he had performed this sign, went out to meet him. 19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!” This is God’s word. The Apostle John starts this passage by saying it took place “the next day.” The next day after what? Well, last week, we saw the interaction between Jesus and Mary of Bethany at a dinner held in Jesus’ honor for raising Mary’s brother, Lazarus, from the dead. And Mary demonstrated extravagant honor by anointing Jesus with a very costly perfume. Jesus was really touched by what she had done. But we also saw that chapter 12 marks the start of the week leading up to the cross. Again, time slows way down for John as we get closer to the cross. The first half of John’s gospel covers about 2.5 years of time, while the second half only covers about a week. But if this is all true, then this week would be the most important week in human history. So here, the next day, six days before the cross, on Sunday morning, the great crowd that had come for the Passover festival heard that Jesus was on his way to Jerusalem. Let’s look at that again (v. 12).
John 12:12–13 (NIV), “12 The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. 13 They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” “Blessed is the king of Israel!”14 Jesus found a young donkey and sat on it, as it is written: 15 “Do not be afraid, Daughter Zion; see, your king is coming, seated on a donkey’s colt.” So both of these actions, the way the crowd welcomes Jesus and the way Jesus enters Jerusalem, are very significant. They’re so significant that this story is recorded in all four gospel accounts of Jesus’ life and ministry. So far, we’ve seen people recognize Jesus as many different things: for being a good rabbi/teacher, able to preach and teach the word of God. We’ve seen people recognize Jesus as a mighty prophet, able to do the works of God, including miraculous signs such as feeding the five thousand or raising Lazarus from the dead. And we’ve seen people recognize that Jesus is the Messiah/Chosen One whom God had promised to send to rescue and redeem his people. But here, we see that more and more people start to recognize Jesus as king. John emphasizes this by referencing several OT passages. First, Psalm 118, which praises God for providing salvation from death. And I wish we had time to study all of Ps 118 today because it was such a significant passage for the early church. It’s quoted many times in the NT because it so clearly points forward to the person and work of Jesus. Now, all four accounts record the people saying slightly different things, but they all make a reference to praising God for a coming king. Here, John says the people were crying out, “Hosanna!” which comes from the Hebrew phrase, “Yahweh, save us!” By this time, “Hosanna” came to mean, basically, “Praise the Lord!” because God’s willingness to save was so trustworthy. So they say, “Hosanna! (Lord save us!) Blessed is he who comes in the name of the Lord!” This is all straight from Ps 118. But while they were saying these things, they were also waving palm branches and (according to Matthew’s account) laying them on the path before Jesus. This is also from Ps 118, which mentions a procession of people with boughs in hand at a festival. Is it possible that Jesus’ arrival in Jerusalem would initiate the salvation promised in Psalm 118? Second, John references Zechariah 9, another passage about salvation that specifically references the king of God’s people riding the foal of a donkey. Of course, John could’ve referenced many other OT passages that promised a coming king. Passages like Daniel chapter 7, where one like a Son of Man, “was given authority, glory, and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.” Or 2 Samuel 7, which promised this coming king would be from the house and line of David. Or Micah 5, which we looked at a few weeks ago in the Christmas story, which promised this ruler would come from Bethlehem. But there are many more passages like this. So just imagine being there that day! It must’ve felt like there was this groundswell of support. That they had all the momentum in the world riding into Jerusalem that day. If you were one of the disciples watching all this unfold, wouldn’t you have been excited? Well, maybe, or maybe not. Look back at v. 16.
John 12:16 (NIV), “16 At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that these things had been done to him.” Ok, well, I’m guessing if I’d been there that day, I would’ve been excited, too, but probably wouldn’t have been able to connect all the dots from the OT to the New. John says they didn’t fully understand until after “Jesus was glorified,” meaning after he was raised from the dead. Even though Jesus repeatedly told his disciples what was going to happen in Jerusalem, including his death and resurrection, they just didn’t believe he meant these things would literally happen — until they did. Then, as Luke records in his gospel, Jesus opened their minds to understand what the OT scriptures, the Law of Moses, the Prophets, and the Psalms had written about him. We shouldn’t get down on the disciples too much for not understanding all this, though. It took the Apostle Paul, an expert in the OT scriptures, something like a decade of bible study after he became a Christian to be able to fully connect all those dots. Let’s finish with v. 17.
John 12:17-19 (NIV), “17 Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. 18 Many people, because they had heard that he had performed this sign, went out to meet him. 19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!” We know from the end of chapter 11 that the crowd of people was buzzing about Jesus, speculating about whether he would come to the festival or not. And here, we see that the news that he had raised Lazarus from the dead was spreading like crazy. That doesn’t mean that all these people were faithful disciples of Jesus. No doubt some just wanted to see this man that everyone was talking about. Perhaps others wanted something from him. But all this was putting more and more pressure on the Pharisees, the religious and political leaders in Jerusalem. They were frustrated because, as we saw last week, they believed that if Jesus kept gaining support, he would incite a rebellion against the Roman Empire, which would be quickly defeated, and they would lose their comfortable positions of power/authority. They would lose their ability to reign and rule, albeit under the sovereign authority of Rome. They clearly rejected the idea that Jesus was the true king that God had promised to send, but they still saw Jesus as a threat. They saw him as a rival power that needed to be eliminated. Just a few days after this triumphal entry, we’ll see that these rival, jealous powers seem to win. Jesus was arrested and condemned by the Sanhedrin. He was handed over to Pontius Pilate, the Roman governor of Judea, and questioned as to whether or not he was the king of the Jews. Jesus responded by saying that his kingdom was not of this world. And that his kingdom was from another place. Pilate wasn’t convinced he deserved to die for all this, but he reluctantly agreed to have Jesus crucified, giving in to the pressure of the crowds. Jesus was then mocked for claiming to be the king of the Jews. He was given a purple robe, a symbol of royalty, and a crown, not of gold but of thorns. He was spat on, beaten, and dishonored in every way. When Jesus was crucified, the sign nailed to the cross above him said, “Jesus of Nazareth, the King of the Jews.” The tragic irony of all this is that when Jesus rose from the dead, he proved that he was, in fact, the true king, the king God had promised would come, the king who would be the source of salvation for the people of God. But from that vantage point, looking back, it all made sense. Jesus grew up in Nazareth, but he was born in Bethlehem, the answer to God’s promise in Mic 5. He was of the house and line of King David, the answer to God’s promise in 2Sa 7. The people welcomed him with palm branches as the king of Psalm 118. Jesus rode the foal of a donkey as the king of Zec 9. After the resurrection, after he appeared alive to hundreds of eyewitnesses, Jesus ascended back into heaven, where he was seated at the right hand of God the Father, in the seat of power and glory, where he reigns and rules to this day as the answer to God’s promise in Dan 7. Jesus was and is and ever will be the King of all Creation. He is the Lord. He is the King of the Kingdom of God. As we saw here today, his reign and rule were long foretold. And it was long anticipated by faithful men and women who trusted in the promises of God.
But what does this teaching — that Jesus is the King of the Kingdom of God — mean for us today? How might we apply this to our lives? Well, for our remaining time, I’d like to leave you with two thoughts. First, if this is true, then being a Christian, being a disciple/follower of Jesus, means you are under the authority of a King. Because of his sacrificial death on the cross for the sins of the world and his victorious resurrection from the dead, we have a Savior. And this is such good news! Because of God’s grace, whoever believes in Jesus will never perish but will have eternal life. But at the same time that Jesus is our Savior, he is also our Lord. All authority in heaven and earth has been given to him. This means he doesn’t just make suggestions or requests of us; he can command us to do things or not do things and has the authority to hold us accountable to his sovereign word. We do not have the freedom to pick and choose which of his commands we want to follow. I remember in my early twenties realizing that if I really believed that this is who Jesus is, then a lot in my life would need to change. There were times when to be honest, I thought a lot more like a Pharisee than one of the people welcoming Jesus as the king that he is. I saw the Lordship of Jesus as a threat to my sovereignty and not as a good thing. You see, if Jesus is Lord, then you and I are not. But eventually, I saw that my authority/sovereignty wasn’t leading to a flourishing life; it was leading to a self-centered and destructive way of life. I needed a better king. I needed a wiser king. Eventually, I knew that my word could never supersede his word, even if his word corrected my word/way. You can love a king if he is good. You can worship a king if he is God. But as a king, Jesus deserves so much more than an hour out of our week, or some of our attention, or some of our money, or some of our relationships. He deserves our allegiance, our loyalty, our very lives. Is that how you think about Jesus? Is that how you relate to him? As king? As the sovereign lord? Now, this might be a little challenging for some of us. We modern Americans have never had the experience of living under a king. We’re used to a representative democracy, not a monarchy. So honoring and obeying a king isn’t something we’re used to. And I don’t think this is necessarily a bad thing. Because of the reality of sin, I’m very thankful for our government’s system of checks and balances, that all the power isn’t in one person’s hands. But the flaws/corruption/injustice of worldly kings only point to our need for a truly good king, all the more. And Jesus is that king.
Second, and finally, the Lordship of Jesus ought to change how we see and use any power or authority that we might have in our lives. Jesus is a king, but he is a different kind of king than the kings of this world. Jesus repeatedly subverted the typical picture of what a king might say or do, what they might demand as their right. Instead, Jesus said he came not to be served, as a king would deserve. But instead, he came to serve and give his life as a ransom for many. He said the first in his kingdom would be last, and the last would be first. He said that only those with the faith of a child will enter his kingdom. In a few weeks, we’ll see Jesus teach his disciples humble service in washing their feet. In fact, the culmination of his saving work is to humble himself to death, even death on a cross. The light of the glory of the risen Lord comes through the darkness of the cross. So, in our homes, in our schools/workplaces, in positions of leadership or power in our community, and especially in the church, godly men and women must lead like Jesus. His power is not used to oppress or exploit. His authority is never used to abuse or harm. The way of Jesus is to use power and authority as a tool of love, to teach/heal/restore/redeem/free. Power in the kingdom where Jesus is king is only used for the glory of God and the good of all people. Is this how you understand power? Is this how you understand leadership as a Christian? Not domineering, not harsh, not demanding. But giving, sacrificing, and serving. This is the way of our Lord, our King, and one who deserves all the glory, honor, and praise. May we give him our allegiance. May we serve him as our good King. And may we follow his way of love both now and forevermore. Let us pray.
Jesus and Mary: What comes into your mind when you think of worship? Going to church? Singing worship music? In the story of Jesus and Mary of Bethany, Mary gives a beautiful picture of what true and proper worship is. When Mary anoints Jesus, it’s a picture of extravagant honor with an audience of one. Recorded on Dec 31, 2023, on John 11:45 – 12:11 by Pastor David Parks.
Finding Life in Jesus’ Name is a sermon series on the gospel according to John in the Bible. Have you ever felt unsatisfied with your life? Or, even when things were going well, something was still missing? Many people sense there must be something more. But what?? John, one of the closest friends of Jesus, believed that Jesus came into the world so that we may have life and have it to the full. Jesus turned John’s life upside down, and John claims this new life — marked by God’s power, presence, and purpose — is available for all who believe.
Sermon Transcript
Well, today, we’re back from a little Christmas break last week to continue working through The Gospel According to John in a series called Finding Life in Jesus’ Name. We’ll be working from John chapter 11 into chapter 12, considering a beautiful picture of true and proper worship in the story of Jesus and Mary of Bethany. As we begin, let me ask you a question. What comes into your mind when you think of worship? When I was a kid, I think if you asked me that question, I would’ve thought of going to church. And this makes some sense as we call this a worship service. But is worship limited to Sunday morning or whenever there’s a worship service? I think when many people think of worship, they think of worship music. And certainly, Biblical worship includes singing songs of praise to God. The book of Psalms in the Bible is a hymnal, a whole songbook used by God’s people for thousands of years in worship. But worship isn’t limited to music any more than it’s limited to a particular place/time. So, what is worship? Well, the answer is so clearly seen in our story today when Mary responds to Jesus with extravagant honor. If you have a Bible/app, please take it and open it to John 11:45. We’ll read through it and unpack it as we go.
John 11:45–54 (NIV), “45 Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in him. 46 But some of them went to the Pharisees and told them what Jesus had done. 47 Then the chief priests and the Pharisees called a meeting of the Sanhedrin. “What are we accomplishing?” they asked. “Here is this man performing many signs. 48 If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation.” 49 Then one of them, named Caiaphas, who was high priest that year, spoke up, “You know nothing at all! 50 You do not realize that it is better for you that one man die for the people than that the whole nation perish.” 51 He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, 52 and not only for that nation but also for the scattered children of God, to bring them together and make them one. 53 So from that day on they plotted to take his life. 54 Therefore Jesus no longer moved about publicly among the people of Judea. Instead he withdrew to a region near the wilderness, to a village called Ephraim, where he stayed with his disciples.” Ok, let’s pause here. If you’ve been with us for the past few months, we’ve seen a similar reaction throughout this middle section of John’s gospel. People are divided over who Jesus is. Some respond in faith, as it says in v. 45, “many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in him.” At the same time, others oppose him, including those in positions of power like Caiaphas, the chief priest. Now, it’s interesting that Caiaphas made this prophecy about Jesus: That Jesus would die for the Jewish nation and also for the scattered children of God and that he would bring them together and make them one. For Christians on this side of the resurrection, we believe this actually came to pass. This prophecy was true! But Caiaphas wasn’t a believer in Jesus. He interpreted this prophecy only through a political lens. He thought that Jesus would unite the Jewish people in rebellion against the mighty Roman Empire, and they’d be squashed like a bug. Then, as they say, “…the Romans will come and take away both our temple and our nation.” Do you hear the emphasis? “…our temple and our nation.” In other words, if we, the Sanhedrin, allow Jesus to continue his ministry, we’ll likely lose our power/authority. So they decided not to do what was right but what was politically expedient. So, “from that day on,” John reports, “they plotted to take his life.” The hour of Jesus was drawing near. Let’s continue.
John 11:55–12:8 (NIV), “55 When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover. 56 They kept looking for Jesus, and as they stood in the temple courts they asked one another, “What do you think? Isn’t he coming to the festival at all?” 57 But the chief priests and the Pharisees had given orders that anyone who found out where Jesus was should report it so that they might arrest him. 1 Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead. 2 Here a dinner was given in Jesus’ honor. Martha served, while Lazarus was among those reclining at the table with him. 3 Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. 4 But one of his disciples, Judas Iscariot, who was later to betray him, objected, 5 “Why wasn’t this perfume sold and the money given to the poor? It was worth a year’s wages.” 6 He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it. 7 “Leave her alone,” Jesus replied. “It was intended that she should save this perfume for the day of my burial. 8 You will always have the poor among you, but you will not always have me.” Let’s pause one more time. So, in Mark’s account of this story, he records Jesus saying, “[Mary] has done a beautiful thing to me…She poured perfume on my body beforehand to prepare for my burial. Truly I tell you, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her.” (Mk 14:6-9) So today, because of what Mary did for Jesus, we’re telling her story in memory of her. But what exactly did she do? Well, John says this took place six days before the Passover. That means this happened one week before the cross. For John, time slows way down the closer we get to the cross. Chapters 1-11 cover some two and a half years of the life and ministry of Jesus. Then, starting with Chapter 12 and continuing through Chapter 20, John only covers one week. Of course, if it’s true (as John believes), this would prove to be the most important week in the history of the world. But here, one week before the cross, there’s a dinner held in Jesus’ honor. From Matthew and Mark’s accounts, we know that it was held at the house of Simon the Leper. Simon was possibly the father of Mary, Martha, and Lazarus. Or maybe he was just another person Jesus had healed (presumably of leprosy) who wanted to honor him, too. We don’t know. At any rate, Simon hosted while Martha served and Lazarus reclined at the table with Jesus. This party was possibly the same setting as Luke 10. There, Luke says Martha was doing all the work and complained to Jesus that Mary wasn’t helping but was just sitting at his feet. It might be the same dinner, but it could’ve happened another time, too. Jesus spent quite a bit of time with these three. But then, in the middle of dinner, Mary came out with a jar of very expensive perfume. I imagine the buzz of conversation at the party started to quiet down, then turned into shock as people realized what Mary was doing. She broke open an alabaster jar and poured it out on Jesus. Matthew and Mark say she anointed his head with the fragrant oil. John says she anointed his feet and wiped them with her hair. But the whole house was filled with the fragrance. Back then, it wasn’t common for a woman like Mary to let her hair down as she did in mixed company. But clearly, Mary doesn’t care what anyone else thinks. She has an audience of one. She only cares that Jesus knows how much she cares for him and appreciates what he has done for her. Judas assessed the value of the perfume at $60,000-$70,000, which makes this truly an extravagant gift. Judas objected to all this, saying, “Why wasn’t this perfume sold and the money given to the poor?” But Judas wasn’t upset because he had a real concern for the poor. Judas was the treasurer, the keeper of the money bag that held the offerings of people who gave to support the ministry of Jesus, but John says that Judas was a thief. He helped himself to whatever he wanted from the donations to the ministry. Can you imagine stealing from Jesus? Ironically, in Mary’s offering, which Jesus said was beautiful, Judas could only see that she had stolen an opportunity from him to steal more from Jesus. Tragically, later, Judas would betray Jesus for only thirty pieces of silver. If pride was the ruin of the devil, greed, it seems, was the ruin of Judas. Modern Western people, beware of the sin of greed. It’s an easy trap to fall into and is the ruin of many. One of the ways to protect yourself against greed is to practice generosity like Mary. Mary’s family was very wealthy to be able to afford this perfume, likely imported from India. Their wealth fits with what we saw from the number of mourners at Lazarus’ tomb and their ability to throw such a large party to honor Jesus here. But their wealth was not hoarded; it was used wisely/generously. Of course, you don’t have to have a lot of money to be greedy. You can be poor and greedy. Or you can be wealthy and be greedy. It’s no different with generosity. You can be generous with a lot or a little. At any rate, Judas is motivated by greed, while Mary’s generosity is motivated by her gratitude and love for Jesus. But then, when Jesus says you’ll “always have the poor among you,” he isn’t saying that the poor don’t matter. The whole Bible is clear that the poor and those who are vulnerable or in need matter a great deal to God. It’s just that this act of generosity, this act of worship, was special. Why? Because Mary anointed Jesus as the true King, the Messiah (which means The Anointed One). But this also served to prepare his body for death. Next week, in the triumphal entry, we’ll see Jesus welcomed as a king into Jerusalem. But here, he was anointed not by a prophet, priest, or king, not by those in power. But by his friend, likely a single woman named Mary from a little town named Bethany. But this is so fitting for Jesus, isn’t it? Jesus is a different kind of king. And he seems really touched by what she did. Only later would Mary understand how her actions honored her friend more than she ever could’ve known at the time. Let’s finish this story.
John 12:9-11 (NIV), “9 Meanwhile a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests made plans to kill Lazarus as well, 11 for on account of him many of the Jews were going over to Jesus and believing in him.” This is God’s word. Our passage ends by foreshadowing what Jesus taught later that same week at the Last Supper. “If they persecuted me, they will also persecute you.” (Jn 15:20) If Lazarus was living proof of Jesus’ power and authority over life and death, then the authorities decided he must be killed, as well. The structure of this story is interesting to me. We have a story of extravagant honor, a beautiful picture of true and proper worship, bracketed by dishonor/disdain from the enemies of Jesus.
So how might we apply this teaching to our lives today? Well, first, we already considered the temptation of greed and the power of generosity. And this might be a lesson some of us need to meditate on. In our consumeristic culture, greed isn’t even considered embarrassing, much less sinful. But it can be just as destructive to our soul and our relationship with God as lying, lust, or anything else. Beware of the sin of greed. Second, we can’t help but compare/contrast the vastly different responses of people to Jesus in this passage. We have the Jewish people, some of whom believed in Jesus, while others alerted the Pharisees. We have the religious and political leaders who made up the Sanhedrin, who resolved to sacrifice Jesus, not as the atoning sacrifice needed for the sins of the world but as a scapegoat to protect their positions of power. We have Mary, who poured out this unimaginably costly gift as an act of worship and devotion to Jesus, not caring what anyone else thought about it. Now, she doesn’t get much time in the story, but we also have dear Martha faithfully serving and making sure the dinner is running smoothly. Maybe focused a bit more on doing things for Jesus than on simply being with Jesus (can anyone resonate with that?). We have Simon who opened his home to Jesus. We have Lazarus reclining at the table, restored to life by Jesus and restored to relationship with Jesus, and probably just thankful to be there. And finally, we have Judas Iscariot, the betrayer and thief. So, who do you resonate with in this story? Who might you learn from? One of the ways we can apply the teachings of the Scriptures is by learning from the examples, both good and bad, of the men and women in the Scriptures. Maybe you could think back through the signs of God’s power and presence in your life and use those experiences to strengthen your faith, like the Jewish believers. Or maybe you could use your time, energy, and talents to serve Jesus like Martha or your home, like Simon. Or maybe you need to focus on just being with Jesus like Lazarus. Or maybe you need to learn to worship more freely and generously like Mary. Honestly, I have things I need to learn from all these characters and their interactions with Jesus. Third, and finally, what does this story teach us about what worship is? We see that worship is so much more than a church service or singing worship music together, although those are both good things to do! God’s people have always been devoted to regularly gathering, singing songs of praise, hearing the Scriptures read/taught, praying, giving, and serving one another so that the body of Christ might be built up in love. But true and proper worship can expand to include all of life if it brings honor to God. When you think about worship, I hope you’ll remember Mary. And remember the beautiful gift she gave Jesus and how she didn’t care what anyone else thought. She had an audience of one.
There are several traditional accounts of what happened to Mary of Bethany after this. One is that she went with Martha and Lazarus to the island of Cyprus because of persecution, where Lazarus became a bishop of the church. Another has Mary joining the Apostle John in Ephesus, where she eventually died. And a third has her and her siblings planting a church in the south of France where there’s a church that bears Martha’s name to this day. Or perhaps Lazarus stayed in Cyprus while Mary went on to Ephesus in Turkey, and Martha went on to Southern France. I guess we’ll have to ask them one day. But today, may we follow their example and recognize and honor Jesus as our King, our Messiah, and our Savior, who lived and died and rose again so that we might be forgiven for our sins and receive life everlasting by faith in him. And may all of our lives be offered as living sacrifices, holy and acceptable to God (Ro 12:1), a fragrant offering, a sacrifice acceptable and pleasing to God (Php 4:18). Let us pray.
Everybody Needs Christmas: In the Christmas story, we see faithful men and women, young and old, looking forward to the birth of the One God had promised to send. One who would be the Savior of the world. But even good and faithful people needed Christmas. Why? Everybody needs Christmas because everybody needs Jesus. Recorded on Dec 24, 2023, on Luke 2:1-40 by Pastor David Parks.
Raising Lazarus from the Dead (A Sign of Life): Modern people really struggle with the reality of death. But when Jesus’ close friend Lazarus died, his response has the power to change our perspective on life and death — and life after death. No longer must we mourn without hope. Why? Because Jesus is the resurrection and the life. Recorded on Dec 17, 2023, on John 11:1-44 by Pastor David Parks.
Finding Life in Jesus’ Name is a sermon series on the gospel according to John in the Bible. Have you ever felt unsatisfied with your life? Or, even when things were going well, something was still missing? Many people sense there must be something more. But what?? John, one of the closest friends of Jesus, believed that Jesus came into the world so that we may have life and have it to the full. Jesus turned John’s life upside down, and John claims this new life — marked by God’s power, presence, and purpose — is available for all who believe.
Sermon Transcript
We’re working through the gospel according to John in a series called Finding Life in Jesus’ Name. And today, we’re in John chapter 11, considering the seventh of the seven miraculous signs and the fifth of the seven “I AM” statements of Jesus in John’s gospel. With both a sign and a statement reflecting the divinity of Jesus, John is presenting this story as a culmination of all the evidence he’s presented so far as to the person and work of Jesus. But in this story of the raising of Lazarus from the dead, we see both a sign and statement of the power of Jesus over life and death. As modern Western people, we really struggle with the reality of death. Even though we know death is real — and so much of our entertainment is obsessed with death — still, almost everyone seems to functionally live their life as if they’ll live forever. As a result, when some people get a bad diagnosis, or they hear of someone getting sick or dying, it’s not just sad or difficult; it’s like a traumatic shock they never expected in life. So, as followers of Jesus, how might we be more prepared to face the reality of death in our own lives or in the lives of our friends and family members? In our story today, Jesus faces the illness and death of a close friend. And how he responds not only reveals more about who he is, but has the power to change our perspective on life and death and life after death, forever. It really doesn’t get bigger than this. So if you have a Bible/app, please take it and open it to John 11. We have a long passage, but it’s all one story, and we’ll unpack it as we go.
John 11:1–16 (NIV), “1 Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. 2 (This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair.) 3 So the sisters sent word to Jesus, “Lord, the one you love is sick.” 4 When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.” 5 Now Jesus loved Martha and her sister and Lazarus. 6 So when he heard that Lazarus was sick, he stayed where he was two more days, 7 and then he said to his disciples, “Let us go back to Judea.” 8 “But Rabbi,” they said, “a short while ago the Jews there tried to stone you, and yet you are going back?” 9 Jesus answered, “Are there not twelve hours of daylight? Anyone who walks in the daytime will not stumble, for they see by this world’s light. 10 It is when a person walks at night that they stumble, for they have no light.” 11 After he had said this, he went on to tell them, “Our friend Lazarus has fallen asleep; but I am going there to wake him up.” 12 His disciples replied, “Lord, if he sleeps, he will get better.” 13 Jesus had been speaking of his death, but his disciples thought he meant natural sleep. 14 So then he told them plainly, “Lazarus is dead, 15 and for your sake I am glad I was not there, so that you may believe. But let us go to him.” 16 Then Thomas (also known as Didymus) said to the rest of the disciples, “Let us also go, that we may die with him.” Ok, let’s pause here. So last week, we saw that Jesus had been teaching in the temple courts during the Festival of Dedication (Hanukkah) and had sparked controversy when he claimed yet again to be one with God the Father. People picked up stones to stone him to death for blasphemy, but Jesus was able to escape to the wilderness to the east of the Jordan River. So it was at this place of peace/safety, a place where John reports that many people believed in Jesus, a place that really welcomed Jesus (unlike Jerusalem), that a messenger finds him with the news that a man named Lazarus was sick. Now, Lazarus must’ve been a dear friend of Jesus because he’s described as “the one you love.” This is similar to how John describes himself as the disciple that Jesus loved. And I think this is just how people who were close to Jesus saw their relationship; they knew that Jesus loved them. It wasn’t even a question. Anyways, through divine insight, Jesus knew Lazarus wasn’t just sick. At some point, probably after the messenger was sent, Lazarus passed away. The response of Jesus to this is very similar to the reaction of Jesus to Jairus, the synagogue leader, whose twelve-year-old little girl had died. In both cases, Jesus says they’ve merely fallen asleep. Now we know that both had really died, and we know that Jesus knew this to be true. But, as we’ll see, if Jesus has authority over life and death, then perhaps death isn’t as big a barrier to him as it is to us. The only problem with all this is that his friend, Lazarus, had lived in Bethany, which was only a few miles from Jerusalem. Jesus would have to go right back to the place where people wanted him dead. We see this in Thomas’ reaction. Thomas gets such a bad rap as Doubting Thomas after the resurrection (as we’ll see in chapter 20). But here, Thomas basically says, “Listen, if the boss wants to go and die in Judea, let’s go, too, so we can die with him.” And that’s the kind of friend I’d want. He’s saying, “Jesus, we’re with you to the bitter end. We’re with you even if it’s costly for us.” But Jesus knows that his time, the hour of his suffering and death, is coming but has not fully arrived, so it’s safe to go to Bethany. So they go, even though Lazarus had already died, because Jesus said, “This sickness will not end [ultimately] in death. No, it is for God’s glory so that God’s Son may be glorified through it.” Jesus definitely had something big in mind.
John 11:17-27 (NIV), “17 On his arrival, Jesus found that Lazarus had already been in the tomb for four days. 18 Now Bethany was less than two miles from Jerusalem, 19 and many Jews had come to Martha and Mary to comfort them in the loss of their brother. 20 When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. 21 “Lord,” Martha said to Jesus, “if you had been here, my brother would not have died. 22 But I know that even now God will give you whatever you ask.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha answered, “I know he will rise again in the resurrection at the last day.” 25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live, even though they die; 26 and whoever lives by believing in me will never die. Do you believe this?” 27 “Yes, Lord,” she replied, “I believe that you are the Messiah, the Son of God, who is to come into the world.” Let’s pause again. So Martha, one of Lazarus’ sisters and also a close friend of Jesus, a hard-working, faithful woman, went out to him. And here, Martha demonstrates great faith in Jesus. She’s confident that the Father will give him whatever he might ask. Jesus responds, “Your brother will rise again.” Martha thinks he’s referring to the general resurrection that, in Jewish thought, would come at the end of the age, along with the judgment of God and the renewal of the heavens and the earth. This is why she says, “I know he will rise again in the resurrection at the last day.” Both then and now, the hope of resurrection, and life after death, was a great comfort in the shadow of death. But it’s in the context of this orthodox statement of faith from Martha that Jesus responds by revealing something the Jewish people didn’t fully understand, yet. Jesus reveals that he himself is the resurrection and the life, saying, “The one who believes in me will live, even though they die; and whoever lives by believing in me will never die.” As I said, this is the fifth of the seven “I AM statements in John’s gospel. Now, here, if this statement is true, it means that Jesus is the ultimate source of life, even life after death. Jewish people believed in life after death, but until Jesus, they didn’t know how God would do it. Here, Jesus says that he is the way, and we can receive this life by faith in him (the one who believes in me). “You believe in the resurrection?” he might say, “Good! But do you believe in me?” And listen to this dear sister’s response. “Yes, Lord,” she replied, “I believe that you are the Messiah, the Son of God, who is to come into the world.” So far, Martha has the best confession of the identity of Jesus in John’s gospel! Even in her grief and pain, even through the tears in her eyes, she could still see Jesus for who he was. Even before Jesus had healed or raised her brother, she confessed her faith in him. Martha is a beautiful model of faith. But what would Jesus do?
John 11:28-37 (NIV), “28 After she had said this, she went back and called her sister Mary aside. “The Teacher is here,” she said, “and is asking for you.” 29 When Mary heard this, she got up quickly and went to him. 30 Now Jesus had not yet entered the village, but was still at the place where Martha had met him. 31 When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there. 32 When Mary reached the place where Jesus was and saw him, she fell at his feet and said, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. 34 “Where have you laid him?” he asked. “Come and see, Lord,” they replied. 35 Jesus wept. 36 Then 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 have kept this man from dying?” Let’s pause one last time. This is such an emotional scene. You have Mary weeping at the feet of Jesus, the other mourners with Mary weeping with her, and then, in the shortest verse of the Bible, we see Jesus himself weeping at the tomb of his friend. A short time later, during the triumphal entry of Jesus into the city of Jerusalem, he would again weep, but this time, Jesus wept over the city of Jerusalem and the temple because he knew it would be destroyed. But why was Jesus weeping here? Why does John say, “he was deeply moved in spirit and troubled”? We already know that Jesus knew that Lazarus had died. He wasn’t crying because he was finding out his sick friend had actually died. We even know from v. 11. that Jesus intended to raise him from the dead. So why cry? Where was this emotion coming from? John doesn’t say explicitly. But given what the whole rest of the Bible says about how valuable human life is to God and how deeply grieved God feels about the destruction/devastation that sin causes in this broken world, perhaps the tears of Jesus were simply the right response of a loving God toward the terrible reality of death. Or perhaps it was the hopeless nature of the mourning that Jesus saw that made him so upset. Lazarus was not gone forever, so why mourn as if he were? Now, of course, it’s still sad when a believer falls asleep in death. So it’s certainly appropriate to be sad and to miss being able to talk or laugh or enjoy the companionship of a friend or family member for a season. But for the Christian, it’s never “Goodbye.” In Christ, it’s always “Until we meet again.” So perhaps Jesus wept at Lazarus’ tomb because Mary and Martha had no one reminding them of the hope they had in the shadow of death. I suspect it was a combination of both. But isn’t it profound that even with what he was about to do, Jesus could still weep at the ugly intrusion of death into his good and perfect world and at the hopelessness and fear so many people feel in the face of death? Jesus wept. He could feel the appropriate emotional burden of death without losing his hope. Let’s finish with the seventh miraculous sign in John’s gospel, a sign of life.
John 11:38-44 (NIV), “38 Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. 39 “Take away the stone,” he said. “But, Lord,” said Martha, the sister of the dead man, “by this time there is a bad odor, for he has been there four days.” 40 Then Jesus said, “Did I not tell you that if you believe, you will see the glory of God?” 41 So they took away the stone. Then Jesus looked up and said, “Father, I thank you that you have heard me. 42 I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.” 43 When he had said this, Jesus called in a loud voice, “Lazarus, come out!” 44 The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face. Jesus said to them, “Take off the grave clothes and let him go.” This is God’s word. So here, in the raising of Lazarus from the dead, we have the final/greatest of the miraculous signs. Very intentionally, John tells this story to foreshadow the greater resurrection of Jesus. In both stories, there was a cave tomb and a stone that needed to be rolled away. There was a man wrapped in grave clothes who’d been dead for days and, therefore, was way beyond needing to be revived — he needed to be resurrected. Of course, these seven signs point to and are all superseded by the resurrection of Jesus, which broke the power of death not just for his life but for anyone who believes in him. The death and resurrection of Jesus would become the means by which God will offer resurrection life after death for all who believe. But here, Jesus demonstrates that he has the power and authority over even life and death. On the fact that Jesus specified who should rise, saying, “Lazarus, come out!” commentator D.A. Carson writes, “…the authority of Jesus is so great that, had he not specified Lazarus, all the tombs would have given up their dead to resurrection life.” (Carson, PNTC, p. 418). This is the power of Jesus. He commands, and all of creation must obey. This is the one who is the resurrection and the life. He is the Lord of the living and the dead and of the life everlasting.
We always ask, “How might we apply this teaching to our lives today?” Well, today, I’d like to give you something to think about and then close with an invitation. First, something to think about: I really want you to take all this into your heart and meditate on this story. Even in the busyness of the Christmas season, I’d like you to come back to this story again and again. Why? Because we modern Western people do everything we can to not think about death. As a result, we’re shocked in the face of illness and death and we don’t know how to mourn well. But the truth is that death is a terrible reality in this broken world. As Christians, we understand why death is a part of life now, as a consequence of sin in the world. But we also know it was never supposed to be this way. In a sense, death isn’t natural. Creation is all about life; death is like an undoing of creation. So in reflecting on this story, I’d like you to think about something most people avoid. I want you to think about life and death; think about life after death, both for yourself and for those around you. But more importantly, I want you to think about what this beautiful story reveals about who Jesus is and how he responded to the death of his friend. Jesus wasn’t worried about whether or not he could do something for Lazarus. Did you notice the odd little detail back in vv. 5-6, where John says, “Now Jesus loved Martha and her sister and Lazarus. So when he heard that Lazarus was sick, he stayed where he was two more days.” It was because of his love that he waited to go. It was because of his love for them that he didn’t heal his friend; he had better plans for him. Plans that would result in the glory of God. And plans that reveal an invitation to all, even today. Here’s the invitation: do you want to find the eternal/abundant life that we all long for? This life can be found but is only found by faith in Jesus’ name. For he and he only is the resurrection and the life. “In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it.” (Jn 1:4-5). Only Jesus has the power and authority to raise us up from the grave, to free us from the tomb, to replace our grave clothes of shame with a robe of righteousness and a ring of honor. This is the invitation of this whole book. No longer do you need to avoid/fear death. No longer must you mourn without hope. No longer does death have to be a final “goodbye.” Because in Christ it is always only “until we meet again.” Why? Because Jesus the Messiah, the Son of God, is the resurrection and the life. Do you believe this? Let us pray.
Jesus, the Son of God: The claim of Jesus to be the Son of God is a wild claim. If it were not true, Jesus would’ve been a fraud, and Christianity would have fallen apart. But if it is true, then it changes everything. If Jesus really was set apart by his Father and sent from heaven, he could be the rescuer and redeemer the world needs. Recorded on Dec 10, 2023, on John 10:22-42 by Pastor David Parks.
Finding Life in Jesus’ Name is a sermon series on the gospel according to John in the Bible. Have you ever felt unsatisfied with your life? Or, even when things were going well, something was still missing? Many people sense there must be something more. But what?? John, one of the closest friends of Jesus, believed that Jesus came into the world so that we may have life and have it to the full. Jesus turned John’s life upside down, and John claims this new life — marked by God’s power, presence, and purpose — is available for all who believe.
Sermon Transcript
We’re working through the gospel according to John in a series called Finding Life in Jesus’ Name. And today, we’re in John chapter 10, considering a claim of Jesus that is either crazy or a great evil if it isn’t true, but would be amazing and would be the great hope of the world if it is. And that claim is that Jesus is not just a human being but is, in fact, the Son of God, sanctified and sent from heaven. What does it mean for Jesus to be the Son of God? If you grew up in church, you might take this aspect of Jesus’ identity for granted and lose sight of how radical this claim truly is. If you didn’t grow up in church, you need to know that this is one of the most significant things Jesus says about himself. If it’s not true, the Christian faith falls apart. But if it is true, then it changes everything. If you have a Bible/app, please take it and open it to John 10:22.
John 10:22–28 (NIV), “22 Then came the Festival of Dedication at Jerusalem. It was winter, 23 and Jesus was in the temple courts walking in Solomon’s Colonnade. 24 The Jews who were there gathered around him, saying, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” 25 Jesus answered, “I did tell you, but you do not believe. The works I do in my Father’s name testify about me, 26 but you do not believe because you are not my sheep. 27 My sheep listen to my voice; I know them, and they follow me. 28 I give them eternal life, and they shall never perish; no one will snatch them out of my hand.” Let’s pause here. So, John says our passage takes place during the Festival of Dedication, known today as the Jewish celebration of Hanukkah. And Hanukkah celebrates the victory of the Jewish people against the Greek empire about 200 years before the time of Jesus here in our passage. Hanukkah means dedication in Hebrew and refers to when a rebellion led by Judah Maccabee drove the Greek army out of Jerusalem and allowed them to remove the pagan alter the Greeks had set up in their temple and dedicate (rededicate) their temple for the worship of the one true God. Hanukkah is celebrated for 8 days with the lighting of the menorah and other traditions. And I really couldn’t have planned it this way, but just as Jesus was all those years ago, so today, we’re actually in the middle of the Jewish celebration of Hanukkah. Isn’t that amazing? Happy Hanukkah! Anyways, this is the setting of our story, there in the temple courts of Jerusalem during Hanukkah. And it was then and there when the people confronted Jesus about whether or not he was the Messiah. Back at the end of October, when we were working through John 7, we considered this claim that Jesus was the Messiah or the Chosen One. And back then, and really throughout this whole middle section of John, we see that people are divided over this claim. Some believe in Jesus, that he is the Messiah that God promised to send, while others do not. Some recognize the signs he was doing as proof of this claim, while others reject the signs as some sort of trick or even the works of Satan. Since we already covered this, I won’t spend much time on what it means for Jesus to be the Messiah today. If you missed that sermon, you can always go back and watch or listen online. But for now, with what seems to me to be a tone of exasperation, they ask Jesus to tell them plainly. “Are you or are you not the Messiah?” And Jesus seems to match their energy by responding, “I did tell you, but you do not believe. The works I do in my Father’s name testify about me, but you do not believe because you are not my sheep.” Now, last week, we considered the claim of Jesus to be both the gate, or the entry point, into the flock of God’s people and the good shepherd who cares for, leads, and protects his flock. Jesus said then (and again here) that his sheep listen to his voice; he knows them, and they follow him. But here, Jesus makes it clear that the people who are pressing him on whether or not he’s the Messiah are not asking in good faith. They don’t believe him, and they don’t believe the signs he has done. But for those who have come into the flock of God through faith in Jesus, the Good Shepherd, he promises something no other religious or political leader could promise. For his sheep, Jesus says, “I give them eternal life, and they shall never perish; no one will snatch them out of my hand.” Isn’t that wild?? Jesus promises absolute security. He promises life beyond death. He promises that nothing and no one can snatch you out of his hand. I wish I could make such a promise to the people I love. I wish I could promise this to you. But I cannot; I do not have the power or the authority to do so, and neither do you. Neither does anyone! It doesn’t matter how much power or money or fame you have; no one can promise eternal life. So how can Jesus make such a promise? How is it that he has the power or authority to unconditionally guarantee eternal/abundant life?
John 10:29–33 (NIV), “29 My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. 30 I and the Father are one.” 31 Again his Jewish opponents picked up stones to stone him, 32 but Jesus said to them, “I have shown you many good works from the Father. For which of these do you stone me?” 33 “We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.” Let’s pause one more time. The reason that Jesus can make such an impossible claim for the rest of us mere mortals is that Jesus is no mere mortal. He says that his Father, God the Father in heaven, has the authority to do such a thing. But Jesus doesn’t say he’ll pray for his people to have life, and his Father will hopefully listen. He says that he and the Father are one. For the Jews, this was considered blasphemy, and they responded as such. They understood what he was claiming, and they picked up stones to stone him to death. Back in Chapter 5, a similar interaction happened. John writes, “For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.” (Jn 5:18) Both there and here, Jesus reasons with his opponents. Before the mob could kill him, Jesus said, “I have shown you many good works from the Father. For which of these do you stone me?” And this was a smart move because it forced the mob to consider the miraculous signs that at least some of them had seen but probably all of them had at least heard about. They respond we’re not stoning you for that, but “because you, a mere man, claim to be God.” Now, if Jesus was who he claimed to be, he would not only have the authority to give his people eternal life, he would also have the authority to call down legions of angels from heaven and wipe out every enemy, every doubter, and anyone who hadn’t given him the full glory, honor, and praise that he deserved. He could’ve…but that’s not who Jesus is. That’s not who God is. The Lord is “…the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin.” (Ex 34:6-7) So, instead of blasting these opponents, what does Jesus do?
John 10:34-42 (NIV), “34 Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods” ’? 35 If he called them ‘gods,’ to whom the word of God came—and Scripture cannot be set aside—36 what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God’s Son’? 37 Do not believe me unless I do the works of my Father. 38 But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” 39 Again they tried to seize him, but he escaped their grasp. 40 Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. There he stayed, 41 and many people came to him. They said, “Though John never performed a sign, all that John said about this man was true.” 42 And in that place many believed in Jesus.” This is God’s word. So Jesus responds to this mob by throwing them a tough theological question. Hey everyone, before you kill me, just one quick question: How do you understand Psalm 82? Isn’t that exactly what you would’ve done? Well, here, Jesus refers to a notoriously difficult passage to interpret that seems to suggest there are other beings besides the one true God who might be called gods. The theories for who is being referred to here are many, including perhaps idols or fallen angels or Israel. But the point is that there’s a verse that refers to some people or things as gods and sons of the Most High God. So, what’s the problem with Jesus claiming to be God’s Son? But he goes further, saying that the Father in heaven set him apart or sanctified him and sent him into the world. This points to the utterly unique identity of Jesus. No one else can claim this for themselves. To be sanctified or made holy means to be set apart for God and for the purposes of God. In the OT, everything related to the ministry of the priests in the Tabernacle and then later in the temple had to be sanctified because all these things were set apart for worship. They weren’t common; they were special and made for a special purpose. Here, Jesus says that he was sanctified, or set apart, for a special purpose. That is, to come into the world and to initiate the rescue mission that God had promised in generations past to finally deal with the problem under all the other problems of the world. That is, the problem of the power of sin and death. But again, Jesus points to the works that he had been doing as a way to authenticate his words, his message which reveals his true identity. As usual, he doesn’t walk anything back; he only doubles down. “Do not believe me unless I do the works of my Father. But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” The mob there in the busy temple courts during Hanukkah is not convinced by this and still wants to kill him, but Jesus slips away. However, there are some who do believe. There are some sheep of the flock of the Good Shepherd who listen to his voice, and are known by him, and follow him there on the other side of the Jordan river. They believed the testimony of John the Baptist. They believed the signs. And chapter 10 ends with the hopeful statement, “And in that place many believed in Jesus.” This reminds us of John 6 where Peter says, “We have come to believe and to know that you are the Holy One of God.” (Jn 6:69).
So, what does it mean for us today for Jesus to be the Son of God? How might we apply this to our lives today? Well, as I said, if this is not true, if Jesus was lying, or if John fabricated this whole gospel account of Jesus, or (as some people believe) passages like this were added many years later, then the Christian faith falls apart. Jesus would not have the authority to do what he promised to do. He would not have the authority to claim to be God. He would not have the authority to lay down his like and then take it back up again. He would not have the authority to save anyone from sin and death. He would not have the authority to offer eternal/abundant life. He would be a total fraud. But, if it is true, if Jesus is the Son of God, then it changes everything. If Jesus was set apart by his Father and sent from heaven to seek and to save the lost, then he could bring the salvation he promised. He could be the rescuer and redeemer that the world needed. He would have the authority to command and the authority to enforce his commandments…
Jesus, the Good Shepherd: In the third and fourth of the “I AM” statements in John’s gospel, Jesus says he is the gate or entry point into the flock of God’s people, and he is the Good Shepherd over the flock. These statements reveal much about pastoral ministry (shepherding) and God’s great heart to shepherd his people. Recorded on Dec 3, 2023, on John 10:1-21 by Pastor David Parks.
Finding Life in Jesus’ Name is a sermon series on the gospel according to John in the Bible. Have you ever felt unsatisfied with your life? Or, even when things were going well, something was still missing? Many people sense there must be something more. But what?? John, one of the closest friends of Jesus, believed that Jesus came into the world so that we may have life and have it to the full. Jesus turned John’s life upside down, and John claims this new life — marked by God’s power, presence, and purpose — is available for all who believe.
Sermon Transcript
We’re working through the gospel according to John in a series called Finding Life in Jesus’ Name. And today, we’re in John chapter 10, considering two more of the seven “I AM” statements of Jesus. Jesus says, “I am the gate,” and “I am the Good Shepherd.” But for today, what does it mean for Jesus to be the gate and the Good Shepherd? But this teaching is such good news because it gets at the heart of God for us, his people. How do you think God feels about you? Have you ever thought about that? How you answer that question says a lot about who you think God is and probably how you feel about yourself. Do you think that God is pleased with you? Or is ashamed or embarrassed by you? Do you believe that God is near to you and wants to be involved in your life, or that he’s far away because he doesn’t care? Well, friends, you don’t have to wonder how God feels about you. Because God has revealed exactly how he feels about you in his word. And the dual images we have of Jesus being both the entry point into a relationship with God and of Jesus watching over us like a shepherd watching over their flock are two beautiful pictures of the heart of God for you. This passage also gives us a window into pastoral ministry. So, if you have a Bible/app, please take it and open it to John 10:1. There is so much for us here.
John 10:1–6 (NIV), “1 “Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. 2 The one who enters by the gate is the shepherd of the sheep. 3 The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. 5 But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice.” 6 Jesus used this figure of speech, but the Pharisees did not understand what he was telling them.” Ok, let’s pause here. So last week, we saw Jesus had healed a man who was born blind. And this was a picture of our need for spiritual sight, to see what is true/real about God, ourselves, and the world around us. This healing was subsequently investigated by the religious leaders who thought Jesus was a false teacher or had done some sort of trick. They sought to disprove or discredit this miraculous sign and even started throwing people out of the synagogue for saying that Jesus was the Jewish Messiah. So we ended our passage last week with the ironic situation where a blind man could see, while the Pharisees who could see were actually blind to the truth, and Jesus said as much. Here, Jesus continues this line of thought by making a serious statement condemning their leadership. This teaching starts with “Very truly I tell you…” which in John means pay attention, this is important. If you do not enter the sheep pen by the gate, you’re a thief or robber, not a shepherd of the sheep. Remember, he’s talking to the Pharisees (religious leaders) here. Later, Jesus will move the focus to the sheep, but here he’s talking to those who are supposed to be shepherds of God’s people. Now, the idea that a shepherd represents a leader of God’s people runs throughout the Bible. Being a shepherd wasn’t particularly glamorous; it was hard work, mostly outdoors. But there were some famous shepherds in the history of Israel. Abraham, Moses, and King David were all shepherds. In Psalm 23, David says that the Lord is our shepherd. So, shepherding became a common image of leadership for ancient Israel. In fact, the word pastor comes from the Greek word for shepherd. To pastor means to shepherd. But here, Jesus says that some of those who may have the position of a shepherd or who think of themselves as shepherds are not true shepherds. And this is as true today as it was back then. But Jesus says that the sheep will not ultimately follow them because they will not recognize their voice, and they will see these false shepherds do not have a personal care/knowledge of them. When Jesus said this, the Pharisees didn’t fully understand what he was saying about them, but Jesus was making a bold statement about the quality and legitimacy of their leadership. And, of course, instead of walking this back, Jesus keeps going. We’ve seen that he never shied away from conflict when it was needed. And it’s absolutely clear throughout the Bible that God can’t stand it when his people are misled. So Jesus continues…
John 10:7-15 (NIV), “7 Therefore Jesus said again, “Very truly I tell you, I am the gate for the sheep. 8 All who have come before me are thieves and robbers, but the sheep have not listened to them. 9 I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture.” 10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. 11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. 13 The man runs away because he is a hired hand and cares nothing for the sheep. 14 “I am the good shepherd; I know my sheep and my sheep know me—15 just as the Father knows me and I know the Father—and I lay down my life for the sheep.” Let’s pause one more time. So here, Jesus makes his two more “I AM” statements: “I am the gate/door for the sheep,” and “I am the good shepherd.” First, let’s consider what Jesus means by saying that he is the gate. In this picture of sheep and shepherd, the fence or sheep pen does several things. First, it represents a boundary around the flock, a boundary defining who’s in the flock and who isn’t. But also, the fence would provide protection for the sheep, keeping thieves/predators out and away from the flock. The sheep have to come in and go out by the gate or the entry point for the safety of the sheep pen. In the third of the seven “I AM” statements, Jesus says that he is the gate. He is the entry point into the flock. In other words, in order to find life, security, and green pasture, we must go through him. But for those who enter the flock through faith in Jesus, he says you will be saved (not you might be; you will be saved). This means that Jesus is claiming to be the only way into a relationship with God and into the family/kingdom of God. Later in John’s gospel, we’ll consider the exclusivity of this claim that he is the only way. But then, Jesus adds the fourth “I AM” statement. So not only is Jesus the gate or the way in, but he’s also the good shepherd. So we keep the analogy of sheep and shepherd, but Jesus gives us another image to help us understand who he is and what he is doing in the world. Not only is he the entry point into salvation and life and all of the kingdom of God, but he’s also our shepherd/leader/the one who watches over us. Now, according to Jesus, this is what Jesus does as our shepherd: he knows us and calls us by name. He speaks to us and goes ahead of us, leading/guiding us for our good. He feeds us what we need and provides for us over and over again. He doesn’t use us but is even willing to lay down his life to protect us from the abuse of the thief or the attacks of the wolf. He will not abandon us like a hired hand who’s just doing a job and doesn’t really care for the sheep. He will be faithful to us and will defend us, for he cares for us. And this is such a compelling image of who Jesus is and what he does. If you want to highlight something in your bible, highlight verse 10. “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it (abundantly) to the full.” This is so significant because this could be the mission statement for Jesus. It certainly fits with the main message of John’s gospel of finding life — real/eternal/abundant life — in Jesus’ name. This is why he came: not to steal, kill, or destroy; that is the work of the devil. Instead, Jesus came to rescue us, to save us, so that we might have life and have it to the full, even at the cost of his own life. And any true shepherd will shepherd like this.
John 10:16–21 (NIV), “16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. 17 The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” 19 The Jews who heard these words were again divided. 20 Many of them said, “He is demon-possessed and raving mad. Why listen to him?” 21 But others said, “These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?” This is God’s word. So Jesus finishes his teaching on being the good shepherd by saying that he will bring in sheep that are not of this sheep pen into his flock. This is a reference to the inclusion of the Gentiles or non-Jewish people along with the Jewish believers into one flock with one shepherd. As Paul says, the gospel is “the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.” (Ro 1:16). But how would this be accomplished? Jesus immediately starts talking again about his death and resurrection from the dead. He says he will lay down his life only to take it up again and that he has the authority to do so. As we’ve seen several times already, the people just didn’t understand that Jesus was speaking literally, not figuratively, because no one expected a dying messiah. So, the people were divided again. Some thought he was crazy or demon-possessed. But others thought the miracle of giving sight to the blind meant he might be who he was claiming to be, even if they didn’t fully understand the language about laying down his life only to take it up again. Of course, after the death of Jesus on the cross, for the sins of the world, and his resurrection from the dead, many people would finally be able to see, as our brother was enabled to see by Jesus last week. What does it mean to be a Christian? It doesn’t matter how you were raised or how good of a person you are. To this day, it’s the people who truly see Jesus and believe in him, and trust him with their lives who have come in through the gate, have been welcomed into the flock of God, and know/follow Jesus as the good shepherd.
But what does this mean for us today? And how might we apply these “I AM” statements to our lives? For our remaining time, I’d like to give you two thoughts, one related to how God feels about you, and the other related to being a pastor and the ministry of an under-shepherd. First, let’s consider pastoral ministry. In the OT, God’s people were led at various times by prophets, priests, kings, and judges. In the NT, the language changes to Apostles, assisted by deacons, and elders/overseers. The Twelve Apostles were chosen by Jesus to be eye witnesses of his life and ministry. After the death of Judas, they selected Matthias to replace him, and then Paul was selected to be the Apostle to the Gentiles. After the resurrection and ascension of Jesus back into heaven, the church relied on the verbal and written testimony of the Apostles, which is what we have today in the NT of the bible. As the generation of people who could be eye-witnesses to the life and ministry of Jesus passed away, the leadership of God’s people moved away from the Apostles directly to the teaching of the Apostles, which was to be led by the elders or overseers in the local church. The Apostle Peter wrote about this in 1 Peter 5:1–4 (NIV), “1 To the elders among you, I appeal as a fellow elder and a witness of Christ’s sufferings who also will share in the glory to be revealed: 2 Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.” According to Peter, the elders of the church were to pastor/shepherd the people in a way that sounds a lot like Jesus describing his work as the good shepherd over and against the thieves and robbers. There should be a willingness to serve, not a compulsion. And the leadership given ought to be for the benefit of the flock, not for the benefit of the pastor. This is such a radically different view of leadership or power compared to the way of the world. There are many people today who believe that any power, whether it be by position or by influence, is inherently oppressive. But power and authority in God’s kingdom is completely upside down compared to the world. In God’s kingdom, and for God’s shepherds, the first shall be last, and the last shall be first, and power is given to serve the needs of others, not for selfish gain. Authority is not to be a tool of oppression but one of liberation/freedom, of life and peace. Jesus is the Chief Shepherd, but think of the cross: the Chief Shepherd was willing to lay down his life for the sheep. Compare this to what Jesus says about illegitimate shepherds, the ones who don’t come in through the gate. These people might have the title or authority of a pastor, but according to Jesus, they are robbers and thieves. They’re only there for their personal advancement or gain. And they’ll run away at the first sign of danger or difficulty. Or worse, they’re wolves who attack and divide, who kill and destroy. Now, this is a warning for you, the flock of God. If the pastors or elders of this church ever remain in violation of these instructions from Jesus and his apostles about the nature of pastoral ministry, we need to be corrected or perhaps removed from position. No one is above accountability because the only authority church leaders have is the authority given by our Chief Shepherd. I know some of you have had experiences at other churches where a pastor said something that wounded you or used you or even abused you in some way. This is a grave sin, and you have to know that God will hold them accountable. Read Ezekiel 34. The whole thing is a blazing indictment by God of the so-called shepherds of his people. But it ends with a promise of God that he himself will be the shepherd that the people need — a promise clearly fulfilled by Jesus. And this leads me to my final thought. God cares so much for his people, for the flock of his pasture. How do you think God feels about you? The answer of the gospel, in fact, the answer of the whole Bible, is that God cares so much for you that he was willing to send his one and only Son into the world to lay down his life for you, to rescue/redeem/save you. So Jesus is both the entry point into the flock, into a relationship with God and his kingdom, and also, he is the good shepherd who leads, feeds, and protects us because of his great love for us. So today, do you hear the voice of your shepherd? Do you hear him calling you by name? Are you willing to listen to him and be led by him, even when you don’t know where he is leading or when you don’t understand why he is allowing certain things to take place in your life? Do you trust your shepherd? You can trust him. He goes out ahead of you. There is no place he will send you where he has not been first. There is no trial/temptation you might face that he hasn’t already defeated. He will not leave you nor forsake you. He will stay with you through every danger. He will defend you against every attack of the wolf. He offers you life because he was willing to lay down his life for you. Jesus is both the way in (gate) and the way forward (shepherd). He offers both protection (gate) and provision, guidance, and companionship (shepherd). Let us pray.
Healing the Blind Man (A Sign of Truth): How do we know what is true? In the sixth of seven miraculous signs of John’s gospel, Jesus heals a man who was blind from birth. The gift of physical sight provides the ability to see what is true about who you are, where you’ve come from, what to avoid, where you are going, and so on. But physical sight points to our greater need for spiritual sight: Jesus reveals what is true. Recorded on Nov 26, 2023, on John 9:1-41 by Pastor David Parks.
Finding Life in Jesus’ Name is a sermon series on the gospel according to John in the Bible. Have you ever felt unsatisfied with your life? Or, even when things were going well, something was still missing? Many people sense there must be something more. But what?? John, one of the closest friends of Jesus, believed that Jesus came into the world so that we may have life and have it to the full. Jesus turned John’s life upside down, and John claims this new life — marked by God’s power, presence, and purpose — is available for all who believe.
Sermon Transcript
All year, we’re working our way through the gospel according to John in a series called Finding Life in Jesus’ Name. And today, we’re in John chapter 9 (in fact, we’re going to cover the whole chapter today which is challenging for the preacher). But today, we’re considering the sixth out of seven miraculous signs of Jesus in John’s gospel. If you’ve been with us, you’ll know that each one of these signs reveals a little something different about the person and work of Jesus. But in this story of the healing of the man who was blind from birth, we’ll see a man literally go from darkness to light; we’ll see a sign of truth because Jesus reveals what is true. Now, this lesson is more important today than ever before because we live in a world where it’s increasingly difficult to see what is true and what is not. And it’s a complicated problem. We have politicians on both sides of the aisle, desperately trying to control the narrative of reality or spin what is true for their own power or political gain. So it’s very difficult to tell if any official statement is really what happened or what’s true. There always seems to be a conflict of interest. Also, most of us live on a steady diet of social media content, where everyone shares their opinions about everything all the time, and it’s very difficult to tell if any part of this blizzard of opinions is actually true. In fact, studies have shown that lies spread up to 6x’s faster on social media than the truth because the algorithms are designed to keep people engaged on these platforms, not informed with the truth. But also, as we learned last week, the devil is a liar and the father of lies. And when he lies, he speaks his native language. And we live in a world where there’s a spiritual battle for/against the truth. As a result of these factors and many more, there’s more chaos and confusion (more darkness) today than ever before. We don’t know what’s true or who we can trust. But this truth problem has huge consequences for us. Because how are we supposed to know who we are, where we’ve come from, where we’re going, or how we ought to live? But here’s one thing I know is true: we don’t live in a universe of mere opinion; we live in a universe of facts. We don’t live in a make-believe reality; this isn’t a simulation. We live in a reality that has real substance. So, how can we know what is true? How can we know what is real? This is exactly what our passage is all about today. So, if you have a Bible/app, please take it and open it to John 9:1.
John 9:1–12 (NIV), “1 As he went along, he saw a man blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 “Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him. 4 As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world.” 6 After saying this, he spit on the ground, made some mud with the saliva, and put it on the man’s eyes. 7 “Go,” he told him, “wash in the Pool of Siloam” (this word means “Sent”). So the man went and washed, and came home seeing. 8 His neighbors and those who had formerly seen him begging asked, “Isn’t this the same man who used to sit and beg?” 9 Some claimed that he was. Others said, “No, he only looks like him.” But he himself insisted, “I am the man.” 10 “How then were your eyes opened?” they asked. 11 He replied, “The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see.” 12 “Where is this man?” they asked him. “I don’t know,” he said.” Ok, let’s pause here. So John chapters 7 and 8 contained a long section of Jesus’ teaching and the controversy/division it caused in the temple during the busy Festival of Tabernacles in Jerusalem. Now, here, at some point later (John doesn’t really say when or where), Jesus encounters a man who was blind from birth, and it starts a conversation about the relationship between sin and suffering. Here is a man who was born blind. Was this a result of his sin or his parent’s sin, or what? Over the years, I’ve had a number of people ask me something along these lines. This bad thing that happened in the world, or this bad thing that happened in my life, did it happen because God is punishing them/me for some reason? In Luke 13, Jesus was asked about two different situations like this, except where people had died because of injustice or because of an unexpected tragedy. But Jesus was very clear that those deaths, or here with this man’s disability, these situations were not a punishment from God directly because of their sin. Unfortunately, they were just part of normal life in a broken world. Now, the truth is that sometimes, our suffering is a natural consequence of our own sin. For example, if you’re disrespectful to or dishonest with a friend or family member and break their trust, the loss of that relationship is a natural consequence of your own sin. But not every instance of pain and suffering is directly the result of your own sin. But also, sometimes, a tragic situation can be the context for God to do something amazing, to bring healing, redemption, life, or beauty out of something that is truly terrible. That’s what Jesus says in v. 3, “…but this happened so that the works of God might be displayed in him.” And then, Jesus heals the man, not simply restoring sight which had been lost, but giving him sight when he had never been able to see! But Jesus uses a curious method of healing. Did you notice that? We know from other stories that Jesus doesn’t need to make this salve for healing. He doesn’t even need to be nearby, as in the case of healing the official’s son, back in John 4. So why would he heal the man this way? Let’s come back to this question. For now, Jesus rubs this salve on the man’s eyes and tells him to go to wash in the Pool of Siloam (which means sent) in Jerusalem. When the man does, when he listens and obeys Jesus, he’s healed! He can see! His neighbors were shocked and notified the religious authorities. A miracle happened, didn’t it?
John 9:13-23 (NIV), “13 They brought to the Pharisees the man who had been blind. 14 Now the day on which Jesus had made the mud and opened the man’s eyes was a Sabbath. 15 Therefore the Pharisees also asked him how he had received his sight. “He put mud on my eyes,” the man replied, “and I washed, and now I see.” 16 Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others asked, “How can a sinner perform such signs?” So they were divided. 17 Then they turned again to the blind man, “What have you to say about him? It was your eyes he opened.” The man replied, “He is a prophet.” 18 They still did not believe that he had been blind and had received his sight until they sent for the man’s parents. 19 “Is this your son?” they asked. “Is this the one you say was born blind? How is it that now he can see?” 20 “We know he is our son,” the parents answered, “and we know he was born blind. 21 But how he can see now, or who opened his eyes, we don’t know. Ask him. He is of age; he will speak for himself.” 22 His parents said this because they were afraid of the Jewish leaders, who already had decided that anyone who acknowledged that Jesus was the Messiah would be put out of the synagogue. 23 That was why his parents said, “He is of age; ask him.” So there’s an investigation by the authorities, and there’s a problem: this miraculous healing was performed on the Sabbath. Now, the Ten Commandments say to keep the Sabbath day (Saturday) holy. The Sabbath should be a day of rest, where all work ceases, and people could devote the day to worshipping God. But by this time, the rules for keeping the Sabbath had gone way beyond the command. So the fact that Jesus had not healed this man simply by his will, the fact that he made this salve and applied it to the man’s eyes, meant that Jesus had not properly kept the Sabbath according to these extra rules. Is this why Jesus used this method of healing? Because he knew it would provoke the Pharisees? I think that’s partly why Jesus healed the man in this way. But if Jesus was a lawbreaker who didn’t properly keep the Sabbath, then he couldn’t be who he claimed to be. Therefore, the Pharisees can’t believe this man was really healed. There must be some sort of trick here. So they send for the man’s parents to see if he really had been blind from birth, which they quickly confirm. But John says his parents were afraid of the Pharisees, that they would be put out of the synagogue if they acknowledged that Jesus was the Messiah. So they punt the ball back to their son. “He is of age; ask him.” meaning, “He’s old enough to testify in court; why do you need us?”
John 9:24-34 (NIV), “24 A second time they summoned the man who had been blind. “Give glory to God by telling the truth,” they said. “We know this man is a sinner.” 25 He replied, “Whether he is a sinner or not, I don’t know. One thing I do know. I was blind but now I see!” 26 Then they asked him, “What did he do to you? How did he open your eyes?” 27 He answered, “I have told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples too?” 28 Then they hurled insults at him and said, “You are this fellow’s disciple! We are disciples of Moses! 29 We know that God spoke to Moses, but as for this fellow, we don’t even know where he comes from.” 30 The man answered, “Now that is remarkable! You don’t know where he comes from, yet he opened my eyes. 31 We know that God does not listen to sinners. He listens to the godly person who does his will. 32 Nobody has ever heard of opening the eyes of a man born blind. 33 If this man were not from God, he could do nothing.” 34 To this they replied, “You were steeped in sin at birth; how dare you lecture us!” And they threw him out.” I love v. 25 – “Whether he is a sinner or not, I don’t know. One thing I do know. I was blind but now I see!” This man’s testimony was irrefutable. He may not fully know who this Jesus was or explain how he was healed, but all he knows for sure is that he was blind, but now, because of Jesus, he can see! But the Pharisees have this a priori belief: they’ve already rejected Jesus. They’ve already decided he’s a fraud, so no evidence to the contrary is valid to them. They’ve decided in advance they do not believe. (Do you know anyone like that? I do.) But the man who was healed sees the absurdity of this situation. “Now that is remarkable!” He basically says, “Jesus opened my eyes. How can you not see this is a sign of God’s power and favor on him? Are you blind?” But the Pharisees throw him out with an accusation that he was a sinner from birth, perhaps a reference to his disability and the opposite of what Jesus had said about the connection between sin and suffering in his life. If this is true, this, too is ironic because it would mean that they are confirming he was actually healed. How do you think Jesus will respond to all this?
John 9:35-41 (NIV), “35 Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” 36 “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” 37 Jesus said, “You have now seen him; in fact, he is the one speaking with you.” 38 Then the man said, “Lord, I believe,” and he worshiped him. 39 Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” 40 Some Pharisees who were with him heard him say this and asked, “What? Are we blind too?” 41 Jesus said, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.” This is God’s word. So, after this man had been thrown out (probably from the synagogue, or local church congregation), Jesus intentionally looked him and found him. And he asked the man if he believed in the Son of Man, and revealed that he himself is the Son of Man. We’ve seen in John’s gospel that this is the title that Jesus used most for himself and is a title related to OT prophecies about the Messiah and the King of the Kingdom of God. So after Jesus physically heals his blindness, he reveals the spiritual truth of his identity, of who he is. And amazingly, the man responds in faith saying, “Lord, I believe,” and he worshiped Jesus. This is very significant because this is the first time in John’s gospel that anyone worships Jesus. Others have believed Jesus to be many things, but so far, no one has understood the “I AM” statements Jesus was saying or the signs that he was doing. No one could see until this brother. This man was the first to see Jesus for who he truly was and respond in faith/worship. But the Pharisees still do not believe. So the irony is that a blind man can see, while men who can see are blind. All this reveals that this sixth of the seven miraculous signs of Jesus in John’s gospel is a sign of spiritual seeing/truth. And this is so important for us, even today. Because when you can’t see, you can’t see what is real and what isn’t; you can’t see where you should go in life or what you should avoid. When you can’t see, you can’t see where you’ve been or how you got where you are today. And if you can’t see where you’ve been or where you’re going, then what are the chances you’ll find the right path? It’s like trying to walk through an unfamiliar room with the lights off. You wouldn’t know where to step or what to avoid that might hurt you. And doesn’t that describe our world today? Blind to what’s real, to what’s true? But what can we do? Let’s follow the example of our brother here and turn to Jesus, who is the light of the world. Jesus reveals what is true. Remember, this man had to obey the word of Jesus without being able to see him. I believe this is the other reason why Jesus used this salve as a method of healing. The man had to do what Jesus said before he was healed. He had to obey to receive his spiritual sight. But his faith in Jesus, and his obedience to his word, meant he was able not only to experience the healing of Jesus but would eventually see him face to face. Friends, this is still true to this day. If we believe in Jesus, the Son of Man, and obey his word even though we cannot see him today, even if we do not understand everything that is happening around us, even if we cannot yet see the good that God will do in certain circumstances, Jesus will seek us and find us, and he will heal us, and he will reveal to us what is true. And one day, we too will be able to see him face to face as well. Until that day, let us turn to him, and listen to him, and trust in him, for Jesus reveals what is true. Let us pray.
Jesus, the I AM: Jesus taught that everyone who sins is a slave to sin. But the truth of his teaching brings freedom. So if the Son sets you free, you will be free indeed. Authentic disciples remain in the truth of Jesus’ teaching and are set free by the truth of Jesus’ identity — the great I AM. Recorded on Nov 19, 2023, on John 8:31-59 by Pastor David Parks.
Finding Life in Jesus’ Name is a sermon series on the gospel according to John in the Bible. Have you ever felt unsatisfied with your life? Or, even when things were going well, something was still missing? Many people sense there must be something more. But what?? John, one of the closest friends of Jesus, believed that Jesus came into the world so that we may have life and have it to the full. Jesus turned John’s life upside down, and John claims this new life — marked by God’s power, presence, and purpose — is available for all who believe.
Sermon Transcript
All year, we’re working our way through the gospel according to John in a series called Finding Life in Jesus’ Name. And today, we’re finishing John chapter 8. And we’re considering the root of all the “I AM” statements of Jesus in John’s gospel. If you’ve been with us so far, you might realize we’ve covered several of the “I AM” statements of Jesus. There are actually seven metaphorical “I AM” statements in John’s gospel. So far, we’ve seen Jesus claim, “I am the bread of life.” and “I am the light of the world.” Well, today, Jesus claims to be “I AM.” What does that mean? Why is that so significant? It’s actually one of the most significant claims of Jesus in all of the Bible. If you have a Bible/app, please take it and open it to John 8:31.
John 8:31–36 (NIV), “31 To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. 32 Then you will know the truth, and the truth will set you free.” 33 They answered him, “We are Abraham’s descendants and have never been slaves of anyone. How can you say that we shall be set free?” 34 Jesus replied, “Very truly I tell you, everyone who sins is a slave to sin. 35 Now a slave has no permanent place in the family, but a son belongs to [remains/abides in] it forever. 36 So if the Son sets you free, you will be free indeed.” Ok, let’s pause here. So last week, we saw the interaction between Jesus and a large crowd of people who were in the temple in Jerusalem for the Festival of Tabernacles as well as the Pharisees and religious leaders there. And Jesus made the big claim to be the light of the world. And we saw the division his teaching was causing as some believed him while others didn’t understand his teaching or flat-out rejected it. In a similar way, our passage for today starts out with another big claim: that if you hold to (or remain in or abide in) his teaching, you are not only truly his disciples, but then you’ll know the truth, and the truth will set you free. This is a very positive statement, right? Who doesn’t want to be free? But instead of taking Jesus at his word, the people need some clarification. What do you mean, Jesus, that we will be set free? Do we need to be set free? Now, on one level, the Jewish people did indeed need to be set free. They needed political and social freedom from the Roman Empire. And the Romans were just the latest in a long line of foreign rulers. So, the people here must not be referring to political freedom. More likely, they mean moral or spiritual freedom. “We are Abraham’s descendants and have never been slaves of anyone. How can you say that we shall be set free?” And it is here that Jesus articulates the main problem with the world and with every one of us: “Very truly I tell you [meaning, pay attention, this is important], everyone who sins is a slave to sin.” One of the problems with sin is that it isn’t just particularly tempting for us or even harmful to us and others; it’s that sin is enslaving. When we sin, we have to serve sin as a slave has to serve their master. Jesus is using the vivid language of slavery and liberation because it was a common situation in the Roman Empire, but his purpose is to highlight the real problem with the world. And it’s not first a political problem. It’s not first a problem of education or healthcare or finance either. The real problem in this world of darkness is this: sin owns us, and we need to be set free. If you don’t believe me, just try as hard as you can to perfectly love God and love your neighbor as yourself for a week, for a day! Or just try to be completely honest with yourself and others and see how often you’re tempted to distort the truth. Or just walk around the mall and see if you can stay perfectly content with all the stuff you already have and not feel the greed and lust for more creep into your heart. Half the time, we don’t even meet our own standards for being a good person, much less a perfect person. And this is nothing compared to the stranglehold that lust or pride or anger or anxiety has over some of us. We really do have a problem. Continuing the metaphor, Jesus says that a slave has no permanent place in the family. “…but a son belongs to [or remains/abides in] it forever. So if the Son sets you free, you will be free indeed.” So, according to Jesus, the main problem with the world and everyone in it, including his own Jewish people by birth, is our enslavement to sin. And the main consequence of this is that we have no permanent place in the family where Jesus is the true Son. The solution Jesus offers is not just to believe his teaching but to hold to his teaching, to cling to it, to keep believing it, to persevere in it. But if we do so, then the truth offered by the true Son, Jesus himself, will liberate you, will set you free.
John 8:37-47 (NIV), “37 I know that you are Abraham’s descendants. Yet you are looking for a way to kill me, because you have no room for my word. 38 I am telling you what I have seen in the Father’s presence, and you are doing what you have heard from your father.” 39 “Abraham is our father,” they answered. “If you were Abraham’s children,” said Jesus, “then you would do what Abraham did. 40 As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. 41 You are doing the works of your own father.” “We are not illegitimate children,” they protested. “The only Father we have is God himself.” 42 Jesus said to them, “If God were your Father, you would love me, for I have come here from God. I have not come on my own; God sent me. 43 Why is my language not clear to you? Because you are unable to hear what I say. 44 You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. 45 Yet because I tell the truth, you do not believe me! 46 Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me? 47 Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God.” Ok, let’s pause once more. Again, when feeling pushback from the crowd, Jesus doesn’t soften his teaching; he doubles down. He says it’s not just that you are slaves to sin and need to be set free, but he says that they are not children of God or even true children of Abraham; they are children of the devil. And this isn’t Jesus insulting them or name-calling. All the way back in Genesis 3, the original temptation by Satan led to the loss of spiritual life and relationship with God. Now, here, Jesus knows that some in the crowd wanted to kill him. The original temptation was based on a lie: that the word of God was not trustworthy or true. Now here, Jesus knows that the crowd does not accept his word/teaching as trustworthy or true. Jesus is saying, “You’re acting just like your father.” And the devastating reason Jesus gives is that they do not belong to God. How do you think the people will respond to this? How would you respond if you were there?
John 8:48-59 (NIV), “48 The Jews answered him, “Aren’t we right in saying that you are a Samaritan and demon-possessed?” 49 “I am not possessed by a demon,” said Jesus, “but I honor my Father and you dishonor me. 50 I am not seeking glory for myself; but there is one who seeks it, and he is the judge. 51 Very truly I tell you, whoever obeys my word will never see death.” 52 At this they exclaimed, “Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death. 53 Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?” 54 Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. 55 Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and obey his word. 56 Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” 57 “You are not yet fifty years old,” they said to him, “and you have seen Abraham!” 58 “Very truly I tell you,” Jesus answered, “before Abraham was born, I am!” 59 At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds.” This is God’s word. Did you notice how John brilliantly builds the tension throughout this scene until the dramatic climax right at the end there? But the people respond exactly how we thought they would respond to this devastating critique of Jesus. They are furious. “Aren’t we right in saying that you are a Samaritan and demon-possessed?” Now, as you might know, the Jews and the Samaritans had a terrible relationship at this time. They lived next to each other but had religious, ethnic, social, and political differences that had resulted in violent conflict at several points over hundreds of years of history. Calling Jesus a Samaritan and demon-possessed were both intended to be major insults. But Jesus doesn’t play into their character attack. He is fully secure in his relationship with his Father in heaven. And this assurance is the context for yet another bold claim. Not only will holding to the word/teaching of Jesus set you free from enslavement to sin, but to death as well. v. 51 says, “Very truly I tell you [pay attention, this is important], whoever obeys my word will never see death.” “How can this be?” respond the people, “Abraham and the prophets obeyed the word of God, but they died. Who do you think you are?” Just who do you make yourself out to be, Jesus? Are you greater than Abraham? Jesus responds by saying that he’s not making himself out to be anything. He’s not glorifying himself. He’s not lifting himself up or exalting himself. “My Father,” Jesus says, “whom you claim as your God, is the one who glorifies me.” Jesus was not selfishly seeking his own glory, honor, or fame. But to deny that the Father was glorifying the Son would make Jesus out to be a liar. This whole enterprise of the Father sending the Son to be the savior of the world and to rescue his people not from Caesar but from the greater oppressors of sin and death was the promised plan of God the whole time. It was what God had promised to do starting in Genesis 3 with the promise that the offspring of the woman would crush the head of the ancient serpent, the devil. It was what God had promised to do in Genesis 12/15/17 with the promise that the offspring of Abraham would be a blessing to all the nations. It was what God had promised to do in 2 Samuel 7 with the promise to King David that from his offspring would come a king who would reign over the kingdom of God forever and ever. So Jesus could say in verse 56, “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” This means that everything God had promised to Abraham was coming to fulfillment in the person and work of Jesus. But the people reject this claim, taking Jesus a little too literally, saying, “You are not yet fifty years old,” they said to him, [for in fact Jesus was in his early thirties] “and you have seen Abraham!” What a ridiculous claim, they think! But then, in the dramatic climax and the third marked statement of Jesus in this passage, he says, “Very truly I tell you [pay attention, this is important], before Abraham was born, I am!” Now, if Jesus wanted to claim that he existed some 2,000 years earlier during the time of Abraham, it would’ve been grammatically easier to say, “Before Abraham was born, I was!” but that’s not what he says. Why not? The answer lies in the Exodus story in the OT. The book of Exodus starts with the people of Israel in a fairly dire situation. They had moved to Egypt during the time of Joseph, but several hundred years later, they no longer enjoyed a place of honor there but were held in captivity. They were slaves, and they were being treated very harshly. When God appeared to Moses in the famous story of the burning bush and appointed Moses to lead his people out of captivity in Egypt, Moses asked God about his identity. Let’s look at this together in Exodus 3:13–14 (NIV), “13 Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” 14 God said to Moses, “I am who I am. This is what you are to say to the Israelites: ‘I am has sent me to you.’” The Hebrew phrase for “I AM” (meaning something like “I am existence itself”) is where the personal name of Yahweh comes from. Yahweh sounds like the Hebrew for “I AM.” Now, out of respect for the divine name of God, anywhere in the OT that the personal name of God comes up, it is translated as LORD in all caps. But the underlying name for God is the I AM. This history reveals why the people picked up stones to kill Jesus. They rightly understood that Jesus was claiming to be God, Yahweh, the great I AM himself. None other than the one who stood in the burning bush, the God of Abraham, Isaac, and Jacob. But instead of accepting that claim in faith, they angrily and murderously reject Jesus in the hardness of their hearts. But again, it wasn’t yet the hour of Jesus, so he slipped away from the mob. Let’s see if we can follow the logic of what happened. Jesus said, “If you hold to my word, you’ll be set free from slavery to sin and death.” The people said, “How can this be since we are children of Abraham and therefore children of God?” “You are not,” Jesus answered, “as shown by your rejection of me and my teaching. You are actually children of the devil.” “Who do you think you are?” they replied. And Jesus said, “Before Abraham was born, I am.” What a wild scene in the temple that day.
But what does this dramatic story mean for us today? How do we apply this to our lives? I’ll leave you with two thoughts. 1. Authentic disciples remain in the truth of Jesus’ teaching. This passage is full of contrasts, and John loves contrasts: truth and lies; children of God/Abraham and children of the devil; slaves and free people; what they’ve seen and heard; honor and dishonor; and, of course, life and death. And for those who call themselves Christians today, it’s good to compare and contrast the true/authentic disciple of Jesus with the false disciple. I wish there was some indicator light that revealed genuine faith from the counterfeit, but there isn’t anything like that. Only God knows the human heart. But Jesus is saying one of the best ways to know if you or someone you know is an authentic disciple of Jesus is perseverance in holding to the truth of God’s word. This isn’t to say that God will not welcome the wayward or prodigal son or daughter from coming home. Jesus is clear that there is a celebration in heaven when that happens. And this doesn’t mean that a deathbed confession of faith in Jesus is invalid. It’s just that the best way to know for sure that you are an authentic disciple of Jesus and a child of God is by faithful obedience to God’s word. So how about you? Does the teaching of Jesus have authority over you or not? Are you in and under God’s word? Do you believe Jesus even when he contradicts your preferences or your will? Do you cling to his teaching, seeking to understand it and apply it as if your life depended on it? Or not? It’s not obedience to God’s word or to the way of Jesus that saves us. It’s that saving faith in Jesus will produce a new heart and a new life of repentance and obedient faith. The grace of God makes us want to obey and follow God’s way. Authentic disciples hold to/remain in/abide in the truth of Jesus’ teaching. 2. Authentic disciples are set free because of the truth of Jesus’ identity. This is the great climax of this story. If it’s true, it’s the great climax of human history. The shocking revelation that the man, Jesus of Nazareth, was and is and ever will be Yahweh God, the great I AM, and the promised fulfillment of everything that God had promised to his people. Authentic disciples are set free from sin and death because this is who Jesus is. And how are we set free? Because just as the “I AM” did in the time of the Exodus, so Jesus sets us free from our captivity, not from Egypt, but from sin and death, and leads us into the Promised Land of his life, his kingdom, and his family forever. Authentic disciples remain in the truth of Jesus’ teaching and are set free because of the truth of his identity. So today, may we be people who cling to the teaching of Jesus and trust in him both now and forever. Let us pray.
Jesus, the Light of the World: Why is there so much chaos and confusion in the world today? Because the world is a kingdom of darkness. At the heart of this darkness is confusion over who God is, what he has done, and what he is doing through Jesus — especially the atoning work of the cross. However, we do not have to be powerless in the face of this darkness. Why? Because Jesus is the light of the world. Recorded on Nov 12, 2023, on John 8:12-30 by Pastor David Parks.
Finding Life in Jesus’ Name is a sermon series on the gospel according to John in the Bible. Have you ever felt unsatisfied with your life? Or, even when things were going well, something was still missing? Many people sense there must be something more. But what?? John, one of the closest friends of Jesus, believed that Jesus came into the world so that we may have life and have it to the full. Jesus turned John’s life upside down, and John claims this new life — marked by God’s power, presence, and purpose — is available for all who believe.
Sermon Transcript
All year, we’re working our way through the gospel according to John in a series called Finding Life in Jesus’ Name. And today, we’re in John chapter 8, considering the second “I AM” statement of Jesus and what it means for Jesus to say, “I am the light of the world.” And if this is true, that Jesus is the light of the world, how important is this teaching for us today? In a world largely defined by darkness, by chaos and confusion, by dishonor and disrespect, by hatred and violence and wars, how much do we need the light of the world? I know that some days and weeks, I feel the darkness of the world more than others. It can be so discouraging, so disturbing. As followers of Jesus, how should we think about the darkness of the world? And is there anything we can do about it? This is exactly what Jesus addresses in our passage for today. If you have a Bible/app, please take it and open it to John 8:12.
John 8:12 (NIV), “12 When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” As I said, this is the second of the seven metaphorical “I AM” statements of Jesus in John’s gospel. We already saw the statement, “I am the bread of life.” Now, here we have “I am the light of the world.” Next week, we’ll get a little more clarity on why these “I AM” statements reveal the divinity of Jesus. But for today, simply notice the result of believing that Jesus is the light of the world. “Whoever follows me will never walk in darkness, but will have the light of life.” What does that mean? What darkness is Jesus talking about, and what is the light of life? Remember the context, last week, Justun did an excellent job preaching on the interaction between Jesus and the woman caught in adultery. But he pointed out that that particular passage may not have been original to John’s gospel. So whether our current passage comes on the heels of that story or if it really was intended to follow Jesus’ teaching in the temple courts during the final day of the Festival of Tabernacles earlier in chapter 7, John says that when Jesus spoke again to the people, he made this claim. Ok! Let’s continue and see if we can learn more about what he means.
John 8:13-20 (NIV), “13 The Pharisees challenged him, “Here you are, appearing as your own witness; your testimony is not valid.” 14 Jesus answered, “Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. But you have no idea where I come from or where I am going. 15 You judge by human standards; I pass judgment on no one. 16 But if I do judge, my decisions are true, because I am not alone. I stand with the Father, who sent me. 17 In your own Law it is written that the testimony of two witnesses is true. 18 I am one who testifies for myself; my other witness is the Father, who sent me.” 19 Then they asked him, “Where is your father?” “You do not know me or my Father,” Jesus replied. “If you knew me, you would know my Father also.” 20 He spoke these words while teaching in the temple courts near the place where the offerings were put. Yet no one seized him, because his hour had not yet come.” Let’s pause here. So, Jesus makes this claim to be the light of the world. And whoever follows him will never walk in darkness. In response, the Pharisees, the religious leaders of the day challenged him, and specifically the validity or literally the truth of his testimony. This is a formal version of the schoolyard reply of “Yeah? Says who?” Well, they’re not totally out of bounds here. According to Deuteronomy 19:15 (NIV), “One witness is not enough to convict anyone accused of any crime or offense they may have committed. A matter must be established by the testimony of two or three witnesses.” Jesus replies, “It isn’t just me; I’m not speaking on my own. I stand with the Father who sent me.” Jesus has already been talking about God the Father in heaven as his own Father. And people have already realized that this was a claim that would put Jesus as equal with the Father. I believe the Pharisees try to push Jesus to make a similar claim here, in the temple courts full of people for the Festival, by asking, “Where is your father?” And though Jesus did not come into the world this first time to condemn the world but to save the world (we saw this back in chapter 3), he replies with a terrible judgment for those who were religious leaders. “You do not know me or my Father,” Jesus replied. “If you knew me, you would know my Father also.” If the Pharisees understood Jesus to be referring to God as his father and not a human father, then if I was one of the Pharisees, I would’ve been furious. What do you mean I don’t know God? How dare you, Jesus? Did you study under a famous rabbi? Did you get your advanced theological degree? How long have you led the people of Israel in worship and in religious/moral instruction? Like for two years? And you think we know so little? No wonder John comments that no one seized him. I’m sure several authorities wanted to at this point. And yet, they didn’t seize him, John says, because his hour had not yet come. The hour is a theme that runs throughout John’s gospel and refers to the hour of the suffering and death of Jesus on the cross. But here, before that hour would come, the Pharisees do not seize him, so he continues to teach in v. 21. And you might think that Jesus would consider walking back or at least softening some of these inflammatory statements since people were about to try and seize him, but that’s not Jesus. He’s not afraid of anyone.
John 8:21-27 (NIV), “21 Once more Jesus said to them, “I am going away, and you will look for me, and you will die in your sin. Where I go, you cannot come.” 22 This made the Jews ask, “Will he kill himself? Is that why he says, ‘Where I go, you cannot come’?” 23 But he continued, “You are from below; I am from above. You are of this world; I am not of this world. 24 I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins.” 25 “Who are you?” they asked. “Just what I have been telling you from the beginning,” Jesus replied. 26 “I have much to say in judgment of you. But he who sent me is trustworthy, and what I have heard from him I tell the world.” 27 They did not understand that he was telling them about his Father.” Let’s pause once more. So, instead of softening anything he was saying, Jesus says, “…if you do not believe that I am [he], you will indeed die in your sins.” Believing in Jesus in this context is probably what Jesus meant by following him as the light of the world. And the forgiveness of sins is probably what he meant by not walking in darkness but having the light of life. This is the explanation of Jesus’ claim: “I am the light of the world.” But this is an incredibly powerful and subversive claim of Jesus because of when and where he makes this claim. So, where does this take place? Jesus says all this in the middle of the temple courts near, as John says, where the offerings were made. In other words, in the heart of the place where heaven and earth came together. And the place where the sins of the people were supposed to be dealt with. One aspect that points to this function of the temple is when Jesus says all this, which was during the Festival of Tabernacles. Now, this festival comes only five days after the most holy day for Israel, the Day of Atonement (Yom Kippur). According to Lev 16, everything that happened on the Day of Atonement, including the ceremonial washing of the high priest, the various sacrifices, and the confession of the sins of the people on the head of the scapegoat, which was then released into the wilderness, all of this was about atoning or paying for the sins of the people. Or maybe, more accurately, of dealing with the problem of sin in Israel so that God’s holy presence could stay with his people and not destroy them. But here, Jesus says that unless people believe in him and they follow him as the light of the world, they will die in their sins. Now, the people who heard this radical claim that day in the temple really didn’t understand. When Jesus says you need to believe that I am he, they respond, “Who are you?” When he says he’s going away, they think he might kill himself. And when Jesus says he who sent me is trustworthy, John says, “They did not understand that he was telling them about his Father.” Now, later, there were many who would understand and believe in him. Later, the Christians realized that the Day of Atonement wasn’t enough to deal with the problems of sin and death. But instead, the Day of Atonement pointed forward to the person and work of Jesus, the Lamb of God who died on the cross, to finally and fully atone for the sins of the world. But before the hour, before the cross, people just didn’t fully understand who Jesus was or what he came to do. However, there was still hope.
John 8:28-30 (NIV), “28 So Jesus said, “When you have lifted up the Son of Man, then you will know that I am he and that I do nothing on my own but speak just what the Father has taught me. 29 The one who sent me is with me; he has not left me alone, for I always do what pleases him.” 30 Even as he spoke, many believed in him.” This is God’s word. Ok! So Jesus has another wild day of his teaching ministry. At certain points, it looks like he’s going to be arrested. At other points, it looks like people are going to try and make him their king. But Jesus has this poise, this confidence, and John tells us why here at the end of this passage. “The one who sent me is with me; he has not left me alone, for I always do what pleases him.” For Jesus, the fact that his Father in heaven was with him was all he needed. He didn’t need to be perfectly understood or liked by everyone. He was secure. And some of us need to learn this security. At any rate, this passage closes with another reference to the cross of Christ. “When you have lifted up the Son of Man, then you will know that I am he and that I do nothing on my own but speak just what the Father has taught me.” In other words, when I have been lifted up on the cross, then you’ll understand who I am and what I’m doing. However, this phrase might point past the cross (or perhaps through the cross) to the resurrection because the word for lifted up can also mean exalted. When you have exalted the Son of Man, then you’ll know who I am and what my message is all about. Maybe John means for us to think of both the cross and the empty tomb. But in response, John says that as Jesus spoke these words, many believed in him. What a wild passage, right? Well, all the way back in the prologue, John set us up for this teaching by writing, “4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it…9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God—“ (Jn 1:4-12). And we see all that in this passage, don’t we? We do, except for the part about becoming children of God, but we’ll get to that next week. But what does this passage mean for us? How do we apply this to our lives today?
Now, I could end with a meditation on the idea of Jesus being the light of the world. And the Bible is full of references to light: that God is light or that God’s word is a lamp to our feet and a light to our path, or God’s promise that when the Messiah would come, he would be a “light for the Gentiles, that my salvation may reach to the ends of the earth.” There’s a lot of light in the Scriptures. But in a few weeks, with the story of Jesus healing the blind man, we’ll come back to this theme of seeing with spiritual sight Jesus as the light of the world. John slowly developed this theme of Jesus being the light and what that means in this middle section of his gospel. So, instead, today, I’d like to focus more on the darkness than the light. And I’d like to point out the nature of the darkness that we see here in this passage. Because once we understand this properly, I think we’ll see that what John is describing and what Jesus was facing that day so many years ago is the exact same source of the darkness that pervades our world today. The biblical picture of our world is not just that we have a little problem of darkness here and there. In Col 1, the Apostle Paul refers to our world today as a whole dominion/kingdom of darkness as opposed to the kingdom of the beloved Son of God. This dominion of darkness is influenced by the lies of the devil and is marked by chaos and confusion and, ultimately, destruction and death. But confusion about what exactly? I don’t think it takes much introspection to see that people are confused about all manner of things in the world today. How are we supposed to live? How should we spend our money? How do we raise our kids? Who should be in authority, and how should they govern? And on and on. But at a deeper level, the foundation or the source of all this other confusion is the confusion that the people in the temple, including the religious leaders, display in this passage. They do not understand or believe in who Jesus is, who God the Father in heaven is, or what God is doing in the world. Look at the questions of the people in this passage: Why should we believe your testimony, Jesus? Where is your father? Are you going to kill yourself? Who are you? What John is arguing here is that the darkness of this world, and by extension, the source of all the darkness in the world, is failing to believe in Jesus, who fully reveals who God is, what he has done, and what he has promised to do — a work that culminates in his death and resurrection which has forever broken the power of sin and death. This darkness, of failing to know or accept the revelation of God in the person and work of Jesus Christ, this is the source of all the other chaos and confusion of this dark world. But praise God. Jesus has come! And he is the light of the world! So what do we, as followers of Jesus, do in response to the great darkness all around us? Consider the ministry of Jesus: He came not only to teach, but he came to feed the hungry and free those who were enslaved and heal those who were sick. But he didn’t come only to meet physical and emotional needs. He came also with a message. He came also to proclaim the good news that in him and through him, God the Father was accomplishing a rescue mission. And so it is by faith in Jesus that men and women are freed from the dominion of darkness and delivered into the kingdom of light, the kingdom of Jesus. But how? How did he accomplish this mission? It was on the cross, when darkness fell over the land, that Jesus bore our darkness. It was on that day that Jesus fulfilled everything that the Day of Atonement was pointing towards. And what was the result? That we might become children of the light. So may we be people who shine a light into the dark places of this city and this world, working to stop or reverse the effects of the darkness. And may we be people who never tire of telling people this good news of a king who is indeed the light of the world. Let us pray.