John 21:15-25, Introduction to John’s Gospel (5)

CHARACTERISTICS (continued)

Miracles of Christ:

John 20:30 notes that Jesus did many signs (or miracles) but John chose the ones in his gospel to lead men to believe.  They are...

  1.  Turning water to wine, 2:1-11.

  2.  Healing the nobleman's son, 4:43-54.

  3.  Healing the man at pool of Siloam, 5:1-15.

  4.  Feeding the 5000, 6:1-15.

  5.  Walking on the water, 6:16-24.

  6.  Healing the man born blind, 9:1-41.

  7.  Raising Lazarus, 11:1-44.

  8.  His own resurrection. 20:1-29.

  9.  The amazing catch of fish, 21:1-14 (an additional miracle to encourage the disciples to continue evangelizing).

Interviews by Christ:

John records at least 27 interviews in which Christ converses with people (individuals, groups) to bring them to the point of belief or rejection.  "The types of people whom Jesus engages in conversation were varied...Among them were fishermen, beggars, noblemen, priests, teachers, Jews and Samaritans.  A few of these, like Nicodemus, were eager to learn from Jesus; but many, like Pilate, were indifferent to His invitations." (Tenney)

Discourses:

John's gospel contains as many sermons.  Consider...

·       5:9-47: authority of Christ's words.

·       6:22-71: bread of life.

·       8:12-59: light of the world.

·       10:1-39: good shepherd.

·       12:20-50: dying grain of wheat.

·       Ch. 13-17: upper room.

·       21:15-25: recommissioning Peter.

We mentioned the special “I am” claims of Christ previously.  But there are several times Jesus refers to Himself as “I am” without any added phrase such as, “I am going where you cannot go.”  English translations usually translate, “I am He” with the “He” in italics, meaning it is not literally in the Greek.  I will give you the references so you can check them out for yourself: John 4:26 (lit. “I am, who am speaking to you”); 6:20; 8:18,24,28,58; 9:98; 13:19 and 18:5,6,8.  The Jews understood He was making a profound statement.

John 14:1-6, Introduction to John’s Gospel (4)

CHARACTERISTICS

Doctrinal Themes

When we look at the Doctrinal Statements of churches we have been involved with, every paragraph in those statements is dealt with in John.  Here’s a sampling:

·       Scriptures: 10:35.

·       God the Father (1:18; 17:3); Son (1:1-18); Holy Spirit (3:8; 4:24; 7:39; 14:16; 15:26; 16:8-11, 13f, 26).

·       Satan: 8:44.

·       Creation: 1:3.

·       Fall of Man: 3:19.

·       Atonement for sin: 1:29; 3:14-16; 12:23-26.

·       Salvation by grace: 10:28-29.

·       The Church: 10:16.

·       The Ordinances: 1:32-33; 6:53-58.

·       The righteous and the wicked: 8:21-24.

·       The return of Christ: 14:1-4.

·       The resurrection: 5:21-30.

Word themes:

When reading John, keep an eye out for basic, yet profound, references to themes such as: witness (testifying), truth, dark and light, life, love.  Without doubt, the most important “family” of words are the “believe” words.  How many times can you find some form of the word “believe” (including trust, faith)?  There are more than 95 references in the NIV and KJV.

Titles of Christ:

John is a book about Christ, written by the one who had “leaned back against Jesus at the supper” (13:25).  Thus, John shows he knew Christ well, using at least 35 different names, titles or descriptions.

Claims of Christ:

In calling men to believe, John clearly presents the claims of Christ, equating Him with God, the great “I am” of the Old Testament (Exodus 3:13ff).  Note the bold claims of Christ in the following passages:

·       I am the bread of life (6:35,41,48,51).

·       I am the light of the world (8:12).

·       I am the door (10:7,9).

·       I am the good shepherd (10:11,14).

·       I am the resurrection and the life (11:25).

·       I am the way, the truth and the life (14:6).

·       I am the true vine (15:1,5).

John 13:1-5; Mk. 14:12-17, Introduction to John’s Gospel (3)

RELATION TO THE SYNOPTIC GOSPELS

Matthew, Mark and Luke’s Gospels are called the Synoptic Gospels (they offer a common view and approach to the life of Christ).  John’s is a clearly different type of presentation.

·       Much is missing in John that is found in the Synoptics (virgin birth, temptation of Christ, baptism, the transfiguration, cure of any demoniacs or lepers, parables, Lord’s Supper, agony in Gethsemane, the ascension).

·       John has material not found in the others (marriage at Cana, Nicodemus, woman at the well, raising of Lazarus, washing the feet of the disciples, the Upper Room Discourse).

·       John’s presentation is different (less narrative, more discourse; more philosophical and theological; more King, less kingdom).

All these differences can be explained by the differences in purpose between the Synoptics and John.  John does not intend to be as comprehensive as the others.  It is, rather, a supplement.  By the time John wrote, the others had a wide hearing.  What was needed was a presentation of Christ’s life that met a particular need.

There are a few chronological differences that some suggest are contradictions between the Synoptics and John.  Here are three with suggested answers.

1.    John presents Christ cleansing the temple at the beginning of His ministry, the Synoptics at the end.  Answer: there were two cleansings.  Those thrown out the first time were certainly back the next day.  Christ set the tone of confrontation with the religious establishment early, then was consistent with that last week in His jealousy for His Father’s glory.

2.    The Synoptics speak of only one Passover, thus one year of ministry, while John speaks of three or four and at least three years of ministry.  Answer: The time indicators in the Synoptics are vague.  There are clearly gaps, because they have almost no concern for Jesus’ ministry in Judea and Jerusalem until the final week.  On the other hand, John has almost no concern for what went on in Galilee, and spends his energy mostly on the Judean ministry, thus speaking of the different Passovers, which help pin down the length of Christ’s ministry.

3.    John dates the last supper before Passover (13:1) while the Synoptics date it the same day as Passover (Mk. 14:12).  Answer:  Recently there has come to light the existence of a second calendar, from the religious community at Qumran.  If the Synoptics used this and John the Jerusalem calendar, this would allow for differences.  Another possible answer is the difference between the Sadducean custom of offering the sacrifice after the Sabbath following Passover, while the Pharisees offered the sacrifice the day after the Passover.

Overall, I see John as supplementary to and interpretive of the Synoptics, and neither independent of nor a substitute for the Synoptics.

Psalm 132

The pilgrim has arrived at Jerusalem, the city of God.  The city he saw from afar (Ps. 122) is where he now stands.  He is at rest from his difficult journey (Ps. 131).  And what is impressive about Jerusalem?  What is important is a building, the temple, and a person, David, the first King to rule from that city.  Therefore, in this longest Pilgrim Song, one is not surprised to find the Psalmist caught up with the thought of God's dwelling with men, and filled with reflections on David who had desired to build the temple.

In vs. 1-9, the writer looks back on David and his desire to build a dwelling place for God.  In vs.10-18, the writer expresses his own prayer for God's dwelling with men both now and forever.

A.            The desire of David for God's dwelling place, v1-5.

The pilgrim is reminded of David's prayer recorded in 2 Sam 7.  David so loved the Lord that he wanted God to dwell right there in his city.  Certainly David knew what Solomon knew, that God could not be confined to a building (2 Chr. 6:18; see also vs. 3-11 which speak of God's desire to dwell with men).  Yet he also knew that God had promised to dwell with Israel, and had done so through the means of the tabernacle and the ark of the covenant from the time of Moses.  God also longed to dwell with men, as He had fellowshipped with Adam and Eve in the garden.  And at the same time, God had created man for this same fellowship.  And, whether he knew it or not, it was this deep longing to know God and to be at peace with God that had caused the pilgrim to take his first steps away from Meshech in the very beginning (Ps. 120).

B.            The worship of the people at God's dwelling place, v6-9.

Because of this longing to be with God the people are moved to worship.  They come with the heartfelt prayer that God would come to His resting place, the ark where the blood has been sprinkled to symbolize the washing away of the sins of the people. The priests are likewise summoned to their righteous service, and the people to joyful praise.  To be finally at the temple is to experience a joy beyond imagination.

Do you understand, fellow pilgrim, that your body is the temple of the Holy Spirit whom you have from God (1 Cor. 6:19-20)?  You are not just waiting for the joy of heaven; God desires to have you as His dwelling place now.  To grow in knowing Him, regardless of the afflictions along the way, is to grow in the deepest satisfaction of the soul that man can possibly know.

* * * * * *

The pilgrim has come to Jerusalem.  He is overcome as he reflects on David who had desired to build the beautiful temple he now beholds.  He remembers with deep joy the worship of the people when the ark was first brought to Jerusalem, and how God's glory filled that temple in the days of Solomon.  But this Psalmist is writing many years afterwards.  Perhaps he is concerned about a lack of true worship in Israel.  Or perhaps a new son of David is ascending to the throne.  The prayer of the Psalmist is a wonderful reminder for the pilgrim in our day.  His prayer is based on three promises he now prays back to God.

A.            The promise of God for David, v10-12.

He first remembers the promise God gave to David (2 Sam. 7:11ff) concerning the establishment of a lineage on the throne of Israel.  This was an unconditional promise to David, and so the Psalmist reminds God Who he knows will be faithful.

B.            The promise of God for the dwelling place, v13-16.

God had, in fact, chosen Jerusalem to be the place where He would dwell with Israel.  He had promised Moses in the wilderness that at some point He would designate a city.  That city was Jerusalem.  From verse 14 to the end of the Psalm, God is speaking and promising His abundant provision to His people.

C.            The promise of God for the Messiah, v17-18.

In verse 17, the Lord refers to the horn of David, a reference to those who would come after him, and, ultimately, the Messiah who will sit on the throne of David.  In the course of promising to bless the temple, God then is promising to bless the Messiah Who will someday be both the occupant of David's throne and the God Who dwells with men!

 Again we must think about what all this means to the pilgrim today.  Yes, we await heaven.  Yes, there is yet an earthly kingdom where Christ will reign.  But when the Christian comes to a deeper knowledge of God, he comes to a deeper knowledge of Christ.  No one knows God apart from Christ (John 14:6).  Jesus promises to come to the one who loves Him and make His home with that one (John 14:23).  But this home is not simply a place where God exists; since it is a temple, it is HIS home.  His abundant provisions are only experienced when He is settled down (Eph. 3:17), when He is both the God in the temple and the God on the throne!

John 20:19-31, Introduction to John’s Gospel (2)

DATE

It is commonly held that John’s gospel is the last of the four gospels, written between 85 and 110 AD.  Documents making reference to the Gospel have been found that date to around 120 AD, meaning it had gained a wide circulation by that time.

OCCASION

As to the set of circumstances that the Holy Spirit used to bring John to write this Gospel, after the other three had been in use for several years, we cannot be sure.  The best possible suggestion is that John wrote this work to combat the growing cult of Gnosticism.

Some Gnostics held that Christ was a man upon whom the Christ-spirit had come at His baptism, and who relinquished that spirit on the cross.  John’s emphasis on divine Sonship, the Word becoming flesh, and the ministry after the cross would have dispelled that heresy.  The same truths would have denied other Gnostic beliefs that Christ was God who “appeared” to be a man.  Christ is presented as the true God/true Man that He claimed to be.

PURPOSE

While the occasion is uncertain, John’s purpose is very clear, for he tells us in 20:31: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name.”

The little Greek term indicating purpose is found twice in this verse: 1) that you may believe; and 2) that by believing you may have life.  In other words, this Gospel is evangelistic, presenting the claims of the Lord Jesus Christ, and presenting those claims in an apologetic (persuasive) fashion.  But then this Gospel is also for growth, that the believer may come to experience the life (abundant life) that Christ offers.

Based on this statement, it seems clear that John is a Gospel especially helpful to new Christians, as well as for unbelievers.  We are familiar with ministries whose primary activity is the distribution of small “Gospel of John” booklets, trusting the Holy Spirit to minister to the unsaved as they read. 

John’s purpose is seen in the material from Christ’s life and ministry that he, by the Holy Spirit, selected.  This is seen in the miracles John selected, seven in John 1-12, then the resurrection of Christ and the miracle of the great catch of fish after Jesus’ resurrection.  The first seven, as we will see, provide pictures of the gospel and what it means to believe in Christ.  Jesus’ centrality to the gospel is also seen in several “I AM” claims of Christ (e.g. John 6:35, “I am the bread of life”).  “John” is a great resource for the presentation of the gospel!

John 21:1-14, Introduction to John’s Gospel (1)

We are about to embark on a journey through John’s Gospel, from John 1:19-12:19.  Why just part of John’s Gospel?  Because we have been verse by verse through the rest of it.  You can ask us for copies of our devotional books that cover the rest of John’s Gospel.  Or it can be found in our blog in the following locations:

·       Ch. 1:1-18 2014, 11/28-12/5 (Birth of Christ)

·       Ch. 13-17 2017 2/14-3/28 (Upper Room Discourse)

·       Ch. 12:20-50; 18-20 2018 6/8-8/20 (Passion and Death of Christ)

·       Ch. 19-21 2016 2/28-3/29 (Resurrection of Christ)

 * * * * * * *

The Gospel of John has been described as “simple yet sublime.”  How true that is.  John’s vocabulary is the simplest of all the gospels, keying on basic terms like believe, life, light, love and truth.  And yet it contains some of the most important passages revealing the person of Christ, the claims of Christ, the provision of God for the believer, the nature of faith, and the path to effective witnessing.

At one time, John’s Gospel was the normal first diet for new Christians.  But in recent years the trend has been more to direct new Christians into topical Bible studies.  Is John really a good book for the novice?  Let us introduce ourselves to this book and see why it is excellent material for new and old believers alike.

AUTHOR

The author does not identify himself.  However, two lines of reasoning lead to the conclusion that it was John the Apostle, brother of James, one of the Twelve.

The first line of evidence is that the writers of the early Church, who lived close to John’s time, all claimed that John wrote this gospel.  Consider this list of men, whose names may be unfamiliar, and yet who were the great Christian writers of the second and third centuries: Irenaeus, 180; Theophilus, 165; Clement of Alexandria, 220; Tertullian, 220; Tatian, 150.  Eusebius, the great Church historian of the fourth century, also attributed this gospel to “John, the companion of Peter.”

The second line of evidence is within the book.  While his name is not mentioned, there are many indications that leave us with John as the logical choice as author.  Consider the following:

·       He was an eyewitness (1:14; 19:35; 21:24-25).

·       He was one of seven who went fishing (21:2; the language indicates he must be one of the last four: the two sons of Zebedee, or two unnamed disciples).

·       He was associated with Peter (13:23-24; 20:2,8; at other times John and Peter were close: Mk. 5:37; 9:2; 14:33; Lk. 22:8; Ac. 3:1,11; 4:13; 8:14; Gal. 2:9; also in John 21:2,7,20ff.)

·       The fact that the author names the other disciples but not himself, choosing to refer to himself in hidden phrases, suggests John is the author (13:23f; 21:20,24; 19:26f).

·       The author had intimate knowledge of Jewish customs.

·       The author had knowledge of the little things that would come only from close association with Jesus (6 jars, 2:6; odor, 12:3; action, 13:24; weight, 19:39; 100 yards, 21:8; 153 fish, 21:11).

·       He also had knowledge of names that were anonymous in the other gospels (6:7f; 12:3; 18:10).

John the son of Zebedee, is the obvious choice.  Peter is mentioned in the third person and James was already dead (Ac. 12:2).  John fits the evidence quite well.

Gen. 17:6-13; Ps. 131, Olam, Eternal means …

Recently I heard someone, a theologian who has written a book or two, state that the Hebrew term “olam” often translated “eternal” or “everlasting” doesn’t actually mean that.  He said the word has more the idea that something is “substantial” rather than lasting a long time.  I might have ignored this but it just so happened he said these things as part of his attempt to support a “replacement theology” view that God’s promises to Abraham, Isaac and Jacob, that were said to be “eternal” and “everlasting” were not meant to be “eternal” or “everlasting.” 

Now I don’t mind saying, that this kind of thing irritate me a lot.  RT has many faults in interpretation of Scripture, but the bottom line is that they tell me that God is not going to keep specific promises He made in the Bible.  They are, contrary to Rom. 11:29, trying to say that the gifts and calling of God are, in fact, revocable, when Paul says they are irrevocable.  The context, of course, for Rom. 11 is totally about the place of Israel in God’s future plans.

The result is, that in my reading, every time I come across that word (438 times in the OT!) I stop and check the passage to see if the context has to do with “time” or with “substantial.” 

In today’s Genesis reading it appears in 17:7,8,13.  Clearly the context has to do with time.  In v7,9, etc. God speaks of “generations,” the primary way the OT talks about the passing of long periods of time (not so much “years” as “generations.”  In v7,8, etc. another word is “descendants,” which again has an essential time element to it.  God’s promise to Abraham is for a long time, an “everlasting” time. 

And while we are in Genesis, the first use of “olam” is in 3:22.  God had to get Adam and Eve out of the Garden lest they eat of the tree of life and live in their sin for a long time, “forever.”

Then look at Psalm 131:3: O Israel, hope in the LORD, from this time forth and “in substantial ways.”  That does not fit the context.  He is saying God will help now (from this time) and forever.  And without question, that is God’s promise to Israel, as it is to us.  It will always, forever, be a smart thing to hope in the LORD because He is the eternal God. 

God has many glories reserved for the Church.  It will be a glorious day with the sons of God are revealed.  But don’t be foolish and think that God will “redefine” the words so as to deny His promises to Israel or to anyone!  His gifts and calling are irrevocable!!!

Matt. 16:1-4; 24:1-3, Signs of the Times

“The signs of the times.”  Some think that phrase was invented by wacky extreme dispensationalists.  But look!  It came from the mouth of Jesus!  And now, sure enough, the latest events in and around Israel are the occasion of many “students of the Bible” to talk about the “signs of the times.”  And right on cue, I am hearing some brothers in Christ criticizing these supposed “prophecy nuts” for turning everything into an “end time” panic.

So, let’s think about this for a moment.  In this passage Jesus was roundly criticizing the Pharisees and Sadducees because they were more interested in discerning the weather than discerning the “signs of the times.”  So if you think interest in this subject makes a person “nuts” they you are on the wrong side.

Second, if you tell me that Jesus was talking about the signs relative to the cross and His first coming and the destruction of Jerusalem in 70AD, let me remind you that Jesus also addressed the question of the “sign of Your coming and of the end of the age.”  He not only did not criticize His disciples for asking about it; He went on to give them signs related to those questions.  You cannot read Matt. 24-25, the Olivette Discourse, and make all those “signs” to fit with 70AD.  There are clues Jesus gave that tell us about the world leading up to His return.

Just a few illustrations.  The Bible says many wars will be taking place, the seat of wickedness will be called “Babylon the Great,” wickedness will no longer be restrained, international trade will suddenly come to a halt, and an army from the north of Israel that has some relationship with Russia will invade Israel. 

I chose these because it’s what I saw in about 5 minutes of scanning the headlines recently.  All the “Iranian backed proxies” are involved against Israel plus many of her neighbors, not just Hamas.  Iran, part of the Babylonian Empire territory, is the primary antagonist.  All over the world governments, armies and police are struggling to keep law and order, what with the terrorist groups, cartels, protesters who can’t be subverted.  The Houties are disrupting international trade in a way we have never seen; and no one can get them to stop.  And Russia is in Ukraine, seemingly stuck, but having already obtained a clear path from the Black Sea, through Turkey, Lebanon and Syria, all of whom are friendly with Russia. 

Now let me give you some passages to read on your own, that answer the question, “What should we do about this?” 

·       First, from Matt. 24.  After giving the signs, Jesus warns, don’t ignore the signs (24:32-35, Parable of the Fig Tree), don’t think you know the day or hour because you don’t (24:36-44), but be faithful in serving Him (24:45-51).

·       Then, from Matt. 16.  Beware the leaven, the doctrine, the hypocrisy of the Pharisees and Sadducees who ignored the signs of the times (16:5-12); be about building the Church of Jesus Christ, which is what He’s doing today until He returns (16:13-20), and then take up your cross and follow Him (16:21-27)!

Gen. 32:9-12; Mt. 12:15-21, Embracing the Will of God

The prayer of Jacob in today’s passage is a truly great prayer.  He calls upon God and bolsters his faith in all the right ways.  He recognizes something special about God as the God of his fathers.  He comes in humility: I am not worthy.  He acknowledges his own weakness and inability to do anything about the problem: I fear him.  And twice he reminds God of what He, the LORD, said: You told me to come back here, and You promised to make my descendants numerous.

And yet, later, the same night, Jacob is wrestling with God.  Didn’t he already put this in God’s hands?  Didn’t he correctly understand the will of God?  Why is he still struggling with God (Hosea 12:3)?  And not only that, why is he still trying to appease Esau by his own methods (32:13-21)?

Let me ask the question again with another Person.  We have one of those situations is in today’s reading where Jesus told people not to tell others about His miracles.  Jesus knew why He had come to earth.  A little later in his ministry He would begin telling the Twelve that they would be going to Jerusalem where He would be mistreated, crucified and then raised.  When He told people not to testify to His greatness it seems He was acting on His understanding that He must be rejected by Israel in order for the gospel to reach the Gentiles.  That is what this passage says.  Jesus knew the will of God for Him in the incarnation.

If that is the case, and it is, what is all the agony about in the Garden of Gethsemane?  He was in such emotional distress that He sweat drops of blood.  Jesus struggled with His Father as the cross became imminent, even though He knew it was the plan He was to follow.

Can I just mention one other story?  In 1 Sam. 28 King Saul was fearful facing the Philistines.  He paid a visit to a witch who, by the permission of God, arranged a meeting of Saul with the dead prophet Samuel.  Samuel predicted Saul’s death, which left Saul in even greater fear.  His response, at the witch’s encouragement, was to eat a meal.  Then he went back to the camp, got up the next day, went to war and died.  There is no wrestling with God.  No agonizing prayer.  Just agony.  And then, seemingly, resignation to what he knew was God’s will.

Here is what I think makes sense in these stories.  It is never sufficient for me to just say “it’s my lot in life.”  Or even to say, “it’s the will of God.”  The will of God must be embraced, which is the best word at the moment I can find to express what it means to pursue God’s will by faith.  Jesus, after struggling in prayer, faced the mob and the Sanhedrin and Pilate in full confidence.  He had not only come to have the right knowledge for the moment; He had the right heart, if you will.  It’s what we all should understand about faith: it is not just accepting or receiving Jesus, and it is that.  But faith without works is dead.  Faith will express itself as we change our attitudes and actions to fit the confession we have made.

3 John 1, Love through Hospitality

We didn’t mention it before, but in both 2 and 3 John we have more traditional introductions and conclusions than what we had in 1 John.  In the smaller letters John calls himself “The Elder.”  Perhaps, like Peter (1 Pt. 5:1), he is reminding them that he writes from the position of Elder in a local church, rather than an Apostle who would have had connections to many local churches.  Or perhaps he is writing as the last of the Twelve to be alive.  That is quite possible as these letters probably come late in John’s life, and he was the last of the Apostles to die. 

3 John was written to a man named Gaius.  You may remember there was a “Gaius” connected with Paul at Corinth (Ac. 19:29; 1 Cor. 1:14), one from Derbe who accompanied Paul (Ac. 20:4), one who put Paul up in his home, probably at Ephesus, when he wrote Romans (Rom. 16:23), and then there is this man.  It was such a common name it is apparently of no consequence for us to know if he was the same as any of the others.  Although, since this one had a reputation of being hospitable, maybe he got that reputation because he had hosted Paul.

The same can be said for Demetrius (v12).  There was a silversmith by that name who opposed Paul in Ephesus (Ac. 19:24,38).  It makes a great story to identify this man as the same man who has now become a believer.  We don’t know that.  Let’s find out in heaven!

What the letter is concerned with is what Paul addressed in 2 John: the matter of welcoming into your home those who were deceptive.  Except that in 3 John there is a man in the church named Diotrephes who refuses to receive itinerate preachers who were of the truth.  In particular, he refuses to accept an invitation of John apparently (v9-11).  This man “loves to have the preeminence.”  His primary tactic for keeping his preeminent position is to make sure there are no church leaders who come from elsewhere to minister.  He forbids them to come, he won’t receive them, and he puts out of the church anyone that does receive them.  One powerful truth we learn here is the need for accountability for a church.  A local church that keeps itself isolated from others sets itself up for trouble.  We need to evaluate the doctrine (“test the spirits”, 1 Jn. 4) but we should not cut ourselves off from others.

On the other hand, Gaius is recognized by John as being faithful (v5-8).  He welcomes those brothers who come to minister, and shows hospitality to strangers.  That is, to this day, a fundamental aspect of our love for brothers (Heb. 13:2).  Not only was he hospitable but he provided what we call a “love offering” for them as well, sending “them forward on their journey in a manner worthy of God” (v6).  Demetrius is also a local church leader who has a good testimony in this (v12).

Again, John’s sign-off reminds us of the importance of being face to face.  Letters, emails, texts, and phone calls lack the joy that comes from real fellowship.

Psalm 131

With this Pilgrim Song the pilgrim has arrived at the temple, or at least at the city gates.  He is able to rest, no longer concerned about the hills before him.  It pictures for today's pilgrim his rest  when he has grown in his knowledge of God.  Let us consider this short song beginning with the last verse and moving forward.

A.            Rest  is promised now and forevermore, v3.

Rest is not only physical but a spiritual or faith term.  Heaven is a place for rest from one's labors (Rev. 6:11; 14:13).  But rest can also be the experience of the pilgrim while living in this world (Heb. 3:7-4:13).  This faith-rest is the opposite of hardness of heart (3:7-9), disobedience (3:18) and unbelief (3:19).  It is not so much the cessation of labor as it is the relaxing of the cords of affliction now so tightly drawn, strained and stretched to the uttermost.  Note that the promise is for now and forevermore.  Rest is not only the promise of heaven; it is the goal of the pilgrim in this life as well.

B.            Rest is illustrated by the weaned child, v2.

What a wonderful picture this is.  A child, from birth, is immediately, faithfully and perfectly cared for by his mother.  But now the time has come to mature, the first real time of sorrow for the child.  He now cries but must wait.  He must be disciplined, given meals at specified times.  He is no longer as close to his mother.  For some time it is a struggle but time brings relief.  So it has been with the pilgrim.  It has been a struggle, but a necessary struggle, that he might grow in the knowledge of God.  But now he has come to a milestone, to a conclusion.  As Spurgeon said, nothing but grace can make us quiet under affliction, irritations, disappointments.  But so for the pilgrim it has happened.

C.            Rest is indicated by the absence of self, v1.

It is important to note that this is a Psalm of the great King David.  Who was more involved in "great things" than the king?  And yet, this man after God's heart, who wrote so many songs reflecting his struggles with his enemies, has now come to rest in his God.  And how do we know this rest?  By David's...

Selfless heart (the wellspring of life).

Selfless eyes (which most easily betray arrogance).

Selfless vocation (all his great projects were nothing compared to knowing God).

Selfless faith (those things beyond his comprehension he could leave with God).

Come unto me all you that labor & I will give you rest. (Mt. 11:28f)

2 John 1, Love in Truth

Now is a good time to briefly consider the other two Epistles penned by John.  2 John especially builds on 1 John.  It might be that John wrote this shorter letter to a church near the recipient church for 1 John.  Thus, he did not go into as much detail, but still touched base with another fellowship under attack from deceivers.

One encouraging thought from the outset in 2 John is the inseparable union of “love” and “truth.”  Paul made a distinction between “love” and “knowledge” in 1 Cor. 8:1: Knowledge puffs up, but love edifies.  Before you say that “truth” and “knowledge” are not the same, I’ll remind you that John had a lot to say about “knowledge” in 1 John.  Over and over he said, “we know” this and “we know that we know” that.  We do not “have the truth” now does the truth abide in us (2 Jn. 1:1-2) if we do not know something.  What makes sense of all this is that John says that he loves his readers in truth!  And all those who know the truth (i.e. Jesus, the Son of God) also love in truth.  It is because of our fellowship with the Father and Son that we have a life of “truth and love” (1:3).

The next things we see is the blessedness of seeing people “walking in truth” (1:4-6), by which John means we “walk according to His commandments.”  It seems clear to me that John is concerned with the same two commands here as in 1 John.  The “commandment from the Father” is to believe on His Son, the old command.  Since we live in the truth of who Jesus is, then John notes the importance “that we love one another.”  Walking in love is walking in obedience.  As Jesus said, “If you love Me, keep my commandments.”

In 1:7-11 we have the crux of this short letter, and again, it involves “many deceivers (who) have gone out into the world who do not confess Jesus Christ as coming in the flesh.  This is a deceiver and an antichrist.”  They need to be careful to abide in the doctrine of Christ so that they do not lose the things John had worked for when he ministered among these people.  John’s warning in v10-11 might have a connection with the “sin unto death” in 1 John 5.  In that we were told not to pray for them.  Here he says not to receive those who bring this destructive doctrine that denies Christ.  To receive these “teachers” is to participate in their “ministry” of deception.

The closing verses tell us John’s purpose in writing was the same as in 1 John.  It’s about joyful fellowship (“I hope to come to you and speak face to face, that our joy may be full”).  The local church to whom he writes is the “elect lady” (v1) and the local church where John is located at the time is her “elect sister.”  The fellowship of believers must be strong locally, but also must recognize and encourage believers in Christ wherever they are.  Let us not allow the isolationist lifestyle that seems to be so prevalent in our world these days.  Let us love in truth!

1 John 5:14-21, Great Assurances (2)

What is “the sin unto death?”  First, we need to be precise about what the passage says.  The word “sin” is not preceded with the definite article, “the.”  It seems to refer to the general nature of a person who is living in unbridled sin with no thought of repentance.  This leads some to conclude that it is talking about a person who is not a believer, perhaps those who are trying to deceive the believers to whom John is writing (2:26).  The Lord told Jeremiah, do not pray for this people, for their good (Jer. 14:11).  Why would we pray for the Lord’s blessing to be on those who have chosen death by rejecting Christ?  You might think that we should pray for their salvation.  So this might not seem a right understanding.

Others hold that the person sinning unto death is a believer.  In 5:16 it does, in fact, refer to praying for one’s brother in Christ.  There are passages in the New Testament that might go along with this.  The “willful sin” (Heb. 10:26-27) refers to those believers who were considering returning to temple worship in Jerusalem which was about to be destroyed by the Romans.  Jesus, in the Upper Room, spoke of branches that do not remain in Christ and are thrown into the fire by God, the Vinedresser (Jn. 15:1-2,6).  Paul warned about those who sin in connection with the Lord’s Table, that some were sick and some had died (1 Cor. 11:29-31).  The immoral man who was given over to Satan might fit here (1 Cor. 5:5).  We should not pray that he be delivered but that the chastening bring him to repent of sin.  To me, this makes more sense. 

Now, let us see the end of John’s great assurances.  There is the certainty of eternal life (5:13), the certainty of answered prayer (5:14-17), and now …

·       5:18-19: The certainty of victory over sin.  This refers back to 3:4-9 where John reminds us that God’s seed remains in us.  The new man cannot sin.  The old man can and, though dead, that old nature is still with us in influence.  Satan loves to incite it.  The world around us likes to highlight that sinful nature and make it seem like it’s working.  But we are certain that, having been born of God, we are on guard and Satan cannot touch Christ who is in us!  What joy!

·       5:20-1: The certainty of the Incarnation.  This doctrinal term means literally, “in flesh has come.”  We know this!  Christ, the eternal Son of God, has left the glory of heaven, come to earth and become “the Man Christ Jesus” (1 Tim. 2:5).  We know Him.  And we are IN Him.  What we know is that He is “the true God and eternal life.”  Because we are in Him we share that life.  Everything we are now and for eternity is bound up in who Christ is. 

What a wonderful “pastor” is the Apostle John to care for this flock.  He closes with a simple but strong word to the young lambs: Little children, keep yourselves from idols.  We know who Christ is.  Let us not worship another!

1 John 5:11-17, Great Assurances (1)

God has given testimony concerning the truth about His Son.  What conclusions can we draw from this truth, that Jesus is the Son of God and is God come in the flesh?  One conclusion we have from 5:4-5: those who believe that Jesus is the Son of God are the ones who overcome the world. 

But there is more than that.  In the remainder of 1 John we see a summarizing of great truths that come from what the Spirit has taught us through John.

·       5:11-13: What John said he wanted to do from the start (1:1-4) he has done.  Remember, he wanted to tell us about Jesus, the One he knew so personally, and knew to be real in His life on earth, the One whose life is “eternal life.”  Now, in 5:11, he says “this is the testimony.”  In other words, this is the reality in light of God’s testimony about His Son.  God has, in fact, given us eternal life, and this life is bound up in the Son of God.  Therefore, He who has the Son has life; he who does not have the Son of God does not have life.  He says this to those who have believed in Christ, so that they will not be intimidated by those who try to deceive them.  John does not say this to call into question our faith; he says this so that we may know that we have eternal life.  We have the life Jesus promised.

·       5:14-17: Not only do we have personal assurance of a relationship with Christ; we have boldness in that relationship.  We can come with confidence into God’s presence.  Fellowship with the Father and the Son is real and it is enjoyable because we know the love of God which casts out fear.  We can be confident that when we ask anything according to His will, He hears us.  Again, we are reminded of Jesus in the Upper Room; If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you (Jn. 15:7). 

This is not a “trick.”  Some hear that we get whatever we want if it’s what God wants to give us.  It doesn’t seem like much of a promise.  But those who think like this have missed the point of 1 John as well as John 15 in the Upper Room.  Think back to 1 John 2:15-17: the world is passing away … but he who does the will of God abides forever.  Prayer is not a means for us to get the things of this world.  Why would God do that, curse us by giving us that which won’t last?  Personal prayer is God’s valuable means by which we gain what is eternal.  So of course, since we have a God who loves us, He will give us what is His will.  And we, if the words of Christ abide in us, we will more and more seek the will of God.

John gives us an illustration in the matter of prayer, and it involves praying for our brother in Christ.  When we have a deepening love for the family of God, it will be evident in our prayer life.  We will be more and more concerned with those around us.  But then, as we pray for God’s will, we are told not to pray if their sin is “unto death.”  We will have to await our next post to consider what this means.

1 John 5:4-12, Testimony to the Truth About Jesus

John has been focused on the new command to love the brethren.  Now the focus returns to the old command, to believe in Jesus Christ.  Those who have been born of God must love all those who are born of God (4:7-5:3), and must they will overcome the world (5:4-12).  It all comes down to faith in Christ. 

You may remember that, in the Upper Room (John 13-16), before Jesus prayed for His followers (Jn. 17), His last words of encouragement were, In the world you will have tribulation; but be of good cheer.  I have overcome the world (Jn. 16:33).  Jesus is the Overcomer.  He actually lived in this world, God having become flesh!  And now, by our faith in Him, we are joined with Him in overcoming.  It is being worked out day by day in our lives, but the victory has already been secured.

In case you are uncertain about this, in 5:6-9 John gives us some words of assurance.  Remember, again, John is writing because certain deceivers have denied the truth about Jesus.  So, John brings to our attention various “witnesses” that attest to the truth.  (Note: we are using the New King James Version so will follow that text.  Some translations omit half of vs. 7-8.  The point is clearly made in both.)

·       5:6: The testimony of “water and blood.”  This refers to the baptism and death of Christ.  Why are these two historical events singled out?  Because they both depend on the full humanity of Christ.  Jesus came to John to be baptized (Mt. 3:13-17; Jn. 1:32-34).  John resisted, saying Christ should baptize him.  But Jesus insisted that He must do this at the beginning of His ministry to identify Him with those He came to save.  God had to speak from heaven for men to realize that the Man Jesus was truly the Son of God.  Likewise, His death was proof of His humanity.  God cannot die.  He had to become man (Heb. 2:10-18).

·       5:7: The testimony in heaven is the Trinity: Father, Word (Son) and Holy Spirit. All these attested to Christ’s humanity and deity during Jesus’ life and ministry.  Heb. 2:4 says God bore witness, the Son performed miraculous signs, and the Spirit moved in men according to His will.

·       5:8: The testimony on earth involved the Spirit, the water and the blood.  The indwelling Holy Spirit, from the beginning of Jesus’ ministry, produced the holy life that He manifested.  He descended upon Jesus at His baptism, and in His resurrection declared powerfully He was the Son of God (Rom. 1:4). 

The point here is that these events are occasions when God Himself declared the truth about Christ.  If we believe human witnesses, we should be even more compelled to believe God (5:9).  If we believe in Christ, then we have the witness within us because we have the indwelling Holy Spirit, the Anointing.  But if we deny Christ, we make God out to be a liar (5:10).  It is an act of faith.  But it is faith in a truth that is soundly confirmed by God Himself.

1 John 4:20-5:3, Loving the One Who Begot

By this time, we should all recognize that there is more than one “love chapter” in the Bible (1 Cor. 13).  1 John 4 truly plumbs the depths of God’s love.  And it provides needed encouragement that we might live and grow in the knowledge of that love, and that we might love each other as we have been loved.  In today’s passage John has a final admonishment on the subject.  In doing so he makes it cleat that loving God and loving our brothers in Christ are inseparable truths.  There cannot be one without the other.

John has just made the argument that loving our brother is the key to God’s abiding in us and to God’s love being perfected in us.  If we love one another, God abides in us, and His love has been perfected in us (4:12).  Now, in 4:20, he is emphatic: If someone says, ‘I love God,’ and hates his brother, he is a liar.  The reason is because of who we are as Christians.  Whoever believes that Jesus is the Christ is born of God (5:1a).  Yes, believers in Christ have been born again, born of God, born from above, born of the Spirit (John uses all these either in his Gospel or first Epistle).  We are “children of God.”  The obvious conclusion is, therefore, that everyone who loves Him who begot also loves him who is begotten of Him (5:1b).  Loving God and loving your brothers are inseparable.

In 5:3 John turns it around in order to make the same truth.  How do we know that we love the children of God?  He says we love each other when we love God and keep His commandments.  The highest motivation and inspiration for loving each other is that we have such a deep love for God.  And remember that our Lord said: If you love me keep my commandments.  So do I love God?  Yes, I say.  Then I will keep His commandments.  And what are the two commandments that have been front and center?  To believe in the Son and to love the brothers. 

And by the way, did you see that the Spirit tells us, His commands are not burdensome.  I have often thought about that statement.  Do you remember what Peter said at the Council of Jerusalem in Acts 15.  When Judaizers were trying to require Gentiles to keep the law of Moses, Peter said, why do you test God by putting a yike on the neck of the disciples which neither our fathers nor we were able to bear? (Ac. 15:10).  Then he went on to say, But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they (15:11).  The law of Moses was burdensome.  But the commands John has brought before us are not burdensome.  It is a complete joy to believe on the name of His Son Jesus Christ and love one another, as He gave us commandment (1 Jn. 3:23).  Is this not what Jesus said: Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.  For My yoke is easy and My burden is light (Mt. 29-30)?