John Eliot Helped People to S.W.I.M. Plainly

April 25, 2023 at 3:15 pm | Posted in Isaiah | 3 Comments
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… [H]is way of preaching was very plain; so that the very lambs might wade into his discourses on those texts and themes, wherein elephants might swim.

Cotton Mather in his eulogy for John Eliot

He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.

Isaiah 40:11

So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

John 21:15

Who Chose Whom?

April 26, 2021 at 2:55 pm | Posted in Uncategorized | 4 Comments
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Question: My question is about John 15:16, where Jesus said, “Ye have not chosen me, but I have chosen you…” I know that I chose Jesus when I accepted Him as my Savior, so you can’t say that this means Jesus chooses to save some people and not others. I just think He was talking to the 11 remaining Disciples (after Judas left), meaning that He chose them specifically to be His Apostles. What do you think about that?

Answer: I think that you are not alone in taking that position. I have read some Bible commentaries that agree with you. However, it is important to remember the context. If Jesus decided, at that moment, to make a statement directed only to the Discples who were in His immediate presence at that time, and one that did not apply to all His future disciples like you and me, it would have been a very strange time and way to do it. John 15 is part of the same discourse that began back in Chapter 13, and follows hot on the heels (pun intended) of Jesus washing the Disciples’ feet in a demonstration of how His followers are supposed to love and serve each other. Surely you don’t think that applied only to the 11 Disciples and not to us today. Then, in Chapter 14 Jesus gave them the assurances of Heaven, peace, prayer, and the Holy Spirit. Surely you don’t think those great blessings were only for the 11 Disciples. And Chapter 15 is about Jesus being the True Vine, and how His followers must abide in Him in order to bear spiritual fruit to the glory of God. This is obviously directed to us today, as well as to them then. I’m not sure why anyone would want to isolate the statement about Jesus choosing us, rather than us choosing Him, unless you have a bone to pick with the idea that Jesus deserves all the credit for saving us, and that we contribute nothing meritorious to our own salvation. That would be a logical fallacy known as “special pleading.”

I don’t want to dissuade you from believing that, in a sense, when you were saved you chose Jesus, but the testimony of Scripture is clear that, before you chose Him, He chose you, and that the only reason you chose him is because He first chose you (Ephesians 1:4-5; II Thessalonians 2:13; Acts 9:15; I John 4:10). While it might have seemed at the time like you were “accepting” Jesus, I can assure you that Jesus does not need any human being’s “acceptance.” He commands people to trust in Him, and He must empower them to do it, or else they won’t (Mark 1:15; Acts 17:30; Romans 8:7-8; John 1:12-13).

Faith in the Gospel of John?

March 12, 2021 at 10:27 am | Posted in Uncategorized | 2 Comments
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Question: I know you have studied the Book of John. Somebody told me that John never mentions the word “faith.” If faith is such a big deal in the Bible, why isn’t it mentioned in John?

Answer: The English word “faith” is not used in the Gospel of John, but the word “believe” is used throughout John. The Greek word pistis is usually translated as “faith,” and the Greek word pisteuo is usually translated as “believe.” You can see that the Greek words are very similar, and the idea of faith in the Bible is usually synonymous with belief, so don’t get the idea that the concept of faith is alien to the Gospel of John. In fact, it is one of its most key concepts (John 1:7, 12; 2:23; 3:15-18, 36; 4:39-42, 53; 5:24; 6:29, 35, 40, 47, 69; 7:38-39; 9:35-38; 11:25-27, 40, 45, 12:11, 36, 42, 46; 13:19; 17:20; 19:35; 20:29-31).

Jesus, the Great Protector

July 29, 2020 at 4:26 pm | Posted in Biblical Greats, Uncategorized | 4 Comments
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When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

John 18:1 (emphasis added)

“These words” could indicate the prayer of John 17, but more likely indicate the preceding five chapters of discourse: the time of the Passover meal and Jesus’s private meeting with the Disciples.

There is some dispute over whether Jesus prayed the John 17 prayer while still in the room or somewhere on the way to the Garden of Gethsemane, which is the garden referred to in 18:1 – probably an enclosed olive tree orchard approximately 200 feet downhill from the Temple, reserved for Jesus and His followers while they were in Jerusalem for Passover week. Jesus went there intentionally, knowing that Judas would know that He could be found there.

And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.

John 18:2-3 (emphasis added)

This lets us know that Pilate had already been apprised of the Sanhedrin’s intent to charge Jesus with a crime that would also be a crime against Rome. Judas was not placed in charge of this “band” (a word which could mean up to a thousand, but likely was far fewer on this occasion) of Roman soldiers. They were not really there to make the arrest (that was left up to the Temple guards), but to stop a possible riot or serious outbreak of violence. They had lanterns and torches because, obviously, it was nighttime.

Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?

John 18:4

Jesus took the initiative to protect His Disciples. Having declared to the Father in prayer that He had lost none of them, He meant to accomplish this spiritually, but also physically.

They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.

John 18:5 (emphasis added)

This was an ironic or double-meaning “I am” statement.

As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

John 18:6

We are tempted to read this as a demonstration of Divine revelation – sort of a “Theophany” – but most likely they stepped back in revulsion or shock over His bold use of the “I AM” and bumped into those crowding behind, causing more of a Three Stooges pratfall than a moment of supernatural swooning.

Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

John 18:7-8

Once again, He made sure that only He was arrested. He intended to go through the upcoming “trial” (in both senses of the word) alone. Jesus, in a manner of speaking, endured His passion alone, so that you and I would have the blessing of ministering in the company of others.

That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.

John 18:9

This is the reference I mentioned earlier, where Jesus fulfilled the prophecy of saving His elect Disciples not only eternally, but temporally as well. Peter, however, was not on board, and he had his blood up.

Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.

John 18:10

Do you admire Peter for this, or condemn him? It was certainly brave. It is an act which is often portrayed, like the falling down of the arresting party, as an almost solemn occasion where he gallantly drew a long King Arthur sword and stood in His Lord’s defense, making a precise stroke with his blade, but that is a false picture, I think. Peter, a fisherman (not a master swordsman or even a soldier), in a moment of consternation – possibly a mixture of loyalty and fear – drew out a dagger-like “sword,” and exhibited such poor aim that he only managed to slice off an ear when he meant to go for the head.

Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

John 18:11

The prayer of Gethsemane is not recorded in the Gospel of John, but there is a clear reference to it here, as well as to the Chapters in Isaiah (40, et seq.) which talk about the Suffering Servant drinking the cup of God’s wrath on behalf of His people.

Then the band and the captain and officers of the Jews took Jesus, and bound him, And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.

John 18:12-13

Annas, a High Priest who was supposed to have served in that position for life, had been removed from the office by the Roman governor, but was still considered the “real” High Priest privately and popularly by four of his sons and one son-in-law (Caiaphas) who held the office after him.

Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.

John 18:14

This refers back to Caiaphas’s ironic statement in Chapter 11 after Jesus raised Lazarus from the dead:

Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. But some of them went their ways to the Pharisees, and told them what things Jesus had done. Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. Then from that day forth they took counsel together for to put him to death.

John 11:45-53 (emphasis added)

The Gospel of John: That Ye Might Believe

July 21, 2020 at 4:24 pm | Posted in John | 9 Comments
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The purpose of the Gospel of John is stated near the end of the book:

John 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

John 20:31 (emphasis added)

1. Believe:

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

John 1:12-13

a. Belief is the gift of God (to them GAVE He this power).

b. Belief is not a “work.” It is not “doing” something to earn a reward from God. It is trusting in Who Jesus is and what He has “done.”

2. Christ:

He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

John 1:41

a. This was a title known to Jewish people in the Old Testament.

b. It was the title for the One Who was “anointed” by God to fulfill all the Old Testament types: Man and God; the Lamb; the Great High Priest; the Shepherd.

3. The Son of God:

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

John 1:49

a. Although having a human body, He was still God. He was God the Son, Who showed the nature of God the Father on earth.

b. He was the TRUE KING of God’s people.

4. Life:

That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

John 3:15-16

a. This life is an escape from death as the ultimate end.

b. It is life that is eternal.

The purpose statement – and the main theme – of the Book of John is very evangelistic in nature, but John is a book that also serves a didactic purspose for new believers.

Here are links to the lessons in the series on the Gospel of John:

1. Life and Light (1:1-5)
2. Light Produces Life (1:4; 8:12; 9:5; 11:25)
3. The Father of Lights (1:4-9; 3:21; 8:12)
4. The New Girl Arrives (1:6-12; 8:12)
5. Power Foretold and Prophecy Fulfilled (1:6-41)
6. Light Measures Time (1:9; 12:35-36)
7. Discipleship Lesson 1: Salvation (1:12-13; 3:3,36; 6:47; 8:44)*
8. Discipleship Lesson 2: Everlasting Security (1:12-13; 6:37; 10:27-29; 14:26)
9. Objections To the Doctrine of Everlasting Security Answered (Objection 2) (1:12-13)
10. Big Words of the Christian Life: Regeneration (Part 1) (1:12-13; 3:1-7)
11. Safe and Secure: Salvation Is of the Lord (John 1:12-13; 6:34-37)
12. Safer and Secure: Eternally Ovine (John 1:12-13; 6:39; 10:27-28)
13. Incarnation (1:14)
14. Power in Many Voices (1:14)
15. Catechism Question 14 (1:14; 3:16)
16. The Command, Calling, and Consequences of Following the Christ (1:42-47)
17. Do You Have Plans for Lunch? (1:43-44; 6:5-9)
18. A Greater Ladder (1:50-51)
19. Jesus Saves the (Wedding) Day (2:1-11)
20. Eaten Up with It (2:4-17)
21. Here’s Your Sign (2:18-3:3)
22. The Water-Spirit Birth (3:1-10)
23. Salvation Is Not Like Shongaloo (3:3; 10:9)
24. Big Words of the Christian Life: Regeneration (Part 2) (3:3,7)
25. Discipleship Lesson 9: The Holy Spirit (3:5; 14:16-18,26; 16:7-8,13-14)
26. The Competition (3:7-4:2)
27. Getting Full (Part 2) (3:8; 6:53; 7:37-39)
28. Catechism Question 17 (3:14; 19:18)
29. Snakes on a Plain (Part 3) (3:14-15)
30. Reintroducing John 3:16 (3:14-16)
31. Lifting up the Son of Man (3:14-18)
32. Do Some Christians Irritate You or Make You Feel Uncomfortable? (3:19-20; 15:18-19)
33. Performing a Biopsy on Your Marriage (3:22-30)
34. Light Shows the Truth (3:21)
35. Meeting up for a Drink with Jesus (4:3-11)
36. The Humanity of Jesus (4:6; 11:35; 19:28)
37. The Woman at the Well Who Well Said (4:16-26)
38. Worship as a Means of Grace (Part 1) (4:20-24)
39. True Fulfillment (4:31-34)
40. Watering Down the Truth about Jesus (4:46-5:3)
41. Rising above the Rules (5:2-10)
42. Beware Flaky Firmness (5:5,14-15)
43. Tattletaling on God (5:11-22)
44. The Relationship between Sin and Disease (5:13-14)
45. From Feeding to Fearing to Following to Failing (6:13-32)
46. Warning Sign #6: Visualization Techniques (6:19; 12:21)
47. Hard Sayings (6:35-44)
48. The Slave (His Obligations) (6:37; 15:14-15)
49. Ordinance, Not Sacrament (6:52-52)
50. Jesus at the Feast of Tabernacles (6:65-7:35)
51. The Bookends of Faith (Part 1) (6:26-51; 8:12; 10:9; 11:25; 14:6; 15:1,4)
52. The Bookends of Faith (Part 2) (6:34-50)
53. Rightly Dividing the Word of Truth (7:37-51)
54. Witnesses to the Light (8:12-30)
55. Here’s Mud in Your Eye (8:28-9:7)
56. Catechism Question 15 (8:29,46)
57. The Stones of Condemnation (8:7-9)
58. The How versus the Who (9:8-10)
59. Blindly Riding the Hobby Horse (9:13-34)
60. The Door and the Good Shepherd (10:1-10)
61. Warning Sign #2: A Fixation on “Abundance” (10:10)
62. Living Your Best Life (10:12-11:16)
63. The Legend of the Unsaved Christian (10:28-30)
64. The One Question You MUST NOT Get Wrong (10:30)
65. Did Jesus Claim to be God? (10:30)
66. The Stones of Complacency (11:5-44)
67. The Smell of Death and the Sound of Life (11:14-57)
68. Get a Life (11:25-26; 14:6)
69. A Worker, a Worshiper, a Wrongdoer, and a Witness (12:2-15)
70. From Dark Death to Living Light (12:24-46)
71. Light Is Stronger than Darkness (12:46)
72. Prophetic Foot Washing (13:1-19)
73. Humility, Holiness, Happiness, and Hypocrisy (13:1-19)
74. A Secret at Supper (13:21-30)
75. The Prepared Place (14:1-3)
76. Letter to a Grieving Mother (14:1-3)
77. The Particular Path (14:4-11)
78. Do You Know the Truth? (14:6)
79. Don’t S.W.I.M. Subjectively (14:6; 17:17)
80. The Power of Prayer (14:12-14)
81. Catechism Question 22 (14:15)
82. Three Reasons for Ten Commandments (Revelatory) (14:15,21)
83. The Promise of the Paraclete (14:15-26)
84. Objections To the Doctrine of Everlasting Security Answered (Objection 1) (14:16-17)
85. Teaching / Temptation (14:26-27)
86. World Peace: Overrated (14:27-30)
87. The Provision of Peace (14:27-31)
88. The Bookends of Faith (Part 3) (15:1-4)
89. The Bookends of Faith (Part 4) (15:5-12)
90. Who Chose Whom? (John 15:16)
91. The S.H.A.R.K. Priniciple (lesson 1) (15:23-25)
92. Whom to Expect When You’re Expecting (15:25-16:7)
93.The Double-Layered Meanings of Three Kinds of Reproof (16:8-33)
94. The Sending of the Holy Spirit (16:9)
95. The Prayer for the Chosen (17)
96. A Courageous Marriage (17:14-15; 18:36)
97. Jesus, the Great Protector (18:1-14)
98. Quarterback Commandment No. 10 (18:10-11)
99. Who Was Really on Trial? (18:15-38)
100. Truth, Torture, and Trepidation (18:29-19:8)
101. Purple or Scarlet? (19:2)
102. Who Carried the Cross? (19:16-17)
103. A Less Lurid Account of the Crucifixion (19:16-31)
104. Did Jesus Cancel Our Debt? (19:30)
105. Pierced and Buried (19:31-42)
106. Seeing, Touching, Hearing, Reading, and Believing (20:19-31)
107. Expecting Jesus (21)
108. John Eliot Helped People to S.W.I.M. Plainly (21:15)
109. Even Warren Wiersbe Likes to “S.W.I.M.”
110. Faith in the Gospel of John?

*most-viewed post in category

The Prayer for the Chosen

June 22, 2020 at 3:11 pm | Posted in Biblical prayer, John | 10 Comments
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The prayer in Matthew 6:9-13 and Luke 11:2-4 is commonly referred to as “The Lord’s Prayer,” but it is really a model prayer which Jesus taught to His disciples as an example of how THEY ought to pray. He would not have prayed this prayer for Himself. However, John Chapter 17 is a prayer that Jesus DID in fact pray for Himself and His disciples. As far back as the mid- to late-1500s this prayer (possibly given the name by theologian David Chytraeus) has been known as “The High Priestly Prayer.” If anyone asked me (and they haven’t!), I would call John 17 “The Lord’s Prayer,” and give the other one a different name. I hope that you appreicate the awesome privilege of being able to permissively eavesdrop on this amazing moment of loving intimacy, intercession, and insight between the eternal Son and the eternal Father.

John 17 is a chapter of the Bible which inspires special solemnity and humility and worship.

These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

John 17:1

This possibly took place while Jesus and the Disciples were still in the upper room, or they might have already started making their way to the Garden of Gethsemane. The word “glory” or “glorified” is used eight times in the prayer, and five of them are in the first five verses. Was it egocentric for Jesus to ask God to glorify Him? No, the Father and Son share the glory that the Son receives in His Incarnation, His Crucifixion, His Resurrection, His Ascension, and His Exaltation.

As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

John 17:2

In the opening verses He prayed for Himself. He spoke directly to the Father, but He spoke of Himself in the third person. This indicates that Jesus was praying personally, but still formally, and with an awareness that this was a semi-public prayer, and that the Disciples were listening and were supposed to be listening, and that this would become inspired Scripture – to be read by us even today.

And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

John 17:3-5

Here eternal life is defined as “knowing” God, so it can’t mean a mere intellectual grasp that the Biblical God is the correct God. It is a personal, intimate knowledge. Those who are in Christ, as shown in I Corinthians, are the “Knows,” and no one can really know God in a saving way without knowing Christ.

Jesus’s love for the Father is tied to His obedience, just as our love for Jesus is tied to our obedience.

The Word had been with God, and the Word had laid aside His glory (not His Deity).

He prayed in preparation for what He was about to go through, and He prayed (not selfishly) that God would glorify Him for the glory of the Father. He asked for the return of His preincarnate glory. Then He went on to pray for His Disciples – the capital D Disciples, the ones who were with Him at the time.

I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

John 17:9-11

The “world” is another major concept in this prayer, along with “glory.” If you are a Christian you were “of the world” at one time. If you are not a Christian you are still “of the world.” If you are a Christian, even though you were “of the world” before trusting Jesus, you actually secretly belonged to God. He gave you to Jesus, and Jesus prayed for you in this prayer before you were ever born. In a very real sense you were chosen by Jesus, knowing that you already belonged to God, so that Jesus could present you back to God in Him, and He would be glorified for rescuing you from a system in which you had been captive. Yet you remain “in the world,” although you are no longer “of the world,” and Jesus has prayed for your protection, that you would be kept in God’s name, and we share in the love of the Father and the Son and in their eternal covenant, not as gods ourselves, but as redeemed children eternally united to God and Christ.

This was a prayer for the Disciples’ protection and their continuance in the faith, as well as for their sanctification.

I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth.

John 17:14-17

He ultimately prayed also for you and me – all future Christians.

Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

John 17:20-21

He prayed for our unity in the faith, and, coming back full circle to the idea of glory, that even we may be glorified with the Son and the Father.

And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

John 17:22-26

A Secret at Supper

June 12, 2020 at 1:32 pm | Posted in John | 6 Comments
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When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. Then the disciples looked one on another, doubting of whom he spake.

John 13:21-22

The Disciples honestly didn’t know who Jesus meant, and to their credit they were probably not only troubled by the presence of a traitor in their midst, but by the very real possibility that “could it be ME?!” We should not ever boast of our own valour in never betraying Jesus. Few of us have faced much harsh persecution or the confusion and threat of danger that fell upon those who publicly followed Jesus.

Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.

John 13:23

This is an odd scene to us. The Jewish custom at that time was to sit on chairs at a table to eat, but the ancient Greek and Roman custom was to recline on the floor, leaning on the left elbow and eating with the right hand, feet extended out to the side and away from the table, placing those gathered for the meal in very close proximity. Also, we must keep in mind that the taboo about men expressing pure non-sinful friendship through physical touch going beyond handshakes, high fives, back slaps, and brief hugs is fairly recent, so nothing strange should be read into the fact that John (most likely the Disciple “whom Jesus loved”) leaned his head back against Jesus’s chest to be in a whispering position.

Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.

John 13:24

Peter didn’t like the not knowing (which may be part of the rationale behind Da Vinci’s decision to paint him holding a dagger in his painting of this scene in “The Last Supper”), and prompted John to ask Jesus who it was.

He then lying on Jesus’ breast saith unto him, Lord, who is it?

John 13:25

This, as I said, was obviously whispered or at least spoken sotto voce:

Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.

John 13:26

He may have meant a piece of bread dipped in wine or olive oil, or a morsel of meat from a common platter or bowl. The emphasis is not on the culinary details, but on Judas. Perhaps it was a last opportunity for Judas to repent and ask forgiveness, but, if so, it was rejected, and Judas willingly turned the reins of his will completely over to Satan, which means that Jesus addressed Satan directly, although no one else realized it at the time.

And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. Now no man at the table knew for what intent he spake this unto him. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. He then having received the sop went immediately out: and it was night.

John 13:27-30

The refernce to the night is both literal as to the chronology, and figurative as to the hour of the power of darkness.

Living Your Best Life

May 28, 2020 at 2:06 pm | Posted in John | 5 Comments
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But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. There was a division therefore again among the Jews for these sayings.

John 10:12-19

I have discussed before the “division” that Jesus caused and still causes today as He drives a wedge between the true and the false, between the spiritual and the worldly and the fleshly, between man-centered religious expectations and the truth that God’s righteousness requires a sacrifice for sin.

And many of them said, He hath a devil, and is mad; why hear ye him?

John 10:22

Many thought that talking about the fact that no one could take His life from Him, but that He could lay it down and take it back up again sounded like crazy talk, but:

Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?

John 10:21

The incontrovertible evidence of His miraculous healing power being used for a noble purpose was still there to be dealt with.

And it was at Jerusalem the feast of the dedication, and it was winter.

John 10:22

This festival is not found in the Old Testament. It originated in the intertestamental period. After Antiochus Epiphanes defiled the Temple in Jerusalem by setting up a pagan altar a “freedom fighter” named Judas Macabbeus led a group of Israeli fighters to overthrow him and rededicate the Temple. It is celebrated today as Hanukkah, with the menorahs or lamps burning in people’s homes for 12 days.

And Jesus walked in the temple in Solomon’s porch. Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.

John 10:23-24

They demanded that He spell it out for them, whether or not He was claiming to be the Messiah, so, while knowing that nothing would cause them to change their minds about Him – neither His teaching nor His miracles – He nevertheless stated His Divine identity clearly.

Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one. Then the Jews took up stones again to stone him.

John 10:25-31

This time Jesus did not escape, but stayed to speak with them, and reasoned with them from the Scriptures for a while. Of course, they still didn’t believe, so eventually He did escape.

Therefore they sought again to take him: but he escaped out of their hand, And went away again beyond Jordan into the place where John at first baptized; and there he abode.

John 10:39-40

This is an inclusio, indicating that the key turning point in the Gospel of John – the break from Jesus’s early ministry and the transition to the final days on earth – is probably not at the end of Chapter 11, as most commentators say, but here at the end of Chapter 10 and on through Chapter 11. John starts off with the ministry of John the Baptist, and here returns to it to show that John’s preaching about Jesus was true.

So far in our study of the Gospel of John we have seen Jesus show Himself to be the bread of life, the water of life, and the light of life. Food, water, and light are all necessary for life, but now we will see that Jesus IS the life. Lately I’ve been seeing people post pictures of themselves, their friends, their family members, even their pets, with the curious caption, “Living my/his/their best life.”

If Jesus is truly eternal, abundant Life personified, then, by necessity, you can’t be living your best life apart from Him. Get your life on the right track by knowing and following Him.

John Chapter 11 is where we find the account of Lazarus (probably not the same Lazarus from the story of the rich man and Lazarus from Luke 16), a man who was part of a family that was especially close to Jesus, a family from Bethany (one of the Bethanys in that area) near Jerusalem which Jesus had left for the time being because of the attempts of the Pharisees to kill Him.

Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

John 11:1-2

This lets us know that at the time when the Holy Spirit inspired John to write his Gospel, the account of Mary anointing Jesus’s feet with oil, which will happen in Chapter 12, was already well-known.

Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

John 11:3-4

God had brought about Lazarus’s (temporarily) fatal illness so that both the Father and the Son ccould be glorified through it, a situation similar to the man born blind. Jesus’s miracles throughout John had been increasing in power: from turning water into wine, to feeding the multitude, to healing the lame, to walking on the water, to giving sight to the man born blind. Now He was about to perform the greatest miracle so far.

Now Jesus loved Martha, and her sister, and Lazarus. When he had heard therefore that he was sick, he abode two days still in the same place where he was.

John 11:5-6

This does not sound like an act of love to us, but Jesus had a greater plan and He loves with a greater love.

Then after that saith he to his disciples, Let us go into Judaea again. His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him. These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

John 11:7-11

Jesus referred to death as sleep, which was not an uncommon euphemism, but, again, His words were misunderstood as being merely literal.

Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

John 11:12-15

We do not think of death, much less the death of a loved one, as an occasion for gladness, but Jesus wants His followers to have transcendent faith-fuelled joy, not merely temporary happiness.

Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

John 11:16

This indicates that the nickname, “Doubting Thomas,” may be something of a misnomer.

Meeting up for a Drink with Jesus

May 18, 2020 at 3:53 pm | Posted in John | 4 Comments
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He left Judaea, and departed again into Galilee. And he must needs go through Samaria.

John 4:3-4

The “must needs” is an interesting description. Jewish people were highly prejudiced against the Samaritans, whom they considered apostate half-breeds from the resettling of Assyria after the conquest of the 10 northern tribes of Israel. Most commentaries portray Jesus as not wanting to take the shortest route from Judea to Galilee, but feeling compelled to do so in order to keep this “divine appointment” with the woman at the well. This has been challenged by showing that Jewish travelers often went this route despite their abhorrence of the Samaritans, but either application is possible, and both are likely.

Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.

John 4:5

This area is mentioned in the Old Testament, and it was probably about a mile from the well, so it was a decent walk, but could be made in one day without too much trouble.

Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.

John 4:6

The well itself, dug by Jacob some 2000 years before this incident, is still there today. Imagine a well being serviceable for 4000 years and counting! The “sixth hour” is most likely noon. However, there is some disagreement about whether the Holy Spirit is referencing, through John, a Jewish reckoning of the hours of the day, or the Roman system of timekeeping. There are context clues which lend the most credence to the hottest part of the day – the least likely to encounter other water-bearers – being described, which means the noon hour, rather than dawn.

There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.

John 4:7

Why would she come at noon, and why would that fact be highlighted? Because she was either embarrassed, or unwelcome, to come to the well with the other women of Sychar, who would have known about her scandalous marital and sexual exploits.

(For his disciples were gone away unto the city to buy meat.)

John 4:8

The Disciples’ trip into town to buy food shows that the Jewish people did have SOME dealings with the Samaritans.

Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.

John 4:9

“No dealings” here has a general reference, but the specific reference may be to using utensils, such as a water dipper or bucket. There was a time in America’s not-too-distant past when people exemplified a sinful bigotry in refusing to drink from public water fountains used by people of different skin colors.

Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

John 4:10 (emphasis added)

Note how Jesus utilized the opening of an “everyday” conversation to pivot the discussion to spiritual truth. The “gift of God” is both Jesus and His Gospel. It is metaphorical “living” water, but it is symbolized by the double meaning of “living” water: spiritual, eternal, life-giving water, and fresh, running, potable water. The reference to the physical and earthly points to a deeper reality.

The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?

John 4:11

Here the woman mistook the figurative and the spiritual for the literal and physical. Nicodemus and others did the same thing with Jesus’s teaching. Also, note the very pointed contrasts between the Samaritan woman and Nicodemus. One was a man and one was a woman. One was considered ceremonially and religiously “unclean,” and one (as a Pharisee) was supposed to have been the prime example of ceremonial and religious “cleanliness.” One would have had a reputation for morality and thought to be above reproach, and one was known to be immoral. One was wealthy and influential, and one would have been poor and uneducated. Jesus is the Savior of all types of sinners.

The Double-Layered Meanings of Three Kinds of Reproof

April 29, 2020 at 12:41 pm | Posted in Biblical Kinds, John | 2 Comments
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And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:

John 16:8

The “He” in that verse is the Holy Spirit.

Of sin, because they believe not on me;

John 16:9

The secondary layer of meaning in this statement is that Jesus’s Crucifixion would prove the sinfulness of mankind, but the primary meaning is that the Holy Spirit will demonstrate objective morality and convict the world of moral relativism.

Of righteousness, because I go to my Father, and ye see me no more;

John 16:10

The secondary layer of meaning in this statement is that Jesus’s Resurrection would prove that His life had fulfilled all righteousness. The primary meaning is that the Holy Spirit will convince people that they need Jesus’s alien righteousness.

Of judgment, because the prince of this world is judged.

John 16:11

The secondary meaning is that Jesus’s Ascension would prove His victory over Satan and his worldly kingdom. The primary meaning is that the Holy Spirit will prove that God’s children can defeat Satan and overcome the world.

A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

John 16:16-20

They say that in competitive sporting events every play makes somebody happy. A bad shot doesn’t make the shooter happy, but it makes his opponent happy. An error at second base grieves the second basemen, but it thrills the batter or the baserunner. The only time a play that goes against your team in a game doesn’t make you unhappy is when you are watching a replay of the game, already knowing the outcome, and knowing that all the bad plays that went against you were ultimately overcome. In that instance, EVERY play makes the winner happy. We are going to suffer in the Christian life. It’s just a fact. The world’s system is rigged against us, and we need set-backs, discouragements, trials, and tests to strengthen us and to conform us to the image of Christ. But, knowing that in Christ we WILL overcome the world allows us to find joy even in the setbacks and failures.

A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

John 6:21

For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe?

John 16:27-31

Did Jesus become indignant in Verse 31? “Oh, NOW you believe…” Or was He merely being reflective? “Do you? Do you really now believe? I wonder…” Perhaps He was just being literally inquisitive: “Are you sure you’ve got it now?” I vote for indignant, because of what comes after:

Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

John 16:32

Yet He leaves them with this encouragement before beginning to pray:

These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

John 16:33

As Christians, we are not stoics, keeping a stiff upper lip of grim fatatlism. Nor are we hedonists, partying with gusto today, for tomorrow we die, believing that the present pleasures are all that matter. No, we have a real hope – a reasonable, logical basis for enduring suffering or difficulty or persecution for Christ.

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