Reborn, Renewed, Regenerated--You Must Be Born Again

 

Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.  --2 Corinthians 5:17

Why did Jesus speak in parables?  Throughout the New Testament, whenever people would question Jesus, He seemed to always couch His answers in arcane stories that were difficult for the masses to comprehend.  The reason for this was two-fold.  According to simplybible.com, Jesus spoke in parables to give His enemies no ground.  Most of the people who asked Him questions were trying to catch Him in something He said, so that they could use it against Him, either to discredit Him among the people, or later to bring a legal case against Him.  The Parable of the Ten Virgins, for example is a simple story about people’s behavior at a wedding (Matthew 25:1-13). Clearly, as the Bridegroom in the story, Jesus is representing Himself as God with the power to open and shut the doors of Heaven (Revelation 3:7). But nobody could prove he was saying that.

The second reason was to enlighten the true-hearted.  Jesus took advantage of occasions when multitudes flocked to hear him speak. Through the parables he could enlighten those whose hearts were sincere and receptive and who were hungering and thirsting for righteousness (Matthew 5:6).  To truly understand, a sincere follower would have to listen carefully, and put in some effort--either by prayer for discernment, or by listening to and meditating on what He said in light of other Scripture.  

Let's look at how the Pharisee (and most likely a member of the Sanhedrin) named Nicodemus responded to indirect answers from Jesus.

Now when He was in Jerusalem at the Passover, during the Feast, many believed in His Name when they saw the signs which He did.  But Jesus did not commit Himself to them, because He knew all men, and had no need that anyone should testify of man, for He knows what was in man.  There was a man of the Pharisees named Nicodemus, a ruler of the Jews.  This man came to Jesus by night and said to Him, "Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him."  Jesus answered and said to him, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God."  Nicodemus said to Him, "How can a man be born when he is old?  Can he enter a second time into his mother's womb and be born?"  Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.  That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.  Do not marvel that I said to you, 'You must be born again.'  The wind blows where it wishes, and you hear the sounds of it, but cannot tell where it comes from and where it goes.  So is everyone who is born of the Spirit."  --John 2:23 - 3:8

When John said that Jesus "did not commit Himself to them," it means He didn't fully entrust Himself to them.  He didn't have full faith in humanity, because He knew what was in their hearts.  The Greek word here is πιστεύω, transliterated pisteuō meaning to put one's full faith and trust in.  Interestingly, we are asked to place our full faith and trust in Jesus, but not the other way around.  If we were to put our full faith and trust in people, then we could excuse their sinful proclivities as "something they are born with" and we would have no authority to ask them to change.  

Remember Jesus had just cleansed the Temple, throwing out the traders and the money-changers.  He then followed up by performing miracles and preaching God's truth to them.  Many followed Him after this, sensing that He may be the Messiah written about in the Scriptures.  Many doubted, and I'm sure that many followed out of curiosity.  The crowds grew, and the buzz was exciting, but Jesus did not commit Himself to them.

This becomes even more evident when Nicodemus approaches Jesus one night, after the Passover festivities were done.  He starts out respectfully, calling Him Rabbi.  "We know You come from God because of all the signs."  Jesus almost interrupts Nicodemus, cutting straight to the heart of his questions.  "Here's the truth," Jesus was saying.  "You want to see the Kingdom of God? You must be born again."

Jews had a pretty firm idea of what the Kingdom of God looked like, and they were certain that Jews would hold a prominent place in it, followed by Gentiles who converted to Judaism in this life.  In fact, many commentaries I read on this passage said that Jews already had some idea of rebirth.  They just didn't think they had to do it.  Proselytes would have to immerse themselves in water to symbolize the washing away of their sins (see prior blog post on the ministry of John the Baptist).  But for Jesus to say that it was necessary for devout Jews like Himself--this was truly mind-blowing.

David Guzik writes, "It was taught widely among the Jews at that time that since they descended from Abraham, they were automatically assured of heaven. In fact, some Rabbis taught that Abraham stood watch at the gate of hell, just to make sure that none of his descendants accidentally wandered in there."  This may be why we see confusion in Nicodemus's answer.  Jesus couldn't possibly mean that Nicodemus or other Jewish leaders would need a spiritual rebirth.  We see that his mind automatically went to physical birth.  "What, you mean to go back into the womb again, and go through the physical process of birth again? 

Barclay's Commentary points out that "all over the New Testament this idea of rebirth, re-creation occurs."

• 1 Peter speaks of being born anew by God’s great mercy (1 Peter 1:3).
• 1 Peter speaks of being born anew from an imperishable seed (1 Peter 1:22-23).
• James speaks of God bringing us forth by the word of truth (James 1:18).
• Titus speaks to us of the washing of regeneration (Titus 3:5).
• Romans speaks of dying with Jesus and rising anew (Romans 6:1-11).
• 1 Corinthians speaks of new believers as new-born babes (1 Corinthians 3:1-2).
• 2 Corinthians speaks of us being a new creation in Jesus (2 Corinthians 5:17).
• Galatians says that in Jesus we are a new creation (Galatians 6:15).
• Ephesians says the new man is created after God in righteousness (Ephesians 4:22-24).
• Hebrews says that at the beginning of our Christian life we are like children (Hebrews 5:12-14).

The New Testament concept of rebirth, however, was foreign to Nicodemus.  So Jesus tries to elaborate. "Unless one is born of water and the Spirit, he cannot enter the kingdom of heaven."  He goes on, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit."  I think this is a reference to Nicodemus's question about re-entering his mother's womb; this would be a physical rebirth, which was not what Jesus was talking about at all.  Jesus was calling him to a spiritual rebirth.

A lot of people have different ideas about what Jesus meant when He said "born of water and the Spirit."  Some say this is a reference to baptism.  I don't think so.  Aside from my Baptist upbringing, which denies baptism as a requirement for salvation, there is also the fact that whenever Jesus speaks of baptism in Scripture, He is more direct.  Also, we know that Jesus is speaking to Nicodemus here, who is an Old Testament scholar; there is no real foundation for this in the Old Testament.  Think of the Judaizers in the book of Acts whom Paul refutes in his epistles.  They did not demand that the Gentiles submit to baptism, but rather that they should submit to circumcision.

Others think it refers to a physical birth, contrasting sharply with that which is born of the Spirit.  This, I think, is a bit pedantic.  If someone has not been born, then we would not be speaking of him needing to be re-born.  Jesus was not prone to existential ramblings.  Plus, Jesus had already made that contrast in the prior verse, when He said "that which is born of the flesh is flesh, and that which is born of the Spirit is spirit."  There was no need, I don't think, to reiterate it.

Some have thought that "born of water" means to be born again by the Word of God. In other passages of Scripture, water represents the Word, as we are washed by the water of the word (Ephesians 5:26).  This may have some merit.  So also does the thought that "born of water" means to be regenerated by the Holy Spirit, the living water of John 7:38-39.

Some have thought that born of water means to receive the water of cleansing prophesied in Ezekiel 36:25-28 as part of the New Covenant. This is the approach has the most weight (though it is a tough call), because of its firm connections to Old Testament prophecy — which Jesus says Nicodemus should have know to understand these things. (David Guzik)

The point Jesus was making was that we have a desperate need to be born of the Spirit.  Jesus chides Nicodemus, saying "Do not marvel (or be surprised) when I tell you that you must be born again."  Jesus again goes into parable mode, comparing the Spirit of God to the wind.  You can't see the wind, where it is headed or where it came from.  So it is with the Spirit, and those who are born of the Spirit.  The work of the Spirit cannot be directly observed, but you can see its effects.  

There is more to this exchange, which we will discuss in more detail next time.  Let it suffice that Nicodemus is not fully convinced at this stage.  He still puts up roadblocks to the message.  He still quenches the Spirit.  I was at a men's Bible study this morning where the teacher was discussing (in passing) the work of an evangelist.  He said some respond to the Gospel by converting; that is, they fully trust and believe and put their faith in Christ.  Others, though not fully converted, may be "awakened" to spiritual things.  Their eyes are opened, and they realize their need for a Savior but have yet to act in faith to fulfill that need.  

I think Nicodemus falls into this latter category.  He was "awakened" to the message of Jesus, but not fully converted.  We see later in Scripture mentions of Nicodemus--that he gives a half-hearted defense of Jesus when the chief priests and rulers talked of arresting Him (see John 7:50-51).  He also was one who took Jesus off the cross and prepared His body for burial (John 19:39).  Perhaps Nicodemus finally gave his whole heart to Christ and was truly born again.  We may never know this side of Heaven.

Wrath and Grace

 

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness.  --Romans 1:18

Sometimes the good is the enemy of perfection.  When we try to make something more convenient, especially in worship, the original meaning is lost.  Let me give you an example.  When God originally set up the system of animal sacrifice, He wanted people to bring from what they had.  Most of the ancient Israelites were shepherds, so it made sense for them to bring a sacrifice from their flocks.  They were to bring a perfect lamb, one without blemish, to the Temple to be sacrificed on their behalf.  For people too poor to have their own flock, they were allowed to sacrifice a pigeon.

As time went on, and Jewish life become more diversified, fewer and fewer of them were shepherds.  Some were bankers, or tradesmen who would have to buy a lamp for the sacrifice.  These people saw a need--tradesmen and skilled craftsmen needed to buy lambs, as well; so why not set up a booth and sell livestock to pilgrims who traveled to Jerusalem for the high holy days?  Meanwhile, the priests were accepting tithes at the Temple, but as more and more Jews were living in foreign lands and traveling to the Temple with money from the countries that they lived in, the priests decided it was better to have a currency exchange, so that the tithes could be paid in the Temple coinage.  Bankers were involved in that enterprise, as well, as they could set up exchange rates for the foreign currencies being brought from all over the known world.

More time passed, and this convenience got closer and closer to the Temple, so that by the time of Jesus, the money changes and livestock traders were doing business on the actual Temple grounds, in what was called The Court Of The Gentiles.  This court was originally designed for non-Jews to come and worship the True God, but when Jesus arrived at the Temple on the Passover, the place was anything but worshipful.  There were birdcages, and sheep pens, and tables where currency was exchanged.  The sights, sounds, and smells were not what was originally intended when God first set up the Tabernacle and the system of blood sacrifice.

Let's read about it here:

Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem.  And He found in the Temple those who sold oxen and sheep and doves, and the money changers doing business.  When He had made a whip of cords, He drove them all out of the Temple, with the sheep and oxen, and poured out the changers' money and overturned the tables.  And He said to those who sold doves, "Take these things away!  Do not make My Father's house a house of merchandise!"  Then His disciples remembered that it was written, "Zeal for Your house has eaten Me up."  So the Jews answered and said to Him, "What sign do You show to us, since You do these things?"  Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up."  Then the Jews said, "It has taken forty-six years to build this temple, and will You raise it up in three days?"  But He was speaking of the temple of HIs body.  Therefore when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.  --John 2:13-22

John's Gospel has just spoken of a very intimate, very private, very gracious event when Jesus turned water into wine at a wedding in Cana.  John contrasts that with a very public, very boisterous, very harsh rebuke of the priests and businessmen who had made themselves comfortable, who were using the Court Of The Gentiles in the Temple of God as a profit center.

Now John puts this event near the beginning of Jesus's ministry, where the other Gospels (called the Synoptic Gospels, because they "see with one eye") describe a similar event later, near the time of His crucifixion.  Whether these were two separate events or the same event simply re-ordered in John's narrative to make a point, we don't know.  If you listen to a very literal pastor, he may truly believe that there were two separate Temple cleanings, because he takes the Bible literally, and the chronology of each Gospel writer literally.  If your pastor is less literal and more liberal minded, he may believe that this is the same event, but emphasized early in the book of John (rather than described later as it was in Matthew, Mark, and Luke) to make a point.

Whatever your thinking on this issue, John does give a striking contrast between the Temple cleansing and the Wedding at Cana.  Bible commentator David Guzik writes: 

The glory of Jesus is found in His compassion, and this was a miracle full of compassion. The wine was not an absolute necessity; no one would die drinking water. All at risk was the embarrassment, reputation, and perhaps the bank account of the bridal couple. Yet, Jesus — and His Father — counted that enough to do this first public miracle and sign.

Yet the second public event described by John has Jesus exhibiting the wrath of God, not His love or compassion.  The glory of God can certainly be seen in His wrath.  Ezekiel 25:17 says, "I will execute great vengeance on them with wrathful rebukes. Then they will know that I am the Lord, when I lay my vengeance upon them.”  Any theology that emphasizes the love of God while downplaying the wrath of God is an incomplete Gospel, bordering on heresy.

We see in this passage that Jesus didn't just go berserk; He didn't have a moment where He lost His mind and lashed out recklessly.  There was forethought put into this, as He took the time to fashion a scourge or whip out of cords.  He did deliberately and with aforethought drive out the sheep and oxen.  He may have even used the scourge on the vendors and bankers there.  We do know He overturned the tables, and poured the money from the cash boxes, letting the different currencies fall on the ground and intermingle.  Jesus was no respecter of persons; when He saw a wrong being committed, He did whatever it took to make it right.

That's what makes his conversation with the priests so telling.  "By what authority do You do this?" they demanded.  "What sign can you give us?"  Jesus responded by pointing to Himself, and saying, "You want a sign?  I'll give you a sign.  Destroy this temple (meaning Himself) and in three days I will raise it up."  The Jews did not understand His reference, and scoffed at Him.  Herod's Temple had been under construction for 46 years to this point, and it would not be fully completed for another 18 years.  Who in their right mind would think that the entire campus could be destroyed and then restored in just three days?

The disciples' heads were spinning.  They remembered Psalm 69:9, which says about the Messiah, "Zeal for Your house has consumed me."  And after Jesus's resurrection they remembered this event and believed in Him all the more.  “Jesus’ technique of using a paradoxical statement to bewilder his enemies, which he subsequently explained for his disciples, frequently appears in John’s Gospel.” (Tenney)

To sum up, Jesus went to Jerusalem during the Feast of Passover, because many people were there to worship.   The activities of the tradesmen and money-changers was distracting from the worship of God; in fact, what had probably begun as an act of convenience for the faithful had turned into a chance to make a serious profit, which was not what the Temple or the system of blood sacrifice had intended at all.  When we go to worship, we should not be distracted.  We should not be concerned with business or profit or anything else other than glorifying God.  Sometimes glorifying God looks like loving people, and showing them mercy.  Sometimes glorifying God means confrontation and righteous condemnation (of practices, not people).  

We should not bow down to conveniences, like watching church services on television or online--you can't serve God from your couch.  We should not accommodate those who bring outside influences into the body of Christ.  Motivations matter.  How much better to be confronted by a pastor and a few godly church members, and to be given the chance to repent, rather than to meet an angry God at the final judgement?  Yes, God is merciful, but He is also vengeful.  We'd best not forget that.

Hanging on every word

 

God is most beautifully praised when His people hear His word, love His word, and obey His word.  --Albert Mohler

When we listen to someone speak, we may find ourselves captivated by their words. We hang onto every syllable, eagerly awaiting what they will say next. This phenomenon is known as “hanging on every word.” It is a common expression used to describe the act of listening intently and with great interest.

The idiom “hang on every word” can be applied in various contexts, from personal conversations to public speeches. When we hang on every word, we are fully engaged in the conversation or presentation, absorbing all information conveyed. The speaker’s words hold our attention and keep us invested in what they have to say.

When I began studying the text in John 2:1-12, I found it to be so rich, so layered, so textured, that I literally hung on every word.  I hope that when you have finished this study with me, you, too, will have a greater understanding of this passage, and a greater appreciation of John's writing.

On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there.  Jesus also was invited to the wedding with His disciples.  When the wine ran out, the mother of Jesus said to Him, "They have no wine."  And Jesus said to her, "Woman, what does this have to do with Me?  My hour has not yet come."  His mother said to the servants, "Do whatever He tells you."  Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons.  Jesus said to the servants, "Fill the jars with water."  And they filled them up to the brim.  And He said to them, "Now draw some out and take it to the master of the feast."  So they took it.  When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, "Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now."  This, the first of His signs, Jesus did at Cana in Galilee, and manifested His glory.  And His disciples believed in Him.  After this He went down to Capernaum, with His mother and His brothers and His disciples, and they stayed there a few days.  --John 2:1-12

John begins this narrative with the phrase, "On the third day."  This may refer back to John's previous narrative; beginning in verse 19 when John first gave testimony of who he was to the Jews, saying "I am not the Christ, nor Elijah, nor the Prophet.  I am the voice of one crying the in the wilderness, 'Make straight the way of the Lord'."  John continued in verse 29, the next day, when he confessed of Jesus, "Behold, the Lamb of God, who takes away the sin of the world!"  Again in verse 38, the next day when John's disciples left him to follow Jesus.  This is when the focus stopped being about John the Baptist and shifted to Jesus only.

Throughout Scripture, significant things happen on the third day.  In Exodus 19 Moses told the people to cleanse themselves because God would manifest Himself on the mountain.  "On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled.  Then Moses brought the people out of the camp to meet God." (Exodus 19:16-17).  Remember Jonah was swallowed by the great fish, and on the third day he was spit out on dry land.  Jesus would later "show His disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised." (Matthew 16:21)

So here we are, three days into John's narrative, and we find that Jesus is invited to a wedding, along with His mother and His disciples.  "This is the first of many stories suggesting that Jesus was always welcome among those having a good time. Jesus didn’t spoil the good time, and in the Jewish culture of that day a wedding was the best party of all." (David Guzik)  “Jesus comes to a marriage, and gives his blessing there, that we may know that our family life is under his care.” (Spurgeon)  “He was at this juncture fresh from the most disturbing personal conflict, His work awaited Him, a work full of intense strife, hazard, and pain; yet in a mind occupied with these things the marriage joy of a country couple finds a fit place.” (Dods)

The joyous occasion was put in jeopardy when a problem arose: they ran out of wine.  "This was a major social mistake, and could shame the couple for a long time. A wedding was supposed to be the best party of all, and for a host to fail in providing adequate hospitality (partially in the form of food and drink) was a great dishonor." (Guzik)  “To fail in providing adequately for the guests would involve social disgrace. In the closely knit communities of Jesus’ day such an error would never be forgotten, and would haunt the newly married couple all their lives.” (Tenney)  Additionally, rabbis of that day considered wine a symbol of joy. Therefore “to run out of wine would almost have been the equivalent of admitting that neither the guests nor the bride and groom were happy.” (Boice)

Somehow Mary is made aware of this situation.  Although Scripture doesn't say, her presence at the wedding along with her knowledge of a major faux pas may indicate that the newlyweds were part of her extended family, perhaps cousins.  She may have been called aside by a panicky bridesmaid or mother of the bride.  "What ever shall we do?"  Mary knew enough to take the problem to Jesus.  We, too, should always remember to take our problems to Jesus.

When Mary returns to the table, she whispers into Jesus' ear, "They have no wine."  His response may seem cold or distant.  "Woman, what is that to me? My time is not yet come."  While Jesus was not trying to be rude to Mary, we know that this is not the only time in Scripture where Jesus distances Himself from his mom.  We see in Luke 2:41-52 when Jesus was just 12 years old He slipped away from His parents and went to the Temple, where He was asking questions of the Rabbis there.  When His parents caught up with Him (on the third day, by the way), His response was telling.  "Didn't you know I'd be about my Father's business?"  He was not concerned there with the wishes of either Joseph or Mary, but only the will of the Father.

We see this social distancing again in Matthew 12:47-50.  Jesus is teaching, going from one city to another, when He was told that His mother and brothers were outside asking for Him.  Jesus responded, "Who are my mother and brothers?" Then, pointing to His disciples, He said, "These are my mother and my brothers."  Many scholars think that in this passage, His mother and brothers were there to take Him back home with them, so that He would stop making a scene and causing so much trouble.  Jesus clearly marks a break with them, indicating that it is much more important that He follow the will of His Father than that of His family.

Catholic tradition ignores this separation, teaching that prayers and supplications sent through Mary will somehow be heard and answered, because Mary always has the ear of Jesus, and that He cannot possibly refuse any request that His mother might bring to Him.  Scripture clearly teaches otherwise--here it plainly shows that Jesus did not perform a miracle because Mary asked Him to.  Instead, He reminded her that He was on God's timetable and was subject to God's will, not hers.

Some commentators believe that Jesus rebuked Mary, but then prayed to God about what to do.  David Guzik writes, "Jesus must have prayed and then known what to do, because He later said in this Gospel:  

• Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. (John 5:19)
• I can of Myself do nothing… I do not seek My own will, but the will of the Father who sent Me. (John 5:30)
• I do nothing of Myself; but as My Father taught Me, I speak these things. (John 8:28)
• For I always do those things that please Him. (John 8:29)"

Having been put in her place, Mary defers to Jesus.  She tells the servants, "Do whatever He tells you to do."  That's pretty good advice, and something that the servants took to heart.  When Jesus told them to fill the large containers with water, they filled them to the brim.  There was no question that they were full, in obedience to what Jesus had told them to do.  When we ask Jesus what to do and He tells us, we should not do it halfway or almost.  "In all that you do in word or deed, do it all in the Name of the Lord Jesus." (Colossians 3:17) This is a pattern for our faith and obedience. “When you are bidden to believe in him, believe in him up to the brim. When you are told to love him, love him up to the brim. When you are commanded to serve him, serve him up to the brim.” (Spurgeon)

When the water pots had been filled, Jesus told the servants to draw some out and take it to the master of the feast.  We might think of this kind of like a wedding planner, but with more authority.  “The architriklinos, (master of the feast) then, when he had tasted the water which had now become wine, and did not know whence it had been procured, and was therefore impartially judging it merely as wine among wines.” (Dods)
"Jesus insisted that the miracle be put to the test, and right away. He didn’t command that the water made wine first be served to the guests, but to the master of the feast. Test it, by the proper authority, and do it right away." (Guzik)   “In order for wine to be produced, we have the growth and ripening of the grape; the crushing of it in proper vessels; the fermentation; -- but here all these are in a moment brought about by their results, by the same Power which made the laws of nature, and created and unfolded the capacities of man.” (Alford)

“It is manifest that one miracle proves the power to work every miracle. If Christ can turn water into wine by his will, he can do anything and everything. If Jesus has once exercised a power beyond nature, we may readily believe that he can do it again: there is no limit to his power.” (Spurgeon)  "The large quantity of wine — much more than a wedding party could consume — was deliberate. Selling the excess wine was a likely source of income for the newlyweds. Also, It would furnish proof, after the marriage was over, that the transformation had been actual. The wedding guests had not dreamt it. There was the wine.” (Dods) “No small gifts fall from so great a hand.” (Trapp)  Ephesians 3:20 says He is "able to do far more abundantly that all that we can ask or think, according to the power at work within us."

John concludes this story by saying that this was the first of His signs.  This is one of seven miracles that the Gospel of John will detail for us.  John even tells us that the purpose of the miracle was to manifest His glory.  That is what Jesus preached--the glory of God above all.  This is our message to the world, as well.  Everything we do should be for His glory.  If we are blessed, it is for His glory.  If we endure trials, it is for His glory as well.  1 Corinthians 10:31 says, "In whatever you do, do all for the glory of God."

John tells us that after this, the disciples believed in Him.  This miracle solidified their faith, and validated their commitment to forsake all to follow Him.  After this, I'm sure they hung on His every word.  We should, too.

Come and see

 

For I know their works and their thoughts.  It shall be that I will gather all nations and tongues; and they shall come and see My glory  --Isaiah 66:18 (NKJV)

Businessman and bestselling author Orrin Woodward said, "Success is the exponential effect of little things done consistently over time."  Woodward was speaking in the context of business and finance, but the concept is evident in the growth and success of any local church that follows the Great Commission of Matthew 24:19-20.  It's not just converts making other converts, but disciples making other disciples.

You may be saying to yourself, I am a Christian, and I want to share my faith, but I just don't know how.  In today's Scripture we can see how, beginning with the testimony of John the Baptist, five other disciples were called and committed themselves to becoming disciples and in turn making disciples of all nations.  Through the testimony of these half-dozen men, the whole world was changed.

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.  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, "You are Simon the son of John.  You shall be called Cephas" (which means Peter).  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 Nathaniel 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."  Nathaniel said to him, "Can anything good come out of Nazareth?"  Philip said to him, "Come and see."  Jesus saw Nathaniel coming toward Him and said of him, "Behold, and Israelite indeed, in whom there is no deceit!"  Nathaniel 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."  Nathaniel 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 the heaven opened, and the angels of God ascending and descending on the Son of Man."

Let's look at this a little more closely, and see the scenario from the point of view of each of the disciples.

John the Baptist

John testified that Jesus was the Lamb of God.  It was not the first time he had identified Jesus in this way (see verse 29).  But this time it was in the presence of two of his disciples, Andrew and another disciple (probably John--the Gospel writer never identifies himself in this book, other than calling himself "the disciple whom Jesus loved.)  It is as though John the Baptist was looking directly at the two men, tilting his head toward Jesus, like, "Hey, fellas, there He is--go follow Him!"

In calling Jesus the Lamb of God, Bible commentator David Guzik points out all that this title would mean to a devout Jew:

• He is the lamb slain before the foundation of the world.
• He is the animal slain in the Garden of Eden to cover the nakedness of the first sinners.
• He is the lamb God would Himself provide for Abraham as a substitute for Isaac.
• He is the Passover lamb for Israel.
• He is the lamb for the guilt offering in the Levitical sacrifices.
• He is Isaiah’s lamb to the slaughter, ready to be shorn
• Each of these lambs fulfilled their role in their death; this was an announcement that Jesus would die, and as a sacrifice for the sin of the world.

Andrew

The first disciple mentioned by name in John's Gospel was Andrew.  When he and the other disciple left John the Baptist and started following Jesus, Jesus turned to them and asked a pointed question: "What are you seeking?"  In other words, what is your expectation here?  Do you follow out of idle curiosity, or is this something you are willing to commit to for life? I think Jesus asks the same of us.

The disciples ask Jesus where He is staying, so they can follow Him there and spend time with Him.  Not to spiritualize the text too much, but Jesus met them where they were, then took them to another place.  He does the same for us.

The first thing Andrew wanted to do after spending time with Jesus was to go and find his brother Simon.  When we are truly following Jesus, we will want others to follow, as well.  Interestingly, every time that Andrew is mentioned in the book of John, he is bringing someone to Jesus.  In this passage, he brought his brother. In chapter 6, Andrew brought to Jesus the boy who had brought a lunch of five loaves and two small fish, which Jesus used to feed 5000 hungry men.  In chapter 12, some Greeks wanted to see Jesus.  They first went to Philip, and Philip brought them to Andrew, and Andrew brought them to Jesus.  I wish that I were known as one who, like Andrew, was always bringing people to Jesus.

Peter

Andrew brought Peter to see Jesus.  Peter might have been a stocky fellow, since Jesus looked at him and said, "I think I'll call you Cephas."  Now Cephas is an Aramaic name meaning "Stone."  We are more familiar with the Greek name, "Petros" meaning a rock or a stone.  In a more colloquial sense, Jesus was telling Simon, son of John, that his new nickname would be "Rocky."

Later on we see in Matthew 16 where Jesus makes a play on words using this same nickname.  Giving Simon encouragement about his faithfulness, Jesus tells him, "You are Peter (Petros, or "Rocky") and upon this Rock (petras, or "cornerstone") I will build my church."  I don't think Jesus meant that the Church of Jesus Christ would be built on the man Simon Peter; I think Jesus may have pointed to Himself when He said, "Upon this Rock I will build My church."

What would Jesus give me as a nickname?  I once told my wife that I would like to be known as Barnabas like Joseph the friend of Paul, whose nickname means "Son of Encouragement."  What nickname would you like to be called?

Philip

Jesus specifically sought out Philip. Philip was from the same hometown as Andrew and Peter, a village called Bethsaida (which means "House of Fish.")  In the Gospels of Matthew and Mark, when Jesus called Peter and Andrew, He said, "Follow Me, and I will make you fishers of men."

Philip's first act after being called by Jesus was to find his friend Nathaniel.  Nathaniel questioned his friend about the Messiah's origin--the Scriptures never say that the Messiah would come from Nazareth.  In fact, Nazareth was not thought of in a positive way.  Spurgeon said, "There is always some city or village or another whose inhabitants seem to be the butt of every joke and the object of scorn. The people of such places are thought to be low, uncultured, not-very-smart. That is the kind of place Nazareth was."

To this objection, Philip's only reply was, "Come and see."  We may not always know the right words to say to unbelievers' objections.  Our job is not to counter every argument.  Our job is simply to invite people to "come and see."

Nathaniel

This is the most interesting encounter of all.  Nathaniel (who was known in other Gospels as Bartholomew--another disciple with two names!) was invited to meet Jesus by his friend Philip.  Jesus tells Nathaniel that He has had His eye on him.  Jesus calls him "A true Israelite, who shows no deceit."  Nathaniel wants to know how Jesus could come to that conclusion.  Jesus replied that He had seen Nathaniel "under the fig tree."

Bible commentator David Guzik writes, "It is possible Nathanael liked to pray and meditate upon God and His Word under the shade of an actual fig tree. Yet, under the fig tree was a phrase Rabbis used to describe meditation on the Scriptures. We can suppose that Nathanael spent time in prayer and in meditating on the Scriptures, and Jesus told him 'I saw you' there."

It is also possible that the portion of Scripture that Nathaniel had been meditating upon was the story of Jacob when he was fleeing his brother Esau, and had the dream.  The reason we speculate this is the comparison that Jesus made.  The dream Jacob had in Genesis 28 is sometimes referred to as "Jacob's Ladder."  Jacob dreamed that there was a ladder from heaven to earth, with God at the top and angels going up and down the ladder.  Jesus told Nathaniel, "Truly I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man."  Jesus Himself is the ladder, the access between heaven and earth, our only way to get to God.

A song that gets some airplay on our local Christian radio station comes from this passage.  It goes like this:

Come and see, come and see
Come and see a Man from Heaven
Come and see, hear Him speak
He has seen the face of God

Come and see, come and see
This Jesus of Nazareth
Come and see the One that we
Have heard of all our lives

A voice crying in the wilderness
A voice from the sky loud and clear
A still, small voice deep inside
And a voice still ringing in my ear

Saying, "Follow Me, Follow Me
And I will show you My Father
Follow Me and you will see
The heavens opened wide"

Come and see, come and see
Come and see this Man from Heaven
Oh, could it be, oh, could it be
We will see the face of God?
Oh, could it be, oh, could it be
We will see the face of God

Who are you?

He must increase, but I must decrease.  --John 3:30

Who are you?  How would you identify yourself?  How would others identify you?

We come across these questions in the next passage of Scripture that I want to talk about today.  If you have read my last two entries in this forum, you will recall that I have started an expository study of the Gospel of John.  We started with John's identification of Jesus.  He is the Word of God, present in the beginning with God, the very Creator of our world and everything in it.  Next we see that John the Evangelist introduces John the Baptist.  He was a man sent from God, who had come to bear witness of the Light of God, the very Word who was in the world and had made the world but who was hidden from the eyes of men.  True to his mission, John bore witness of Jesus, and cried out, "This was He of whom I said, "He who comes after me ranks before me, because He was before me." (John 1:14).

Let's now read the testimony of John the Baptist:

And this is the testimony of John, when the Jews send priests and Levites from Jerusalem to ask him, "Who are you?"  He confessed, and did not deny, but confessed, "I am not the Christ."  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?"  He said, "I am the voice of one crying out in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet 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 before 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 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."  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." --John 1:19-34

So here is the situation at the time.  A man, John, was preaching near the Jordan River.  He was apparently a fiery speaker, as he was gathering a rather large following.  Not only did he have disciples (Andrew and John may have been disciples of John before they began following Jesus), but he also had many people coming to hear him preach.  Apparently he spoke with such conviction that he convinced the people to perform a ritual cleansing that involved immersing themselves in the river.  We will get into the Jewish origins of baptism a little later.  For now, let's just say that his preaching and baptizing caught the attention of Jewish leaders in the Sanhedrin.

The Jewish leaders, particularly the Pharisees, wanted to know more about this itinerant preacher who was influencing so many Jewish people.  They sent a committee to interview John the Baptist, probably to make sure that his message was kosher--that is, in line with Jewish teaching and Jewish Scripture.  When these men addressed John, they asked him three questions:

1. Are you the Christ (that is, the Messiah)?
2. Are you Elijah?
3. Are you the Prophet? 

John was very up-front about who he was.  When the men asked him who he was, his first admission was that he was definitely not the Messiah.  He anticipated their question, and answered it forthrightly.  Jews had been looking for the Messiah for centuries.  There had been several people pop up over time claiming to be the Messiah, but all had been proved false.

Following that admission, the Jews wanted to know if he was Elijah.  They knew that the Old Testament prophet had been translated into heaven, that he had not tasted death.  It was their belief that Elijah would return one day to herald the coming of the Messiah.  Malachi 4:5 says, "Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes." Even today Jewish households will set a place at the Passover Seder for Elijah.  Some may even leave the door open, or send the youngest family member outside to look for him.  In Jewish tradition, Elijah symbolizes hope and redemption, representing the promise of future salvation.  John's answer is interesting.  He denied being the physical embodiment of Elijah, even though later on Jesus did identify John's ministry with that of Elijah (see Matthew 11:13-14, Mark 9:11-13).  In fact, when the angel appeared to Zechariah to foretell the birth of John the Baptist, one of the prophecies that were fulfilled in John was this: "And he will go before Him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared." (Luke 1:17).

If John was not the Messiah and not Elijah, the only other possibility in the minds of the Jewish leaders was that John might be the Prophet spoken of in Deuteronomy 18:15-19.  Moses said,

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--just as you desired of the Lord your God at Horeb on the day of the assembly, when you said, "Let me not hear again the voice of the Lord my God or see this great fire any more, lest I die."  And the Lord said to me, "they are right in what they have spoken.  I will raise up for them a Prophet like you from among their brothers.  And I will put my words in his mouth, and He shall speak to them all that I command Him."

I believe that this was a Messianic prophecy, but the Jews might have been open to the possibility that it could be a different person.  So they asked John the Baptist whether he was the Prophet that Moses had spoken about.  Again, John's answer was no.

When all the other possibilities were exhausted, they asked him, "Well, who are you then?"  John's answer did not point to himself, but to Jesus.  John quoted to them Isaiah 40:3 and Malachi 3:1, saying, "I'm the voice of one crying in the wilderness, 'Make straight the way of the Lord'."  The Enduring Word Commentary says, "The religious leaders wanted to know who John was, and he wasn’t really interested in answering that question. He wanted to talk about his mission: to prepare the way for the Messiah."  He was not at all interested in promoting himself, but rather in fulfilling his destiny to point others to Jesus.

Isn't that what we are called to do as well?

The Jewish leaders then shifted their line of questioning.  They wanted to know by what authority John was baptizing people.  Again, from the Enduring Word Commentary:

The Pharisees wondered about John’s authority if he was not actually one of the prophesied ones they had in mind. Yet John’s work of baptizing perfectly suited his calling, as he explained.
“His baptism was apparently distinctive in that he administered it personally; it was not self-administered as proselyte baptism was.” (F.F. Bruce, Scottish evangelical scholar).  I baptize with water: John’s baptism demonstrated the humble willingness to repent, be cleansed, and prepare for the coming Messiah. Yet John’s baptism gave nothing to help someone keep clean. The work of Jesus and His baptism of the Holy Spirit represents more than John’s baptism.
Jewish people in John’s day practiced baptism. It was an outgrowth of ceremonial washings, but only for Gentiles who wanted to become Jews. In submitting to John’s baptism, a Jew had to identify with Gentile converts. This was a genuine sign of repentance.  “It is not unlikely that John’s baptism followed the pattern of proselyte baptism, which required a renunciation of all evil, complete immersion in water, and then re-clothing as a member of the holy communion of law-keepers.” (Merrill Tenney, professor of New Testament and Greek at Wheaton College, 1944).  “The novelty in John’s case and the sting behind the practice was that he applied to Jews the ceremony which was held to be appropriate in the case of Gentiles coming newly into the faith…to put Jews in the same class was horrifying.” (Leon Morris, Australian New Testament scholar).

You will recall the story of Naaman in 2 Kings 9:1-15, when the prophet Elisha instructed this Gentile General to dip seven times in the Jordan to be cleansed from his leprosy.  The Hebrew word for "dip" used in this narrative is also translated "plunge"--that is, to immerse oneself.  This may be the origin of the concept of baptismal regeneration, that is, the idea that baptism is a means to wash away our sins.  If that is so, then why was Jesus baptized?

Perhaps it is enlightening to read from One For Israel--Bible Teachings From a Messianic Perspective.  (See https://www.oneforisrael.org/bible-based-teaching-from-israel/was-baptism-originally-jewish/)

The Hebrew noun for a ritual bath (mikveh) can help us understand a bit more about the Jewish notion of immersion. Often the Hebrew language reveals keys in the Hebrew thought behind the words. The word mikveh shares the same root as the word for hope (tikvah), for line (kav) and alignment, and the concept of hoping or waiting on God (kiviti l’Adonai).
Here is what Strong’s Lexicon has to say about the word:

מִקְוֶה miqveh, mik-veh’;
something waited for, i.e. confidence (objective or subjective);
also a collection, i.e. (of water) a pond, or (of men and horses) a caravan or drove:—
abiding, gathering together, hope, linen yarn, plenty (of water), pool.

and the same root word:

קָוָה qâvâh, kaw-vaw’;
to bind together (perhaps by twisting), i.e. collect; (figuratively) to expect:—gather (together), look, patiently, tarry, wait (for, on, upon).

The ideas of binding together, or twisting together, of yarn, gives us a good mental picture of what it means to align ourselves with God, and wait for him. We gather ourselves and bind ourselves to his word and to him, we line ourselves up with him, and wait for him in confidence and hope. When you read that the Psalmist says he waits upon the Lord, this is usually the word he is using. The linked concepts of mikvah (collected pool of water) and tikvah (hope, confidence) are played out beautifully in Jeremiah 17:5-6, where the prophet poetically expresses the ideas through the metaphor of trees either rooted and flourishing beside water when we trust in God, or drying up for the lack of water when we put our trust in man. A few verses later, Jeremiah summarizes, "Lord, you are the hope (mikveh) of Israel; all who forsake you will be ashamed (or dried out).  Those who turn away from you will be written in the dust because they have forsaken the Lord, the spring of living water."

This is a word play – the text actually says “The Lord is the MIKVEH of Israel, and all who forsake him will be ashamed or dried out!” So it makes more sense now that Jeremiah continues, to say that when we turn away from this mikveh of water and hope, we will be ashamed, which can also be translated “dried out”. Through this word play, Jeremiah deliberately points us back to the analogy of the man who trusts in God being like a tree beside plenty of water, and the one who leaves God ending up in dry, dusty shame.  A “Mikveh” of living water represents the bounty and resources of the new life that we can enjoy in God. Those who put their hope in God, choosing to align their lives with him, will never be dried out, but will always have fresh life in him.  Next time you see someone being immersed in water to signify their new life in Yeshua, the hope of Israel, the mikveh of Israel, call to mind all that he said about being the water of life, the well of living water that springs up to eternal life… because that’s exactly who He is!

 John's Gospel is different from the synoptic Gospels, in that John's narrative here speaks of Jesus's baptism in the past tense.  In all likelihood, John's narrative in verses 29-34 happened after Jesus was baptized, and after He had been tempted in the wilderness for 40 days.  John bore witness of what He had seen: that Jesus submitted to the Jewish rite of ritual cleansing in the living water of the flowing river (emphasizing that He Himself is the Living Water).  John bore witness that the Spirit of God descended on Jesus when He had come up out of the water.  John bore witness that Jesus is the Lamb of God, who (by His sacrifice) takes away the sin of the world (John 1:29).  Finally, John bore witness that that Jesus is the Son of God (John 1:34).

When we are baptized today, we have a different understanding of its meaning and symbolism.  We are not baptized in order to gain salvation, but rather as an act of obedience.  It symbolizes our identification with Christ--with His death, burial, and resurrection.  It is a physical representation of our spiritual renewal.  We are showing the world how we are washed in His blood, plunged into His mercy, immersed in His grace.

We call him John the Baptist; perhaps a better name for him might be John the Witness Bearer.  Who do people say you are? They may say you are Mary the Secretary, but you ought to live your life as Mary the Witness of the Living Water.  You may be known by the world as James the brick layer, but you ought to be known rather as James the Witness of the Resurrection.

Grace upon grace

If anything has been lost from our culture, it is the idea that human beings are privately, personally, individually, ultimately, inexorably accountable to God for their lives.  --RC Sproul

When I was growing up, I had poor self esteem.  That, I think, is a good thing.  

Let me explain.

I was a reasonably confident person.  I could read and follow directions.  I could learn new skills, like public speaking.  I enjoyed sports and outdoor activities, but I liked studying and learning even more. I could get along in almost any social situation.

My father was a strict disciplinarian.  His rough approach to raising me was like sandpaper, smoothing out the jagged edges that might get me caught later in life.  I remember one particular day, my parents were out running errands and had left me by myself.  I was at a friend's house, worrying about some infraction that I had committed that my dad didn't know about yet.  I forget what it was that I had done.  Maybe I wrecked my bike when Dad had warned me to take care of it.  Anyway, I was consumed with my sin.  I remember pacing back and forth on the friend's front porch, repeating the phrase, "My dad's gonna kill me."

When the moment of truth arrived, and my parents got home, I confessed to my father what I had done.  His reaction surprised me.  Instead of biting my head off, he said, "Hmm.  Well, don't do it again."

I was so relieved at the grace shown to me at that time.  I knew that I deserved punishment, because I was warned not to do the thing I had just done.  I expected discipline, because I had experienced discipline for prior transgressions of this same kind before.  However, when I was granted this reprieve, I was sure that I knew how a convicted criminal felt when he was granted clemency.

Today we hear a lot of preachers who emphasize a hyper-grace in the life and love of Jesus.  Even secular, un-churched people seem to know that Jesus ate with prostitutes and sinners.  They conclude that He would accept LGBTQ people today, because "God is love."  They have really high self-esteem, but what appears to me to be low self confidence, in that they try to justify their sins by somehow thinking that Jesus would approve of their actions.  What they forget about Jesus's ministry is that when He finished His encounter with tax collectors and prostitutes, those people were changed; they no longer cheated, they repented of their transgressions.  They took to heart His words to them, "Go, and sin no more."

I think about this when I read the last part of the introduction to the Gospel of John.  Over the last two blog posts we have seen how John introduced Jesus as the very Word of God, and what that means.  We have also been introduced to John the Baptist, and got a glimpse of his calling and ministry.  Today we will bring those two figures together as we read John 1:14-18.

And the Word became flesh and dwelt among us, and we have seen His glory, glory as of the only Son from the Father, full of grace and truth.  (John bore witness about Him, and cried out, "This was He of whom I said, 'He who comes after me ranks before me, because He was before me.'")  For from His fullness we have all received, grace upon grace.  For the law was given through Moses; grace and truth came through Jesus Christ.  No one has ever seen God; the only God, who is at the Father's side, He has made Him known.

John explains rather succinctly that a holy God, whom he calls the Word, descended (or condescended) to become like us and live with us.  He left His world (heaven) to live with us in our world (earth).  In his Study Guide for John 1, David Guzik writes:

The Greeks generally thought of God too low. To them John wrote: the Word became flesh. To ancient people, gods such as Zeus and Hermes were simply super-men; they were not equal to the order and reason of the Logos. John told the Greek thinkers, “The Logos you know made and ordered the universe actually became flesh.”  The Jews generally thought of God too high. To them John wrote: the Word became flesh and dwelt among us. Ancient Jews had a hard time accepting that the great God revealed in the Old Testament could take on human form. John told the Jewish thinkers, “The Word of God became flesh.”  God has come close to you in Jesus Christ. You don’t have to struggle to find Him; He came to you. Some think they go from place to place to try and find God, and continue their search. More commonly they stay at a place until God draws close to them — then they quickly move on.

Jesus was God in the flesh.  He came to us, because we could not, in our own strength or by our own will, get to Him.  Galatians 4:4 says, "But when the fullness of time had come, God sent for His Son, born of woman, born under the law."  Philippians 2:7,8 says, "But emptied Himself, by taking the form of a servant, being born in the likeness of men.  And being found in human form, He humbled Himself by becoming obedient to the point of death, even death on a cross."  

This was the purpose of His coming--that He might be the sacrifice for our sins.  Colossians 1:22 says, "He has now reconciled in His body of flesh by His death, in order to present you holy and blameless and above reproach before Him."  1 Timothy 3:16 says, "Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by the angels, proclaimed among the nations, believed on in the world, taken up in glory."  Hebrews 2:14 says, "Since therefore the children share in flesh and blood, He Himself likewise partook of the same things, that through death He might destroy the one who has the power of death, that is, the devil."

God gives us His grace.  He gave us life and truth.  The truth is that we cannot possibly earn His favor, because of our sinful nature.  He gives us more grace, in that He became a man and lived a sinless life among us, so that He Himself could become the sacrifice that we need order that we might be reconciled with God.  One commentator puts it this way: "In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood."

God has revealed Himself in the flesh in Jesus Christ.  In Him we have confidence, not in ourselves.  We need His grace.  At the beginning I said that having low self-esteem was perhaps a good thing.  Romans 12:3 says, "For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.

The world tells us that we need high self esteem in order to survive.  This worldview cheapens grace, in that it says if I am lovable, adorable, and capable, then I can do all things through myself.  God's truth says we can do nothing of ourselves, and whenever we have tried, we have made a mess of it.  When we realize the truth of God, then we can appreciate God's grace, which was compounded with the incarnation of Christ Jesus.  

He was prophesied in Isaiah 7:14, "Behold, a virgin will conceive and bear a Son, and shall call His name Immanuel (which means, 'God with us.')"  John tells us that Jesus was the Word made flesh, who dwelt among us to bring God to us and to bring us to God.  That, my friend, is grace compounded: grace upon grace upon grace.

To the Manner Born

 

Behold, I send My messenger, and he will prepare the way before Me.  And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight.  --Malachi 3:1 (NKJV)

The phrase “to the manner born” is an idiomatic expression that has its roots in the works of William Shakespeare, one of the most influential playwrights and poets in the English language. This phrase is often used to describe someone who is naturally suited to a particular lifestyle or role, suggesting that they possess an innate ability or inclination that aligns perfectly with their environment or circumstances.  Over the centuries, “to the manner born” has been adopted into everyday language, often used to describe individuals who seem to excel in their roles or professions without apparent effort. For example, a person who is a natural leader may be described as being “to the manner born” for their ability to inspire and guide others. Similarly, an artist who effortlessly creates beautiful works may also be referred to in this way, highlighting their innate, God given talent.

I thought of this phrase when I read our passage for today, found in John 1:6-13.  Let's read it together.

There was a man sent from God, whose name was John.  This man came as a witness, to bear witness about the Light, that all might believe through him.  He was not the Light, but came to bear witness about the Light.  The true Light, which gives light to everyone, was coming into the world.  He was in the world, and the world was made through Him, yet the world did not know Him.  He came to His own, and His own people did not receive Him.  But to all who did receive Him, who believed in His Name, He gave the right to become children of God, who were born, not of blood or of the will of the flesh nor of the will of man, but of God.

We are introduced first to a man called John the Baptizer.  We may know him better by the name John the Baptist.  He was the son of Zechariah and Elizabeth, who was herself a cousin of Mary, the mother of Jesus.  Like Jesus, John's birth was announced by an angel (see Luke 1:11).  Like Jesus, John was sent by God, as we read in John 1:6.  Like Jesus, John spoke truth to power.  Unlike Jesus, however, John was not the Light of the World.  That Name belongs to Jesus only.

John was sent by God to be a witness.  His identity could very well be "John the Witness" as easily as "John the Baptist."  He was sent by God to be a witness, "so that all might believe through him."  There is, I am sure, some debate among theologians and Bible scholars as to specifically whom the "him" refers to in verse 7.  We know from other scriptures that Jesus' message was that all who believed in Him might be saved.  However, in this instance I believe it was the Gospel writer's intent to assign the job to John to be a witness to all, so that all might believe through John's witness that Jesus was the Messiah.  

One of the things I like about the New King James Version of the Bible is that they do not follow the Associated Press Stylebook or the Chicago Manual of Style or even the New York Times Manual of Style and Usage.  None of these style guides allow capitalization when referring to God.  The NKJV Bible, however, does capitalize all references to God.  Whenever you see the capital H "Him" in the NKJV, you know it is speaking of Jesus or God.  In John 1:7, however, there is a lower case "h" in the phrase "that all might believe through him."  That is, through John the Baptist.  

That's a big job, being the one person whose message was for all to believe in Jesus.  You may be the only person in your family who believes in Jesus.  You may be the only believer in your place of business.  You may even be the only person in your city or entire country who believes in Jesus.  What should your primary focus be?  Your only job is to to a witness to the Light, so that all might believe through you.  Think about that.

Think about this, too:  The Greek word for "witness" is μαρτυρία or martyria, where we get the English word "martyr."  John's task was to be a witness to the world, to speak truth to power, and it ultimately got him killed.  Are you willing to go that far?  Are you willing to put it all on the line for Jesus?

George MacDonald, a Scottish, poet, and Christian minister, once said, "I would rather be what God chose to make me than the most glorious creature that I could think of.  For to have been thought about--born in God's thoughts--and then made by God, is the dearest, grandest, most precious thing in all thinking."

The second person spoken of in our passage is Jesus.  As beautifully as the Gospel writer presented this passage, we are again met with that pesky pronoun "he."  In verse 10, the antecedent of the word "he" was John.  This is usually the way to interpret context, and I'm sure all the style manuals would agree.  However, John the Gospel writer follows the word "He" with "was the true Light."  We already know from this passage that John the Baptist was not that Light, so this "He" must refer to Jesus.

He, Jesus, came into the world that He had created, to the people of the nation of Israel, whom God had specifically chosen among all the nations on Earth.  Did these people accept Him as Lord?  No, they did not.  "He came into His own, but His own people did not receive Him." But, the Gospel writer says, whoever does receive Him into their lives as Lord and Savior, those people will be given the right to be called Sons of God.

To what manner was Jesus born?  How about John the Baptizer/Witness/Martyr?  Neither of them very well received by the religious leaders of the day.  Jesus commented on this in Luke 7:33-34 when He said, "For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look at Him! A glutton and a drunkard, a friend of tax collectors and sinners!'"  Yet throughout the New Testament we see Jesus speaking to people of various socio-economic backgrounds, education levels, and religious traditions.  He spoke kind words to women, which was almost unheard of in that day and time.

The Apostle Paul modeled his ministry after that of Jesus.  In 1 Corinthians 9:19-23 he said,

For though I am free from all, I have made myself a servant to all, that I might win more of them.  To the Jews I became a Jew, in order to win Jews.  To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law.  To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law.  To the weak I became weak, that I might win the weak.  I have become all things to all people, that by all means I might save some.  I do it all for the sake of the gospel, that I may share with them in its blessings.

It takes a special person to be able to engage with rich and poor, male and female, religious and non-religious.  Paul did it.  John did it.  Jesus did it most of all.  In the same way, you and I are called to reach out world with the gospel.  We are called to bear witness to the Light, so that all we come in contact with will believe through our testimony.  God may call some of us to speak truth to power.  He may even call some of us to die for the sake of the Gospel.  If God calls us, then He will equip us.