Podcast

Mark 15:1-15 and John 18:33-38

Intro: Way back at the beginning of John’s narrative of Jesus’ ministry, when John the Baptist first saw Jesus, he said, “Behold, the Lamb of God. who takes away the sin of the world” (Jn. 1:29)

John’s source for the image of the lamb was the sacrificial worship of Israel
– this symbol was embedded in Israel’s collective memory
• the offering of a lamb provided atonement for Israel’s sin
• “atone” means to cover
– when it came to sin, God had his people covered

Again early in Jesus’ ministry, Nicodemus came to him for a nighttime chat
– during their interview Jesus told him,
And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life (Jn. 3:14-15)
• later, Jesus told people who came to him in the temple,
When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority . . . . (Jn. 8:28)
• and even later,
“And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die (Jn. 12:32)
◦ that is, Jesus would die by crucifixion

These themes come to a dramatic climax and fulfillment in chapters 18-19
– there, the Lamb of God is lifted up on the cross

Jesus is the heart of story, but Pilate moves the plot forward

Rome had installed Pilate as governor over Judea and Syria
– unfortunately for him, he did not govern well
• the way he is remembered in history:
◦ he was a typically ethnocentric Roman
◦ to him, the local population was mostly barbarian
◦ it was his to enforce the Pax Romana and keep the populace in line
◦ he took no interest in Jewish customs, culture, or religion
• ignoring the concerns of the Jews, Pilate repeatedly offended them
– due to their dire complaints, Pilate was recalled to Rome

This story of Jesus’ trial follows Pilate back and forth
– he goes from Jesus’ accusers, then to Jesus, then back to his accusers
• meanwhile he has Jesus swinging on a rope
• exonerated one minute, then beaten the next
– but if Pilate drives the plot, he is also at the mercy of it
• his back is to the wall
The only hero in the story is Jesus
– even his lifeless body is more interesting than Pilate
• and Jesus is definitely more cherished

The episode begins with Jesus in the Garden of Gethsemane

Verse 4 reads,
Then Jesus, knowing all that would happen to him, came forward and said to them [those who came to arrest him], “Whom do you seek?”
– Jesus did not stumble into the cross – he saw it coming
• he knew it was the final accomplishment of his ministry
• all of this was moving toward God’s intended goal
◦ perhaps that is why in chapter 19, John mentions more more times the fulfillment of scripture than in any other chapter
◦ and all those quotes are piled up at foot of cross
1. when the soldiers cast lots for his tunic (Jn. 19:24)
2. when Jesus said, “I thirst” (Jn. 19:28)
3. when the soldiers did not break his legs (Jn. 19:36)
4. when a soldier pierced Jesus side with a spear (Jn. 19:37)
– all three of the Synoptic gospels tells us that Jesus prayed that God would spare him this cup
• John says nothing about Jesus’ desperate prayer
• but he does tell us that Jesus spoke of his cup when he was arrested
◦ Peter took a swing at someone in the mob that came for Jesus
◦ but Jesus ordered him,
Put your sword into its sheath; shall I not drink the cup that the Father has given me?
◦ God had not removed the cup and Jesus was resolved to drink it
(only John tells us that it was Peter who cut off the ear of the high priest’s servant, and only Luke tells us that Jesus healed the servant’s ear)
G. Campbell Morgan’s observation is too true: “I sometimes think that our Lord is still often healing wounds that zeal-without-knowledge people make on other souls.”

From the garden, Jesus was dragged before two priests

First Annas, the former high-priest, then his son-in-law Caiaphas
– ultimately Jesus stood before Pilate – what did he look like to Pilate?
• he did not wear the clothes of a Rabbi
◦ he was dressed like a commoner, a working-class man
• Jesus had endured a sleepless night that was long and fatiguing
◦ already his face was swollen and bruised by the beating he received
• Jesus was presented to Pilate as a troublemaker
◦ for Pilate, everyone in Palestine was a troublemaker
◦ Pilate did not want to bother with him
– but whatever Jesus’ appearance was, standing there with his hands tied,
• something about his presence impressed Pilate
• it was obvious that the man before him was innocent
◦ and he says as much – three times

Pilate’s first question to priests, What is the accusation?
– he gets down to business, anxious to get this over with quickly
• they dodged giving him a direct answer
If this man were not doing evil, we would not have delivered him over to you
◦ Pilate threw this case back on them, “Deal with him yourselves”
◦ but then they give reason for bringing Jesus to him:
they were asking for the death penalty
Soon Pilate was in chambers alone with Jesus
– he asked the Lord, Are you the King of the Jews?
• Jesus asked, Is this your question? Is it what you think? Or is it the opinion of others?
• Pilate’s response,
Am I a Jew? Do you think I came up with this? My idea? Your own people handed you over to me. What have you done? Tell me why you’re here. This is your opportunity to explain your side of the story
▫ he wanted to determine if a real crime has been committed
– Jesus answered, My kingdom is not of this world
• John doesn’t mention the kingdom as much as the Synoptic gospels
◦ but what a profound truth he reveals here!
• Jesus’ kingdom is not of this world, and his servants do not fight to defend it
◦ obviously, Jesus did not pose a threat to Rome
◦ but at same time, his kingdom did not fall under Rome’s jurisdiction

Pilate felt like he has something now, So you are a king?
– Jesus’ response: You say that I am – those are your words, not mine
• it was not how Jesus identified himself
◦ it was, in fact, something that he avoided (Jn. 6:15)
• Pilate needed an accusation that could stick
◦ he wanted a confession – but Jesus did not hand it to him
◦ Jesus did not make Pilate’s job easier, but more difficult
– Jesus went on to reveal who he is and what he was about
For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth
• and then we have a very important addition:
Everyone who is of the truth listens to my voice
• Jesus handed Pilate the key to understanding him
If you want to know truth about me, guilt or innocence, listen to me; hear what I am saying
◦ Jesus has taken this conversation to another level

Pilate either missed the clue or else he didn’t take the bait
– What is truth?
• I’m not going to tell you how to interpret this
◦ maybe he was sincere – maybe what he wanted was the truth
◦ but that’s not how I hear him say these words
• I hear a hard-nosed Roman soldier with no time for this nonsense
Truth? How am I supposed to render a verdict on truth? If philosophers can’t agree on what truth is, then what’s the point? I’ll tell you the truth I know, and right now it is the only truth that matters: Truth is walking from the battlefield with your life. Truth is the sharp point of a sword. There’s life and there’s death; you are either one or the other–that’s truth.
• this is how I hear Pilate answer Jesus
“Why bring philosophy and religion into this? Do you think your accusers give a damn about truth?”
◦ he is cynical and has no interest in probing the issue any further than he must
– so Pilate turned on his heel and left without waiting for an answer

Pilate’s next move was to have Jesus “flogged”

His purpose may have been twofold:
1. To elicit information or a confession (cf. Acts 22:24)
2. To work out a compromise
– Pilate let his soldiers have their fun with Jesus
• he then presented him, battered and broken, still wearing the crown of thorns and purple robe
◦ he says to the priests and elders, Behold, the man
◦ Look, here he is, nothing but a man; he is no king nor is he a threat
• but saying Behold, the man may have been a mistake
◦ because for all his suffering, Jesus was still every inch a man
Through this whole scene, Jesus was the rock. He was not the angry one. He was not the confused and desperate one. The crown and robe were appropriate even if not meant to be, because in every what Jesus was majestic
– when the priests and officers cried out, “Crucify him” –
• Pilate told them, Do it yourselves, for I find no guilt in him
◦ and then there’s a new twist,
We have a law, and according to that law he ought to die because he has made himself the Son of God
◦ a new piece of information has surfaced
John explains that when Pilate heard this statement, he was even more afraid
• up until now we did not even know Pilate was afraid at all
◦ but he had been afraid, and now his fear was intensified

Pilate now asks a different question
– before it was, What have you done?
• but now he wants to know, Where are you from?
◦ Jesus went silent
• so Pilate warned him,
Do you not know that I have authority to release you and authority to crucify you?
(Pilate really believed he had that kind of power or authority over Jesus)
From then on Pilate sought to release him
◦ but we know how that went
◦ as Jesus told him, the only authority he had with Jesus had been given to him from above
– why does John report these conversations between Pilate and Jesus?
• maybe he wanted to demonstrate the fact that Jesus got to Pilate
◦ second and third generation Christians may have had doubts
◦ in the Roman Empire, Christianity worked for slaves and the poor
◦ but did it have a chance of taking hold within the populace?
• Pilate was not moved to faith in Jesus
◦ but the Lord got to him
◦ and the Lord could reach into the heart of Rome itself

Conclusion: John handles Jesus trial differently than the Synoptic gospels

Andreas Kostenberger explains the difference this way, “… John transforms the entire notion of a trial and presents Jesus’ ministry in its entirety as a trial, yet not one where Jesus is on trial but one where those who rejected him . . . are put on trial and found guilty by a series of witnesses to Jesus’ messianic identity.”
– John acts as a court reporter
• and in the courtroom of his gospel, everyone must stand where Pilate stood
• Jesus had said,
The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day (Jn. 12:48)
– the most tragic outcome of that trial:
• not that Pilate could not save Jesus, but that Jesus could not save Pilate

But he has rescued and recovered us
And now he stands with us in our trials
He who was dragged into the depths
of human suffering
knows our hardships, our pain, our sorrow
And because he is with us now,
we do not have to allow the hardships of life
or the bad people
and the evil that they do
make us turn cynical and embittered
The truth has found us
and the truth has set us free

Podcast

Mark 14:26-31; Luke 22:35-38 and John 15:1-11

Intro: Did you know Gospel of Mark does not have proper ending?

Women came to Jesus’ tomb, the body was gone, but an angel met them there and instructed them to go tell his disciples that he had risen. Then the last words of Mark’s gospel are:
they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid (Mk. 16:8)
– Christian scribes must have found this disturbing, so they made up endings
• it’s odd that Mark would leave his story hanging that way,
• because his gospel really is a masterpiece
◦ in way he used literary tools that were available to him
◦ in fact, Matthew and Luke borrowed Mark’s basic outline
▫ and retold some of his stories exactly as Mark had written them
– perhaps the abrupt ending is evidence of his genius
• the story of Jesus does not end with his resurrection
◦ it goes on – and will go on forever
◦ that’s similar to way John ends his gospel
Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written (Jn. 21:25)
• Mark may be saying, “You are writing the next chapter with your life”

There is another possibility–but it’s rather subtle
– maybe Mark wrote the end of story before he got to the end
• while in the temple, Jesus told a parable about a vineyard
◦ the owner left it in care of tenants, who took it over and killed the owner’s son
◦ Jesus asked a question and answered it himself,
What will the owner do? He will come and destroy the tenants and give the vineyard to others (Mk. 12:9)
• all three Synoptic gospels include this parable, because it defines Jesus life and ministry
◦ specifically, in relation to God and religious system of the temple
◦ the end of the parable is the end of Mark’s gospel
– of course, John was familiar with this parable
• is it possible that he offered another story regarding the vineyard?
◦ another analogy– but not parable
◦ only in this one defines his relation to God and his new community
• this is the vineyard taken from the priests, scribes, elders
◦ the vineyard that was given to others
◦ the ideal vineyard – the true vine – where God is in charge
◦ this is one way of reading John 15

In John 15-16 we have Jesus’ last teaching while on earth

This passage contains some of Jesus’ most memorable sayings
– sayings we will be meditate on for the rest of our lives
• Jesus and his disciples are somewhere between the upper room and the Mount of Olives
◦ perhaps when passing the temple he pauses and says,
I am the true vine, and my Father is the vinedresser
• this was a familiar image in the Hebrew Scriptures
◦ Isaiah painted a picture of Israel as God’s vineyard, whose fruit was disappointing
◦ God wanted justice and righteousness; got bloodshed and cry of oppression (Isa. 5:1-7)
– in Jesus’ story, the branches are not Israel, but the disciples
• and the fruit God looks for is love (the ultimate source of justice & righteousness)
• but something Isaiah doesn’t even hint at and we do not find stated clearly in the Synoptic gospels:
◦ the success of vineyard depends on an organic and vital relationship with Jesus
◦ not a mechanical duty or legal agreement
▫ but life flowing into life
Abide in me and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me (Jn. 15:4)

The key word in this analogy is “abide” – remain, stay, dwell
– Jesus uses it repeatedly–for example:
abide in me and my words abide in you (v. 7)
abide in my love (v. 9)
• in the letters of Paul, one of his favorite expressions: in Christ
• in some way, Christians are wrapped in the Person of Jesus
◦ sheltered, nurtured, sustained – both intimate and constant
◦ the air they breathe, the space they inhabit
– I tried to think of way of defining this or explaining “abide”
• but I couldn’t reduce it to a simple formula or its ingredients
• I’m pretty sure you have to experience it to know what it is
◦ if you can say, “Abiding feels like …” or “Abiding like …”
◦ and finish sentence, then that is where you want to be; always

There was a moment in the evening that seems like a graduation of sorts
No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you (v. 15)
– this is a promotion, from servants to friends
• this moment is enveloped by a commandment
This is my commandment, that you love one another as I have loved you (v. 12)
These things I command you, so that you will love one another (v. 17)
• if we had to identify a specific way to keep ourselves in Christ,
◦ it would be love – the greatest commandment (cf. Jude 20-21)
◦ it boggles the mind how many Christians fail to see or to live this

This chapter pivots on verse 17 and then tips over

Jesus tells his disciples, “Love is the key, the command, the way to be in me”
– then he makes this sharp turn and says,
If the world hates you, know that it has hated me before it hated you (v. 18)
• he jumps from the love that holds them to himself,
◦ to the hate that separates them from the world
• these two forces will be shaping their progress — love and hate
– the world will persecute them, but won’t stop God’s work
• that’s because the Spirit of truth will be working alongside them
◦ a few specific details of his work appear in the next chapter (vv. 7-11)
• he is ultimately responsible for the success of God’s mission
◦ the Spirit seems like a silent partner (the only person of the Triune God unnamed)
◦ so much so, that we seldom rely on him as much as we could

Chapter 16 is Jesus’ explanation for the purpose of this conversation

Several times Jesus begins with the statement
I have said these things to you
– this provides an outline for this part of the conversation
First: (v. 1) I have said all these things to you to keep you from falling away
• they would suffer for their devotion to Jesus
• so he is preparing them to accept and endure suffering
Second: (v. 4) I have said these things to you that when the hour comes you may remember that I told them to you
• so they wouldn’t be taken by surprise
• or assume that they had failed their mission
Third: (v. 4) I did not say these things to your from the beginning, because I was with you
• they didn’t need to be scared off before starting out
• but the time had come for them to hear it – and prepare themselves
◦ he had told them only what they needed at the time
Fourth: (v. 12) I still have many things to say to you, but you cannot bear them now
• this is one of the central ideas behind John’s Gospel
• when Jesus was crucified, the disciples’ education was still unfinished
◦ think of the two disciples Jesus met on road to Emmaus (Lk. 24:13-35)
• the Spirit would take over their education (Jn. 16:13-15)
◦ in this way, John’s gospel is more complete than Synoptic
Fifth: (v. 25) I have said these things to you in figures of speech
• this also is like a graduation or promotion
◦ and relates to their progress from servants to friends
◦ they have advanced from “figures…” to “plain” speech
• Jesus had asked Nicodemus,
If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things (Jn. 3:12)
• Jesus had been gradually preparing the disciples to receive more
◦ Paul and the letter to the Hebrews refer to our ongoing education
◦ it includes a maturation – from drinking milk to digesting meat
Sixth: (v. 33) I have said these things to you, that in me you may have peace
I can imagine the disciples exclaiming, “Peace! You’ve told us you’re going away, that we’ll lose sight of you, that the world will hate us and we’ll be scattered. How do you think these things are going to bring us peace?”
• they would not find peace in their circumstances or the world
◦ rather, In the world you will have tribulation
• the source of their peace would be Jesus himself
◦ they would have to keep returning to his abiding presence

Conclusion: There is one more instance of Jesus saying
I have said these things . . .

It is back in chapter 15: These things I have spoken to you, that my joy may be in you, and that your joy may be full
– we do not know what Jesus means by his joy
• I am tempted to think it is something divine and transcendent
• a powerful energy, like an ocean wave
◦ but that is merely me letting my imagination go where it will
– I have not fully grown into this yet – others have
• I have tasted it, but I do not live there

By this my Father is glorified, that you bear much fruit and so prove to be my disciples (Jn. 15:8)
For the past couple of months, off and on, my son Michael has helped me do some demolition, clean up, and repair of a slump stone wall and road in our small neighborhood. I found that I really enjoyed having him work with me. Not only because he is a hard worker with remarkable artistic skill, but sharing his company made the tedious tasks lighter and easier.
– I thought of that when meditating on God and his vineyard
• it occurred to me what a joy it is to work with my heavenly Father
• and to work with Jesus and the Spirit, knowing that our work is good

We can expect hardships
but we can also expect compensation
and the compensation is infinitely greater than the hardship
For I consider that the sufferings of this present time
are not worth comparing with the glory
that is to be revealed to us (Ro. 8:18)
For this light momentary affliction
is preparing us for an eternal weight of glory
beyond all comparison (2 Cor. 4:17)

If the hardships begin to feel overwhelming
remember Jesus with his disciples
and how he closed his last teaching to them:
But take heart; for I have overcome the world

Podcast

Matthew 9:35-36; Luke 15:3-7 and John 10:1-4, 11-15

Intro: Perhaps you’ve heard of the catacombs in Rome

I have taken tours through one or two of them
– they are underground burial sites
• a labyrinth of tunnels in and around ancient Rome
◦ hallways with rooms off to the sides and some open spaces
◦ niches dug in the walls where bodies or bones were placed
• paintings and engravings decorate some of the walls
– some of the earliest Christian symbols appear near where believers were laid to rest
• the fish, an anchor, the dove
• also, the good shepherd, with a sheep slung over his shoulders

The shepherd image had been branded into Israel’s imagination
– most famously, Psalm 23, which begins:

The LORD is my shepherd; I shall not want

• the image appears several more times in the Psalms

Know that the LORD, he is God!
It is he who made us, and we are his;
we are his people and the sheep of his pasture (Ps. 100:3)

• also, in the prophet Isaiah

He will tend his flock like a shepherd;
he will gather the lambs in his arms;
he will carry them in his bosom,
and gently lead those that are with young (Isa. 40:11)

– the image is also passed from God to Israel’s leaders

He chose David his servant
and took him from the sheepfolds;
from following the nursing ewes he brought him
to shepherd Jacob his people,
Israel his inheritance
With upright heart he shepherded them
and guided them with his skillful hand (Ps. 78:70-72)

• in the prophets the image also depicts the failure of Israel’s leaders

Woe to the shepherds who destroy and scatter the sheep of my pasture! (Jer. 23:1ff)
. . . prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? (Eze. 34:2ff)

We miss a lot in John chapter 10

That’s because we don’t know much about shepherding in Israel at the time of Jesus
– it was not the industry that it is in our country today
• here, sheep are mostly bred for food – back then, it was for wool
• there’s a story in 2 Samuel where a sheep is like was a household pet
– for example we don’t understand what Jesus meant by,

I am the door of the sheep

• in the open countryside, shepherds would build a makeshift pen
◦ not having a gate, the shepherd would place his rod over the opening
◦ the sheep would enter one or two at a time
◦ that allowed the shepherd to count and inspect them

I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. . . . I will make you pass under the rod, and I will bring you into the bond of the covenant (Eze. 20:35-37)

• at night, the shepherd would lie down in the opening
◦ so the sheep would have to step over shepherd to get out
◦ also, any predator would have to go through him to get to the sheep

Years ago, Philip Keller published A Shepherd Looks At Psalm 23
– it’s schmaltzy (for my taste), but lots of Christians found it helpful
– the point is, there’s a more to the shepherd image than what we see on the surface

It is no surprise to find the shepherd image in the Synoptic gospels

When the crowds seemed to Jesus to be like sheep with out shepherd,
– he was looking at them through eyes of a shepherd
• again in Matthew (where Jesus lumped several animal metaphors together):

Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves (Mt. 10:16)

– in Luke 15 we find three parables of something lost and then found
• the lost coin is the most impersonal item that was lost
◦ what touches us personally is the widow’s desperation
◦ but one coin could replace another
• it’s different in the parable of shepherd when he hoists his sheep on his shoulders
◦ the personal dynamic is most intense with son who was lost
◦ but that was exactly what Jesus wanted to emphasize

John remembered Jesus saying more about shepherds than Matthew, Mark or Luke
– whereas the Synoptic gospels see the first disciples as fishers of men and women
◦ for John, it was shepherding that defined the disciples’ calling
◦ as he told Peter in chapter 21:

Feed my lambs . . . Tend my sheep . . . Feed my sheep (Jn. 21:15-17)

– Matthew and Luke both tell of a shepherd carrying a sheep on shoulders
• but in John 10, the shepherd image is much more intimate

There is an important verse here we don’t want to miss

This figure of speech Jesus used with them, but they did not understand what he was saying (Jn. 10:6)

Initially, no one understood what Jesus was communicating
– his statements were common knowledge
• their first thought would be, “Everyone knows that. So what?”
• it would be like me saying, “Some people ride bus to work”
– the reason this is important is because John illustrates what he is doing
• he presents a statement, much like the Synoptic gospels would
◦ only they do not always provide an explanation
• John indicates the depth of meaning that was missing prior to Jesus’ resurrection
– so by pointing out that the people did not understand him at first,
• draws attention to the next stage of Jesus’ teaching
◦ the stage when he takes them below the surface

We only have enough time to explore two statements

The first is in verse 8

All who came before me are thieves and robbers, but the sheep did not listen to them

– in the Synoptics, Jesus clears out temple near end of his ministry
• later, the priests and elders challenged his actions

By what authority are you doing these things, or who gave you this authority to do them? (Mk. 11:28)

• he saw the trap the set for him and dodged the question
◦ but immediately afterward he told a parable
◦ and in the parable was the answer to their question
– a man planted a vineyard, put some people in charge of it, and went to another country
• from there, he sent messenger to collect the proceeds from the crop
◦ the renters refused to pay, abused his messengers, and sent them back empty-handed
• finally the owner sent his son, whom the renters killed
◦ this answered the question of Jesus’ authority
◦ vineyard was God’s temple and Jesus was God’s Son
• after hearing the parable, the priests and elders

were seeking to arrest him but feared the people, for they perceived that he had told the parable against them (Mk. 12:12)

Thieves and robbers is not a reference to the Old Testament’s law-giver
– nor to the psalmists, prophets, or sages who wrote The Proverbs
• they were the recognized authorities who managed the temple
◦ they had taken it over and treated it as if it belonged to them
◦ remember what Jesus said when he cleared it out?

Is it not written, “My house shall be called a house of prayer for all the nations”? But you have made it a den of robbers (Mk. 11:17)

• it was the priests and elders who usurped authority over the temple
– many religious institutions today are run by thieves and robbers
• there are more than a few pastors who treat church finances as their personal bank account
• or board members who are given contracts without taking outside bids (not just unethical, but illegal according to IRS law)
◦ in other words, people in leadership for themselves, not others
◦ manipulating, exploiting, spiritually and psychologically abusing people
◦ using their position to enrich themselves, meet their ego needs,
◦ or have victims on whom they can vent their anger each Sunday
• Paul made it clear that he was nothing like this type of preacher

For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ (2 Cor. 2:17)

our authority, which the Lord gave [is] for building you up and not for destroying you (2 Cor. 10:8; 13:10)

The second statement we’ll explore is in verses 11-13

The hired hand is in a category similar to that of the thieves and robbers
– in fact, the hired hand is an accomplice – he abandons sheep to them
• he cares nothing for the sheep
• we’ve seen this as we’ve followed Jesus around Jerusalem
◦ the crippled man that the religious leaders cared nothing for
◦ and with the blind man, they couldn’t care less that he was healed
– Jesus defined the good shepherd as one who lays down his life
• I’ve always assumed this was specifically a reference to his death
◦ that, of course, is included,
◦ but laying down one’s life is not a one-time event
◦ it is a lifestyle of taking care of others
◦ it is an ongoing commitment to others

The hired hand performs his service for money
– the good shepherd performs his service for love

Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you (Jn. 15:13-14)

– we lay down our lives every time
◦ we leave what we want to be doing to meet another person’s need

Conclusion: I know that Jesus is still laying down his life for me

There is no other way to explain why he puts up with me

If this story is meant to wake us up to anything
it is to awaken us to how near Jesus is
and how much he cares
and to the fact that it is possible to know his voice,
to know him and to follow him—
today, and always

Podcast

February 24, 2019 – Mark 7:14-23 John 7:37-39

Intro: It is not easy to follow the thread of John chapter 7

So I will begin with a quick synopsis of what is here:
– in Galilee, Jesus’ brothers told him he should “make an appearance” in Judea
• if he wanted public recognition, he should show himself to the world
◦ apparently they assumed that he wanted a measure of fame
• this was not friendly advice, For not even his brothers believed in him
◦ Jesus answered, it was not his time
◦ kairos — the right moment (appointed time)
– later, Jesus went to Judea, not publicly but in private
– before showing up in the temple, people were already talking about him
– half-way through the feast, Jesus went into temple and began teaching
• as always, the impression he made was uncanny
◦ some in the crowd wanted to know how he knew so much
(not being “lettered”–i.e., not having a formal education)
◦ Jesus’ answer was that the teaching wasn’t his – he had been sent
– verse 19 is where it becomes tricky–Jesus starts talking about Moses

Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?

• their religious life was defined by the law Moses had given them
◦ but seeking to kill Jesus was contrary to the commandments
• the crowd answered, You have a demon! (You’re crazy)
Who is seeking to kill you?
◦ Jesus didn’t answer, but instead, he spoke of circumcision

Here is the point Jesus was making. According to God’s covenant with Abraham, every male baby of his descendants was to circumcised on the eighth day. Even if the eighth day was a Sabbath, the circumcision would still be performed–although non-life threatening medical procedures were forbidden according to the current interpretation of the law. So to keep the commandment regarding circumcision, certain details of the Sabbath law were suspended. Jesus’ logic is simple: If it is justifiable to perform a circumcision on the Sabbath day, it was also justifiable for Jesus to make a man’s whole body well.

• Jesus then challenged them,
Do not judge by appearances but judge with right judgment
– next, John takes us back into the gossip mill – the Christ?
• the problem was they knew where Jesus was from (they thought)
◦ Jesus seems to agree, but that’s not the point
◦ the point is who it was that sent Jesus – they don’t know him
– the Pharisees heard about the crowd’s speculations
• and they sent officers to arrest him
◦ meanwhile, Jesus resumed his teaching
• if before, the issue was where he was from,
◦ now it was where he was going
◦ this left the crowd confused
– now John jumps to the last day of feast

On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.'” Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified (Jn. 6:37-39)

• this is the heart of the chapter
• everything else points to this and circles down to it
◦ Jesus, who was sent from God and speaks for God,
◦ has life to give to anyone who comes to him
– the crowd is now clearly divided over Jesus
– while they’re arguing, the officers return to the Pharisees
• when asked why they did not have Jesus in custody, they said,
No one ever spoke like this man!
• John leaves no doubt regarding the Pharisees’ opinions:
◦ people who followed Jesus were being deceived
◦ no other authorities or Pharisees believed in Jesus
◦ the crowd, not educated in the law, was cursed
• Nicodemus tried to defend Jesus, but was quickly shut down

We have been investigating what makes John’s gospel unique

First, he did not have to say what had already been said
Second, there are gaps in the Synoptic gospels
(for example, in the disciples’ understanding)
• a good example is here in v. 39, where John has to explain about the living water
• he wrote years after this event, and with greater insight
John’s gospel is like a spiritual commentary on the other gospels
– he uncovers a deeper level of meaning in Jesus’ teaching

In the Synoptics, Jesus had a lot to say about the heart
• Blessed are the pure in heart
• where your treasure is, there your heart will be also
• out of the abundance of the heart the mouth speaks
• this people’s heart has grown dull
• love God with all your heart
• are your hearts hardened?
– what the Synoptics don’t tell us is what we can do about our hearts
• how can I become a person who is pure in heart?
• how is the heart repaired–or better, “redeemed”?
– John grabs onto something Jesus said in the temple
• it was an invitation to anyone who was thirsty
◦ by now we know this thirst is more than a physical drive
◦ it may be an inner void or emptiness
◦ or a yearning for something more
• Jesus gives the person who comes to him living water
◦ in fact, it will flow from that person’s heart like a river
◦ only, Jesus didn’t say “heart”

The Bible has a variety of visceral words
– this reminds us how difficult it can be to describe our deepest feelings
• the word Jesus used can refer to the entire abdomen
◦ in the gospels, it is especially the stomach and female womb
◦ Luke (the physician?) uses it more than twice as many times as the other gospels
• this inner part of a person would include the heart
◦ but it may also refer to an even deeper place
– in time, John came to realize Jesus was talking about the Spirit
• what comes out of my heart isn’t always so lovely or nice
• but Jesus brings something else to my inner self
◦ the very Spirit of God
◦ and everything he inspires is good, true and beautiful
• Paul expands on this work of the Spirit in greater detail
(especially in Romans ch. 8)

I want to point out something else

In verse 36 the people ask,

What does he mean by saying, “You will seek me and you will not find me?

– I believe Jesus was intentionally cryptic
• everyone in this chapter had formed opinions about Jesus
◦ beginning with his brothers
◦ then the crowd–who thought they knew him
◦ at the end, the Pharisees–who were certain they knew him
• Jesus said something about himself they could not understand
◦ if they continued listening to him,
◦ they would have to do it with fresh ears, an open mind
– we cannot listen to Jesus the way they did and understand him
• they heard him as if listening to someone who was only human
◦ they listened to him and reacted to his words
◦ but they did not really hear Jesus
• we cannot know Jesus apart from Jesus
(that is to say, apart from an encounter with him, the person)
◦ we cannot know him by studying him (like bacteria in a lab)
◦ this is the reason the officers could not arrest Jesus
there was no one else like him

Jesus invites us to come to him – that’s only way we can know him
– the only way to receive what he has to give
The whole Gospel of John is built around this question

What does he mean?

– John provided his answers to the question of Jesus’ teaching meant,
but I believe he also demonstrated ways we can find answers

1. The chapter begins and ends with disbelief (vv. 5 & 48)
   ◦ to get at what Jesus means, we have to trust him
   ◦ sent from God, there’s a deeper meaning, and it’s true
2. Then, there is the clue that that Jesus gave in verse 17

If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority

◦ the person who wants to do God’s will hears authenticity
3. We have to hold lightly what we think we know
◦ they thought they knew where Jesus was from, vv. 41-42
◦ knowing the Synoptic gospels (as John and his readers did),
we already know Jesus was from Beth.
◦ there’s a limit to what knowing can do for us
4. We need to respond to Jesus invitation (cf. Mt. 11:28)
5. We need to take what Jesus offers us
◦ and he offers himself, his Spirit
◦ the Spirit unlocks the meaning within Jesus’ message

William Johnston has written, “I myself believe that within us are locked up torrents and torrents of joy that can be released by meditation–sometimes they will burst through with incredible force, flooding the personality with an extraordinary happiness that comes from, one knows not where.”

Conclusion: Let’s say that today we thirst for God

How can we drink come and drink that living water?
– perhaps our breath can be a way to drink Spirit
• breath is the core of our existence – our “self”
◦ it was when God breathed into matter, matter became a living person
• we know our psychological state affects our breathing
(when stressed or anxious we pant, hyperventilate, hold our breath)
◦ we can use our breath to work the other way around
◦ mindful breathing can calm us, focus our minds, return us to peace
• begin every prayer with a cleansing breath
(and perhaps cross every threshold with a cleansing breath)
• a cleansing breath is one we draw into the abdomen (the belly)
◦ do this in silence and it can open that deeper place in us
◦ our breathing is a very natural way to become aware of the Spirit
• the body is calibrated by rhythm – find the rhythm of your breath
◦ perhaps inhale: “Breath of heaven”
◦ and exhale: “fill my soul”

The best part of breathing is that we do it all the time
(See? You’re breathing right now)
And–we take our breath everywhere we go
So anytime and anywhere
we can awaken our soul to God
and return to the peace of his presence

PodcastPodcast

True Food and True Drink

Lifting up his eyes, then, and seeing that a large crowd was coming toward him, Jesus said to Philip, “Where are we to buy bread, so that these people may eat?” He said this to test him, for he himself knew what he would do. Philip answered him, “Two hundred denarii worth of bread would not be enough for each of them to get a little.” One of his disciples, Andrew, Simon Peter’s brother, said to him, “There is a boy here who has five barley loaves and two fish, but what are they for so many?” John 6:5-9

Intro: This is the only miracle Jesus performed that is reported in all four gospels

In Matthew, Mark, and John this miracle is immediately followed by another–when Jesus walked on water
– Mark adds an intriguing footnote to that event regarding the disciples:

And they were utterly astounded, for they did not understand about the loaves, but their hearts were hardened (Mk. 6:51-52)

• he indicates that something was revealed in the miracle of the loaves and fish
◦ but the disciples missed it, and that was because their hearts were hardened
• in other words, their minds were set in mode of thinking
◦ and that meant the miracle could not penetrate their hearts
– this inability to understand is exactly what John addresses in his gospel
• therefore, the miracle of the loaves becomes an opportunity
◦ Jesus uses it for an extended session of interactive teaching
◦ as Jesus taught, the crowd became increasingly frustrated, until

After this many of his disciples turned back and no longer walked with him (v. 66)

John adds another feature to the story–Jesus “tested” Philip
– after a quick calculation, Philip decided providing food for everyone could not be done
• they did not have the resources
– but Jesus not only tested Philip, he went on to test the crowd
• the whole chapter is one test after another
• Jesus used impossibilities to stretch them into faith

---

The first indication of a serious problem

Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself (v. 15)

The crowd could not see Jesus for who he was
– they saw him, instead, for what they wanted him to be (bread delivery)
• he withdrew – they could not have him that way
• the next day they chased him down
◦ perplexed – they wondered how he got to Capernaum without a boat (vv. 22-24)

When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” (v. 25)

– Jesus did no give a direct answer
• instead of telling them when he got there, he told them why they came

Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves (v. 26)

◦ what did he mean? At first they followed him because they had seen the signs! (v. 2)
◦ but that wasn’t why they came this time
(if they had come because of signs, they would have been there for him. Remember? The signs point to Jesus!)
• what they god from the sign was a free lunch
◦ that was the kind of king the wanted
◦ a king who promised them “a chicken in every pot and two cars in every garage”

---

Jesus tried to turn them in a different direction

Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal (v. 27) Continue reading →

https://www.buzzsprout.com/admin/episodes/969906-john-5-you-do-not-have-the-love-of-the-father

You Do Not Have the Love of the Father

Now that day was the Sabbath. So the Jews said to the man who had been healed, “It is the Sabbath, and it is not lawful for you to take up your bed.” But he answered them, “The man who healed me, that man said to me, ‘Take up you bed, and walk.’ ” They asked him, “Who is the man who said to you, ‘Take up your bed and walk?’ ” John 5:9-12

Intro: Last week a friend asked why we read passages from two gospels each week

We are tracking comparisons and contrasts between John and Synoptic gospels (Matthew, Mark & Luke)
– John wrote long after the Synoptics had been in circulation
• he was at a different stage of spiritual insight than when he walked with Jesus
• so what he provides is like a spiritual commentary on the other gospels
◦ he provides missing pieces in their understanding and fills in some of the blanks
– today’s reading have to do with two men miraculously healed
• they did not suffer from the same condition, but both were incapacitated
◦ and in both situations Jesus was attacked for healing them
• but unlike Mark’s gospel, John used the healing as an opportunity
◦ John provides a deeper insight into Jesus’ heart and mind

---

We’ll begin by looking at comparisons and contrasts

Both men were disabled and helpless

• Mark’s story took place in a home in Capernaum
  John’s story took place at a a pool in Jerusalem
  both men were disabled, helpless
  one a “paralytic” and the other an “invalid”
• in Mark, the paralytic was carried by four men to Jesus
  in John, the invalid had no one to put him into the pool
• Before healing them, Jesus said something to both men
  in Mark, Jesus told the paralytic, your sins are forgiven
  in John, Jesus asked the invalid, Do you want to be healed? 
• in both cases Jesus addressed an issue that may have interfered with their health
• Jesus also said something about “sin” to both men
  in Mark, Jesus told the paralytic that his sins were forgiven
  in John, Jesus told the invalid, Sin no more, that nothing worse may happen to you
  (there are worse things than being physically crippled)
  (he was healed for a reason, and it wasn’t so he could go on in sin)
• Jesus healed both men
  in fact, he used the exact same Greek words, Get up, pick up your bed
  ◦ then, to the paralytic, Jesus said go home 
  ◦ to the invalid, Jesus said, walk 
• both miracles stirred up controversy
  in Mark, those present felt he was out of line for forgiving sins
  in John, Jesus not only healed on the Sabbath, but told the invalid to carry his bed on the Sabbath
• in both stories, Jesus presented a defense to his accusers
  and in his defense, he appealed to the authority of the Son of Man
  in Mark, Jesus demonstrated his authority to forgive sins
  in John, Jesus said that the Father gave him authority to exercise judgment (v. 27)

It is at this point that the stories diverge in different directions
– in Mark, everyone was amazed and glorified God
• then Mark moves on to the next story
– in John, Jesus’ lengthy defense goes on for the remainder of the chapter

---

What insight does John supply that’s not in the Synoptics?

Two points I think are important
– the first is simple and easy to grasp
• but I want to spend more time with the second point

First, John is explicit in letting us know there’s a message in the miracles
– that is why he refers to Jesus’ miracles as “signs”
• in the Synoptics, miracles rarely serve as a sign (only this one and the resurrection)
• in other miracles, a message may be implied, but never drawn out
◦ in fact, more often Jesus told people not to tell about the miracle they witnessed
– John carefully selected the miracles he reports
• and like this one, he uses them to tell us more about Jesus
• also, as we go along in John’s gospel, the signs build in intensity
◦ the reaction against Jesus also builds in intensity with each sign,
◦ until finally with the raising of Lazarus, Jesus’ enemies decide to kill him
– the ultimate sign in John is Jesus’ own resurrection
• that there’s a message in miracles is the theme of John’s gospel

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name (Jn. 2:30-31)

---

The second important point:
John gives us a closer look into Jesus’ mind and heart Continue reading →

Eyes that See, Ears that Hear

Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but only his disciples), he left Judea and departed again for Galilee. And he had to pass through Samaria. So he came to a town of Samaria called Sychar, near the filed that Jacob had given to his son Joseph. Jacob’s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well It was about the sixth hour.
A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” John 1:1-7

Intro: Last Sunday, several people thanked me for asking Jake to speak

What I noticed afterward, was not what I learned, but what I felt
– a fresh awareness of how present God is to us
• two specific moments stand out when Jake explained:
◦ “it’s not about leaving our physical world or our bodies, but the veil is lifted”
and
◦ “the Psalms teach us how to talk to our nephesh [soul]”
• I believe this is the effect the gospels were meant to have on us
◦ they were meant to make us more aware of the life of the spirit
◦ both God’s Spirit and our spirit in him
– in the Synoptic gospels, Jesus awakens us to spirit using miracles and parables
• in John, Jesus awakes us with signs and dialogues
◦ for instance, Jesus’ dialogue with Nicodemus in ch. 3
◦ and now here, with the Samaritan woman
• Jesus leads people out of their rational-literal mind-set to a spiritual awakening
◦ to a new perception and receptivity

To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. . . .This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. . . . But blessed are your eyes, for they see, and your ears, for they hear (Mt. 13:13 and 16)

◦ the same process is at work here with the Samaritan woman and his living water

(and then also with his disciples regarding food) Meanwhile the disciples were urging him, saying “Rabbi, eat.” But he said to them, “I have food to eat that you do not know about.” So the disciples said to one another, “Has anyone brought him something to eat?” Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work” (Jn. 4:31-33)

---

John chapter 4 moves around to a lot of places

The story is bordered, beginning and end, by “Judea and Galilee” (vv. 3 & 54)
– also mentioned are Samaria and Sychar, Jerusalem and Gerazim, Cana and Capernaum
• one intriguing place-reference that has been long debated

After two days he departed for Galilee. (For Jesus himself had testified that a prophet has no honor in his own hometown.” (Jn. 4:43-44)

◦ the problem is that there’s no context for this quote
◦ the only places mentioned in context are Samaria, Judea and Galilee
• Samaria could not possibly qualify as his “hometown”
◦ Galilee is eliminated too, because in the next verse we read,

So when he came to Galilee, the Galiileans welcomed him, having seen all that he had done in Jerusalem at the feast” (v. 45)

• some scholars conclude, John must mean Jesus’ hometown was Judea
◦ but there is no good reason to think his hometown would be Judea or in Judea
– John had let us know early on that Jesus was from Nazareth (1:45-46)
• but Jesus had not quoted this hometown proverb anywhere in John’s gospel
◦ but Mark had quoted it (6:4), and Matthew and Luke as well (Mt. 13:57; Lk. 4:24)
◦ and in all three, Jesus quoted the proverb when he was in Nazareth
• so the debate over what John meant dissolves when we realize that his readers knew the Synoptic gospels
◦ and this is one of the reasons John’s gospel is so different from other three
(he did not see the need to repeat them)
◦ John places the quote here to explain why Jesus, when going from Samaria to Capernaum, he avoided Nazareth

Anyway, this chapter mentions a lot of different places,
– but when we come to the heart of the chapter,
• Jesus erases the importance of space
◦ places become irrelevant when people discover the life of the Spirit

---

I am going to pick and choose sentences from the dialogue to discuss

I would love to walk you through the entire conversation,
– but I need to stick with my thesis
• and that is, that John has written a spiritual commentary on the Synoptic gospels

Two facts are highlighted in this conversation: Continue reading →

Podcast

We Cannot Do God’s Part

The Pharisees went out and immediately held counsel with the Herodians against [Jesus], how to destroy him. Mark 3:6
Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night . . . . John 3:1-2

Intro: Do you remember learning to ride a bicycle?

There is no way to learn without getting on a bike and trying
– that’s because our brains have to adapt to a new experience, that of balancing while on a bike
• new connections have to made between brain cells
◦ these connections have to be integrated in different areas of the brain
• balancing on a bike cannot be learned in a class or from a book or instructor
◦ to ask, “Please tell me how to do this” is a waste of time
◦ you have to keep trying until your body learns it–until it feels balance
• once you learn, your body never forgets
– this is how I see the story of Nicodemus
• he wants Jesus to teach him how to ride a bike
◦ but he wants to learn while sitting in a room alone with Jesus
• the Lord tells him, “Just get on the bike, Nick!”
◦ but Nicodemus keeps saying, “Yes, Jesus, but then how do I ride it?”
◦ this illustrates a central problem the Pharisees had with Jesus

---

In Mark chapter 3, we find two misconceptions of Jesus

Both misconceptions are degrading
– Jesus’ family thought he had lost his mind
– the scribes claimed Jesus was empowered by a demon
• his family misunderstood his devotion to others (Mk. 3:20-21)
• the scribes misunderstood who he was (Mk. 3:22)

We have seen that John’s gospel is like a spiritual commentary on the Synoptics
– John fills in the blanks that the Synoptics leave
• these mostly have to do with misunderstandings of Jesus and his teaching
• today, John will take us to the core of the Pharisees’ misunderstanding of Jesus

---

The Pharisees play a central role in the Synoptic gospels

They were Jesus’ primary antagonists in Matthew, Mark and Luke
– in Jesus’ time, there were several different categories of religious groups:
• the Pharisees, the Sadducees, and the Essenes (not mentioned in scripture)
◦ people who served institutional religion included scribes, priests, and legal experts
• Pharisees were the “Fundamentalists,” and not that far from Jesus theologically
(the Sadducees were the “Liberals”–naturalists who did not believe in resurrection, angels or spirits; Acts 23:8)
– in the Synoptic gospels, the Pharisees are mostly “stock characters”
• rarely do we encounter a Pharisee with a distinct personality
◦ no Pharisee is ever named in Matthew, Mark or Luke
◦ most references to them are plural
(there is no use of the singular, “Pharisee” in Mark’s gospel)

The Pharisees first appeared between the time of Ezra and Christ
– to them, Israel’s only hope was absolute adherence to the law of Moses
• like our constitutional law, the Mosaic law required interpretation and application
• in some instances, they followed it down to minute details

Hebrew biblical scholar and professor, David Flusser observed, “… by Jesus’ time [the Pharisees] had become recognized as the teachers of the masses, consciously identifying themselves with popular faith.”

– in some respects, they embodied “Religion, Inc.”
• their main short-coming according to Jesus was hypocrisy
• in Matthew 23, Jesus pronounced several “woes” on the Pharisees
◦  for example:

But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of God in people’s faces. For you neither enter yourselves nor allow those who would enter to go in (Mt. 23:13-14)

The Pharisees had reduced religion to rules
– people use rules to manage righteousness
• with their rules, they felt they had religion all buttoned up
• there may be many rules, some that are harsh or even unpleasant
◦ but religious people often like strict rules
◦ they feel they are making sacrifices for God’s sake (and are therefore better than others)
– in reality, rule-keeping is no more difficult than doing our chores
• wash dishes, take out trash, do yard work
◦ we just do these things
◦ we don’t need good attitude while doing them, and our motive is irrelevant
◦ rules are not sensitive to how we feel about others
• keeping all the rules, can make people feel good about themselves

---

Jesus did not criticize Pharisees for their rule-keeping Continue reading →

Podcast

Weddings and Wines

[Jesus] went out again beside the sea, and all the crowd was coming to him, and he was teaching them. And as he passed by, he saw Levi the son of Alphaeus sitting at the tax booth, and he said to him, “Follow Me.” And he rose and followed him. Mark 2:13-14
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.” John 2:1-3

Intro: Last week I suggested that John’s gospel is like a spiritual commentary on the Synoptics
(Matthew, Mark and Luke)

Much of Jesus’ teaching remained a mystery for his disciples
– during the time they were with him, they did not understand him
• but after his resurrection, it all began to come together
◦ what the Scriptures said about Jesus and what he taught them (Lk. 24:44-45)
◦ and it all came pretty quickly (cf. Acts 2:16-21, 25-28, 34-35, etc.)
• John wrote in two time-frames:
◦ first, within the period of Jesus’ ministry
◦ and then years later, when he had eyes to see and ears to hear (Mk. 8:17-21)

With that in mind, what revelations will we receive from John today?

---

Matthew’s response to Jesus’ invitation is unique and beautiful

Matthew, who was also called Levi, was an outcast
– he was rejected by the religious community, and disliked by everyone else
• the only people who would associate with him were other tax collectors and sinners
• it was unheard of that a person in his position,
◦ would be accepted into the discipline of a godly teacher like Jesus
– after joining Jesus, Matthew’s first impulse was to introduce his friends to him
• so he hosted a dinner for people like himself
• this disturbed religious folk, and they asked,
“Why would Jesus attend a party with lowlifes and sinners?”
◦ the Lord’s answer was,

Those who are well have no need of a physician, but those who are sick

◦ then he explained what he meant by that statement

I came not to call the righteous, but sinners (Mk. 2:17)

Mark then swings from feasting to fasting
– why were Jesus’ disciples not fasting like the disciples of John the Baptist and the Pharisees?
• Jesus answered with an example of people at a wedding
◦ fasting is an expression of grief, and appropriate at a funeral
◦ but a wedding is a joyful event
• this was not the time for Jesus’ disciples to be sad
◦ in this analogy, Jesus is the bridegroom who brings joy to the party
– there were other times Jesus used an analogy of a bridegroom or wedding feast:

• a king prepared wedding feast for his son (Mt. 22:1-14)
• ten virgins were waiting for the bridegroom to arrive (Mt. 25:1-13)
• Jesus’ followers were to be prepared, like servants waiting their master’s arrival from wedding (Lk. 12:36)
  ◦ “bridegroom” has reference to the specific context of a wedding
  ◦ rite-of-passage that celebrates the union of two lives

Jesus made two other statements regarding why his disciples did not fast

No one sews a piece of unshrunk cloth on an old garment. If he does, the patch tears away from it, the from the old, and a worse tear is made.
And no one puts new wine into old wineskins. If he does, the wine will burst the skins—and the wine is destroyed, and so are the skins But new wine is for fresh wineskins (Mk. 2:21-22)

• notice that earlier Jesus had explained what he meant by Those who are well do not need a physician . . .
◦ but he did not explain what he meant by the new patch or the new wine
• these statements would not be news to those present
◦ they would think, “Of course you would sew a new patch on old clothes. Everyone knows that!”
◦ it would be like one of us saying, “Look both ways before you cross the street”
◦ like many of Jesus’ parables, the meaning would not be immediately clear
(sort of like a riddle)

---

John’s story of wedding in Cana is a classic

What I mean is:
– it used to be that every every teenager and alcoholic knew Jesus turned water into wine
– but that is not the point of John’s story

The wedding reception would have been literally ruined had they run out of wine
– John says, the mother of Jesus said to him, “They have no wine”
• John never mentions Mary by name
◦ even at that serious moment when she stood near Jesus’ cross Continue reading →

Podcast

A Gospel Tapestry

The beginning of the gospel of Jesus Christ, the Son of God. Mark 1:1 
In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1

Intro: Something surprising happened a couple years ago

While reading in the Gospel of John, chapter 2,
– I began exploring the thought that the same theme appears early in Mark’s gospel
• it occurs in a different context–
◦ in Mark it’s used in an illustration, whereas John tells it as an event
◦ it was like looking at the same diamond in a different setting
• I was curious as to how far I could follow this thread
◦ did the entire Gospel of John match themes in the other three gospels?
– I did not research it at that time
• but I happened to come across a similar thought in a book by John Pennington
(I will list two or three references at the end of these notes)
• last year I went through John, looking closely a how it connected with Matthew, Mark and Luke
◦ it has been an exciting adventure that at times has left me in awe

My intention is to walk you through John, showing you what I found
– I may have bitten off more than I can chew
• so if it bogs down or is too much for you or me,
◦ I’ll throw in the towel and change lanes
• but if it works for us and we hang with it,
◦ we will have a better understanding of gospels
◦ and a richer experience of Jesus

---

John has been a challenge from the third century to the present

It is so different from the other three gospels

By the way, Matthew, Mark and Luke are referred to as the “Synoptic” Gospels. Synoptic means “to take the same point of view.”  It is their shared point of view that has resulted in so many shared stories from the life and ministry of Jesus. So when I use the term Synoptics, I am referring to the first three gospels in the New Testament.

– John does not report the same miracles as the Synoptics
• and he introduces other, sometimes dramatic, miracles they left out
◦ for instance, the raising of Lazarus
◦ John does not include Jesus’ parables, exorcisms, Transfiguration, or the Last Supper
• how to explain this?

In the eighteenth century, John was an embarrassment for intellectuals
– they argued that it was not historically accurate
• that some of the places John mentions were fictional
• John was left out of significant critical New Testament works
– but archaeological excavations up to the present have vindicated John
• sites have been explored that confirm his accuracy
• this includes both the topography and culture of first century Israel
◦ John proves to a historically reliable document

But this still leaves us with the question, Why is it so different from the Synoptics? Continue reading →