John 1:46-51

Good morning friends,

 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”  Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.”  Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

 Nathanael’s  response is not as sarcastic as it may seem. Nathanael’s recognizes the Messiah was prophesied to come from Bethlehem and not Nazareth.  Nathanael’s most likely is calling into question Phillip’s assertion that they had found “ the one written of in law and prophets.” Keep in mind history tells us that there were a number that claimed to be the messiah at this time. Nathanael  was a straight-shooter and we see that Jesus recognizes this in Nathanael in how he addresses him. The use of Israelite indicates that Nathanael was a Israelite not my mere linage, but in character according to the law. The use of the word Israelite here is a sense of honorable. Not only does Jesus address Nathanael in an honorable sense but also comments on the fact that Nathanael is free from deceit. The word used in the KJV is “guile” and literally means “bait for fish.”  Jesus is not saying here that Nathanael was sinless, but that he showed no deceit or hypocrisy. Nathanael recognizes the earnest with which Jesus addresses him and asks; “how do you know me?” Jesus answer to this question was enough for Nathanael and he believed. Nathanael’s confession indicates the completeness with which he believed – without a shadow of doubt and commits himself to Jesus.  Jesus statement of what Nathanael would see is a clear connection to the vision Jacob had of the ladder with angles ascending and descending. To an Israelite this would carry great significance. Jesus is saying here, however, that He is the ladder that communicates between heaven and earth.  Christ is more than a Rabi or teacher, he is our redeemer, but having said that, he is our teacher as well. Our conformation to His image can impeded in direct proportion to our lack of learning from Him. 

 Bill

 Westminster Shorter Corner

Q. 90. How is the word to be read and heard, that it may become effectual to salvation?
A. That the word may become effectual to salvation, we must attend thereunto with diligence, preparation and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.

John 1:43-45

Good morning friends,

  The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.”  Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.”

 The following day after Andrew and John (the apostle) stayed with Jesus it says that he decided to go to Galilee. It was not some capricious decision on the part of Jesus to go to Galilee, as we might decide to go to the beach. The construction of the sentence puts the weight going to Galilee to find Philip. Jesus had a specific reason to go to Galilee and that was first of all to call Philip. Jesus says to Philip “follow me.” Now the real import of this statement cannot be realized in our thought form of “follow me.” The phrase has more the idea of “be my disciple, stick steadfast or cleave to me and learn from my example.”  Now we do not know how much time lapsed between verse 43 and 45, but John tosses in some commentary in verse 44 about Phillip’s home town. Now the purpose of the commentary on the part of John is worthy of running down, but we will not  at this point other than to say that it appears that Phillip and Nathanael lived in Carpernaum at this point. Phillip, being convinced that Jesus was the Messiah,” the one the law and prophets spoke of”, he like Andrew goes to find his brother. It seems that there was knowledge of Jesus from a familiar standpoint in that he adds the “son of Joseph.” It also is evident that these men were well aware of what the “law and prophets” had to say. Sometimes we are given the picture that these were mere unlearned tradesman and maybe even literate. Something we fail to remember is that a number of them were authors of scripture. By the testimony of Andrew and Phillip a very real knowledge of the Messiah and how the law and prophets revealed him was deep seeded in their thinking. They were waiting with eager anticipation for first advent – so should we be equally eager for the second advent.

 Bill

 Westminster Shorter Corner

Q. 89. How is the word made effectual to salvation?
A. The Spirit of God maketh the reading, but especially the preaching, of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.

John 1:40-41

Good morning friends,

 One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). He brought him to Jesus. Jesus looked at him and said, “So you are Simon the son of John? You shall be called Cephas” (which means Peter).

 Several months ago my grandson made a profession of faith and one of the first things he did in his excitement was to make sure both his grandmother and I knew Jesus. The familial connection of Andrew to his older brother is evident. One of the first things that Andrew is recorded as doing was to find his older brother. We can’t be sure of his total motivation; was Andrew looking for Peter’s approval, or was there closeness that can only be explained as brother love? As I have brought up before the disciples did not have a fully developed Christology at this point, but Andrew did believe Jesus to be the long awaited Messiah. The thinking of that day was not of redemption from the curse of the fall but redemption from oppression of outside nations. Names in Bible times carried much more significance than they do today. The name spoke of character qualities of the individual. Simon was a common Jewish name, but Jesus changes Simon’s name to Cephas (Peter) which means “rock.” Though the significance on this name change will not come to surface for some time, Peter does not seem to react. While Peter is often given a bad rap for his impetuousness, Peter of all the disciples shows tenacity the others do not exhibit.  Peter becomes one of, if not the most, important foundation piece of the church. And whether we read Peter, or Peter’s confession, as being the rock on which Christ builds his church, none the less, Christ was talking to Peter. Unlike Andrew we have a complete Christology, we know the Christ that the Scriptures reveal. We know the fullness of redemption – like Andrew we ought to be eager to share the news.

 Bill 

Westminster Shorter Corner

Q. 89. How is the word made effectual to salvation?
A. The Spirit of God maketh the reading, but especially the preaching, of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.

 

John 1:38-39

Good morning friends,

  Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour.

Accounts such as this first of all help us to remember the time and space reality of the scriptures. Earthy and ripe with time frames Jesus’ words, the first as recorded by John, to these two disciples is not in the form of interrogation but of gentle persuasion. I love what Gill wrote on this: “he who will not break the bruised reed, nor quench the smoking flax, but cherishes and encourages the first motions of grace, begins first with them, and treats them in a free and familiar manner; thereby to animate and engage them to use freedom with him, and which end was answered.” In the answer of these two disciples we see a declared discipleship of Christ. Their inquiry of where Jesus was staying is further indication of their desire to place themselves under Christ’s tutorship. The answer to Jesus question was more in-depth than this momentary contact. We read that they went and stayed with Jesus for the night. What comes to mind is the lack of anxiousness for their work. After all there were fish to catch, nets to be repaired, boats to care for, but here Andrew and John put aside the pressing issues of the day to be with Jesus. O how we need to learn this in our fast lane, pressure-cooker lives.

 Bill 

Westminster Shorter Corner

Q. 89. How is the word made effectual to salvation?
A. The Spirit of God maketh the reading, but especially the preaching, of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.

John 1:35-37

Good morning friends,

  The next day again John was standing with two of his disciples, and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” The two disciples heard him say this, and they followed Jesus. Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother.

 We are seeing the beginning of the shift from the Old Covenant economy to the New. John is considered an Old Covenant prophet and technically the New Covenant does not begin until Christ’s death, but like a sunrise we are beginning to see an increasing amount of light. John’s purpose was not to collect disciples to himself and in fact says at one point “He [Jesus] must increase but I must decrease (Jn. 3:30).”  So as John points out Christ again as the “lamb that takes away the sin of the world” Andrew and John [the apostle] take out after him. It would stand to reason that John probably taught in some depth the purpose of his ministry and specifically the pointing out of the Messiah. I do not believe this was a capricious decision on the part of these two. It was not like Jesus had a better worship team, or that his messages were lighter and not as doctrinal. We must see the depth of their quest. While we do know from later testimony that it was the work of God that “chose” the apostles, we also see a deep earnestness on the part of the disciples to follow Christ.  Their use of the word Rabi has deep significance. They, in using Rabi, give evidence of the great reverence that the testimony of John inculcated in them concerning Christ. Andrews testimony to Peter gives us some indication – “we have found the Messiah.” Again the Christology and ecclesiology of the disciples did not fully develop until sometime after Christ’s ascension, but they had gotten a glimpse of something.  We get lost in so many things within the church, music, messages, technology and such. These elements are important and necessary, but they are not the focus of church. Our one consuming desire has to be Christ himself.  

 Bill 

Westminster Shorter Corner

Q. 89. How is the word made effectual to salvation?
A. The Spirit of God maketh the reading, but especially the preaching, of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.

 

John 1:32-34

Good morning friends,

  I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God.”

 Needless to say that John knew Jesus, after all they were cousins. Surely John had heard the stories of Elizabeth and Mary’s encounter when they were both with child. Surely John had heard, at least some the story that surrounded Jesus birth.  Surely John had heard or noticed the different person Jesus was as he grew up. John knew there was something different about Jesus, in that, when Jesus came to be baptized John wanted to opt out (Matt 3:14). Something that John did not know until this moment was Jesus was not only his cousin, but the Messiah, the Son of God. It is obviously John had some level of revelation from God to watch for one that he was going to baptize that would have the Spirit stay or abide on was going to be the Son of God. Now I realize there is a whole lot to discuss concerning Jesus baptism, however I think I will leave that for when we get to Matthew. We see the importance of the Holy Spirit in the ministry of Christ. While Christ  was on earth He was nothing less than God, He was however, dependant on the Holy Spirit His entire ministry. We ought to realize that if Christ was depended on the Holy Spirit during His ministry, how the thousand times ten thousand should we be.

 I would like to urge each of you to read (No Little People) or listen to FA Schaeffer’s sermon “The Lord’s work in the Lord’s way.”  You can find the lecture at www.labri-ideas-library.org, it is lecture 327 entitled “The Lord’s Work in The Lord’s Way.

 Have a blessed Lord’s Day

 Bill

Westminster Shorter Corner

 Q. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.

John 1:29-31

Good morning friends,

  The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.”

 It appears John had some inkling of the ultimate purpose of his ministry, but obviously not the particulars.  John says “I came baptizing with water, that He might be revealed to Israel.” However prior to this moment John had no clue that his ministry was to manifest to Israel that  Jesus, his cousin, as the Messiah. Not that it has much bearing at this point, most commentators seem to take the position that this discourse actually takes place after the Christ’s temptation.  John points out some details about Christ at this moment. He calls Jesus the “Lamb that takes away the sin of the world.” I think we need to wonder what the people that were around thought of this statement. We all know well the Jewish mind would automatically go to the sacrificial lamb offered for the expiation of sin or the Passover lamb whose blood was sprinkled on the door posts. The “Lamb of God” indicates a lamb that God provides. We should all remember that the concept first appears in the Old Testament when God provided the ram in the in the place of Abraham’s son, John now applies this concept to Christ. The apostle John seems to pick up on this title and used in other places in his writings.  John knew something of God’s purpose concerning Christ, but did not fully know the fullness. We see later when John is imprisoned that he sends to ask Jesus if he was the one they were waiting for. We have the advantage of seeing the complete story. We know the fullness of what Christ came to accomplish.  We are far removed from the reality of sacrifice. We are far removed from the constant blood that poured from the temple. The phrase “behold the lamb of God that takes away the sin of the world,” is a phrase that we toss around glibly. I wish we could hear this statement for the first time, from a first century Jewish perspective. I think the impact of the statement would be far greater, almost to the point of repulsive, than it is for us today.

 Bill

Westminster Shorter Corner

Q. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.

 

 

John 1:23-28

Good morning friends,

    He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.”  (Now they had been sent from the Pharisees.)  They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” John answered them, “I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie.” These things took place in Bethany across the Jordan, where John was baptizing.

 The Kingdom of God was at hand and John’s message was “prepare the way.” The picture is that of the people of a kingdom preparing the road for their coming king. Filling the potholes and making the way straight. Isaiah had prophesied that before the Lord came he would send a messenger to prepare the way and John says he’s the guy. We notice how John’s interrogators are less than impressed and wanted to know then why he was baptizing. Now instead of defending his right to baptize, John says something that may seem a bit enigmatic: “I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie.” John indicates that they did not “know” Jesus; now in a crowd that size there was most like someone who knew Jesus – they just did not know who he really was. To untie the sandal was something that was a duty of a bond slave, so in essence John is saying – “don’t look at me, I am lower than a slave. I am not even worthy to take His shoes off and clean His feet.” John’s purpose was to point to Jesus. To think on the juxtaposition between the significance John’s ministry and His self-estimation is of great importance for the servants of the living God. Like John, we must remember that in-of-ourselves we are unworthy to untie the sandal of our redeemer. Like John, we have the high honor of proclaiming the coming of the King, but as I have mentioned several times, we must remember our position before the King.

 Bill

 Westminster Shorter Corner

Q. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.

John 1:21-22

 Good morning friends,

  And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?”

 The messengers of the Pharisees continue to press John here. “If you are not the Messiah then: who are you?”  “Are you Elijah? Now the New Testament gives us two answers on this question. As we considered a bit before, it had been 400 years since God last spoke though the prophet Malachi. In Malachi’s prophecy says in chapter 4 verse 5; “Behold, I will send you Elijah before the coming of the great and terrible day of the Lord.” The Jewish people were, and still are, waiting the return of Elijah, but John answers directly, No he was not Elijah. However we will read Christ says something different. In Matthew 11:14 where we read Jesus saying: “If you are willing to receive it, he [John] is Elijah who is to come.”   John was right in saying that he was not Elijah, he was not the reincarnated Elijah. However, Jesus is not making a contradiction in saying the John fulfilled the prophecy given in Malachi. They continue to press John in asking; “are you the prophet.” The prophet they were making reference to is mentioned in Deuteronomy 18:15; The LORD your God will raise up for you a prophet like me from among you, from your brothers–it is to him you shall listen—“ Not only was Israel awaiting on a the prophet Elijah, but a prophet like unto Moses,. but again John says – No. They are not satisfied with John’s answer and continued to interrogate him. It says that these guys needed to give the Pharisees an answer and so in frustration exclaimed – “then who are you?” We can see the anxiety that had come upon the leaders and the people in their anticipation of the Messiah. While the people’s anticipation was wrong headed, in that they were looking for a political deliverer, they did anticipate with great eagerness the appearance of the Christ. We too ought to have a similar level of anticipation for Christ’s return, not to free us from our political situations or personal problems, but because we long for God’s glory to be fully manifest. 

 Bill 

Westminster Shorter Corner

Q. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.

John 1:19-20

And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” He confessed, and did not deny, but confessed, “I am not the Christ.”

 There is no doubt John the Baptists ministry was creating some waves. The last prophet of Israel was Malachi, some four hundred years earlier. Now John comes on the scene with a ministry that resembles the OT prophet. “Crowds” were going out to the wilderness to hear the message and participate in baptism of this prophet.  Think about it – for over four hundred years there had been no word from God to His people and now there is a voice in the wilderness proclaiming the “the Kingdom of God is at hand.” The political atmosphere of Israel was ripe for just such a message and anticipation was high for a messiah.  We need to hear the tone of the religious leaders question as they approach John. This was not a casual question, but one on the level of national security. The word for ask here can be interpreted “interrogate.” The leaders were anxious to know if John was the promised Messiah. While the populous were in eager anticipation for the coming messiah the leaders were not and we know this because when the Messiah did come on to the scene, they crucified him. Something that I notice time and again about John is the total lack of self-aggrandizing. The temptation for pride must have been great considering the “crowds” and religious leaders interrogating him. Many within the church today are not shy about accolades and boasted accomplishments. It is strange to me that churches are more interested in “accomplishments” of pastoral candidates than their character as Christians. We fail to remember that any good that comes from us is because God grace is at work in us as Augustine noted: “it is only God’s grace which does every good work in us,” A seminary education is useful only to the extent that it helps us to proclaim Christ and Him crucified more clearly and if we view it as a pathway to bolster our marketability, we have succumb to the ways of the world.

 Bill 

Now I trust you Presbyterians are working on your catechism – it is important for your ordination in the future.

 Westminster Shorter Corner

Q. 88. What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
A. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.