The Woman Caught in Adultery

This Sermon was preached from John 7:53-8:11

Many probably noticed that I skipped this passage this morning. This is because this section of Scripture requires some special attention with a longer than usual preface. Therefore, I thought it would be best to reserve this discussion for the evening service. 

John 7:53-8:11 is not part of the original text. John the apostle did not write this little narrative. In order to explain this, I have to introduce you to what is known as textual criticism. Textual criticism is not looking at the Bible to decide if we like it or not but it is a science that examines handwritten copies of the Bible to determine the words the author originally wrote. Remember, the original words that were written were inspired (2 Tim. 3:16; 2 Pet. 1:20-21). No where in Scripture does it say that God re-inspires the copies nor does He move the scribes. He providentially preserves His Word (Ps. 12:6-7). We do this because we do not have the original manuscript, or autograph, that the author wrote. We do not have the original letter that was sent to the Philippians and was penned by Paul. We instead have copies of that letter. Textual criticism finds the original words by comparing and contrasting copies of manuscripts. Some manuscripts carry more weight than others because they are thought to be closer to the original. Some factors that would allow a manuscript to be more authoritative would be percentage of agreement with other manuscripts, the date it was written, the location from which it came, the extent of text, and the weight of authority of the manuscript that it was copied from. I say all of this to help you understand why I say that the story of the woman caught in adultery is not a part of the Bible. This narrative is not found in the oldest and most trusted manuscripts. The text in most manuscripts jumps from 7:52 to 8:12. Hart explains the textual evidence as follows.

The external manuscript evidence is strongly in favor of the omission of the episode. Virtually all Alexandrian manuscripts, considered by the majority of scholars to be the oldest and least corrupt manuscripts, omit it, and virtually all Byzantine manuscripts, viewed by the majority of scholars as much later and generally more corrupt, include it. But even when they include it, the episode “floats around” in various locations in the various manuscripts. This indicates great doubt about its inclusion even among the manuscripts that include it. 1

D. A. Carson and Moo give more details.

These verses are present in most of the medieval Greek minuscule manuscripts, but they are absent from virtually all early Greek manuscripts that have come down to us, representing great diversity of textual traditions. The most notable exception is the Western uncial D, known for its independence in numerous other places. They are also missing from the earliest forms of the Syriac and Coptic Gospels, and from many Old Latin, Old Georgian, and Armenian manuscripts. All the early church fathers omit this narrative; in commenting on John they pass from 7:52 to 8:12. No Eastern Father cites the passage before the tenth century. Moreover, a number of (later) manuscripts that include the narrative mark it off with asterisks or obeli (†), indicating hesitation as to its authenticity, while those that do include it display a rather high frequency of textual variants. Although most of the manuscripts that include the story place it at 7:53-8:11, some place it instead after Luke 21:38, and others variously after John 7:44, or 7:36, or 21:25. The diversity of placement confirms (though it cannot establish) the inauthenticity of the verses. Finally, even if someone should decide that the substance of the narrative is authentic––a position plausible enough––it would be very difficult to justify the view that the material is authentically Johannine: it includes numerous expressions and constructions that are found nowhere in John but are characteristic of the Synoptic Gospels, Luke in particular. 2

All of the commentaries that I own in print are in agreement with the quotations above. Two of the commentaries even move the exposition to an appendix. A good Bible will have notations about this discussion in the margin. 

Another evidence that confirms that the narrative was not part of the original include the immediate context. The Gospel of John flows very smoothly in continuing the thought of the author if the reader were to skip these verses. Some may object by saying that Jesus casting no stone was a way of leading into the discussion about how Jesus did not come to judge (John 8:15) and that verse 7:53 indicates that the feast was over because they left their makeshift homes. It was tradition during the feast to dwell in booths. The continuing theme in this section of John has been Jesus defending His identity as the Son of God and Messiah. This episode is similar to the test scenes found in the Synoptic Gospels (cf. Mat. 19:3). 

Unfortunately there is no definite answer for how these verses made it into the Bible. “Throughout the history of the church it has been held that, whoever wrote it, this little story it authentic.” 3 Perhaps the story was kept alive due to oral tradition and was inserted into the Bible at its present location because it was a good fit. There is nothing conclusive on the matter. 

Commentary

Although the story is most likely not original to the text, there is something that can be learned. Hence, it is worthwhile to examine the story.

7:53. As mentioned previously, it was tradition to stay in booths for the weak of the Feast of Tabernacles, hence the reason for the name. This was to help Israel remember the 40 years Israel spent in the wilderness. The indication from the verse would be that they left the booths and went home. 

8:1-2. It was customary for Jesus to spend the night outside the city. Luke 21:37 talks about Him going the mount of the Olives to stay the night. Also as was His custom, He returns to the temple to teach. 

3-5. The Pharisees brought a woman and set her before a crowd. The reason for doing this was because the woman was an adulterous. However, she was not being accused of being an adulterous, but she was caught in the very act of adultery. Something should set off warning bells though. It takes two to tango and there is only a woman being charged with adultery. Where is the man? Like the Pharisees said, according to the Old Testament Law, an adulteress is supposed to be sentenced to death. But it is supposed to be both the male and the female that are supposed to be sentenced to death (Lev. 20:10). Also, if the Pharisees caught the woman in the act of adultery, there would be no need to bring the woman before Jesus. They would already have sufficient evidence to pronounce judgement upon the man and the woman. The implications of the scenario is that the woman is most definitely guilty of adultery.

It is also unusual that the Pharisees are even bothering with such a transgression. Adultery was common enough that carrying out the death penalty for each case would have been difficult. It was more of a common practice for the husband to divorce the erring wife. 4

6. Now their intentions are made clear. They did these in order to trap Jesus. The Pharisees presented a question to Jesus where there was supposed to be no right answer. He could not say no, or set her free, because the Old Testament Law was very clear on the matter. Yet if Jesus were to say that the woman should be stoned then He would have circumvented the authority of the Roman government. Only the Roman government was allowed to pass the death penalty for crime but events of stoning were something out the Roman government’s control; they were seen as riots. 

No one knows what it was that Jesus wrote in the dirt. There are many theories. “Some suggested that He wrote the sins of the accusers. Others propose that He wrote the words of Exodus 23:1, ‘Do not be a false witness.’” 5 Another theory is that Jesus first wrote down what He was going to say. This was customary of a Roman judge. He would write down the sentence first and read aloud the official record. 6

7. The Pharisees pressed the issue further. They were sure that they had Jesus in a no-win situation. Jesus’ answer is very direct as well. The answer given so to avoid the wrong answer. He decided to instead address the fact that none of these men were without sin. Of course, though, this places Jesus as the only person qualified to cast a stone upon this woman. 

Something that seems strange to me is that if the Pharisees were witnesses of the woman committing adultery, then they would have been the first ones to cast a stone (Deut. 17:6-7). Perhaps this is because the punishment for adultery is death but Leviticus 20:10 does not make clear the method. The whole point though is to try to get Jesus to say the wrong answer. 

8. Jesus then after giving His answer continues to write something in the dirt.

9-10. The men left while Jesus was writing on the ground. The men realized that this situation was not going to work out well for anyone. Even if Jesus did say that she should be stoned, the men would have to put an end to a woman’s life. The men started to be convicted about starting the whole scene. The eldest men probably left first because they were the wisest and realized how grotesque the scene really was. Soon all the men left and only Jesus and the woman was left. Them being left alone carried the connotation of them being abandoned. The men realized it was better to abandon the case. 

Perhaps the woman’s answer to Jesus’ question confirms that the whole scene was a set up. No one really condemned her. 

11. Jesus does not condone her sin by that He does not condemn her. This is cleared up by the fact that Jesus tells her to go and sin no more. One would certainly hope that this woman would understand the amount of grace that she just received if truly was caught as an adulteress.

Endnotes

1. 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), 1630.

2. D. A. Carson and Douglas J. Moo, eds., An Introduction to the New Testament (Grand Rapids: Zondervan, 2005), 273-4.

3. Leon Morris, The Gospel According to John, New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing, 1971), 883.

4. Ibid, 887n19. 

5. 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), 347.

6. Morris, The Gospel According to John, 888n22.

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.

Does This Offend You?

This sermon was preached from John 6:60-71 for evening service on September 28, 2014.

Remember, Jesus just finished a long discourse where He made one of the famous “I am,” statements. This one being, “I am the bread of life” (John 6:35, 48). He taught the crowd that followed Him from the day before that they needed to believe in Him as the Messiah that would give unto them eternal life. This would happen through His death, burial and resurrection as means for salvation. 

The Disciples’ Reaction (6:60-66)

60. The author includes a reaction to the discourse this time. Yet, the reaction comes from the disciples as opposed to those who were following Jesus. Jesus’ teaching that they must consume His this bread, that is, His flesh which He will offer up for the life of the world, then they will receive eternal life, is hard for the disciples to accept. They were not expecting a Messiah that would about such things. Jesus is teaching about Him needing to suffer a death and then be resurrected. Even Peter had a hard time understanding that the Messiah must suffer death on the cross (Matt. 16:16, 21-22; cf. 1 Cor. 1:23). They all expected Him to take on a kingly role. 

61. Jesus knew in Himself that these men were grumbling. We have seen Jesus practice this insight that goes beyond human ability before (John 2:24-25; 4:18-19; 6:15).

These disciples now do what others were doing before. They are murmuring/complaining/grumbling amongst themselves about what Jesus is teaching them. 

Jesus then asks an odd question. The word offend is the Greek word σκανδαλίζω which often means, “to cause to be brought to a downfall, cause to sin,” or in this case, “to shock through word or action, give offense to, anger, shock.”¹ The noun form of this word, σκάνδαλον, is a trigger used to set off a trap.² 

62. This question that Jesus asks causes commentators to differ in opinion as to what Jesus is referencing. Some commentators state that Jesus is talking about being lifted up upon the cross and it therefore talking about His crucifixion. I, however, would disagree. Jesus states that the Son of Man was there previously. Jesus was not on the cross previously. Jesus kept making mention of how He was sent by God the Father and from heaven (John 6:33, 38, 39, 40, 44, 46, 51, 57 and 58). Therefore, Jesus is talking about Him ascending into heaven.

The whole point of the question is to see if these disciples would be offended even more at this thought. Jesus is merely carrying the truth to its logical conclusion. If He came from heaven then He should be able to go back to heaven. This question pushes the issue even further for these men. 

63. It is almost best to work on this verse backwards. Jesus’ words, if you believe them, bring life. Jesus’ words are spirit. Therefore, when Jesus says, “It is the spirit that quickeneth,” He is saying that one must believe in His message in order to have life. A person has to practice faith. The will of the flesh will never lead to salvation. A person is dead in their trespasses (Eph. 2:1). They will never want to come to the Father (John 1:13). All of your striving is not seeking what you need, which is salvation, but only what you want, which is your own pleasure. 

64. Jesus makes a very straightforward statement, “there are some who do not believe.” This means that they will not receive life. They were following Jesus around and listening to His messages and seeing His works but there were not believing what He said. 

What is interesting to note is that is states that, “Jesus knew from the beginning who they were that believed not.” This means that were multiple disciples that lacked faith and that they also were there from the beginning. This causes me to think that these disciples saw Jesus turn the water to wine, heal the noble man’s son from a distance, heal a lame man, feed the five thousand and then walk on the water and listen to all of His discussions concerning Himself and they did not believe that Jesus was the Messiah or that He came to die. Unfortunately, this can be characteristic of too many people that sit in church pews today. They come to church because they hear an encouraging message. They come to see friends. They come to enjoy good music. But they never start believing in the Person that founded the Church. They are only moral zombies. That’s why the church needs to hear the gospel just as the unchurched. 

The verse also mentions that Jesus knew who would betray Him. This is able to happen from one of the disciples because the betrayer never believed in the words of Jesus.

65. Jesus repeats what was mentioned earlier (John 6:37, 39, 44). This is the doctrine of that an individual is called by God and is regenerated so that he can believe in the death, burial and resurrection of Jesus Christ. Faith practiced by us is wrought by God (John 6:29).

The implication is that if you lack faith, then the Father never you to come unto Himself. This may seem like a hard thing to accept but the Father would have been just in allowing none to come to salvation. The fact that He called some is grace. We all were dead in trespasses. All of us, without faith, are without life (John 6:53, 63). 

66. Many of the disciples that were with Jesus from the beginning found what Jesus said to not be what they wanted to hear. They wanted to see a sign (John 6:30). They wanted to make Him king (John 6:15). Instead they hear this odd message about how they need to eat His flesh in and drink His blood. They did not want to hear that Jesus was going to offer Himself up as a sacrifice. Therefore, these disciples no longer journeyed with Jesus (cf. 1 John 2:19). 

True vs. False Disciples (6:67-71)

67. Jesus then turns asks the twelve what their decision is. The unbelieving disciples departed from Jesus and went home. The twelve must be a reference that was inherently known to the reader. We are introduced to some of the disciples in John 1, but we are never given the names of twelve of the disciples like the synoptics.

68-69. Interestingly, Peter gives an answer with not where but who, “To whom shall we go?” He asks this question because Peter understands and believes that Jesus is the Messiah. Peter believes in the words of Jesus. Peter believes that Jesus is the bread of life. Peter believes that Jesus is the Son of God. This is very much a parallel to the key verse all of the same clauses are present, “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). 

Many commentators think that this is a parallel account to Peter’s confession that Jesus is the Christ (Matt. 16:16ff). There are numerous similarities. However, there are also too many differences to say that they are both accounts are of the same event. John’s account was in Capernaum. Matthew’s account was in Caesarea Philippi. John’s account asked if He would leave. Matthew’s account asked what people were saying about Jesus. 

70-71. There is a contrast that is being made here. Peter is one of the twelve and he believes in the words of Jesus. Judas Iscariot is one of the twelve as well but he is called a devil. The word devil should really be translated slanderer.³ Both Peter and Judas witnessed the same miracles and heard the same messages taught by Jesus. Yet, Judas’ life ended very differently than Peter’s life. Judas would eventually betray Jesus. Peter would eventually deny any association with Jesus but repented and went on to be one of the biggest pieces of the foundation for the Church. The difference was that Peter was called by God and practiced faith and believed in the message of Jesus. He did not understand at this point that Jesus needed to die, but he believed that Jesus was truly the Messiah, that Jesus was the Son of God and by believing He could have life in His name. Judas had no faith. Judas did not believe. 

Are there any here that do not believe? 

---

1 Frederick William Danker, ed., A Greek-English Lexicon of the New Testament and other Early Christian Literature (BDAG), 3rd ed. (Chicago: The University of Chicago Press, 2000), 926. To see σκανδαλίζω being used in the second sense as in John 6:61 (shock), see also Matt. 15:12; 17:27; and 2 Cor. 11:29. ^↩

2 Ibid. This may or may not have any bearing on the conversation at hand. ^↩

3 Ibid, 226-7. ^↩

The Fourth Sign

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

The Five Witnesses

This sermon is preached from John 5:31-47.

Last Sunday morning we covered verses John 5:1-18. The scene was that Jesus had just healed a lame man. However, the healing happened on the sabbath day. It caused quite a stir amongst the rulers of the Jews that someone was working on the sabbath day (John 5:10). Jesus does not take the time to argue with the Jews. Instead, He tells them that He is God and is therefore permitted to work on the sabbath (John 5:17). Jesus, in a sense, lit a bomb by making this claim. This caused the Jews to only kill Him even more (John 5:18). 

In the evening service we saw how Jesus then goes on to explain even further that He is equal to and is God. He did this by explaining the relationship between God the Father and God the Son. Jesus claimed that He and the Father are the same in Their will and actions (John 5:19-20, 30). Jesus claimed that He and the Father are equal in power (John 5:21, 25-26). Jesus claimed that He and the Father are equal in authority (John 5:22, 27). Jesus claimed that He and the Father are equal in honor (John 5:23). The center point of the passage being that either you believe and have life or you do not believe and pass into condemnation (John 5:24). 

Introduction (5:31-32)

The keyword for this passage is witness, which comes from the Greek word μαρτυρέω (verb: to witness/testify) or μαρτυρία (noun: a witness/testimony). This word will be repeated numerous times. μαρτυρέω means to confirm or attest something on the basis of personal knowledge or belief, or to affirm in a supportive manner. A witness/μαρτυς is one who testifies in legal matters, or one who affirms or attests. Jesus is going to point other witnesses that will give a testimony to the claims that He just made; that He is equal to and is God. 

Verse 31. Do not misunderstand this verse. Jesus is not saying that if only one person speaks on a certain matter then the matter is not true. A matter can be true wether or not other people will claim to agree. For example, if only I say that I saw a rare bird the claim can be true even though I am the only one saying it. However, it will be hard to accept my claim to seeing the rare bird because I am alone in this claim. The truth is still the same. The truth only becomes more difficult to accept. We are talking the acceptance of a claim not its validity. This is explained further by Jesus Himself (John 8:14).

Verse 32. Because Jesus knows that it would hard to accept His claim to deity based upon His witness alone, He states that there is another that bares witness of Him and that the witness is true or trustworthy. Going back to the example of a rare bird, my claim to see a rare bird becomes easier to accept if my wife said that she was with me and saw it too. There is also a precedent set in the law to not make a verdict without the affirmation of two or three witnesses (Deut. 17:6; 19:15). 

The Testimony of John the Baptist (5:33-35)

Verse 33. This is a reference to John 1:19-28 when the priests and levites sent men to inquire of who John the Baptist is and what he was doing. John was correct when he said that he is not the messiah but was the voice crying in the wilderness make straight the path for the king. John explained that there was one coming that was greater than him. Even in John 1:32-34 John the Baptist said that he bore witness of the fact that the Holy Spirit came down from heaven and remained upon Jesus. This signified that Jesus was the one that he was preaching about. 

Verse 34. Jesus does not need the testimony of John in order to prove His claim to deity. The witnesses that He will appeal to are heavenly witnesses. However, the reason that Jesus mentions John is so that the Jews that were there would believe in His claims. This is further explained by the following verse. 

Verse 35. It is a little unusual for John to be called a light. Normally, John is seen as a witness to the light. Still, John the Baptist preached truth even to the people who did want to hear it and even exposed sin (Matt. 14:3-4). I think that at the time that Jesus was speaking that John the Baptist would have been arrested. He is beheaded just previous to the feeding of the five thousand in John 6:1-14. 

The Testimony of His Works (5:36)

All John the Baptist ever did was point to Jesus and say that He is greater. Jesus echoes this idea by saying that His works are a greater testimony than John the Baptist. The “works” that He is referring to would be the entirety of His earthly ministry. I talked numerous about how the miracles that are recorded in the Gospel of John are meant to point the reader to the understanding of who Jesus is. They are demonstrations of power but they are meant to point to one performing the work. The whole point being that only God could do such things. Jesus only spoke and the man was made whole. The Jews asked for a sign. Jesus told them that the only sign that they will see would be His resurrection (John 2:18-19, 20). 

The Testimony of His Father (5:37-38)

Verse 37. I talked last Sunday night about what God the Father said about His Son each time He speaks audibly from heaven. Jesus is talking about these audible pronouncements from heaven. His emphasis is that it was God that spoke these words. The first occasion that God the Father audibly spoke was at His baptism, “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt. 3:17). The Holy Spirit also descended as well in the form of a dove. The other two times that God the Father spoke audibly had not yet happened at this point in Jesus’ earthly ministry. 

Just because Jesus said that they have never heard His voice does not mean that God had never spoke. God spoke but they never heard it. It could have been that these particular men were not present at Jesus’ baptism. There is still a possibility also that they were present but they did not hear. It could be said that they did not hear because they do not believe that Jesus is sent from God. In Jewish culture, there is a very close tie to hearing a command and following through with it. They would often say that if one avoided obedience to a command, that he did not hear the command. If they had heard, they would have obeyed. 

Verse 38. This could be another reason as to why the men standing there did not hear God speak at the baptism of Jesus. They did not have His word abiding in them. They knew the word and it sat before them everyday but they did not have the word in them. They did not believe the word of God. 

The Testimony of the Scriptures (5:39-44)

Verse 39. This would have been an odd scene for a bystander to observe. They would be looking a poor man from Galilee telling the much educated Pharisees to go search the Scriptures. To put it in a modern day setting, it would look like a high school student telling off a university professor. These men made a living search out the Scriptures. “Scribes numbered the verses, words, and letter of every book. They calculated the middle word and the middle of each. They enumerated verses which contained all the letters of the alphabet, or a certain number of them.” These men have probably never felt such a great insult. 

However, if these men believed the Scriptures rather just learning the Scriptures, they would have seen that Jesus really is sent from God. There can be numerous Scripture passages from the Old Testament to point this out. He was to be born in Bethlehem (Micah 5:2). He would be of the lineage of David (2 Sam 7:12-13). He will be born of a virgin (Isa. 7:14). Herod would slaughter children to try to get to Jesus (Jer. 31:15). These are only the prophecies that have been fulfilled up until this point in His ministry. I could go on to talk so many other prophecies that talk other works that He will do, including, but not limited to His death and resurrection.

Verse 40. Jesus makes an interesting connection here. He is the completion of the Scriptures. The Law will not give you life. The Law will only point out that you are sinful. The Law will show that you are deserving of death. The Law will show that you need blood to spilled in order to atone for your sin. However, there are not enough goats, bulls and sheep in the world to atone for the sin of a single man. Only God can provide the sacrifice that is of enough value to atone for every sin committed of every man. That sacrifice was God’s Son – Jesus Christ. In Jesus is life. Jesus rescue us of what the Law condemns us of. Jesus rescues us from the condemnation that we would never be able to escape from. Jesus is life. 

Verse 41. Jesus is not receiving honor from men because they do not recognize who Jesus truly is. If they knew, they would honor Him. This also shows though that He is receiving honor from His Father. This is the best source to receive honor from. These men honor each other to make each other feel important. 

Verse 42. These men do not really love God. They instead love the idea of being recognized as a scholar of the Bible and being recognized a man that is more holy than everyone else. These men only love themselves. If they truly loved God, they would have loved His Son.

Verse 43. Jesus did not come proclaiming His own name. He called Himself the Messiah but He does bring glory to Himself. He instead make every thought of His preaching be about glorifying God. There will be other men that will call themselves to be the messiah. They will all bring glory to their own name. They will seek to put themselves in a position of authority to rule over a sovereign nation of Israel. 

Verse 44. These men seek honor from one another. They want to be praised in the temple court yards. They want to be recognized for their self righteousness. Their pride prevents them from seeking to be honored by God. When God gives honor, He honors greatly. But His honor is ofter delayed. Think of the twelve disciples. They served God but they received no honor while on earth. However, these men will judge the twelve tribes of Israel at the Day of the Lord. 

The Testimony of Moses (5:45-47)

Verse 45. This would have been a shock to these to hear Jesus say this. These men considered themselves to be most obedient to the Law compared to all other people. They would have considered Moses their spiritual father and mentor. They studied his writings through and through. Yet, it will be Moses himself that will accuse these men of not believing in his writings. They read the Torah but they fail to believe it. 

Verse 46. Moses wrote about the Messiah numerous. It started with the fact that the seed of the women would crush the head of the serpent. All the nations would be blessed from the seed of Abraham. A great prophet will come and you will need to listen to him. 

Verse 47. If the men failed to believe what Moses had written, then they would not believe what Jesus said about Himself. The reason for this is because they are the same thing. When Moses wrote about the Messiah, he was writing about Jesus. 

For some reason, the author does not tell us how the Jews responded to this discourse of Jesus that contained claims of deity. It does say in 7:1 that, “He would not walk in Jewry, because the Jews sought to kill Him.”

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.

He Manifested His Glory

This sermon is from John 2:1-12 for the Sunday morning service

When we went through the prologue of this Gospel, I mentioned that there would be several themes that were to be repeated in this Gospel. Today, alongside the reoccurring theme for writing the Gospel, we will see the theme of how Jesus manifested His glory. John first mentioned this theme when he wrote, “And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father” (1:14). 

Do not forget the reoccurring theme that I mentioned. “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 account, especially this miracle, was written for us to understand this purpose.

The Predicament (Vv. 1-5)

Verses 1-2. This event happens shortly after Jesus finds Andrew, Simon Peter, Philip and Nathanael. This puts the event still very early in Jesus Christ’s ministry. We will see that this is the first sign that Jesus performs in His ministry as well. 

Jesus and His mother were at a wedding that was taking place in Cana of Galilee. Jesus’ family was there which may have meant that the bride and groom were at least known associates and that Cana was not a far distance from Nazareth. Remember, Jesus and the disciples were in Galilee in 1:43-51. They were already in the area. 

Verse 3. Typically, a Jewish wedding celebration would last for as long as a week. The groom and his family were responsible for providing food and housing for their guests. So it is easy to understand that they might run out wine to drink during the celebration. The mother of Jesus points out to Jesus that the wedding party has run out of wine. It may have been that Mary was helping with organizing the celebration or just simply heard that they ran out of wine. One must wonder why Mary pointed this out to Jesus. Was Mary expecting Jesus and the disciples to help with finding something safe to drink? Mary must have been expecting Jesus to be concerned in some way. Perhaps Mary was expecting Jesus to perform something miraculous? Jesus’ answer to Mary would give an indication that perhaps she was expecting something miraculous. Mary would have known that Jesus was the Messiah because the angel Gabriel told her (Luke 1:32-33). Mary may have also known about Jesus’ baptism and wilderness testings. Perhaps she even heard John the Baptist preach about Jesus being the Messiah. 

This was a problem for a number of reasons. First of all, now the guests have nothing to drink. Water was not always safe to drink either. It was very ordinary to mix wine into their water. Water and wine were usually mixed together being three parts water and one part wine. The alcohol killed any bacteria that would harmful. They were not aware of why the water was not safe to drink, only that it was safe after putting some wine into the water. Another reason that this was a problem was because the guests would have been allowed to take legal punitive actions against the new groom for not providing libations for the celebration. This may was a custom that seems foreign to us, but middle eastern culture took hospitality very seriously. 

Verse 4. Jesus’ response to His mother does not seem very polite. However, this was a very affectionate way of addressing one’s mother in that culture. Jesus does this again while He is on the cross (19:26).

The first part of Jesus’ response is a bit peculiar. I am personally not sure why Jesus would have said, “What have I to do with thee?” Perhaps Jesus was trying to explain that His work was going to be different that Mary was expecting from Him. This could be along the same lines as when Jesus was still young and Jesus’ parents found Jesus after losing track of Him. Mary tried to chide her child for not being with them but Jesus responded by saying, “How is it that ye sought me? Wist ye not that I must be about my Father’s business” (Luke 2:49)? 

The second half of His response is a phrase that is repeated a few times in this Gospel. In order to understand what Jesus was referring to, one should examine these passages. The next time Jesus said that His hour had not yet come with in 7:6, 8, 30. Jesus said this to His brothers and then the author said that Jesus eluded the crowd because His hour had not yet come. In 8:20, the author says the same thing again. After this, we affirmations that His hour has come. The first one is in 12:23 which is immediately after the triumphal entry. Then another affirmation in 13:1; after the last supper. The final one is in 17:1 when Jesus was praying in the garden before He was arrested. Therefore, this phrase has to deal with His work on the cross and how He will be glorified by His work on the cross. 

Verse 5. I enjoy what Mary says unto the servants. She basically tells them to do whatever He tells you to do. Mary recognized that Her Son was greater than she. Christ’s authority was greater than her authority. 

The Solution (Vv. 6-10)

Verse 6. Some commentators try to interpret this narrative allegorically. The reason being that the pots were meant to be used for purifying one’s hands before sitting down to eat dinner. This practice was a Jewish custom that was dogmatically elevated to religious ceremony. The commentators state that Jesus performed a miracle that showed His ways were to replace the ridiculous Jewish religious customs. I, however, do not see that allegorical interpretation fitting very well with this narrative. Jesus simply saw a need to be met that could only be met with His Divine work. I do not think that this is any different than when He fed the five thousand. 

Each of these pots held about two or three firkins of water. Each of these pots would have held about 20 to 30 gallons of water. 

Verse 7-8. If Jesus is God and He is able to perform the miracle of turning the water to wine, then why doesn’t Jesus just make the pots be automatically be filled with wine? Jesus never performs a miracle that is unnecessary. Jesus knew that there was water nearby. Jesus asked for the water to be brought before Him. He would perform the part that man is not able to do – the miracle. God will always tell us to do our part in His work. 

Jesus then asks the servants to serve the wine unto the governor of the feast. This must have been a guest of the celebration that was in charge of taking care of the organization of the celebration. 

Verses 9-10. The governor of the feast was unaware of that Jesus turned the water into wine, only the servants and disciples knew. 

The governor of the feast must have been very impressed with the taste of the wine. A customary practice was to bring out better tasting wine at the beginning of celebration when everyone was paying attention to the meal. Later, when everyone was not focused on the meal, the host wold bring poor wine. This was so no one would notice the difference between the two wines. However, the governor thought that this wine that Jesus had made was very tasty. He even made sure to let the groom know about it. 

John, the author, probably makes mention of the fact that the governor spoke to the host/groom of the party to show that Jesus met the need of not just the guests but also for the host as well. The host no longer needed to worry about how he was to provide for his guests, though he was probably confused as to where the wine came from. 

The Significance (V. 11)

Verse 11 explains why this event is very important. John explains why he put it in his Gospel. Remember John 20:31? Remember 1:14 in the prologue? 

The word miracles comes from the Greek word σημεῖων, which is “a sign or distinguishing work whereby something is known, or an event that is indication/confirmation of intervention by transcendent powers.” σημεῖων would have been better translated sign. Jesus turning the water into wine is Jesus’ first sign. The act signified who Jesus is. This is a significant theme in the Gospel of John. John was talking about the signs that Jesus performed when he wrote that, “These are written” (20:31). Jesus performed other signs that were never recorded. 

John also stated that this is the beginning of signs that Jesus performed in Galilee. This simply means two things. The sign of turning the water into wine was the first sign that Jesus performed. Secondly, this was was not the only sign that Jesus performed in Galilee. John could be telling his audience that will be another sign later in his Gospel. John could be saying that there were a multitude of signs done in Galilee that were not recorded in this Gospel. John could also be referring to the other Gospels that were already written. An example would be Jesus healing Peter’s mother-in-law. 

John goes on further to say that Jesus “Manifested forth His glory.” The verb manifest comes from the Greek word φανεροω which means, “to become visible, to reveal, expose publicly or to cause to become known, disclose, show, make known.” Therefore, this means that the signs were meant to reveal something. What were they meant to reveal? They were meant to reveal His glory. 

Glory is a hard concept to grasp for us westerners. We know what it means to give glory to another person but that is using the word as a verb and it changes the sense in which it is being used. We could say someone worthy of glory but this still changes the sense of the word. John used the word glory in a very Jewish sense. He is using this word as a noun. When a Jew thought of the glory of God, he typically thought of the temple. The glory of God dwelled in the temple. This signified His presence and dwelling with His people. The best way I can describe this concept is that it was the holiness of God made visible. Jesus is God made visible. Jesus is God in the flesh. Jesus is God dwelling among His people. Jesus is God. What is beautiful about this is that it is not just the glory of God made visible, it is of the glory of God working. Jesus Christ did not just simply walk about the earth during His incarnation, He proved Himself by the might works of God! That is what John wants you to understand. This is God in the flesh and He is reaching out to His people and changing their lives for His glory. 

There is no wonder as to why the disciples believed on Him. They saw the glory of God working in front of their eyes. They saw His sign and they understood that Jesus is God. 

The Transition (V. 12)

Jesus’ entire family must have been at the wedding. This verse lists not only His mother but also His brothers. 

From Cana, everyone traveled to Capernaum to stay for a few days. After those few days, they would travel down to Jerusalem to observe the Passover.