Luke 4:31–37 | Jesus Rebukes Infirmities, Scene 1

Luke set us up for understanding the ministry of Jesus Christ. Luke did this by telling us of one His sermons that almost ended His life. What did He preach on?  He preached from Isaiah 61:1–2, “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord.” (Lk 4:18–19). It will be from this passage that we will see multiple themes be repeated on a regular basis as Jesus ministers through the area of Galilee (4:14–9:50). The remainder of chapter four will focus on Jesus fulfills the prophecy of giving liberty to them are bruised and deliverance to the captives. 

Luke 4:31–44 is meant to be understood as a single unit. There is a one word that connects the remainder of the chapter creating a single theme: rebuke. In verse 35, Jesus is going to rebuke a demon. In verse 39, Jesus is going to rebuke a fever. In verse 41, Jesus is going to rebuke multiple demons. All of this pointing to the power and authority that Jesus is able to exercise over all infirmities from the natural and the spiritual realm. The section splits into three scenes. Scene one is vv. 31–37. Scene two is vv. 38–39. The third scene is vv. 40–44. The word “rebuke” occurs once in each of these scenes. Today we will only be covering the first scene (Lk 4:31–37). We will look at scenes two and three the Sunday following Easter. 

The Setting (Lk 4:31–32)

After having been rejected by the people of His hometown and barely escaping with His life, Jesus comes down to Capernaum. Capernaum is a city that is located in the province of Galilee and is approximately only 12 miles from Nazareth. Capernaum is also located on the north-western shore of the Sea of Galilee allowing the city’s major trade to be fishing and agriculture. The verb, “came down” is appropriate. Nazareth is over 1200 feet above sea level while Capernaum is 686 feet below sea level, making more than an 1800 feet descent.92

Luke uses a periphrastic participle93 for taught (διδάσκων, or teaching) indicating that this was a common occurrence. This is reinforced from Luke 4:15. The parallel account of the narrative only mentions one Sabbath (Mk 1:21–28). We will be seeing Jesus in Capernaum for a while. It would make sense if this is His common practice like it was in Nazareth. 

Lk 4:32. The people in the synagogue were extremely astonished with the teaching of Jesus. Astonished is from ἐκπλησσω which means “to cause to be filled with amazement to the point of being overwhelmed, amaze, astound, overwhelm (literally, strike out one’s senses).”94 Luke uses the same word to describe how Mary and Joseph felt when they found Jesus in the Temple after losing Him for three days (Lk 2:48). 

The people were astonished at the teaching of Jesus. Luke is trying to emphasize the message that Jesus is speaking rather than the delivery of the message. While we do not know what specifically it was that Jesus was teaching in the synagogue in Capernaum, we do know why the people were astonished. Jesus was teaching them with authority. Power (KJV) is from ἐξουσία which is typically translated as “authority.”95 The parallel account in Mark helps us to understand Jesus’ authority by contrasting Jesus against the contemporary scribes (Mk 1:22). (Luke is probably writing to a Gentile so he had no need to mention the scribes.) One commentator explains that, “The teaching of the day often pitted one rabbinic opinion against another without any certain conclusion.”96 Bock explains further by stating, “The scribes would teach from tradition, while Jesus would handle the text directly and independently. His word alone was sufficient.”97 He gave certainty to what He was teaching. He rightly divided the Word of God and did so with full assurance. Jesus was preaching the Word, and the Word was having an affect on the people. 

The Encounter (Lk 4:33–35)

Luke’s first recorded miracle performed by Christ is a bit of a doozy. The narrative of Jesus being tested in the wilderness ended with Satan departing from Jesus only for a season (Lk 4:13). Satan sends one of his minions to make a public spectacle. And while we would be interested in a quick summary on what the Bible has to say about demons, let it suffice to say for now to state that they are angels who disobeyed (2 Pe 2:4; Jud 6; Re 12:7–9) and now serve the Devil. However, it is important to remember that the focus should not be on the possessed man but on Christ. The story is not about how the possessed man disrupts the crowd in the synagogue but how Jesus is able to completely take control of the situation. The best thing we can do for ourselves is to imagine ourselves as one of the spectators that was enraptured by the teaching of Jesus Christ only to be rudely interrupted by a man possessing a demon crying out with a loud voice. You would have gone from extreme of emotion to the other. 

Luke describes this demon as unclean. We would automatically think that a demon is ceremoniously unclean. However, Luke is writing to a Gentile audience. “In Greek thought spirits [δαίμων] could be good or evil.”98 We have the One that is anointed by the Spirit of God to preach the good news being opposed by an unclean spirit—a huge contrast! The scene almost feels like an old western. Two opposing characters stare each other down. The old sheriff upholds justice while the criminal is the embodiment of corruption. 

Lk 4:34. “Let us alone” is from ἔα. “The exclamation ἔα may be an interjection expressing surprise or displeasure, found in Classical Greek.…Alternatively, it may be the imperative of ἐάω, with the sense ‘let (us) alone.’ In the latter case it forms part of the demon’s attempt to defend itself against Jesus.”99 The former seems to be more likely. 

“What have we to do with thee” or “τί ἡμῖν καὶ σοί; literally means, ‘What have we in common?’, but in the LXX it translates a phrase which means, ‘Why are you interfering with me?’ (Jos. 22:24; Jdg. 11:12; 2 Sa. 16:10; 19:22; 1 Ki. 17:18; 2 Ki. 3:13; cf. Lk. 8:28; Mk. 5:7; Mt. 27:19; Jn. 2:4). It is rhetorical, implying, ‘Do not meddle with me’.” 100 This seem to be an odd statement since the possessed man is the one disrupting the service. Perhaps Jesus was hitting on a spot of conviction that lead to an outbreak. 

The reason for a first person plural as opposed to a singular is unclear. The possessed may be using an “editorial we,” it could be referencing both the man and the demon, or it could be that the man was possessed by multiple demons (cf. Lk 8:30). The last option seems to be the most logical considering the following question. There were multiple parties that were expecting judgment from Jesus but the man was never hurt (v. 35). 

The next question that comes from the demonized man is, “Have you come to destroy us?” This is a question that is often asked by demonized men. “And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?” (Mt 8:29). “When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.” (Lk 8:28). The “torment” that the demons are referring to becomes clear in the Gerasenes demoniac, “And they besought him that he would not command them to go out into the deep” (Lk 8:31). The deep is the abyss mentioned in Revelation 20:3 that will be holding cell for a thousand years. Christ states that hell was “prepared for the devil and his angels” (Mt 25:41). Ultimately, Satan and his demons will be cast into the Lake of Fire that will be eternal torment (Re 20:10). Therefore, “This is not an exclamation of surprise but of terror and dismay. In the presence of the Holy One the demon is convicted by the knowledge the for him and his kind only destruction is waiting. He knows and recognizes Christ as the Holy One of God, and therefore cries out, shuddering with terror.”101

Next, the demonized man makes an admonition. He is fully aware who Jesus is. He knows that Jesus is the Holy One of God. The demon completely understand that Jesus is the promised Messiah and the Son of God. What is remarkably sad is that Jesus’ hometown wanted to throw Jesus off of a cliff when He told them this, but now there is demon that is proclaiming it out loud. However, the demon means it without any means of dignity. 

Lk 4:35. Jesus immediately responds by rebuking the demonized man. There is no hesitation seen from Jesus. Also, “Jesus, unlike other exorcists, uses only his words and forgoes the usual rituals or incantations.”102 Jesus rebukes the demon on His own authority and no one else’s. 

Christ give two commands to the demon. The first is to shut up. “Hold thy peace” comes from the single word φίμοω which figuratively means to put on a muzzle.103 It is the same word used in the commandment to not muzzle the ox when he treads out the corn (1 Co 9:9; 1 Ti 5:18). Secondly, Jesus command the demon to come out of the man. 

The demon had no choice but to comply. The demonized man threw himself down in the midst of the synagogue during the exorcism but the man was never harmed. Jesus likely provided safety for the man.

The Reaction (Lk 4:36–37)

The crowd’s reaction to the whole scene is pure amazement. Amaze comes from θάμβος which only occurs three times in the New Testament, all of which are by Luke’s pen (Lk 4:36; 5:9; Ac 3:10) and is appropriate for witnessing this scene. θάμβος is defined as “a state of astonishment brought on by an exposure to an unusual event, that is, amazement, or awe; in the Greco-Roman world, the word is frequently associated with activity of transcendent forces or beings.”104 The crowd also begins to ask each other about the words/message (λόγος) of Jesus Christ. The words were unique. Jesus spoke with authority (ἐξουσία same word as in Lk 4:32) and power (δύναμις). Jesus Christ spoke unto the demon and the demon had no choice but to submit the word. The narrative powerfully demonstrates the authority and the sovereignty of Jesus Christ. His sovereignty is no different than God’s sovereignty. He only needs to speak and even the unclean spirits will follow His commands. No man is able to claim such authority and power like Jesus. 

Lk 4:37. Of course, when a person witnesses an incredible scene, he is going to talk about it. The news of Jesus’ actions and words against the demon went far and wide throughout the entire region. Soon everyone in Galilee will have heard of Jesus Christ. 

While this may seem like an odd story for us today, it is still true nevertheless. The point of the narrative of Luke 4:31–44 is that we see Jesus’ authority and sovereignty over the dark spiritual realm and physical ailments. While we have taken the time to think over what it would have been like to witness the scene, I want to understand that the demonized man is the perfect picture of a man stuck in his sin and without Christ. Up until Christ’s word was effected, the man was subject to the will of the demon. Without Christ, we are subject to passions of our lustful flesh, even being willing to mock the Holy One of God. When the demonized man was confronted, Christ used his effectual power over and against the will of the demon. There was nothing that the man did. All the actions belong to Christ. All he had to do was speak and then the man was set free. Christ is not asking us to perform anything for salvation. We need only to place our trust in the cross and resurrection and Christ will declare us free from our sin—justified!

____________________

92.  I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, NIGTC (Exeter: Paternoster Press, 1978), 191; Robert H. Stein, Luke, NAC 24 (Nashville: Broadman & Holman Publishers, 1992), 162; Darrell L. Bock, Luke 1:1–9:50, BECNT (Grand Rapids: Baker Academic, 1994), 428.

93. See Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan, 1996), 647–8 for a definition. 

94. BDAG, 308. 

95. ἐξουσία is translated as “authority” 71 times of the 102 occurrences in both the ESV and NASB. See also BDAG, 353.2. 

96. Alberto S. Valdés, “The Gospel according to Luke,” in The Grace New Testament Commentary, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2010), 243.

97. Bock, Luke 1:1–9:50, 429. 

98. Bock, Luke 1:1–9:50, 431; cf. Marshal, Gospel of Luke, 192; Werner Foerster, “δαίμων in the Greek and Hellenistic World,” in TDNT, 2:1–10. 

99. Marshall, The Gospel of Luke, 193; cf. BDAG, 267; 1 Clement 39:5.  

100. Marshall, The Gospel of Luke, 193; cf., J. Reiling, and J. L. Swellengrebel, A Handbook on the Gospel of Luke, UBS Handbook Series, (New York: United Bible Societies, 1993), 215.

101. Norval Geldenhuys, The Gospel of Luke, NICNT (Grand Rapids: Wm. B. Eerdmans Publishing, 1968), 173.

102. Bock, Luke 1:1–9:50, 434. See Josephus, Antiquities of the Jews, 8.45–48 for a contrast where an exorcist uses incantations citing the name of king Solomon.

103. BDAG, 1060. 

104. BDAG, 442; cf. Reiling and Swellengrebel, A Handbook on the Gospel of Luke, 217. 

I Am the Light of the World

This sermon was preached from John 8:12-30.



John 8:12 comes on the heels of 7:52. The setting is same as it was for the previous chapter. Therefore, Jesus is still speaking to the Pharisees during the last day of the feast of tabernacles. He is still confronting the same people as He was in the previous chapter.

A lot of the themes that will be seen in this section should feel familiar to us. Back in John 5:18-47 there repetitions of the words judge, judgment, and witness. The Jews were seeking to kill Jesus. The scene played out very much like a court room. The Pharisees and Sadducees were trying to determine if they should have Jesus executed for committing claims of blasphemy. This chapter will play out in much the same way.

Let us not forget either why this gospel was written, “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). This discourse is recorded to help reinforce this idea.

12. Jesus’ claim of equivalency to light is a claim to deity. This is another one of the famous “I am” statements in the Gospel of John. The first was seen in John 4:26 (in the Greek) and the second one was seen in John 6:35 (“I am the bread of life”). There multiple times in this sermon and the of the chapter that we will see the “I am” reference again, though, sometimes only in the Greek. This claim of being the light should also be familiar to the reader because it was also mentioned in the prologue (John 1:9). Light is typically used to metaphorically illustrate God’s holiness and righteousness (cf. John 3:19-21).

Jesus could also be using one of the daily ritual practices used during the feast of tabernacles. He did this before in 7:37 when the priest would have been pouring out the water into the basin.

A major feature of the Feast of Tabernacles was the lighting of giant lamps in the women’s court in the temple. The wicks were made from the priests’ worn-out garments. The light illuminated the temple area and the people gather to sing praises and dance. The light reminded the Jewish people of how God was with them in their wanderings in the wilderness in a pillar of cloud which turned to fire at night (Num. 9:15-23). 1 

Thus when the people were in the one of the most crowded courts of the temple and the lamp stand was there, Jesus used the lamps to illustrate who He is.

Jesus makes the promise that all that follow Him will not walk/live in darkness. They will no longer stumble. They will be able to see the correct place to set their feet. This is a metaphor to explain that those who believe in Jesus will understand the ways of righteousness and will make the effort to avoid sin. No one like to be in the darkness. You can not see where you are going in the dark. You’re afraid that you will stumble, fall into a pit or be attacked by a robber. Jesus equates unbelief to walking in darkness. You will eventually hurt yourself because you cannot see even though you don’t want to get hurt. No one enjoys stubbing their toe. Sin is no different. We may think that we are ok but really we only stubbing our toe or falling into a pit.

13. This is where we start to see a court room scene again. The Pharisees decide to challenge Jesus’ claim that He is the light of the world. Jesus stands alone in His claim, at least that is what the Pharisees think. In a court of law if only one individual claims that something happened but everyone else denies the event and the evidence correlates with the majority, then everyone accuse the lone person’s testimony to be false. This would make the lone witness a liar.

14. Jesus clarifies His claim. Just because He is the only one that is making these claims does not make His testimony false. There is no valid witness that contradicts what Jesus is saying. Not only this, Jesus makes it very clear that His testimony is true – that what He is saying is the truth. There is an emphasis going on in the Greek between that of Jesus’ “myself” and “ye.” Jesus is trying to point out that do not know Him. They can not point out that what Jesus is saying is false because they have no grounds to do so. Just like so many teens say when they are deflecting criticism, “You don’t know me.”

15-16. These two verses seem a little confusing. Jesus was pointing out that these men were only judging Him according to what they see, not according to what Jesus is saying.

The second half of this verse seems to contradict what Jesus said back in John 5:22 and 30. Jesus is talking about the reason as to why He is was on the earth during the first advent. When Jesus does judge, it will be at the last day. Jesus even points out that the judgement will be according to the ways of God, as opposed to the ways of man. God’s judgement is far more superior because of His omniscience and His holiness. This means that all deeds, whether hidden or open, will be brought into judgement. This is something that should scare everyone.

17-18. Jesus points to the law to remind the Pharisees that there needs to be two witnesses before any can come to a verdict to decide a matter (Deut. 17:6; 19:15). One witness could be stating a case that a person is guilty and should receive the death penalty. However, if one witness was good enough to convict, then there would be numerous false witnesses that accuse someone of a false crime in order to be rid of their enemy. Two or three witnesses were necessary in order to find out the truth of a matter.

I feel that it might be possible that Jesus was also pointing out a Rabbinic law. I say this because Jesus says, “your law,” instead of “the law.” 2 Perhaps He was talking about their oral tradition of interpretation concerning the law. This would be interesting if this is the case because Jesus is appealing to Rabbinic tradition rather than the law. Perhaps this could be seen as a parallel to the same kind of appeal that He made concerning circumcision on the sabbath (John 7:22-23).
Jesus points to two witnesses – Himself and His Father. Again, like He has done so many times before, Jesus states that the Father sent Him. We see an “I am,” in the Greek. It is the same construction that we have seen in the previous “I am” statements. The Greek literally reads, “I am the witnesses for/concerning Myself.” 3

19. Because Jesus appealed to His Father, the Pharisees think that they should be able to hear the testimony that His Father would give. The Pharisees were probably thinking that Jesus would start to talk about a normal person. Instead they received a very unexpected statement from Jesus. Jesus tells them that do not know Him or His Father. Which is why these Pharisees were really not able to speak as a judge in the matter. This of course would have upset the Pharisees a lot if they understood Jesus correctly. Jesus points out that they would have known the Father if they had known Him. This is true because of the unity within the Godhead. If they had believed Jesus’ message they would have known the Father that sent Him.

20. The author gives a location as to where this whole discussion was taking place, “in the treasury.”

It is most unlikely that Jesus taught in the actual treasure chamber, so the expression will mean that part of the Temple precincts into which people came to cast their offerings into the chests (cf. Mark 12:41, 43; Luke 21:1). This was part of the of the court of women. There were thirteen trumpets-shaped collection boxes there, each with its inscription showing the use to which its contents would be put (the inscriptions are quoted in the Mishnah, Shek. 6:5). 4 

This allows us very easily to imagine Jesus standing in the temple court and pointing to the candle lights and saying, “I am the light of the world” (John 8:12). Both the light stands and the treasury boxes would be located in the court of women.

As mentioned before, no one was able to seize Jesus because His time was not yet come (cf. John 7:8, 30, 32, 44). Remember, they were looking to take hold of Jesus because they were looking to kill Him (John 7:1, 25).

21. From this point forward, you will see Jesus try to emphasize the difference between Himself and the Pharisees. He very much trying to point out just how deep the divide is between them. Jesus will talk about the contrasts between Himself and the Pharisees.

This verse is very reminiscent of John 7:33-36. This time, though, He points out that they will die in their sins. They will want a messiah at the worst of times to deliver them from Roman rule but they will instead die in their sins because they missed the Messiah that saved them from their sins.

22. This time, the Pharisees understood that Jesus was talking about death. But they were thinking that He would kill Himself; which is something to be looked down upon with extreme hostility. 5 The assumed answer to the question was “no.”

23. The difference between Jesus and the Pharisees could not have been made any more clear. Their origins are from completely different locations. The pharisees are from the earth and are temporal. Jesus is not from the world but from heaven and is eternal. Jesus could be using the word “world” in two senses. He could mean a physical world or earth, or He could mean from the human race. The point is simple. Jesus is not like the Pharisees.

24. Jesus explains why He said previously, “Ye shall seek me, and die in your sins.” The reason why this would happen is because they do not believe that, “I am.” This is the same construction in the Greek that we saw previously in verses 12 and 18, “ἐγώ εἰμι” (“he” is not there in the Greek). However, this claim is a little different. Hart explains this further.

The phrase ἐγώ εἰμι is probably not a reference to Exodus 3:14 because the LXX translates the phrase “I am has sent me” with the Greek ὁ ὤν rather than using ἐγώ εἰμι. More likely it is taken from the LXX’s consistent usage of ἐγώ εἰμι as the translation of ani hu (“I am He”), a phrase used for God’s self disclosure in Isaiah (cf. Isa. 41:4; 43:10, 13, 25; 46:4; 48:12). For example in Isaiah 43:10, the Lord says, “So that you may known and believe Me, and understand that I am He (ani hu).” Jesus applied the words of the God’s self identification in the Old Testament to Himself. 6

Jesus is clearly identifying Himself as God and that failing to believe in Him as such will result in one dying in his sins.

25. Unfortunately, the Pharisees do not understand the claims that Jesus is making concerning His identity. They still only think Him to be a normal person.

The verse is rather difficult to translate. Overall, Jesus is saying that He has been telling them the same message all along. It’s not clear whether He is referring to the beginning of this conversation or from the beginning of His ministry. The latter is more likely considering this was discussed in John 5:24.

26-27. Jesus continues with His message. There could have been a lot more that He could have said and judged about the Pharisees. However, Jesus at this time was more concerned with with the will of the Father. He had a specific message that He needed to give to the world and that message came from the Father.

The ironic thing about this is that the Pharisees think that they are acting as a judge but they do not realize that they are standing before the Ultimate Judge. Jesus will judge these men at the last day.

28-29. Jesus did not come down on His first advent so that He could become popular. Yes, He did accept worship as God from those who believed on Him but overall, Jesus’ goal was to have the Father be glorified. Every action and word of Jesus was to glorify God. All of it was ordained by God. Even the most agonizing hours that Jesus would experience was ordained by God.

“Lifted up,” is a reference to His crucifixion (cf. John 3:14). It will be when He is “lifted up” that He will glorify God the most. This will be something something that will please God the Father, not because He takes joy in seeing His Son suffer, but because it allow to redeem His elect. By the Son’s sacrifice, God will be glorified. It will display His righteousness (Rom. 3:25-26).

30. This is the choice for every person. You must believe so that you will not die.

Endnotes

1. Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty, vol. 2, New Testament, ed. John F. Walvoord and Roy B. Zuck (Colorado Springs, CO: David C Cook, 1983), 303.

2. Blum, “John,” 304.

3. ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ; cf. Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς (John 6:35).

4. Leon Morris, The Gospel According to John, New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing, 1971), 444.

5. Morris, The Gospel According to John, 446n34. “Thus Josephus says, ‘But as for those who have laid mad hands upon themselves, the darker regions of the nether world receive their souls’ (Bell. iii, 375).”

6. John F. Hart, “John,” in The Moody Bible Commentary: A One-Volume Commentary on the Whole Bible by the Faculty of Moody Bible Institute, ed. Michael Rydelnik and Michael Vanlaningham (Chicago: Moody Publishers, 2014), 1632.

If Any Man Thirst

This sermon was preached from John 7:31-52 on October 5, 2014 for the evening service.

My Hour Is Not Yet Come

This sermon was preached from John 7:1-30 on October 5, 2014 for the morning service.

I am the Bread of Life

This sermon is preached from John 6:22-59 for the morning service of September 28, 2014.




In order to understand this passage one must remember the events that happened just the previous day. Jesus tried to get some rest and relaxation with His disciples in a deserted area outside of Bethsaida on the sea of Galilee. However, the Galileans spotted Jesus and a crowd that had 5,000 men grew. Later in the day, Jesus performed a miracle by feeding the entire crowd so that they were full by only using five barley loaves and two small fishes. When the crowd saw that Jesus was able to provide food they wanted to make Jesus king. This in turn caused Jesus to send away the disciples into a boat and then He went away privately for a while.

The disciples have a sleepless night trying to get the sea of Galilee due to a wind blowing the opposite direction. Jesus walks on the water and meets them in the middle of the sea.

Search for Jesus (6:22-25)

A portion of the crowd must have stayed in the area. This was the next day and these people are still probably wanting to make Jesus become their king. They eventually figure out that Jesus is not in the area even though they did not see Him get into a boat. The group decides to enter into boats that have come recently and to go look for Jesus elsewhere. They then find Jesus in Capernaum. They must have heard Jesus tell His disciples to go there. When they find Jesus again, they only ask when He got to Capernaum rather than asking how He got there.

Works and Signs (6:26-31)

26. There is no record that Jesus answered or discussed how or when He got to Capernaum. Instead Jesus begins the poor reason as to why they decided to seek Him out. They decided to look for Jesus not because they believed in what He was teaching or even because He was able to perform a miracle, but because Jesus provided them with full bellies. John has always been critical of how the Galileans were following Jesus because of His signs. Now they have sunk even lower than that. They are following Jesus so they can get a meal. What a bunch of bums!

27. Jesus see how much they are making an effort to get a meal so He tells them to use their energy to find real meat. Find meat that does not perish. This meat will instead give you eternal life. However, this meat can only come from the Son of Man because God the Father has set His seal of approval on Him (This is my beloved Son in whom I am well pleased).

28-29. Because Jesus tells them to labor for meat that gives eternal life, they in turn ask what that would look like. What is it they must do to receive this meat?

Jesus’ answer is that them believing on Jesus, Him who was sent, is a work of God. We are never able to believe in the message of salvation on our own accord. We cannot create our own faith. God creates faith for us. God makes it so we can believe on Him. God is doing the action not man. They thought they needed to do something in order to earn this.

Believing on Jesus is repeated numerous times in this passage (vv. 36, 40, 47).

30-31. These men then turn the tables back upon Jesus. They ask Jesus to perform a sign (1 Cor. 1:22). This request is ridiculous. These men participated in a sign yesterday when He gave them food. Not only that He healed multiple people before they had the meal (Luke 9:11). These men should have been satisfied with what they had already saw. Jesus already pointed out that they do not even seek Him because of the signs He was doing.

These men point out to Jesus that Moses gave manna every day in the wilderness. This is probably a quotation from Psalm 78:24. From this point forward there is a contrast that is being shown between the manna and the bread of life. They are saying that what Jesus did yesterday was nothing in comparison to what Moses did. He made manna, bread from heaven, fall from the sky six days a week for 40 years and it was enough to feed the entire nation of Israel which would have numbered around 2.5 million people.

God Sent Better Bread (6:32-36)

32-33. Jesus give two objections. The first is that it was not Moses that gave Israel mann for forty years. God gave them the manna. The second objection is that God is now giving a better bread from heaven than what Israel had. For the bread of God is He which comes from heaven. Jesus has tried multiple times explain that He has come from heaven and that God the Father has sent Him. That is why John started with eternality of God. Jesus is this bread that is better. Jesus will give eternal life.

34. These men are just as oblivious as the Samaritan woman at the well. She wanted the water of eternal life so she would never have to drink again to stay alive. These men want food that will give eternal life so they will not have to worry about death. They are oblivious to the fact that Jesus is talking about Himself.

35. Jesus tries to make it Himself more clear with these men. He simply states “I am the bread of life.” This is one of the famous “I am,” statements of John. The statement carries overtones of deity because it recalls God speaking to Moses when He said, “I am that I am” (Exod. 3:14). The name emphasizes eternality and sole independence. Jesus is eternal. Jesus was sent from heaven like the manna but Jesus will give eternal life. If you believe on Jesus then you never have to fear death.

36. These men have seen Jesus perform man signs already but they are not considering the implications of these signs. Therefore, they fail to understand what Jesus means when He says, “I am the bread of life.” The theological reason as to why they believe will be explained in the following verses.

The Will of the Father (6:37-40)

37. Jesus took the time to explain the relationship that He had with the Father when He was making claims to deity before the Jews in Jerusalem. Now He is explaining the coordination that happens between Himself and the Father in salvation. The act of the Father giving people to the Son is most likely a reference to God electing individuals before the creation of the earth. The point is that all are elect will come to the Son and believe. The Son will receive them. The Son will forgive them. The Son will redeem them.

38. Jesus states that the whole reason why He came down to earth from heaven was to do the will of the Father. Jesus wants to see God glorified in everything He does. There is no vanity in Jesus. He glorifies God because there is none greater than God (cf. John 5:30).

39-40. Jesus then goes on to explain what is the will of the Father. He states it and then repeats it so we do not miss it. The will of the Father is that everyone who believes on the Son will have eternal life. None who believe will be lost. All who believe will be raised by Jesus Christ on the last day. These are absolute statements. There is no room for a margin of error in these verses. All the elect will believe on the Son. All who believe will be raised the last day. That is the reason why it is an everlasting life that Jesus offers. Jesus offers life that extends beyond the grave.

Murmuring (6:41-42)

The people that are there listening to Jesus begin to murmur/grumble/complain. There is a bit of an ironic parallel going on between the old nation of Israel that was in the wilderness and these men before Jesus. It never took long before the people of Israel were murmuring about something that had caused them to be dissatisfied. These men are not being satisfied with the fact that Jesus is calling Himself the bread of life.

Their chief complaint is that they are comfortable with the fact that Jesus claims to have come from heaven. Individuals in the crowd must have known Mary and Joseph. They remember that Jesus was raised their household. They must have been ignorant of Jesus’ virgin birth. However, Jesus makes this very clear with the numerous repetitions (John 6:32, 33, 38, 39, 40, 44, 51, 57, 58).

Repetition (6:43-51)

Jesus makes a repetition of what He just said from verses 32-40 with a few small modification and in reverse order.

44. In order to come to the Son a person must be drawn by God. Yet, in John 14:6 Jesus said, “No man can come to the Father, but by Me.” These seem to contradict one another. However, they compliment each other. The Father elects and draws individuals unto the Son. Then the Son redeems and sanctifies the individual unto the Father. It will be the Son that will raise the believer unto eternal life at the last day.

45. Jesus may not be referencing a single passage here. He may be pointing out the main thrust of the prophets message from the Old Testament. There a couple of passages that make this statement, “And all thy children shall be taught of the Lord; And great shall be the peace of thy children” (Isa. 54:13) and the promise from the New Covenant.

But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, And write it in their hearts; And will be their God, And they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: For they shall all know me, From the least of them unto the greatest of them, saith the Lord: For I will forgive their iniquity, And I will remember their sin no more (Jer. 31:33-34).

Jesus then goes on to explain that every man that is taught the things of God will come to Him. The understanding of what Jesus is implying here is that these men before Jesus do not fit that description. They were never taught the things of God. They were never drawn by the Father. Therefore, they are not going to come to the Son.

46. The only person that has seen the Father is Jesus Christ (cf. John 1:18).

47. This is a repetition as to why Jesus is having this discussion in the first place. He wants them to believe on Him. The only way to have eternal life is to have faith in the death, burial and resurrection of Jesus Christ for salvation. This is simple. Believe and live forever.

48. This is a repetition from verse 35.

49-51. Jesus then goes on to explain again that the Father has sent better bread from heaven now than what was given to Israel in the wilderness. Israel ate manna and they died. Yet if you consume the bread that is here before you, you will never die.

Jesus explains that the bread is His flesh. This is a reference to His sacrificial death that He will soon suffer. His death will bring life for those who believe because Jesus bore our death upon Himself. Jesus was our vicar. He died so we would not die. This will not just be for the Jews but for all the races and nations. Anyone who believes will have life.

Flesh to Eat? (6:52-59)

52. The Jews are mystified by that last statement of Jesus. It seems downright weird that someone would offer His own body as food for another person. They are still not understanding that Jesus is using earthly analogies to talk spiritual truths just like He did with Nicodemus and the Samaritan woman.

53-54. Jesus makes the third “Verily, verily” statement. He wants them to understand to pay attention to this very important point. If you never eat the flesh offered by the Son of Man you will never have life. But if you do eat the flesh of Jesus Christ, then you will have eternal life. You will not need to fear death because God will raise you up the last day unto life.

55-58. Jesus explains that a union occurs when a person places his faith upon Him. Later on we will see Jesus send the Holy Spirit to dwell in every person that believes on the death burial and resurrection of Jesus Christ for salvation.

This union causes life to come to the believer because both the Father and the Son are eternal Persons. They will always live.

Again, for the last time, Jesus states that He is better bread than what the nation of Israel ate. They may have eaten bread that fell from the sky but they still died. If you eat the flesh of the Son of Man you will have eternal life.

59. This whole seen must have taken place in a synagogue in Capernaum. It is not uncommon for Jesus to be found teaching in such a place.

The Fourth Sign

This sermon is preached from John 6:1-21.

This sermon was preached from John 5:19-30 to Tidioute Baptist Church for the evening service.

John is going to continue with his emphasis on showing Jesus as God, the second Person of the Trinity. “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” (20:31). The last two parts of that verse will be covered in this section. 

Do not forget either how I mentioned that the prologue introduced multiple themes that will be fully explained in John’s Gospel. I believe this section really explains “καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος / and the Word was with God, and the Word was God” (1:1b). There is very special kind of relationship that is being described between the first and second Persons of the Trinity in this section. Not only are they full agreement with each other, they are one in the same. 

Last time we looked at the text, we saw the Jews wanting to kill Jesus because He broke the sabbath and said He is equal with the Father. The Father works on the sabbath, so must He work on the sabbath. This will continue. Jesus does not correct the thinking of the Jews. He instead continues with their conclusion. 

Same in Will (5:19-20)

Verse 19. “Verily, verily,” is the same as saying “Truly, truly.” These are words that are used to call attention to what He is about to say. These are extremely important words. What is so important? The Son does exactly what the Father does. Why? Because the Son can do nothing of Himself. Whatever the Son wants to do, the Father wants to do as well. Whatever the Father the Son wants to do. The two work in perfect harmony together. There is no earthly analogy to use to try and explain what this looks like. The best I can come up with is a three headed creature where all three heads say exactly the same thing. They work perfectly together. They do not bicker with each other. The Son is just as much God as the Father is God. Whatever can be said of the Father can be said of the Son. They both want to do the same things. They are both God. If the Son wants to work on the sabbath, He can because the Father works on the sabbath. 

Verse 20. The Father loveth the Son. This is a very affection kind of love that is going on here. This is more than just a kind of love that cares. This is a love that is affectionate. God the Father spoke verbally three times while Jesus was on earth doing His ministry. The first time was at the baptism of Jesus and the Father said, “Thou art my beloved Son; in thee I am well pleased” (Luke 3:22). The second time was on the mountain when Jesus was transfigured before the three disciples and the Father said, “This is my beloved Son: hear Him” (Luke 9:35). The last record of the Father speaking out loud was on the day of the triumphal entry, the beginning of the passion week. “Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again” (12:27-28). Of whom else could we say that God has given glory to? Only to Jesus Christ. Only to the Son of God. Only the Messiah. 

The Father shows all things unto the Son. There is nothing that the Son that God does not know. God the Father is perfect and is all knowing. Yet this is also said of the Son as well. God, as it is put here, share the knowledge of His works. There is nothing kept by God from the Son. 

“He will show greater works than these.” Healing a lame man is nothing for God. God knit the man in his mother’s womb. God knew men before they were created. God will display His glory in much more mighty ways than this. These mighty things are acts the Son will do. Jesus will feed the multitudes with only a few fish and loaves of bread. Jesus will give sight to the blind. Jesus will make the dead live. Jesus will defeat the grave. Jesus will present Himself alive. Jesus will resurrect the dead. Jesus will establish the kingdom of God. 

Same in Power (5:21)

Verse 21. For as the Father raises the dead and quickeneth them; even so will the Son. The word, “quickeneth” is the Greek word ζωοποιεω. It comes from two Greek words, ζωος = life and ποιεω = make. The Greek word literally means to make alive; to make something become a living being. This is reminiscent of creation. God breathed life into Adam and Adam became a living being. 

The claim is however is that just like the Father is able to do this to whom He will, the Son is also able to do this to whom He will. They will both want the same people to be alive. This is also in reference to the resurrection, which will be discussed more in this section.

Same in Authority (5:22)

Verse 22. This seems like an odd statement for Jesus to be making, that the Father will not judge man. Instead it will be the Son that judges all men. However, Jesus is saying that the Father has full confidence the Son to judge all men in the same manner as the Father would desire. The Father haas given Him the authority to do that. 

Same in Honor (5:23)

Verse 23. The end result of the Son being the ultimate Judge is that He is to receive honor. No sensible man will disrespect a judge because the judge has authority to pronounce judgement upon the man. If he is smart, he will honor the judge so that his judgement will not be harsh. However, this honor is not only because He is a judge. He is to receive honor just as much as the Father is to receive honor. If you honor one, you must honor the other. If you dishonor the Son, then you will dishonor the Father or visa versa. 

Therefore… (5:24-30)

Verse 24. The person that listens to the Words of Jesus and believes in the One that Him will have life. Faith comes by hearing and hearing by the words of Christ. In order to believe on the Father, one must believe in the words of Christ. Christ always wanted them to hear His message. In order to see the Father, one must have faith. The result of having faith is life. Not just any life but life eternal spent with God. The one who does not listen to these words will end up in condemnation. This eternal life came despite the fact that you were once dead.

Verse 25. Jesus claimed that the time is now when men will hear His voice and will believe. This belief will lead men to life. John, the author, could be talking about a physical resurrection or a spiritual resurrection. A physical because it will be Jesus that will return and raise the saints. “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead” (1 Cor. 15:20-21). A spiritual resurrection because that is what it took to receive salvation. “And you hath he quickened, who were dead in trespasses and sins” and, “Even when we were dead in sins, hath quickened us together with Christ” (Eph. 2:1, 5). Jesus made us alive when He made us receive salvation. 

Verse 26. Life in Himself means that He needs no one else to make Him come alive. This is true of both the Father and the Son. Nothing made God. God made all things. God always existed. The Father always existed. The Son always existed. There is no dependence upon another being in order for God to sustain His own life. Instead, God gives life unto other creatures. Men need God continually in order for them to have life. 

Verse 27. This is repetition of verse 22. Yet there is also the emphasis that Jesus has the authority to execute the judgement. Jesus is authoritative to pronounce judgement and to execute His own judgement. 

This verse also states a reason as to why He is able to give and execute judgement. He is able to execute judgement because He is the Son of Man (cf. Dan. 7:13-14). He will be the one to receive all authority. 

Verses 28-29. Jesus is talking about a resurrection for both the righteous and the wicked (cf. Dan. 12:2). A resurrection for the righteous that will lead to receiving an incorruptible body so that we may have an eternal life with God (1 Cor. 15:51-57). A resurrection for the wicked that will lead to eternal damnation in hell (cf. Rev. 20:11-15). 

Jesus is not stating that doing good things will get you into heaven. The mark of a true believer is that he chases after righteousness. Therefore Jesus can say those who do well will enter into the resurrection of life.

Verse 30. Jesus says He can do nothing of Himself because He is one with the Father. This is why He says that He seeks the will of His Father. 

He also says this because He is constrained by His righteousness. If Jesus sees you sinful, He will judge you as sinful. God cannot lie (Tit. 1:2). The righteousness of Christ will condemn you. He is holy just as the Father is holy. They both cannot look upon that which is sinful.

Work on the Sabbath

This sermon was preached from John 5:1-18 to Tidioute Baptist Church for the morning service.

This passage of Scripture is in keeping with the verse that we have called to be the theme for this Gospel, “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” (20:31). This whole narrative/chapter is meant to show specifically the Deity of Jesus Christ.

Healing the Lame (5:1-9a)

Verse 1. There is no indication as to which feast that is being celebrated here in this passage. We do know that according to Old Testament law, there were three feasts that occurred every year that required the males to be present at the temple. These feasts were the Feast of Unleavened Bread/Passover, Feast of Weeks and the Feast of Tabernacles/Booths (Deut. 16:16). Therefore, Jesus must have visited Jerusalem more times than are accounted for in the Gospels. Most speculate this was feast was to celebrate the Passover but there is no indication of such here in the text. We only know that this was the reason as to why Jesus was in Jerusalem. 

Verse 2. John explains that there is a man made body of water near the sheep gate in Jerusalem. The word “market” in the KJV translation is listed in italics because it was supplied by the translators. The word “market” is not in the Greek text. Other translators have supplied the word “gate” instead of “market” and I would have to agree that it is a better fit. There is a sheep gate that is mentioned in Nehemiah 3:1. So we know one would have existed. 

The fact that the pool has five porches allowed archaeologists in the 1890’s be able to identify its location to the northeast just outside the city. The Bethesda pool was actually two pools beside each other. There was a porch on each of the four sides and one porch between the two pools. This would explain why there were five porches instead of four.

Verse 3a. The pool of Bethesda was a common place for the sick, lame, blind and withered to gather. One of the reasons for this was because it was outside of the city. The other reason was because of a belief that one could be healed when the water was stirred up (cf. v. 7). 

Verse 3b-4. Starting from the word, “waiting,” to the end of verse 4 is a section that is missing in all manuscripts of John that were written before 400 A.D. This would give a better explanation as to why this section seems so peculiar. Some men would sometimes put a note beside the text when they were making copies of Scripture by hand. This could be one of the slim examples of when the note from a previous scribe was not differentiated from the rest of the text and was inserted into the body of the text. Some will argue the point of wether or not this verse should be in here but the evidence of it lacking in older manuscripts speaks very loudly that it should not. A good translation of the Bible will have a notation in the margin concerning this. For those who are concerned/confused, I assure you, we have not lost any Scripture. We have only gained a man’s note. God’s Word has not been ruined. His Word has still been preserved.

I therefore doubt that an angel was truly coming down to stir up the waters. The angel was merely a man’s note of what might have been a superstitious explanation for why the withered, sick, lame and blind gathered there. However, for whatever reason (possibly because of a spring), the water would occasionally be stirred up and the first man to step into the water would receive some healing from the water. Also, “Some ancient witnesses indicate that the waters of the pool were red with minerals, and thus thought to have medicinal value.” It would be doubtful that the healing was permanent which should be contrasted with Jesus described the healing as something that was final and permanent. 

Verses 5-6. Jesus passes by the pool of Bethesda on the way into the city of Jerusalem and notice one man that was lying beside the water waiting for it to be stirred. The man must have been lame. He was in this condition for thirty eight years – a long time to have to deal with an infirmity. It does not say though that he was born in this condition, or how old the man is, only the length of time that this man has suffered. 

From the text, it would appear that Jesus only healed this one man. However, it does not say that He healed only this man. John may have only written about this man because he caused a heap of trouble later on. 

Jesus asked the man if he would like to be made whole or to be healed of his lameness. This may seem silly but some men do not want help. After 38 years the man have wanted to stay in the condition he was in because he had grown accustomed to it.

Verse 7. The lame man did not recognize Jesus as man who is capable to heal a person. The lame man instead made an explanation that he has never been the first one to step into the water after it was stirred. Simply it is too hard for a lame man to beat the able bodied people to the pool. His answer to Jesus’ question then would be “Yes, can you help get to the pool before the others.”

This is a good example to show that faith of the recipient was not a necessary requirement for a miracle to be performed. This lame man had no idea that Jesus was capable of  healing him. He wanted to be healed from infirmity but he was not expecting healing from Jesus. 

Verses 8-9a. Jesus then commands the lame man to do three things that would have been impossible for him to do. He needs to get up. He needs to pick up his bed/pallet. He needs to walk. Impossible things for a lame man of 38 years. 

Yet, John stresses that immediately the man was made whole. He was instantaneously healed. This was man that laid down for 38 years unable to move, but there was no waiting period for his legs to start working again. The lame did not watch his legs become whole again. He was able to stand immediately. He was able to take up his bed immediately. He was able to walk immediately. This is truly a miracle that was done by the word of Jesus upon a man that did not know who Jesus even is. 

This miracle is what most commentators refer to as the third sign. The first sign was turning the water into wine. The second sign was the healing of the noble man’s son from a distance. More light can be shed on this by looking at Isaiah 35:4-6. 

Say to them that are of a fearful heart, Be strong, fear not: Behold, your God will come with vengeance, Even God with a recompence; He will come and save you. Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, And the tongue of the dumb sing: For in the wilderness shall waters break out, And streams in the desert.

John the Baptist began to wonder if Jesus was the Christ and Jesus answered by quoting this passage from Isaiah (Matt. 11:2-5). In Isaiah, it is God that is healing the people. Jesus is healing people because He is God. He is making the deaf hear. He is making the dumb to sing. Later, we will see that He makes the blind see. And in this passage, Jesus made the lame walk. 

Work on the Sabbath (5:9b-16)

Verse 9b. The verse division is a little poor here. “And the same day was the sabbath,” really deserves to be it’s own verse. This sets up the stage for what is about to happen. 

In order to understand why this is significant, one must understand how important the sabbath day is for the Jew, especially the pharisees. This comes form the fourth commandment.

Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it (Exod. 20:8-11).

As mentioned, the commandment is modeled after the creation week. God did not create anything more on the seventh day. This commandment is mentioned several more times in the Old Testament (Jer. 17:21, 27; Neh. 13:15-21). The sabbath was meant to be a sign of the covenant between the people of Israel and God. Disobedience to the sabbath law could result in a death penalty (Exod. 31:12-14).

The problem comes when one tries to decide what constitutes as work. There are some clear examples in the commands but sometimes it was unclear if one could do such a thing on the sabbath day. The Pharisees, then, decided to constitute what is and is not a violation of the sabbath law. Yet, they always were on the safe side. They create rules to be sure not to break the commandments. However, sometimes these rules got to be a bigger deal than the commandments themselves. Christians who enforce the wearing of skirts for girls is a good example of this. Some of the rules concerning the sabbath were ridiculous. For example, according to the Mishnah, a person was allowed to borrow material goods from his neighbor but he was not allowed to say, “Lend them to me,” because this would incur a transaction, which is work. Another example is that a man was not allowed to untie a knot because it constituted as work. The part that was to get this formerly lame man in trouble was that the pharisees said that it was work to carry something from a public place to a private place. The Old Testament law did not state this, but the pharisees elevated their rules to the same level as the law. 

Verse 10. The Jews were quick to notice the man was carrying his bed. This was a violation, in their mind, of the sabbath law. He was doing work.

Verse 11. The formerly lame man quickly tries to divert attention away from himself by telling them that the person who healed him told him to carry his bed. The formerly lame man was worried about the consequences that could fall upon him if were not able to get out of condemnation of the Jewish authorities. There was a possibility of being stoned to death.

Verse 12. The Jews missed something inquiring the formerly lame man missed something. They missed that are talking to a formerly lame man. They were more concerned about someone breaking their rules, as opposed to God’s commandments, concerning the sabbath. This goes to show how obsessed they were about their own rules. Never mind the fact that a man that was lame for 38 years is now able to walk and carry his bed. Somebody told him to break the sabbath law. They wanted to find Jesus not because He healed a man, but because He was breaking man’s rules about the sabbath.

Verse 13. The man that was healed did know who Jesus was. It states that Jesus had conveyed Himself away because of the multitude there. Jesus did not want to draw attention to Himself. The people in Jerusalem followed Him around because of the signs He performed last time He was there (2:23; cf. Mark 1:44-45; 3:12). Jesus was not there for attention or crowds. This must have prevented Jesus from having a conversation with the man so Jesus did not get the opportunity to explain Himself. 

Verse 14. Remember, there is a feast that is going on that day. That was the whole reason why Jesus came down to Jerusalem in the first place. Therefore it should be no surprise that Jesus was at the temple. It could also be that the majority of the town was at the temple for the feast. 

There is inference here that this man fell into the condition that he was in due to some sin that he was in. This is not always the case (9:2-3). We are not able to tell if a man’s poor state is due to his own sin or not. However, God does circumstances to teach us in order to conform to the image of Christ (Rom. 8:28-29). Also, ultimately, every disease, misfortune and death is due to the fact that sin came into the world (Rom 5:12). 

Verse 15. For whatever reason, the man decided to inform his inquisitors that it was Jesus that healed Him. Perhaps the Jews were still pestering him. Perhaps he was trying to avert the attention and anger of the Jews to someone else. It seems more like ratting someone out to me. It is probably for this reason that Jesus told to sin no more. Jesus knew the man to be a hard man. The best thing for the man would have been to go home and shut himself inside so he would not have to deal with the Jews again. Instead, it seems, he rats Jesus out. We never do see the man be thankful for being healed from his infirmity. 

Verse 16. Again, the Jews/Pharisees miss the point. They seek Jesus out because they want to slay Him for breaking the sabbath. This goes just how much anger the Jews must have had toward the man that was healed for carrying his bed. The Jews forget the fact that Jesus healed a man. For some reason, they do not care about a man being healed. A man breaks the rules every day. But it is not every day that a lame man is healed. 

This is the first time mentioned in this gospel that the Jews want Jesus dead. There are 21 chapters in the Gospel of John and they already want Jesus dead. They want Him dead for breaking man’s rules. 

My Father Works, So Do I (5:17-18)

Verses 17-18. Jesus’ response was that because His Father is working, He can also work on the sabbath. Jesus did not argue with them as to wether or not their rules were right in condemning the man for working on the sabbath. He dropped a bombshell on them instead. He called Himself equal with God. Jesus is equal to God, because Jesus is God.

There was an argument about wether or not God observed the sabbath day. A lot of men stated, “No, God must work on the sabbath otherwise we would cease to exist.” God did not only create the universe but He also continuously sustains the universe. He is continually working in creation to make things occur according to how we naturally expect nature to work. He put things in order and He keeps them in order. Jesus was saying because God is always working in sustaining creation, I also am allowed to work because I am God. “And he said unto them, The sabbath was made for man, and not man for the sabbath” (Mark 2:27).

The Jews understood Jesus as calling Himself equal with God. Although perhaps they did not understand at that moment that Jesus and the Father are the same God. Therefore the Jew would have considered Jesus’ words blasphemy. They did not however, take the time to find if His words were true. They should have known that the Messiah, Jesus would be God in flesh. “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, And shall call his name Immanuel” (Isa. 7:14). Immanuel means God with us.

But the Jews only want to kill Jesus all the more. Which is why it says, “After these things Jesus walked in Galilee: for He would not walk in Jewry, because the Jews sought to kill Him.”

The Second Sign

This sermon was preached from John 4:43-54 to Tidioute Baptist Church for the evening service.

No notes are available.

The Fields Are Ready for the Harvest

This sermon was preached from John 4:26-42 to Tidioute Baptist Church for the morning service.

Last week, for the evening service, we looked at the discussion that occurred between Jesus and the Samaritan woman. The conversation started with the woman seeing a weary man and then realized he was Jew, then a rabbi, then a prophet and finally presumed Him to be the Christ. The conversation culminates with the Samaritan woman realizing that she may have just met the Christ. Remember, this one of the reason why John wrote this Gospel, “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” (20:31). These people are believing that Jesus is the Christ.

“You, Come and See” (vv. 26-30)

Verse 26. I mentioned this last week but I want to emphasize it again. This is really the first “I am” statement of Jesus in the Gospel of John. This recalls the self-existent claims that are found in the Old Testament (Exod. 3:14-15). The same construction that was employed in 8:58 is being used here. Jesus is clearly admitting to this woman that He is indeed the Christ. 

Verse 27. The disciples were surprised that Jesus was talking to a woman. It was the norm of the culture in that day to not speak to a woman. Woman in that time were not always considered very trustworthy. However, Jesus saw her as a person that was in need of salvation just as much as anyone else.

For whatever reason the disciples decide not to question why Jesus is having a conversation with a woman. Jesus was seen as their rabbi and student were not allowed to question the authority or actions of their rabbi. 

Verse 28. The woman was either startled by the fact that the disciples returned or that she was excited about the fact that she found that Messiah. For whatever reason, she must have left in a hurry because she left behind her water pot.

Verse 29. The woman was not able to keep the meeting she had with Jesus to herself. When one has an encounter with God, it is really hard to keep it to one’s self. She just met the Christ. She just met the Messiah. They have been looking and waiting for Him for hundreds of years. Do you think she would be able to keep that to herself? We new Christians do this all the time. They become saved and they can’t keep the gospel to themselves. They can’t wait to tell other people about Jesus. 

The woman points out that Jesus knew about her life even though they had never met before. It is a possibility that some of the men also knew of her lifestyle. The woman is pointing out though that Jesus is a stranger and knows about her past. 

The question she asks, “is not this the Christ,” was asked in a manner that was looking for negative answer. This is seen the Greek. A good way to ask the question in English to infer a negative answer would be, “This is not the Christ, is it?” She probably did this to encourage the men to investigate the matter for themselves. If simply told everybody that she found the Christ there would be a good chance her word would not be trusted. A woman was not allowed to bear testimony in the court of law in those days. 

It could be said that Jesus one of the most unseemly people to share with His identity. She was a woman. She was a Samaritan. And she was a woman with a sinful history and possibly a foul history. Rumors of sin always spread like wildfire. However, God is still glorified no matter who He uses to share the good news. Each and everyone of us is still sinful. We are all dead. We all need a Savior. 

Verse 30. Her words of invitation were enough to have the men come and look for themselves. 

The Father Sent Me (vv. 31-34)

Verses 31-33. While the Samaritan woman was sharing what she had just witnessed in town, the disciples were trying to get Jesus to eat. The whole reason why they went into town was to purchase food (v. 8). They left Jesus at the well and now had returned with food. 

Jesus gave a reply that seemed to give the indication that He already ate food. 

The disciples were confused by the reply that Jesus gave. “Who gave Him food?” It appeared that Jesus was only talking to the woman the entire time not to anyone else. Besides, they are in Samaria. Who would have given a Jew food in Samaria. The disciples bought the food. 

Verse 34. Jesus explains what He meant by His reply. There is something that is going here that is more important than eating food. There is no time to eat food right now. Jesus needs to take care business. The thing that is going on is Him fulfilling the will of the One who sent Him. 

The One who sent Him was God the Father. Jesus was sent by God. We have talked about this before when we mentioned that He is from above. According to this verse, Jesus was sent for two reasons, which they could both be the same thing. The first being to do the will of the Father. This is most likely a reference to Christ’s death on the cross. The second is to accomplish/finish His work. This implies that God the Father would have first set up the work. It is God’s desire to draw people unto Himself for redemption for the praise of His glory. 

The whole point to this story is in the middle of the narrative. The culmination is the fact that God in flesh is walking amongst them and that He will accomplish a work that will redeem people from every tribe, nation and tongue. 

So I Send You (vv. 35-38)

Verse 35. “There are four months and then cometh the harvest,” was probably a common phrase that was used that day. The point of the saying was that one must wait. You can’t just plant a garden then turn around to find vegetables. You have to wait for the garden to grow first. 

Jesus is using this common phrase alongside an analogy. Jesus tells the disciples to look upon the fields, or quite literally, look upon the people. The harvest is ready to be brought in. The people are ready to believe in a Savior. The woman I was just talking to is in the town to other people about Jesus. She is inviting them to come see Jesus. 

Verse 36. Harvesting some crops can be really exhausting. Harvesting today is still a big chore even with all of the fancy equipment that can be used. We still use hired help to get the crops. But at the end of the day, you have crops. There are results for your work. You can eat the apple that you picked that afternoon. 

What is even more work though is all the effort that goes into the crops to make sure that they come out good. You have to till the ground. You have to plan the garden. You have to plant the seeds. You have to pull the weeds. You have to water the garden. And of course, you have to wait to get the crops. There is nothing to show for your work. 

Jesus points out that the planter and the harvester are able to rejoice over the crops/fruit now because the harvest is ready now. There is no need to wait. And there should always be joy when we get to see someone come to salvation. 

Verses 37-38. Some may have thought that the growing season is so long that one man plants but it will be a different that will harvest the same plants. This could definitely be said about fruit bearing trees. It may take a couple of years from when you plant it to see any fruit come from it. 

Jesus is using this common phrase to illustrate something else though. The harvest is ready now and you did not even have to put the work to get it. Someone else has put in all of the work to get the fruit ready. Jesus put in all of the work to get the town ready to believe. These disciples have the easy part. They only need to ask people to repent. 

One other interesting thing to note, Jesus was sent by God to do the will of the Father and now in this verse Jesus is sending the disciples. This is the mission of the Church. Go reap fruit. Reap the fruit that is eternal life. 

Remember also that Jesus is not saying this about Jews. He is talking about Samaritans. He is talking about a group of people that are considered half-breeds. They are considered unclean. They are considered low-lifes. The Jews have no dealings with the Samaritans. But Jesus is telling them that they need the Messiah. They will be included with the rest of the people that will receive the blessings of salvation. 

Remember the Messiah for the Jews carried a lot of nationalistic ideals with it. Ideals that talk about setting Israel as a sovereign nation again. They want to be a Jewish nation again. Yet Jesus is telling them that the Samaritans need the Messiah too. The Christ is not only a King that will set up a nation again. He is the lamb of God that takes away the sin of the world. 

Jesus Goes to the Samaritans (vv. 39-42)

Verse 39. What the woman was telling people must have been effective. The people in the town believed what she was saying. Here is a Samaritan woman with a poor history and she is telling people that Jesus is the Christ. Yet here are the disciples. They went into town only to buy food. Jesus had to explain that the Samaritans need salvation too. 

Verse 40. This is where it gets really interesting. The Samaritans ask Jesus to come and stay with them and He agrees! A pharisee would have flipped his lid. This means that Jesus going to converse with the Samaritans. This means that Jesus is going to eat with the Samaritans. This means that Jesus is going to go into their houses. This also meant that Jesus even stayed the night as a guest in a Samaritan’s house, on a Samaritan’s bed. A pharisee would have done none of these things because the Samaritans and everything they touch is unclean. They have unclean houses. They have unclean food. They have unclean beds. But Jesus has no problem doing any of these things. It wasn’t the law that made them unclean. It was the pharisees that wanted the Samaritans to be unclean. 

Verses 41-42. Jesus went to the Samaritans preached unto them. He told them who He was. Perhaps this was done is the same manner as it was done with the Samaritan woman.

The other men from town now believed that Jesus was the Christ, not because of what the woman said but because of what Jesus said unto them. What is ironic is that this is the only time the Samaritan people are mentioned in the Gospels. What is said of them is that they believed. This should be contrasted with what is said about the Galileans and the people of Judea; they rejected Christ. He came unto His own and His own received Him not.

Jesus is the Christ not just for the Jews. Jesus is the Christ for every nation.