John 4 – Part 1: “From an Empty Life to Eternal Life”

“Jesus answered and said to her, ‘If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.’” John 4:10

In the fall of 2019, I began to realize that I had some life-controlling problems that I could not overcome on my own.  So, I began a process of recovery to overcome trauma-based addictions that were destroying my life and my relationships with those closest to me.    

Much of my battle with these addictions involves shame. Many people confuse shame with guilt. Guilt is the conviction we experience when we have violated God’s standard of holiness. In short, guilt says, “I have done wrong.” For example, when a person covets, hates, lies, lusts, murders, steals, or commits adultery, he or she has a sense of guilt for having done wrong (cf. Ps. 32:1-5; Rom. 3:1-20; James 2:10). The Bible teaches us that sin and its subsequent guilt can lead an unsaved person to believe or trust in Christ alone as his or her Savior, resulting in cleansing and forgiveness (cf. John 16:8-11; Acts 10:43; Rom. 3:20; Gal. 3:22-24). God uses our guilt to convict us of our need for Him.

The Hebrew word for “ashamed” (cf. Gen. 2:25) is bosh, which means to fall into disgrace, to be embarrassed or humiliated. [1] The Greek word for “shame” (Heb. 12:2) is aischynēs which also refers to disgrace. [2] According to some theologians and psychologists, shame is a feeling (or belief) that we are bad, defective, flawed, and worthless.

Guilt says, “I have done wrong,” but shame says, “I am wrong.” [3] Instead of focusing on what a person has done (guilt), shame focuses on who the person is. It says that at the core of our being we are bad, flawed, inferior, unacceptable, and unworthy. One author says, “Shame is a strong sense of being uniquely and hopelessly different and less than other human beings.” [4] Satan uses shame to condemn us and isolate us from God and one another.

Let me illustrate the difference between guilt and shame. When I say, “I feel bad about yelling at my children when they misbehave,” that is guilt. But when I say, “I am a bad father,” that is shame.

We can feel guilt and shame at the same time. But shame is more relational. We can feel shame because of our own actions and the actions of others. There are two types of shame: true shame and false shame.

True shame is that feeling of disgrace or embarrassment when we have sinned. This is what Adam and Eve experienced when they disobeyed God in the garden of Eden (Gen. 3:7-8, 10).

False shame is that same feeling of disgrace or embarrassment about our personhood, not our actions. We can experience shame when we have done nothing wrong, but because of the actions of others we are ashamed. False shame says, “because of what was done to you, you are now bad,” or “this happened to you because you are bad.” [5] For example, a child who was sexually abused may internalize what was done to him or her and conclude, “I am bad because that happened to me.” Or “because I am bad that was done to me.”       

When God created the first man and woman, Adam and Eve, and joined them together as husband and wife, the Bible tells us “they were both naked, the man and his wife, and were not ashamed.” (Gen. 2:25; cf. Mark 10:6-9). Before Adam and Eve sinned, they did not experience shame. Therefore, shame was not part of God’s original design for humankind. To be “naked” and “not ashamed” suggests something more than not wearing any clothes. These words describe Adam and Eve’s relationship with God and with one another. They were able to be completely open with the Lord and each other without holding anything back or hiding their true selves. Adam and Eve were fully known by God and each other and they were okay with this. This enabled them to experience uninhibited fellowship with God and with one another. [6] They knew that they were totally accepted and loved by God. There was nothing to fear and nothing to hide from the Lord and each other.

Prior to the Fall, they did not experience any self-consciousness regarding the uniqueness of their personhood as man and woman. For example, Adam probably did not doubt his masculinity or his ability to impress Eve as a man. He was not concerned about his biceps being big enough or being a good enough lover for Eve. Nor did Eve wonder if her beauty was enough to attract Adam or if her ideas were as significant as his. With an unwavering assurance, both knew that who they were and what they offered to one another was more than just good enough – it was “very good” (Gen. 1:31). [7]

When Adam and Eve disobeyed God by eating the fruit from the tree of the knowledge of good and evil (Gen. 2:16-17; 3:1-6), they experienced shame for the first time. The complete innocence and vulnerability they once had with God and one another were now lost. “Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings” (Gen. 3:7). They were now self-conscious and ashamed of their nakedness before one another, so they tried to remove their shame by covering themselves with fig leaves. They went from holding nothing back from one another to hiding and covering their true selves.

When they put their own desires ahead of God’s will for their lives, they may have realized they could also put their own interests ahead of the other’s. Would Adam be able to trust Eve after she violated God’s trust? Would Eve be able to trust Adam after he did the same thing? Once transparent and vulnerable with each other, Adam and Eve now covered their physical nakedness and the nakedness of their souls with fig leaves. Instead of trusting each other, they were afraid of being hurt by one another, so they chose to protect themselves by hiding under the cover of fig leaves.

But their sin and shame also adversely affected their closeness with God. “And they heard the sound of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden” (Gen. 3:8). Instead of being open and vulnerable before God, they now hid themselves from His presence when He pursued them. God is presented in this verse as pursuing His fallen children by walking in the garden in the cool of the day as if this was something He had always done to connect with them.      

We might assume that God came to them to punish and shame Adam and Eve for the wrong they had done but notice that God does not seek to shame His fallen children. He seeks to restore them. “Then the Lord God called to Adam and said to him, ‘Where are you?’” (Gen. 3:9). Why would an all-knowing God ask Adam a question to which He already knows the answer? Because the Lord wanted a confession from Adam. “Where are you in relation to Me?” God asks. God knew where Adam was, but did Adam know where he was in relation to the Lord? Do we know where we are in relation to God?

When Adam told God, “I was afraid because I was naked” (Gen. 3:10), God replied, “Who told you that you were naked? Have you eaten from the tree of which I commanded you that you should not eat” (Gen. 3:11)? God never told Adam and Eve they were naked. This was the natural consequence of their sin. Satan also reveals our shame to us when we sin (true shame) or don’t sin (false shame). His accusations against believers produce shame in their lives. The Devil uses shame to isolate Christians from God and one another. Like a roaring lion who focuses on those who are isolated and weak, Satan focuses on believers who are alone and weak (cf. 1 Peter 5:8).

Would Adam and Eve believe God is still the same loving and merciful God that He had always been prior to their disobedience? Or would they believe the lie of the serpent who implied that God could not really be trusted (cf. Gen. 3:1-5)? The Lord did not abandon Adam and Eve when they sinned and felt ashamed. He sought them out to restore them to fellowship with Himself.

But instead of trusting the Lord, Adam and Eve were now afraid of Him. “So he said, ‘I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself’” (Gen. 3:10). Their sin and shame now became a barrier to His loving and merciful pursuit of them. Not only were they self-conscious of their nakedness before one another, they were now self-conscious of their nakedness before God. By covering themselves with fig leaves and hiding themselves among the trees of the garden, Adam and Eve removed themselves from being able to receive God’s love, grace, and mercy which He was freely offering to them. Their faith in God had now changed to fear. Unfortunately, their shame pushed them away from the Lord instead of drawing them near to Him. And shame can do the same to us today.

Like Adam and Eve, we also try to hide our shame from the Lord with modern-day fig leaves. [8] We may hide behind expensive cars, motorcycles, or homes. Some of us may take refuge behind our vast theological knowledge, ministries, or positions of leadership. We may hide behind our busyness, hobbies, humor, sarcasm, sports, or superficial interactions. Others may try to cover their shame with religious efforts and rituals like Nicodemus did (John 3:1-21). Whatever fig leaves we choose to hide behind, we are going against God’s design for us by refusing to present our true selves to Him and to one another. This never leads to the abundant life God meant for us to experience. What fig leaves are you hiding behind?

In the first part of John 4, the Lord Jesus will encounter a hurting woman at a well of water who tried to cover her shame with the fig leaf of romantic relationships. We may see God as this woman may have seen Him – as a distant and impersonable Being Who does not care about us. So, we try to medicate our loneliness and pain with romantic or sexual relationships which only intensifies our shame. These relationships may be with real or imaginary people. By imaginary I am referring to online pornography which is destroying lives today.

A man is chained to computer late at night.

Pornography is one of the most destructive practices in the church today and most churches do not know how to address it in a way that offers hope and healing for those enslaved to it. The majority of churches preach against the problem of pornography without providing a safe environment in which to address the real problem which is a deeper hurt in the hearts of those hooked on porn. Pornography is simply a surface coping mechanism for a deeper wound. Statistics indicate that 60-70 percent of men, 50-58 percent of pastors, and 20-30 percent of women in evangelical churches are sexually addicted. [9]

 “Pornography is the number one addiction for men. One out of two internet hits have to do with sex and pornography. Pornography can ruin normal sexual relationships because no real person can live up to pornographic images and fantasies. Research has shown that the limbic system bonds with whatever you are visualizing at the time of orgasm, so the next time you have sexual cravings they will be focused on that image or fantasy. This is why pornography is so addicting. Pornography is not really about sex; it is about zoning out, getting high on your own neurochemicals. Sex addicts report having withdrawal symptoms similar to cocaine withdrawal.” [10]       

Pornography is not just an adult addiction. Young people are also struggling with watching pornography online as young as four years of age and older because it is so accessible, addictive, aggressive, anonymous, and appealing. If you don’t think it’s possible for your children to get hooked on porn, you need to listen to Christian apologist and author Josh McDowell’s videos. [11]

In his book, “The Freedom Fight: The New Drug and the Truths that Set Us Free,” Ted Shimer notes the following about pornography in America in a chapter entitled “Sexualized Society”: [12]

It might come as no surprise that there is virtually no difference in monthly porn use among non-Christian men (65%) versus Christian men (64%). [13] In fact, it might even be worse than the published statistics indicate. The Freedom Fight recently conducted a survey of over 750 Christian college men from over thirty different campuses across the country. Each of the men we surveyed was involved in a campus ministry, and each considered their faith to be a vital element in their lives. Many of them were leaders in their ministries. What we found was alarming – 89% of the growing Christian men we surveyed watch porn, at least occasionally. More than six in ten view it at least weekly. More than half of these practicing Christian men say they are addicted to pornography. [14]

“The Freedom Fight’s recent survey of over 550 Christian women in ministry from over thirty university campuses across the US showed that 51% are watching porn at least occasionally. These aren’t just any college women either. These women are practicing Christians, involved in campus ministry, and many of them are in leadership positions. Though their faith is important to them, pornography remains a part of their lives.” [15]

“Two out of three Christian men watch porn regularly. [16] Many of them feel bad about it, but few of them have an urgency and commitment to break free. In fact, less than one in ten of these men seek meaningful help. [17]How can so many Christians seem content to live in sin? The answer is shame and self-deception. [18]

What kind of impact does pornography have on people? Shimer notes the following: Those who watch more and more porn do not see it as harmful and place a decreased value on the institution of marriage, the desire for children, and the need for faithfulness in marriage. [19] Research shows that the more porn someone watches, the more likely they are to be bisexual. [20] Pornography encourages behavior by producing permission-giving beliefs that say, “What I am doing is normal, doesn’t hurt anyone, and everyone is doing it.” [21] Shimer states that “this … is why many porn users – including Christians – find themselves experimenting with sexual behavior that goes against their morals, values, and even their sexual preferences.” [22]       

In addition to the psychological and spiritual repercussions, pornography consumption is also wreaking havoc on society. It rewires the brain, causing teenagers and twenty-something young men to experience porn-induced erectile dysfunction (PIED). [23] It replaces a desire for sex with real women with a desire for images and fantasy so that men are having less sex with a real person. [24] Those who view porn regularly are more likely to view hookup sex in a positive light [25] and display violence towards women. [26]        

Viewing child pornography has increased drastically in the last decade, with the FBI reporting that child porn arrests increased by 2,500%! [27] This is tragic because viewing child pornography leads to the abuse of children. [28]

This deviance that can result from porn consumption has impacted the church. In 2019, a headline in the Houston Chronicle read, “More than 100 Southern Baptist Youth Pastors Convicted or Charged in Sex Crimes.” [29]

Pornography is one of the leading contributors to human sex trafficking, which is a form of modern-day slavery. In the United States, up to 300,000 Americans under the age of eighteen are lured into the commercial sex trade every year. [30] The Rescue:Freedom organization’s survey showed that forty-nine percent of women rescued from sex trafficking in nine countries said their traffickers made pornographic videos of them while they were being raped. [31]

“One underage girl was missing for almost a year before her mother learned that sixty pornographic videos of her had been posted to multiple pornography platforms, including Pornhub and Snapchat. Pornhub described the minor girl as a ‘verified model with valid ID.’” [32]

As pornography use grows so does sex trafficking. “Reported cases of human sex trafficking in the US increased 842% in the past ten years.” [33] “The average age of a trafficked victim to begin to be sold in the United States is thirteen.” [34] “The collective billions of porn clicks per year help fuel the demand of sex traffickers who make money selling videos to porn sites.” [35]

Sociologist, Mark Regnerus says he believes the reason why never-marrieds outnumbered marrieds by 2015 is because for American men, the quality of porn and masturbation is enough to satisfy them in place of the pursuit of real sex with women. And women today expect little in return for sex in terms of time, attention, commitment, or fidelity. [36]

Porn use among women makes them more likely to cheat on a romantic partner and less likely to support traditional marriage. [37]

Researchers are forecasting that a third of Americans now in their twenties will never wed. This is more than triple the historic norm. [38]

The more porn Christians view the less will be their spiritual disciplines and the more doubts they will have about their faith. They are less likely to read their Bibles, attend church, pray, and participate in Christian service. [39]

Dr. Samuel Perry, sociology professor at the University of Oklahoma, did extensive research on the effects of porn use on a person’s religious commitments. He summarized his conclusions: “Any porn use… is associated with declines in religious commitment and behavior (i.e., attending services, prayer, etc.) and an increase in religious doubts.” [40]

While many Christian leaders are understandably calling porn the greatest threat to the Church, [41] less than 7% of pastors provide solutions to help their people break free from porn. [42]Shimer believes the reasons pastors don’t address this issue is because they are either addicted to porn themselves, [43] they are unaware of the significance of the issue, [44]or because it is such an uncomfortable topic to address. [45]

If you are struggling with pornography, contact Pure Desire at www.puredesire.org, The Genesis Process at www.genesisprocess.org, The Freedom Fight at www.thefreedomfight.org, or 423 Communities at www.423communities.org to obtain hope and healing from your addiction.         

To help us become more effective in reaching hurting and ashamed people who are addicted to porn and sex (or anything other than God) , we are going to see how Jesus presents the gospel to a hurting and ashamed woman in John 4:1-26. Let’s see HOW CAN WE CAN REACH THE HURTING SEX ADDICT FOR CHRIST.

1. CROSS OVER THE BARRIER OF PREJUDICE (4:1-7a). 4:1: The word “therefore” connects the humble and selfless service of John the Baptist (3:22-36) with Jesus making and baptizing “more disciples than John.” Jesus is referred to as “the Lord” (ho Kurios) for the first time in the gospel of John to emphasize His superiority in view of what both Johns had just established (3:28-30, 31-36). [46] Christ “knew that the Pharisees” wanted to stir up division between His disciples and those of John the Baptist (cf. 3:25-26). [47] 

4:2: John informs us that “Jesus Himself did not baptize, but His disciples” did (4:2) to downplay the spiritual significance of water baptism in a book written to tell non-Christians how to get to heaven. [48] Water baptism has nothing to do with going to heaven.   

This is also why the apostle Paul downplayed water baptism when he wrote, “For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.” (I Cor. 1:17). He distinguishes preaching the gospel from water baptism. Water baptism is not part of the gospel message because it is not  necessary for justification before God.

 4:3: Jesus “left Judea” to go “to Galilee” to avoid trouble with the Pharisees who “heard” of His growing popularity (4:1). Jesus “wanted to avoid unnecessary premature conflict with them—not for fear of them, but because they would interfere with His ministry and schedule. John never referred to the Sadducees or the Herodians by name in his gospel, because he viewed the Pharisees as the true representativesof the unbelieving nation of Israel.” [49]      

4:4: The most popular and direct route from Judea to Galilee went straight through Samaria. [50]“Even though the Jews and the Samaritans did not get along, most Galilean Jews chose to travel through Samaria rather than taking the longer route through Perea, east of the Jordan River, which Judean Jews preferred.” [51]“The trip from Galilee to Jerusalem via Samaria normally took three days.” [52]

Instead of the normal route that Judean Jews took around Samaria by crossing the Jordan River, traveling north, and then crossing the Jordan into Galilee, Jesus went straight north into “Samaria” (see map above). Such a course was direct and shorter, but Judean Jews did not go that way because they hated Samaritans. “The Jews disliked the Samaritans, considering them an unclean race. Originally, the name Samaria applied to the capital city of the northern kingdom of Israel, which was founded by King Omri (cf. 1 Kgs. 16:23-24). But eventually the entire northern kingdom was referred to by this name. When the Assyrians conquered it, they deported many Israelites, but left others in the land. Then the Assyrians settled other conquered peoples there, who intermarried with the remaining Israelites. This mixture of peoples also involved the worship of various false gods (see 2 Kgs. 17:24-41). The Samaritans of Jesus’s day were their descendants, a people of mixed ancestry and syncretistic religious practices. Thus, the Jews despised them.” [53]

But Jesus “needed to go through Samaria.” Why did Jesus have to go through Samaria when the alternate route was available? Because He had a divine appointment there with someone. Christ did not let cultural or racial divisions keep Him from addressing the spiritual needs of hurting people and nor should we. Jesus’ love for the lost led Him to cross over the barriers that people had created to seek and to save a lost woman in Samaria (Luke 19:10).

Does our love for unsaved people motivate us to cross over man-made barriers? Are we willing to despise shame as Jesus did (Heb. 12:2) whether it be our own or the shame of another, so we can help them find lasting freedom from shame? Today there seems to be more of a stigma attached to porn and sex addictions than any other addictions (e.g., alcohol and drug addiction, etc.). Are we willing to cross over the barriers established by our secular and religious cultures  to show Christ’s love to the porn and sex addict?

4:5: As Jesus and His disciples journeyed across Samaria, they came to the village of “Sychar” [54] which means “drunken or lying-town.” [55] John locates the Samaritan city of Sychar not in terms of its geographic location, but by its historic relevance [56]near the plot of ground that Jacob gave to his son Joseph.” “This parcel of land was significant in Israel’s history as a place purchased by Jacob (who was later renamed ‘Israel’) and given to his sons (Gen. 33:18-21). This was also the place where the bones of Joseph were laid to rest after Israel’s exodus from Egypt (Josh. 24:32). John’s mention of the well is no accident either. Samaria had no major rivers to supply water, only wadis (natural drainage channels), which brought seasonal rains and then dried up for months at a time. Jeremiah used the wadi as an image of deceit (Jer. 15:18). The historic location and the presence of Jacob’s well gave Jesus (and therefore John) another perfect opportunity to draw upon the familiar symbol of life: water.” [57]

4:6: John uses two Greek words to describe “Jacob’s well.” The first was pēgē in verse 6, which means “a spring or fountain,” [58] and the second is phrear in verses 11 and 12, which means “a construction consisting of a vertical shaft, covered with a stone, for water supply” [59] or “a cistern.” [60] Hence, “Jacob’s well” was both a spring and a well. “It was a deep hole that someone had dug in the ground, that was fed by a spring. The site is still a popular tourist attraction, and the deep spring still flows. Edersheim estimated (in 1886) that the well was originally about 150 feet deep.” [61]

Being weary from His journey, Jesus rested at Jacob’s well at the “sixth hour” or noon in Jewish time while the disciples went into the city for food (4:8). While fully God (1:1), Jesus was also fully man (1:14) and experienced the thirst and fatigue that all weary travelers feel so He can understand when we are parched and tired (cf. Heb. 4:15). 

“Notice that John emphasizes the full deity (‘the Word was God, 1:1) and the full humanity (He was ‘worn out,’ 4:6) of Jesus. In theological terminology, the uniting of two distinct natures (divine and human) in one Person (Jesus Christ) is known as the hypostatic union. Jesus Christ was, is, and ever will be the God-Man (see Phil. 2:6-11). It is also important to note that Jacob’s well represents common ground, since both Jews and Samaritans revered Jacob.”[62]

4:7: While Jesus was resting, a Samaritan woman came to the well to draw water. Jesus “needed to go through Samaria” (4:4) because He had a divine appointment with a hurting woman whom God would eventually use to transform an entire community. Christ was willing to cross over the barriers of prejudice to reach her.   

Who represents your Samaria? One way to find out is to ask yourself, “Who do I dislike the most? Who do I try to avoid the most?” Are we willing to do whatever it takes to reach people that no one else wants to reach? That person at work or in our neighborhood that is the subject of jokes and gossip? That person whose values and lifestyle are the opposite of our own? The person who has so many problems and needs that the only thing they can give you is a list of complaints? Ask the Lord to show you who represents your Samaria. Then surrender to His will.

Peter modeled surrender when, after a night of failed fishing, Jesus told him to try again: “Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.” (Luke 5:5). Surrendered people obey God’s word, even when it doesn’t make sense. Jesus “needed” to go through Samaria. You and I NEED to go through Samaria too. We need to surrender to Jesus and go to the hurting and the despised even if it doesn’t make sense to us. If we don’t tell these hurting people about Jesus, who will?

These people are not going to come to Christ on their own. Their shame has isolated them from God and other people. They are already feeling unworthy and unwanted because of their shame. They must be approached with love and grace where they feel safe. The second way to reach the hurting for Christ is to 2. CULTIVATE THE HURTING WITH LOVE (4:7b-9). How do we do this? Listen to them. In John 3, Jesus did most of the talking in His conversation with Nicodemus. He was confrontive with Nicodemus. But in John 4, Christ listened. He was compassionate. He cultivated the Samaritan woman with His love. In John 3, only three verses record what Nicodemus says. In John 4, seven verses cover what the Samaritan woman said to Jesus. God both speaks and listens. As the hurting person begins to open up, ask questions about his or her problem. Then listen. Ask more questions. Then listen some more. 

4:7b-9: Christ said to the woman, “Give Me a drink” (4:7b). His request is most effective since water is what she has come to the well for. By asking her for a drink, He goes from the problem of an empty bucket to her greater problem of an empty life.

You can do the same thing most effectively. When talking to someone who has marriage problems, you might begin by talking about marriage in general. Then mention how you and your spouse have been helped by the teachings on marriage in the Bible. Explain how you have discovered that it is the One who created marriage that knows best how to make it work. Once the person sees the need for Christ in a marriage, you can then begin at step one: the need to know Christ personally and have the assurance of eternal life. Let’s look at this woman’s empty life.

He had come to redeem this woman and He knew how to reach her. She wore the emotional armor of a woman beaten down by the morality of the righteous. He honored her closely guarded vulnerability by appealing to her kindness.” [63]

4:8: Jesus was alone at Jacob’s well because “His disciples had gone away into the city to buy food.” Their absence suggests that Jesus knew He could not be as effective ministering to this woman with the presence of the racial and gender biases of the disciples. [64]

THIS WOMAN HAD MANY PRESSING PROBLEMS:

1. SHE WAS HATED BY JEWS BECAUSE SHE WAS RACIALLY MIXED as a “Samaritan” (4:9a). When Assyria conquered the Northern Kingdom seven hundred years before Christ, many of the Jews were exported, and many foreigners were imported. The Jews who stayed and the Gentiles who came intermarried. The offspring were half-breeds called Samaritans. The Jews hated them and would have nothing to do with them.

2. AS “A WOMAN” SHE WAS SCORNED BY JEWISH MEN (4:9b). Jesus evidently asked the woman for a drink both because she was drawing water, and to initiate conversation with her.

“The normal prejudices of the day prohibited public conversation between men and women, between Jews and Samaritans, and especially between strangers. A Jewish Rabbi would rather go thirsty than violate these proprieties.” [65]

Can you imagine not being able to talk with your own husband in public? This was wrong, but socially accepted and expected. Rabbinic Law stated that “the daughters of the Samaritans are menstruants from their cradle” [66] and therefore viewed them as continually unclean. Her water bucket would be ceremonially unclean. Imagine no one wanting to touch your things because they thought it would make them dirty if they did?                

Unfortunately, churches may treat porn and sex addicts this way. They avoid eye contact with them or even avoid asking them how they are doing. Their intentions may be good, but the addict feels unwanted and unloved much like this Samaritan woman did.

3. SHE WAS DIVORCED. As a matter of fact, she was not only divorced, but she had been through five broken marriages, and now the man she was living with was not even her husband (4:17-18). All this woman knew was an unending sense of dissatisfaction. She “had five husbands,” but none of her marriages worked. They may have left for different reasons, but she was left with the same results – loneliness and emptiness inside. She tried to quench her spiritual thirst with men, but it did not work. Many addicts today who try to medicate their pain with porn and sex end up experiencing more loneliness and shame as a result.

4. SHE WAS A SOCIAL OUTCAST. She came to the well alone at“the sixth hour” (noon – Jewish time) in the heat of the day, when it was so hot she knew no one else would be there (4:6). Normally the women came later and together. Because of her divorces and her living with a man who was not her husband, she was alienated. She probably didn’t have a female friend. She was probably the subject of jokes and gossip. They laughed behind her back and maybe to her face. Like many porn and sex addicts today, she felt unloved, unwanted, unworthy, hated, and rejected. No doubt, she hated herself. But Jesus went beyond the barriers of prejudice and reached out to this woman in love. After you’ve listened to a hurting person’s problems, you will have to speak.

3. COMMUNICATE THE GOSPEL WITH RELEVANCE (4:10-26). Jesus did not take months to get to know this woman before He shared how she could have eternal life. He shared the gospel with her during His first conversation with her. The idea that you must build a friendship with someone over a long period of time before you can share Christ with them is not always true. Jesus’ conversations with Nicodemus and this woman at the well remind us that God has some people ready to hear and believe the gospel the very first time you meet them. The truth is the longer you know a person before sharing Christ with them, the harder it becomes. If I wait five years to tell someone about the most important Person in my life, they have every right to ask me why I waited five years to mention it to him.

Christ now moves from the water that could not satisfy her thirst, to the water that could. In other words, Jesus is being relevant by communicating what this woman needs to hear in a way she could understand it. They were at a well, so He talks to her about living waters (John 4:1-26). When Christ was with the fishermen, He talked about fishing for men (Matt. 4:18-20). When He was with farmers, He talked about sowing seed (Luke 8:4-15). Jesus used methods and words they would understand and value. If we are going to be effective in reaching non-Christians, we must also minister to them in ways that they value and understand.       

Evans also notes “that Jesus did not give up His cultural and racial identity to minister to someone of a different race and culture. His willingness to engage her socially by drinking water from her cup opened the door for Him to reach her spiritually. We should never ignore or reject the humanity of different people as we seek to share with them the good news of the gospel.” [67]

What does Christ say she needs to know to quench her spiritual thirst? 4:10: She needs to know “the gift of God” (4:10-15) and the Giver (“who it is who says to you, ‘Give Me a drink,’”) of the gift (4:16-26). The word that Jesus used for “gift” (dōrean) occurs only here in the gospels. [68] It emphasizes the freeness of God’s gift. [69]

Did Jesus tell her to stop living with her boyfriend to be saved? No. Did He tell her to start centering her life around God or to be baptized? No. Does He tell her to turn from her sin and follow Him the rest of her life? No. He says to ask for the gift of God and He would freely give it to her. That is grace – getting what we do not deserve.

A friend of mine had lunch with his friend at a restaurant, and at the end of their time together my friend went to the restroom. When he left the restroom, he absentmindedly went to his car without paying for his lunch. A half mile down the road he realized this and felt terrible, so he went back. When he walked into the restaurant, he expected justice – surely the staff had called the cops, or at least gotten very angry. He hoped for mercy – that they would accept his apology and let him pay them. But he was surprised by grace – they told him that his friend had secretly paid for his lunch before he left! The woman at the well was so surprised by Jesus’ offer of grace she says…

4:11-12: The woman thinks Jesus is talking about physical water which is understandable because the phrase Jesus used in 4:10, “living water,” can refer to “flowing water.” [70]  The woman asks Jesus how He could draw water from this well since He has “nothing to draw with, and the well is deep” (4:11). Today Jacob’s well is identified by archaeologists as one of the deepest in Palestine [71] – over seventy-five feet deep. [72] In her mind, such a feat would be “greater than our father Jacob” digging the well (4:12). “Jacob gave us a well” which two thousand years later still produced good water. Could this Stranger give even better water, from a well that would never run dry? She may have thought to herself.  [73]

By mentioning Jacob as “our father,” she was reminding this Jew that Jacob was as much an ancestor of the Samaritans as he was of the Jews. [74] The Samaritans traced their ancestry from Jacob through Joseph and his sons Ephraim and Manasseh. [75]

4:13: Jesus reminds her that “this water” from Jacob’s well will only quench her “thirst” temporarily so she will have to return again and again for more. Her focus on physical water reminds us of how many times we have tried and tried to quench our spiritual thirst from the same things that no longer work – relationships, drugs, our work, pornography – but they leave us feeling emptier. The old ways don’t work any longer. We need the real thing – a permanent thirst quencher. It is seen in the next verse.

4:14a: The word “drinks” means to “believe.” Jesus said, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (John 6:35). “To drink” means “to believe” – because both drinking and believing permanently quench our spiritual thirst. The spiritual need that Jesus’ water meets can never reoccur. One drink of His water will satisfy our need for eternal life forever. The phrase “will never thirst” [76] literally means “will by no means thirst forever!” One drink is all it takes for this living water to permanently quench one’s spiritual thirst.       

“The emphasis of the Gospel of John is on that initial act of faith that produces this permanent and unchangeable result in the person who has believed… God gives eternal life even to those who only have a temporary faith. That’s enough to get them saved.” [77]

It cannot be undone. This negates the idea that faith must be continuous to be “true saving faith.” Since drinking symbolizes believing (cf. John 6:35), one drink, that is, one act of believing in Jesus, results in eternal life. Christ specifically denies that one must keep on drinking to receive or have everlasting life. [78]

“If you receive a drink from Jesus, you don’t have to come back for another. His living water becomes its own everlasting well. Thirst no more.” [79]

Eternal life is a forever gift because it is eternal – without end. Eternal life cannot be lost because the believer can never thirst again for it. How is this possible?

4:14b: Jesus is truly greater than Jacob because when a person believes in Him, “the water that” He “shall give him will become in him a fountain of water springing up into everlasting life.” The word “fountain” (pēgē) was translated as “well” earlier (4:6) and means “a spring or fountain.” [80] The word translated “springs up” (hallomai) can mean to “bubble up” [81] or “leap up.” [82] Christ digs a well in the human heart that continuously meets the spiritual needs of the one who drinks from it, but Jacob’s well was in the earth and the drinker of it must return again and again. Men dig wells in the earth, only Jesus Christ can dig a well in the human heart that gushes up into everlasting life [83] and constantly nourishes and satisfies the human soul. [84] Jesus’ well never runs dry.

“The living water is the saving message which once received (once drunk) springs up into everlasting life. As Jesus makes clear in the following verses, the living water is the truth that Jesus is the Messiah who guarantees everlasting life to all who believe in Him. Believing in Jesus results in eternal life taking up residence in the recipient so that he or she actually has an eternal living water fountain within.” [85]

The living water that Jesus promised provided eternal satisfaction without hard work, in contrast to the physical water this woman had to draw out of a deep well by hand. [86] Christ’s living water was absolutely free! The water this woman came to the well to obtain required human effort.

This contrast between living water as a free gift and physical water as something you must work hard for is seen today among the different views of salvation within Christianity. Some say that believing in Jesus is not enough to receive eternal life. One must also work for it by submitting or surrendering to God and obeying His commands to receive eternal life. [87]

This is contrary to what Jesus taught at the well in Samaria. Eternal life is an absolutely free gift that is received forever by taking one drink, one act of believing in Jesus alone (John 4:10-14; 6:35). [88] The one who teaches anything different than what Christ and the apostles taught is preaching “a different gospel” and is “accursed” (cf. Gal. 1:6-9).        

You may say, “I believed in Jesus for eternal life some time ago but my well seems dry. My soul is parched. Why is that?” Perhaps you have plugged up your well. The sediment of unforgiveness or bitterness has stopped up your well. Perhaps your love for work or sex outside of marriage has plugged up your well. You need to unplug your well by confessing your sin to the Lord with the intent of never going back to it (I John 1:9). Confession and repentance will let the waters of eternal life bubble up again in your heart. I’m not suggesting you have lost eternal life, because that can never happen. But I am suggesting that your experience of eternal life has been hindered by unconfessed sin. Let God restore your closeness or fellowship with Him by confessing your sin to Him so you can experience the abundant life Christ wants you to have.

4:15: Thinking of the daily burden of carrying water from the well to her home, the woman cried out for the water that Jesus offered. “Sir, give me this water, that I may not thirst, nor come here to draw.” She saw His offer as a provision that would release her from a physical burden and asked for that water. Jesus had created a desire for the gift of eternal life in her heart. She saw its desirability. Now, the woman must recognize her need for this gift of God [89] and the One Who can give it to her.

Swindoll writes, “Either the woman was spiritually tone-deaf, or she was deliberately avoiding the real issue. Very often people avoid talking about spiritual matters because physical needs are easier to satisfy and frequently provide the illusion of deeper satisfaction. That’s what drives all sorts of compulsions and addictions. People also avoid spiritual discussions because they are too painfully personal. They have learned to cope with their hopelessness; they don’t want anyone upsetting the delicate balance they have worked so hard to achieve. So, the woman took the conversation back into the shallows, where she was more comfortable.” [90]

 So, Jesus confronts her with the truth to help her connect her spiritual “thirst” with her living arrangements. [91] Christ wants to shift her focus from the “gift of God” (4:10-14) to the Giver of that gift (4:15-26). 4:16: The command, “Go, call your husband, and come here,” was not intended to reveal her sinfulness to her because she was already highly aware of that. Christ’s intent was to move her towards His identity. [92]

“The woman believes that the Messiah, when He comes, will reveal all things (4:25, 29). He knows what she believes about the Messiah, and since He knows her past (and her future), He reveals His knowledge of her to make her begin to wonder if He might be the Messiah.” [93]

Constable notes, “Jesus’ instruction to call her husband was proper, because if He was really going to give her something valuable, her husband needed to be present. This was necessary to avoid any misunderstanding about the reason for the gift, especially in view of Samaritan/ Jewish tensions. In that culture giving a gift to someone implied that the recipient would give something back to the giver. If Jesus had not told the woman to call her husband, she might have suspected that He wanted sexual favors in return for His gift.” [94]

When Jesus mentions her “husband,” He was approaching the most sensitive area in her life… the area where she had experienced the most hurt and shame… the area where she had the highest and thickest walls of self-protection. Like many porn and sex addicts, she felt flawed and unworthy of love. Every fiber in her body wanted to run from this Man. At this point, she could have turned away and left (as many do), but she didn’t.

Somewhat embarrassed, she blurted out. 4:17: “I have no husband” in the traditional sense of the word. [95] 4:18: Jesus knew of her promiscuous life, which was like a Hollywood movie star’s life today, having “had five” former “husbands” and nowa live-in partner who was not her husband. [96] We do not know if her previous marriages had ended in physical death or divorce. It would have been very unusual for all her marriages to have ended in death. [97] Regardless of how they ended, Jesus was not condemning or shaming her or trying to exploit her sinfulness. He merely stated the truth and let it stand on its own. He found a way to commend half of her half-truth [98] when He said, “You have well said… and in that you spoke truly” (4:17b, 18b). How did He know all of this? She was both curious and uncomfortable. How could she pursue this conversation in a manner less painful to her? Then a thought struck her. Could He resolve an ancient dispute? Like many of us when God’s light starts to shine on a painful part of our lives, we try to change the subject.

“The woman obviously didn’t feel so threatened as to run away. Exposing the source of someone’s shame too quickly leaves him or her feeling emotionally stripped naked, and the only natural response is to run for cover. But Jesus’ timing was perfect. He had already established a rapport. He allowed the woman to see His genuine concern for her as a person, not an object. He treated her with uncommon dignity and spoke compassionately to her spiritual need. He didn’t allow her to distract Him from the real issues involved, including her attempt to flatter Him and then engage in a pointless theological debate.” [99]

4:19: A tactic that had worked with other men who got a little too close for comfort was flattery. So, she says, “Sir, I perceive that You are a prophet.” On the surface this may seem like mere flattery. But she is also starting to think more about Jesus in spiritual terms. To her “a prophet” was a messenger from God. [100] The Old Testament spoke of a Messianic “Prophet” Who would be like Moses (Deut. 18:15-18). Her reference to Jesus as “a prophet” indicates that she is focusing more on Christ’s identity now than her own sinfulness. And not just because of His insight into her private life, but because of the gracious way He talked about it with her (cf. 4:28-29). This is what Christ intended at this point in His conversation with her. He brings up her sinful arrangements with men NOT so she can become more aware of her sinfulness, but so she can understand Who Jesus truly is.  

“The Samaritans acknowledged no prophet after Moses other than the One spoken of in Deuteronomy 18:18, and Him they regarded as the Messiah … For her to speak of Jesus as a prophet was thus to move into the area of messianic speculation.” [101]

I often hear evangelistic messages today where the Christian speaker spends more time talking about the sinfulness of the lost than about the marvelous gift of God and the Giver of that gift (John 4:10-14). The importance of the cross is being deemphasized and the corruption of the sinner is being overemphasized. Such an approach magnifies sin more than the infinite Son of God and His sacrifice for all our sins!

Like the apostle Paul, I must again plead with Christians to stop embracing the wisdom of this world which perceives the message of the cross to be foolishness and human wisdom to be appealing (I Cor. 1:18-25). We think that by emphasizing the sinfulness of humanity, people will work harder (repent or turn from their sins) to get to heaven instead of resting by faith alone in the finished work of Christ alone! We must return to the centrality of the cross so our boasting will be in the Lord and His wisdom, not in our own accomplishments or our own wisdom (I Cor. 1:26-31).

Is it risky to preach the message of the cross? Absolutely. People may abuse it and live like the devil after they believe in Christ alone for His permanent and unchanging gift of eternal life (John 4:10-14). But that risk in no way justifies changing the message of the cross. God’s wisdom is expressed in the message of the cross, not in human wisdom that emphasizes our works more than God’s.

Continuing to focus on spiritual terms, the Samaritan woman brings up a spiritual concern that caused tension between her people and the Jews. 4:20: The Jews and Samaritans were like a lot of Christians today. They thought the worship of an omniscient God centered around a place. The Samaritans (“our fathers”)insisted that God was to be worshiped in the Samaritan temple on “this mountain” (Mt. Gerizim) whereas the “Jews” insisted that God was to be worshiped in the temple “in Jerusalem” on Mount Zion.      

Jesus keeps the focus on His identity, not the ancient debate between the Samaritans and the Jews. 4:21: Christ’s command, “believe Me” [102] may be more than a call to believe what He is about to say about worship. It is probably also a call to believe His claim that “salvation (everlasting life) is of the Jews” (4:22) and that He is “the Messiah” (4:25-26). Jesus announces that “the hour is coming” (a reference to the church age which will begin at Pentecost – Acts. 2:1ff), when the worship of the Father will no longer take place on Mount Gerizim or in Jerusalem. Instead, each believer in the Messiah will be a temple of the Holy Spirit (cf. 4:23-24; I Cor. 3:16; 6:19-20). [103]

4:22: The word “you” in this verse is plural and refers to the Samaritan people in general not just the Samaritan woman. Christ is saying that the Samaritans’ worship is based on ignorance (“You worship what you do not know”). Why would He say this?

“She did not know that the Messiah would be Jewish, though she knew He was coming (4:25). As a result, she did not know that ‘salvation is of the Jews.’ This is the only use of salvation (sōtēria) in John. The Lord likely is referring to the deliverance of the world from its bondage to sin. Surely, she expected a coming age in which Messiah would rule. That age, that salvation, is ‘of the Jews.’ Jesus is saying that salvation is through the Messiah—Who is Jewish—and is found in the (Old Testament) Scriptures, which are also Jewish (cf. Gen. 15:6; Isa. 53; Hab. 2:4).” [104]

The reason the Samaritans were ignorant of these truths was because they rejected all but the first five books of the Old Testament (Pentateuch) whereas the Jews accepted all the Old Testament revelation given to them by God. [105]

“Jesus insisted that her ancestral understanding of worship was flawed, and that salvation is from the Jews (4:22) because the Messiah would be of Jewish lineage, descended from the tribe of Judah. Jesus made it clear that truth trumps race and culture.” [106] 

4:23: Jesus says, “the hour is coming” after His death and resurrection, “and now is,” because the Messiah is present with her at that moment, [107] “when the true worshipers will worship the Father in spirit and truth.” God the Father “is seeking” people of all ethnicities, not just the Jews or Samaritans, to “worship Him” with their hearts (“in spirit”) and with their heads (“in truth”). Both the Jews and Samaritans of Jesus’ day paid close attention to detail and form in worship but neglected to nurture a heart attitude towards the Lord. [108] 4:24: We were created to have our spirits connect with “God” Who “is Spirit.”  To worship God “in truth” is to worship Him the way His Word instructs us (John 17:17) – through the One Who is “the truth” (John 14:6; cf. 5:23). God is seeking those who will connect with Him spiritually through His Son, Jesus Christ, based on the truth of His Word.

Today it is difficult to find a church that maintains a healthy balance in the worship of God with their hearts (“in spirit) and with their heads (“in truth”). The tendency is to lean more toward one of these approaches instead of both. Favoring either to an extreme can result in the chaos of emotionalism and sensationalism (“in spirit) or the coldness of cerebralism and stoicism (“in truth”). Finding and maintaining a healthy balance requires focusing on both the Holy Spirit and God’s Word (cf. John 14:17; 15:26; 16:13; 17:17; Ephes. 5:9, 18-20; Col. 3:16-17).

“Many people today associate worship primarily with going to church, as the Jews did with going to Jerusalem. Jesus clarified that true worship transcends any particular time or place. We can and should worship God twenty-four hours a day as we set aside (sanctify) every activity as an expression of our love and service for the Lord.” [109]       

This Prophet-like Man Who was all too familiar with her sin-stained life spoke of worship as if it pertained to her and her fellow Samaritans. The woman may have thought, “Could I be one of those whom God seeks to worship Him? But how could I ever approach the infinite and eternal Spirit Who desires my worship? My own spirit is soiled by the sinfulness of my life. And it is hopelessly dried up by the emptiness of dissatisfying relationships.”

Then she remembered: “He offered me living water that gushes up into eternal life. Life that will bring me into contact with the living God, washing away the emptiness of my life. Now she had to ask Him a question. He had said that ‘Salvation was of the Jews.’ And He was a Jew and He had offered me eternal life if I would ask Him for it. Could He be …? Was He the Messiah?” [110]

4:25a: She hesitated to put the question directly, but Jesus’ words and wisdom caused her to think of the“Messiah … who is called the Christ.”  4:25b: Her words, “He will tell us all things” suggest that she is wondering if “that Messiah” could tell her more than this Man about her life and worship? She was asking Him for the living water (4:10). She was ready for the answer and Jesus gave it to her.

4:26: “Jesus said to her, ‘I who speak to you am He.’” In the Greek language, it literally reads,“I am [He] the [One] speaking to you.” [111] The phrase “I am” (Egō eimi) is emphatic in this statement and it connects us to God’s self-identification to Moses. “I AM WHO I AM.” (Exod. 3:14).

“Both Jews and Samaritans understood Jesus’ meaning. In fact, the religious leaders accused Jesus of blasphemy for claiming to be God because of His repeated use of the ‘I am’ formula (6:48; 8:18, 24, 28, 58; 10:7, 11; 11:25; 13:19; 14:6; 15:1-3; 18:5-8).” [112]

Yes, the light of truth flooded the Samaritan woman’s soul. She had arrived at the well empty, but now she departed full of life – life with God forever. She now knew the Gift and the Giver. And that is all she needed to know. That is all anyone needs to know. And when they do, an eternal transaction occurs. Without a word or prayer, her heart had asked, and He had given her eternal life.

This tells us that no one is too bad to receive the gift of God. Perhaps you can relate to the Samaritan woman. Your life is empty and parched. You have tried to fill it with substitutes – relationships, alcohol, drugs, pornography, your work, special projects, etc., but they leave you feeling emptier. You need the real thing – a permanent thirst quencher. Ask Jesus for the gift of eternal life and He will give it to you right now.

Although the Samaritan woman sought romantic relationships with men to avoid her shame, Jesus graciously spoke the truth to her in a way that gave her dignity, not more shame. How do we know this? Because after her conversation with Jesus, she goes back to her village and says to the people, “Come, see a Man who told me all things that I ever did. Could this be the Christ?”(4:29). Would she have invited people to come see Jesus if He had shamed her or bullied her? No. Jesus knew all about the shameful things she had done, yet He still loved her. No one ever treated her with such dignity. Jesus spoke to her in a way that brought healing and hope to her heart. He spoke to her in a way that removed her shame and filled her with His love.

And He wants to do the same with you and with me. Are you willing to invite Jesus to come in to the dark and wounded parts of your soul to shine His light of love and heal your brokenness? You may have shameful secrets deep in your soul that you have shared with no one. Jesus already knows what those secrets are, and He is not upset with you.      

Jesus tells us that His heart is “gentle and lowly” (Matt. 11:29). When in the temple, Jesus read Isaiah 42:3 which described the coming Messiah: “A bruised reed He will not break, and smoking flax He will not quench.” (Matt. 12:20). Jesus, the Messiah, will not treat those of us who are “bruised” with sin and shame harshly (“break” them). He comes along side of us to strengthen and heal us with His presence rather than step on us to advance His own plans. He will not “quench” what little hope (“smoking flax”) we have left inside of us. He wants to rekindle our love and passion for Him and for life itself. He does this with His gentle and gracious presence in our lives which heals our wounds and replaces our shame with dignity. The woman at the well experienced this when she met Jesus, and her life was forever changed as we shall see in the next chapter.

Prayer: Dear Lord Jesus, I come to You now as a broken sinner who has been deeply hurt by my own sinful choices and the sinful choices of others. I have tried to satisfy my spiritual thirst with so many substitutes that have only made my life worse. I realize today that You still love me despite all of the pain I have caused You and others. I believe You died in my place for all my sins on a cross and rose from the dead. Right now I am asking You, Lord Jesus, to give me everlasting life as a free gift. Thank You for the everlasting life I now have which satisfies my spiritual thirst forever. Thank You that I can never lose this precious gift. Please help me to cross over man-made barriers to share Your life-giving gospel message with people regardless of their culture, color of skin, country, or condition. Please lead me to my Samaria – to those people no one else wants to reach with Your gospel message. I pray for Your boldness, clarity, and compassion as I communicate Your life-giving message to them. In Your mighty name I pray, Lord Jesus. Amen.

FOOTNOTES:

[1] Francis Brown, S. R. Driver, Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament (Omaha, NE: Patristic Publishing, 2020 Kindle Edition), pp. 381-383.

[2] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 30.

[3] Michael John Cusick, Surfing for God (Nashville: Thomas Nelson, 2012), pg. 67.

[4] Sandra D. Wilson, Released from Shame: Revised Edition (Downers Grove, IL: InterVarsity Press, 2002), pg. 23.

[5] https://www.ibelieve.com/faith/the-important-difference-between-guilt-and-shame.html.

[6] Cusick, Surfing for God, pg. 68.

[7] Ibid., pg. 69.

[8] Ibid., pg. 71.

[9] Jeremy & Tiana Wiles, Conquer Series Study Guide Volume 1 (Stuart, FL: KindgomWorks Studios, 2017), pg. 21.

[10] Michael Dye, The Genesis Process: For Change Groups Books 1 and 2 Individual Workbook (Michael Dye/Double Eagle Industries, 2012), pp. 206-207.

[11] See Christian apologist and author Josh McDowell’s very informative and staggering videos on October 7, 2018 at Denton Bible Church entitled, “Breaking Free from the Porn Epidemic w/ Josh McDowell” at https://vimeo.com/294241982 and on August 3, 2021 with Pure Desire Ministries entitled, “The Effects of Pornography with Josh McDowell” at https://www.youtube.com/watch?v=y3sRmLFarZc .

[12] Adapted from Ted Shimer, The Freedom Fight: The New Drug and the Truths that Set Us Free (Houston: High Bridge Books, 2020), pp. 122ff.

[13] Ibid., pg. 20 cites Proven Men Porn Survey (conducted by Barna Group), located at https://provenmen.org/2014PornSurvey/

[14] Ibid., pg. 21 cites 2019 Freedom Fight national Christian student survey involving over 550 women and 750 men from over 30 Universities across the U.S.

[15] Ibid.

[16] Ibid., pg. 58 cites 2014 Barna Group Survey at https://wwwprovenmen.org/pornography-survey-statistics-2014/

[17] Ibid., pg. 58, also Shimer states on pg. 334, footnote #2, “Dr. Ted Roberts, the Founder of Pure Desire ministry and Host of the Conquer Series, who had helped people for over thirty years find freedom from pornography, in a correspondence on July 5, 2019, estimated that less than 10% of Christian men who are struggling with porn are seeking recovery in a meaningful way. He believes shame is the biggest factor keeping believers in the shadows.”

[18] Ibid., pg. 58. Shimer also cites Dr. Samuel Perry who said in his July 3, 2019, email correspondence that his research led him to believe that Christian women under-report their porn use because of shame (pg. 334).

[19] Ibid., pg. 22-25 cites Dolf Zillman and Jennings Bryant (1988) Pornography’s impact on sexual satisfaction. Journal of Applied Social Psychology, 18, 438-453. Doi: 10.1111/j.1559-1988.tb00027.x https://profiles.nlm.nih.gov/ps/access/nnbckv.pdf Effects of Prolonged Consumption of Pornography Dolf Zillman Layden, M. A. (2010); Pornography And Violence: A New Look At The Research, in J. Stoner & D. Huges (eds.); Dr. Mary Layden, Presentation at the Set Free Summit, April 2016; The Porn Phenomenon, Barna Group, https://www.barna.com/research/porn-in-the-digital-age-new-research-reveals-10-trends/

[20] Ibid., pp. 24-25 cites The Report on Digital Sexuality 2019, https://www. yourbrainonporn.com/rebooting-porn-use-faqs/is-my-fetish-porn-induced/the-more-porn-you-watch-the-more-likely-you-are-to-be-bisexual-study-2019.

[21] Ibid., pg. 25 cites Layden, Presentation at the Set Free Summit, April 2016.

[22] Ibid.

[23] Ibid., pp. 27-29 cites inability to climax a result of porn, https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5039517/, Behav Sci (Basel). 2016 Set; 6(3): 17, Published online 2016 Aug 5. doi:10.3390/bs6030017, Is internet Pornography Causing Sexual Dysfunctions? A review with Clinical Reports; TIME, April 2016, Why young men who grew up on internet porn are becoming advocates of turning it off; Dr. Abraham Morgentaler, who’s the clinical professor of urology at Harvard Medical School, says that many young men today suffer from what he calls porn-induced erectile dysfunction. These men are young, healthy men that can’t maintain an erection with the person that they’re with sexually. But they can get an erection watching porn, https:www.covenanteyes.com/2015/02/27/porn-cause-erectile-dysfunction/?_ga=2.193688685.1717636998.158773822-929581036.1558531859; A 2016 study on Canadian adolescents showed that 45.3% admitted to problems in erectile functioning, https://www.jahonline.org/article/S1054-139X(16)30056-8/fulltext

[24] Ibid., pp. 28-29 cites survey showing Americans not having sex tripled in the last 10 years, https://www.washingtonpost.com/business/2019/03/29/share-americans-not-having-sex-has-reached-record-high/?utm_term=.4d7d002bb327; Playboy, Interview, John Mayer, February 10, 2010.

[25] Ibid., pg. 29 cites D. Zillman & J. Bryant (1988), Pornography’s impact on sexual satisfaction, Journal of Applied Social Psychology, 18, 438-453; Mark Regnerus, Cheap Sex: The Transformation of Men, Marriage, and Monogamy., (New York, NY: Oxford University Press, 2017), pp. 95-98 (sexual hookups).

[26] Ibid., pp. 32-33 cites The Brain That Changes Itself, Renowned psychiatrist Dr. Norman Doide says of one of his porn-addicted patients, “His feeling that sexual intercourse was a violent act upset him greatly, yet excited him. Thoughts of sexual intercourse immediately led to thoughts of violence and thoughts of violence to sex.”; Anna Bridges, A study of the twenty-five most popular pornographic movies; Foubert, over one hundred studies have shown pornography use increases the likelihood that a man will commit violence against a woman, Malamuth, N. M; Addison, T.; & Koss, M. P. (200), Pornography and sexual aggression: Are there reliable effects and can we understand them? Annual Review of Sex Research, 11, 26-91; increase in sexual violence, https://www.nbcchicago.com/news/national-international/FBI-Report-Shows-Almost-20-Percent-Increase-in-Rape-Reports-495065881.html

[27] Ibid., pg. 33 cites https://www.thetrumpet.com/17188-pedophilia-is-more-common-than-you-think

[28] Ibid., cites 85% of those arrested for Child porn admit to abusing children, https://innocentjustice.org/know-more/

[29]Ibid., cites https://www.houstonchronicle.com/news/investigations/article/All-too-often-Southern-Baptist-youth-pastors-13588292.php

[30] Ibid., pg. 35 cites https://arkofhopeforchildrenorg/child-trafficking/child-trafficking-statistics

[31] Ibid., https://fightthenewdrug.org/by-the-numbers-porn-sex-trafficking-connected/

[32] Ibid., cites Anti-Pornhub petition gains steam, accuses adult video giant of facilitating sex trafficking, https://www.foxnews.com/faith-values/anti-pornhub-petition-sex-trafficking

[33] Ibid., cites https://www.washingtonexaminer.com/washington-secrets/human-sex-trafficking-up-842-california-leads

[34] Ibid., cites http://fortune.com/2019/04/14/human-sex-trafficking-us-slavery

[35] Ibid., pg. 36 cites https://fightthenewdrug.org/by-the-numbers-porn-sex-trafficking-connected/

[36] Ibid., pp. 36-37 cites https://www.wsj.com/articles/cheap-sex-and-the-deline-of-marriage-1506690454?mod=djcm_OBV1_092216&Paid&nan_pid=1864075905&ad_id=8030479

[37] Ibid., pg. 37 cites Regnerus, Cheap Sex, pg. 128.

[38] Ibid., cites Regnerus, Cheap Sex, pg. 121.

[39] Ibid. pp. 62-66.

[40] Ibid., pg. 62 cites Seeing is (Not) Believing: How Viewing Pornography Shapes the Religious Lives of Young Americans, Samuel L. Perry, George M. Hayward, https://academic.oup.com/sf/article/95/4/1757/2877697

[41] Ibid., pg. 87. Shimer also states that over half of pastors say porn addiction is the most damaging issue in their congregation, citing https://www.charismnews.com/us/73208-15-statistics-about-the-church-and-pornography-that-will-blow-your-mind (pg. 338).

[42] Ibid., pg. 89 cites Barna Survey at  https://www.charismnews.com/us/73208-15-statistics-about-the-church-and-pornography-that-will-blow-your-mind

[43] Shimer notes that two separate anonymous surveys showed half of pastors struggle with pornography (pg. 89). He cites on pg. 338 that a 2002 Pastors.com anonymous survey of over 1,300 pastors showed that 54% viewed porn in the last 12 months and 30% last month. He also cites Samuel L. Perry’s 2019 book Addicted to Lust (pg. 30), where Perry states that an anonymous survey by Promise Keepers showed that 54% of pastors had viewed porn in the last seven days.

[44] Ibid., pp. 89-91.

[45] Ibid., pp. 91-92. It must be noted that Shimer does an excellent job addressing how to overcome these obstacles on pages 92-99. This is well worth your time to look over especially if you are wanting to see your church be part of the solution and not part of the problem concerning pornography.

[46] Tom Constable, Dr. Constable’s Notes on John, 2023 Edition, pg. 119.

[47] J. Dwight Pentecost, The Words and  Works of Jesus Christ (Grand Rapids: Zondervan, 1981), pg. 131.

[48] Zane C. Hodges, Faith in His Name: Listening to the gospel of John (Corinth, TX: Grace Evangelical Society, 2015), pg. 74.

[49] Constable, Dr. Constable’s Notes on John, pg. 118.

[50] Ibid., pg. 119 cites Jack Finegan, Light from the Ancient Past: The Archeological Background of Judaism and Christianity. 2nd ed. (Princeton University Press. London: Oxford University Press, 1959), pp. 309-311.

[51] Ibid., cites Flavius Josephus, Antiquities of the Jews, 20:6:1; Edersheim, The Life and Times of Jesus the Messiah, Vol. 1, pg. 394.

[52] Ibid., cites Flavius Josephus, The Life of Flavius Josephus, par. 52.

[53] Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B&H Publishing Group, 2019 Kindle Edition), pp. 2210-2211.

[54] Sychar

[55] Archibald Thomas Robertson,. A. T. Robertson’s Word Pictures in the New Testament [with Bible and Strong’s Numbers Added!], 6 Volumes E4 Group, 2014 Kindle Edition), Kindle Location 53954.

[56] Charles R. Swindoll, Insights on John, Swindoll’s Living Insights New Testament Commentary Book 4 (Tyndale House Publishers, 2014 Kindle Edition), pg. 89.

[57] Ibid.

[58] Bauer, A Greek-English Lexicon of the New Testament, pg. 810.

[59] Ibid., pg. 1065;

[60] Constable, Dr. Constable’s Notes on John, pg. 120.

[61] Ibid., pp. 120-121 cites Edersheim, The Life and Times of Jesus the Messiah, Vol. 1, pg. 404. 

[62] Evans, The Tony Evans Bible Commentary, pg. 2211.

[63] Swindoll, Insights on John, pg. 90.

[64] Evans, The Tony Evans Bible Commentary, pg. 2211.

[65] Edwin A. Blum, The Bible Knowledge Commentary Gospels Editors John F. Walvoord and  Roy B. Zuck (David C Cook, 2018 Kindle Edition), pg. 573.

[66] Constable, Dr. Constable’s Notes on John, pg. 121 cites the Mishnah Niddah 4:1.

[67] Evans, The Tony Evans Bible Commentary, pg. 2212.

[68] Constable, Dr. Constable’s Notes on John, pg. 122.

[69] Zane C. Hodges, The Hungry Inherit: Winning the Wealth of the World to Come (Corinth, TX: Grace Evangelical Society, 2016 Kindle Edition), pp. 6-14.

[70] J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 93.

[71] Blum, The Bible Knowledge Commentary Gospels, pg. 575.

[72] Constable, Dr. Constable’s Notes on John, pg. 124.

[73] Robert Wilkin, Bond, J.; Derickson, Gary; Doskocil, Brad; Hodges, Zane; Hunt, Dwight; Leach, Shawn. “John.” The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, 2019 Kindle Edition), pg. 188.

[74] Constable, Dr. Constable’s Notes on John, pg. 124.

[75] Robertson, A. T. Robertson’s Word Pictures, Kindle Location 54300.

[76] ou mē dipsēsē eis ton aiōna

[77] Zane C. Hodges with Robert N. Wilkin, Tough Texts: Did Jesus Teach Salvation by Works? (Denton, TX: Grace Evangelical Society, 2017 Kindle Edition), pp. 106-107.

[78] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[79] Evans, The Tony Evans Bible Commentary, pg. 2212.

[80] Bauer, A Greek-English Lexicon of the New Testament, pg. 810.

[81] Ibid., pg. 46.

[82] Robertson, A. T. Robertson’s Word Pictures, Kindle Location 54361 to 54384.

[83] Hodges, The Hungry Inherit, pg. 8.

[84] Pentecost, The Words and Works of Jesus Christ, pg. 133.

[85] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[86] Constable, Dr. Constable’s Notes on John, pp. 124-125.

[87] John F. MacArthur, Hard to Believe: The High Cost and Infinite Value of Following Jesus (Nashville: Thomas Nelson, 2003), pg. 93; John Piper, Beyond the Gold, Desiring God Radio, May 14, 2006.

[88] See Zane C. Hodges excellent book, Absolutely Free! A Biblical Reply to Lordship Salvation (Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989).

[89] Pentecost, The Words and Works of Jesus Christ, pg. 133.

[90]  Swindoll, Insights on John, pg. 92.

[91] Ibid.

[92] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[93] Ibid.

[94] Constable, Dr. Constable’s Notes on John, pg. 125.

[95] Ibid.

[96] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[97] Constable, Dr. Constable’s Notes on John, pg. 125.

[98] Swindoll, Insights on John, pg. 92.

[99] Ibid., pg. 93.

[100] Pentecost, The Words and Works of Jesus Christ, pg. 133.

[101] Constable, Dr. Constable’s Notes on John, pg. 126 cites Morris, The Gospel According to John, pg. 236. Cf. Edersheim, The Life and Times of Jesus the Messiah Vol. 1, pg. 414.

[102] pisteuson Moi 

[103] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 188.

[104] Ibid., pp. 188-189.

[105] Constable, Dr. Constable’s Notes on John, pp. 127-128; cf. Laney, Moody Gospel John Commentary, pg. 96.  

[106] Evans, The Tony Evans Bible Commentary, pg. 2213.

[107] Ibid.

[108] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 189.

[109] Constable, Dr. Constable’s Notes on John, pg. 130 cites Rick Warren, The Purpose-Driven Life: What on Earth Am I Here For? (Grand Rapids: Zondervan Publishing House, 2002), pp. 77-84.

[110] Hodges, The Hungry Inherit, pp. 10-11.

[111] Egō eimi, ho lalōn soi.

[112] Swindoll, Insights on John, pg. 94.

John 3 – Part 4: “More of Him and Less of Me”

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

Muhammad Ali once said to Mark McCormack, “I’m more famous than Jesus Christ.” Recounting the incident in his book, What They Don’t Teach You at Harvard Business School, McCormack remarked, “I was appalled at the statement, dismissed it as braggadocio, and let it go at that. But months later for some reason I got to thinking about it and started counting up all the Muslim, Hindu, and other non-Christian countries in which Ali was extremely well known. The statement was still braggadocio, but I realized it was also probably true.” [1] The tragedy was not just that Muhammad Ali was arrogant, but it’s that he was probably accurate.

What about in the region where you live? Is Jesus more popular among the people of your town, city, or state than the Mormons, Jehovah Witnesses, Muslims, or Hindus? Is He more popular than your governor or favorite celebrity or athlete?

In this chapter, we are going to talk more about vision. Vision is a picture of what God wants us to be and do. In this year, I believe God wants Jesus Christ to become more well-known where you and I are living. So, we are going to talk about how Jesus Christ can become more popular where we live. In doing so, we will discover three ways in John 3:22-36 how Christ can grow in prominence in our area. THE FIRST WAY FOR JESUS TO BECOME MORE POPULAR is for us to…

RESPOND TO GOD’S BLESSING ON OTHERS WITH HUMILITY (3:22-27). 3:22: “After these things” refers to Christ’s conversation with a religious leader named Nicodemus where He stressed that faith alone in Christ alone is the only way to heaven (3:5-18). If Jesus’ conversation with Nicodemus took place in Jerusalem, then the reference to Christ coming “into the land of Judea” probably refers to the Judean countryside. [2] While in this remote place, Jesus begins to develop new believers into His disciples. A disciple is a devoted follower of Jesus. Once a person believes in Christ to get to heaven, he is then initiated into the discipleship process through water baptism (Matt. 28:19-20; Mark 16:15).

Look at the phrase, “He remained with them.” This was an unhurried period that Jesus had with these new believers. They are getting to know each other. Being the Lord’s disciple meant you were with Him. You spent time with Him. New birth or getting to heaven is by believing in Christ alone (3:5-18), but discipleship involves being “baptized” with water and instruction (3:22; cf. Matt. 28:19-20). In all nations, God wants to expand His church through the discipleship process whereby older Christians meet with younger Christians one on one or in small groups to reproduce devoted followers of Christ. This is God’s only plan for increasing Jesus’ popularity around the world (cf. Matt. 28:19-20; 2 Tim. 2:2).

Jesus was not the only one baptizing. 3:23: While Jesus baptized downstream, “John“ the Baptist was baptizing “in Aenon” (Ainōn) which means “springs” [3] “near Salim,” a Hebrew and Arabic term meaning “peace.” [4] At this location there were seven springs within a quarter mile radius which meant there was plenty of water to baptize by immersion. [5] The exact location of “Aenon” is not known today. [6]     

“The best evidence seems to point to a site just south of Scythopolis (Old Testament Bethshan) … about 15 miles south of the Sea of Galilee.” [7]

“The other possible site was a few miles east of Sychar (near Old Testament ‘Shechem’) … approximately midway between the Sea of Galilee and the Dead Sea. Both plausible sites are only a few miles west of the Jordan River.” [8]

While the exact location of John’s baptizing ministry cannot be determined today, it is important to recognize that the Baptist moved from the south to the north, leaving Jesus to baptize closer to Jerusalem [9] (see map).

3:24: John notes that John the Baptist “had not yet been thrown into prison” yet. The apostle John is the only gospel writer to inform us that “between Jesus’ temptation and John the Baptist’s arrest, John and Jesus baptized at the same time. His reference to John the Baptist’s imprisonment is important because it helps the reader to see that John’s account does not contradict the Synoptics. Yet his primary concern was John the Baptist’s witness for Jesus.” [10]

John’s baptism of repentance prepared people to believe in Jesus. “Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus’” (Acts 19:4; cf.John 3:36).

3:25: John the Baptist’s disciples found themselves at a disadvantage in “a dispute” with “the Jews about purification.” These “Jews” were asking why they should participate in John’s ceremonial washing (baptism) when Christ’s following was larger. [11] It seems as those these interrogators sought to generate a division between John the Baptist and Jesus. Both ministries were inviting people to believe in Jesus as the promised Messiah (cf. John 1:7, 41, 49-51; 2:11; 3:15-18, 36; cf. Matt. 21:25, 31-32; Mark 1:15). The Judeans feared that if these two ministries remained united, their message would sweep through the entire nation. The ones who sought to divide these ministries directed their attack towards John the Baptist. [12]

3:26: The “they” may refer to the Baptist’s disciples [13] or to the Judeans who disputed with them. [14] In the context, it makes more sense to me that the Baptist’s disciples “came to John” expressing jealousy towards Jesus’ growing popularity. John’s ministry was dwindling, and Jesus’ ministry was advancing. Notice that they don’t refer to Jesus by name. They say, “He who was with you… to whom you testified… He is baptizing… all are coming to Him.” They are complaining. “John, you did Him a favor by telling others about Him and now He is taking all of your followers.” These men were loyal followers of John the Baptist. They longed for the former days when everyone was coming to listen to their leader. Now this new guy comes into town, and they didn’t like it one bit. To them it was competition.

Can you relate to John’s disciples? When God blesses another ministry near you, do you ever find yourself asking God why they have more people coming to Christ than you do? Do you find yourself comparing the size of your church with other churches? Instead of thanking God for their growth, you wish you had that many people! Or when God blesses an individual believer in your church, do you find yourself feeling jealous of that person? You compare yourself to him or her and think you should have more blessings than them because you are more deserving? If we are honest with ourselves, we have all had these kinds of thoughts and feelings.

How did John the Baptist respond to Jesus’ growing popularity? 3:27: John’s pride was not wounded like his disciples’ were. [15] He understood that any ministry comes “from heaven,” whether it be his or Jesus’ ministry. He realizes that heaven determined that Jesus’ ministry would grow and his would decrease now. More people were coming to Christ because God was bringing them. It was God’s plan for John to prepare the way for Christ and that was all. John humbly accepted God’s plan for him to decrease in popularity and for Jesus to increase in popularity now.

“Everything belongs to the Lord and He has the sovereign right to give or take as He desires, including authority to lead. Because all authority derives from God’s sovereign choosing, no leader can legitimately claim any entitlement to his or her position. Those who claim to exercise authority by ‘divine right’ fail to acknowledge their duty to God and become guilty of pride.” [16]

God is the One who determines the size of a ministry. Therefore, there is no basis for jealousy over another’s opportunity or ministry. Our responsibility is to be faithful to what God has called us to do (cf. I Cor. 4:2). You and I can receive nothing unless it has been given to us from heaven. So, we don’t have to concern ourselves with the size or popularity of our church or our ministries. Thank God for using all kinds of churches and individual believers to reach the lost for Christ!

If we are going to see Jesus become more popular where we live, we must not allow any room for jealousy or competition among different churches or ministries. The spirit of competition causes Christians to compare themselves with what God is doing in another person’s life. No one in our community wants to be a part of that. People in our community want to be a part of churches that are working together and praying for each other. After all, we are on the same team and we want to see God bless all the Bible-believing churches in our area and beyond because it is not about us, it is about Jesus Christ and seeing Him grow in popularity. So, Jesus will become more popular where we live as churches and individuals respond to God’s blessings on others with humility. The second way for Jesus to grow in popularity is to…

REJOICE IN ATTRACTING OTHERS TO JESUS EVEN AT YOUR OWN EXPENSE (3:28-30). 3:28: John reminds his disciples that they already heard him explain that he was only a forerunner (“I have been sent before Him”), and not the Messiah himself (“I am not the Christ”; cf. 1:7-8, 15, 20, 23).God’s plan for John was to prepare people for Jesus’ ministry (cf. Acts 19:4). It was God’s plan now for Jesus to increase in prominence and for John to decrease in prominence. Jesus’ growing popularity was in part due to John doing his job so well. Rather than seek the limelight for himself, John was content to be an instrument to glorify Christ.

The Baptist then refers to the wedding customs of his day to support this fulfillment of his joy. 3:29: In the first century, “the friend of the bridegroom” was an assistant, not the main participant in a wedding. He was responsible for making wedding arrangements and waiting for the groom to return with his bride to the groom’s house for the wedding banquet. The friend of the bridegroom did not expect to take center stage.

“The ‘friend of the bridegroom’ in ancient Near East culture held considerably more responsibility than the ‘best man’ today. In addition to helping the bridegroom prepare his home for the eventual day when the bride would come to stay, he helped direct the wedding feast at the end of the betrothal period. His most significant duty was to guard the bridal chamber during the feast, especially after the bride had slipped into the room unnoticed by the guests. No one except for the groom was allowed to go near the bridal chamber. When the ‘friend of the groom’ heard the groom’s voice, he stood aside. His joy was complete when the groom arrived.” [17]

With this comparison in mind, John rejoiced fully in Jesus’ success. John was simply the “friend of the bridegroom,” but Jesus is “the bridegroom.” [18] In effect John says, “When I see crowds of people leaving me and going to Jesus I am thrilled because Jesus can do for them what I could never do. For their sakes and His, I rejoice!” He says, “It fills my heart with joy to see them leaving me and going to Jesus.” And a heart full of joy has no room for jealousy. [19]

3:30:  Some have misunderstood this verse to mean that you must die to yourself and that there be less and less of you so that there can be more and more of Christ in you. But in the context, what John means here is that Jesus “must increase” in popularity and he “must decrease” in popularity. After all, John was the forerunner; Christ was the promised Messiah-God. If he was preparing the way for the Messiah, then surely the Messiah would need to be better known than the forerunner.

“John was simply the opening act, expected to warm up the crowd and then get off the stage. Jesus was the main event, the star attraction. John’s job was to point to and glorify the Messiah. And that’s our job too. John was content with and grateful for his role. Are you?” [20]

Don’t we want to see this where we live? Don’t we want to see Christ grow in popularity in our communities? Don’t we want to see more people in our community talking about Jesus Christ and what He is doing in and through our churches? Don’t we want to hear our neighbors and co-workers talking more about Jesus? Are we willing to set aside our own preferences to attract more unbelievers to Jesus? With God, all things are possible. The third way Jesus can become more popular where you live is to…

REVEAL JESUS’ GREATNESS TO OTHERS (3:31-36). The reason why Jesus must increase in popularity is because He is far greater than any other person who has ever walked on this earth. HIS GREATNESS IS SEEN IN…

1. HIS ORIGIN. 3:31: The apostle John’s purpose in writing his gospel was to show that Jesus is the Christ, the Son of God (John 20:31) partially by emphasizing Jesus was “from above.” Being born “from above” (3:3, 5-6) can only take place by believing in Jesus (3:15-16) Who is “from above.” [21] Christ comes “from heaven.” His origin was heavenly. Finite people like John the Baptist have an “earthly” origin. They can only reveal things about their experience on earth. But Jesus can reveal things about His experiences in heaven because that is where He is from. Every human teacher has limited knowledge about heaven, but Jesus knows all about heaven and how to get there because He lived there before coming to earth. Because of His heavenly origin, Jesus is “above all” others. Other religious leaders and teachers are trying to tell us how to go where they have never been. But Jesus is unlike any other teacher – He has lived in heaven and can teach us about it as we shall now see…

2. HIS TEACHING. 3:32: Jesus can teach with authority about heaven because He has firsthand experience and observation of it. He teaches what He had previously “seen and heard” while fellowshipping with God the Father in heaven, and therefore His teaching is trustworthy. In a court of law, second and thirdhand information is not nearly as reliable as firsthand information. But even though Jesus’ teaching is reliable, “no one” from the Jewish authorities who came to question Jesus “receives His testimony.” [22]

But some people did receive Jesus’ message. 3:33: Every time someone “received” Christ’s (God’s) “testimony,” they have “certified” or attested that God’s Word is reliable and “true.” The verb translated “certified” (esphragisen) is used of seals in John’s day.

“Seals indicated a personal guarantee, as well as denoting ownership (cf. 6:27). They also made secure (Matt. 27:66) and concealed (Rev. 22:10) things. Jesus so exactly revealed God’s words, that to believe Jesus is to believe God, and to disbelieve Jesus is to disbelieve God (cf. 1 John 5:10).” [23]

The reason the words Jesus spoke were “true” and trustworthy is given in the next verse. 3:34: Jesus is referred to by the apostle John as the One “whom God has sent.” Thirty-nine times the gospel of John refers to Jesus being sent from God [24] to demonstrate that Jesus is God and has a heavenly origin. [25]

In the past, God’s messengers had a limited “measure” of God’s Spirit. “Old Testament prophets had the Spirit only for limited times and for limited purposes.” [26] But God has given Jesus “the Spirit” without limits which guarantees that Christ’s words are precisely “the words of God.” [27]

“The Spirit descended on Jesus at His baptism and remained on Him (1:32-33; cf. Isa. 11:2; 42:1; 61:1). God gave His Spirit without measure only to Jesus (cf. 1 Cor. 12:4- 11).” [28] Hence, Jesus’ words are God’s words and therefore they are authoritative and trustworthy because He has the full endowment of the Spirit.        

Historian Philip Schaff described the overwhelming influence which Jesus had on subsequent history and culture of the world.  “This Jesus of Nazareth, without money and arms, conquered more millions than Alexander, Caesar, Muhammad, and Napoleon; without science… He shed more light on things human and divine than all philosophers and scholars combined; without the eloquence of schools, He spoke such words of life as were never spoken before or since, and produced effects which lie beyond the reach of orator or poet; without writing a single line, He set more pens in motion, and furnished themes for more sermons, orations, discussions, learned volumes, works of art, and songs of praise than the whole army of great men of ancient and modern times.” [29] There has never been a greater teacher than Jesus Christ. Christ’s greatness is also seen in…

3. HIS GIFT. Why has God the Father given Christ the Spirit without limit? 3:35: Because “the Father loves the Son, and has given all things into His hand.” The Father’s love for His Son which was declared at Jesus’ baptism (Matt. 3:17), guarantees Jesus’ authority to give eternal life. Because of the exalted position (“whom God has sent… given all things”) and Person (“from heaven… above all”) of His Son (3:31-35), the Father expects people to believe in Him, and when they don’t, the consequences are permanent.

 3:36: We see two very different eternal destinies in this one verse. Those who “believe in the Son” have “everlasting life.” Those who do “not believe the Son shall not see life.” What does it mean to “believe”? The word “believe” (pisteuō) means to be “persuaded something is true and therefore worthy of one’s trust.” [30] Are you persuaded that John the Baptist was speaking the truth when he said, “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him”? If you now believe in the Son, Jesus Christ, then according to God’s Word, you now have “everlasting life.” You can experience “life”with Jesus both now and forever.

The phrase “he who does not believe the Son,”[31] could also be translated,“he who does not obey the Son.” [32] Refusal to believe the Son’s testimony about Himself is a refusal to “obey” the Father Who sent Him and Who expects people to believe in Him. To disbelieve God’s Son is to disobey the commandment to believe in Him (cf. I John 3:23a). “One cannot refuse the testimony of an Exalted Person like Jesus without rejecting the very words of God.” [33] Disobeying God’s command to believe in His Son for eternal life is the only unforgiveable sin and therefore deserves the greatest consequence – God’s “wrath” (orgē) or anger abiding on him or her forever.  

“A God of love must also have the capacity for anger. However, the wrath of God is not the kind of bellowing anger we have come to associate with abusive people. Paul described the Creator’s response to sin using the Greek word orgē, which means ‘upsurging.’ When used to describe wrath, it is a passionate expression of outrage against wrongdoing. In this context, it pictures the passionate righteous anger of God cresting the walls of heaven and spilling over onto earth. And while it is indeed a passionate, upsurging response, it is completely consistent with God’s character, which is also love. Without question, His wrath is fearsome, yet it is also controlled, deliberate, measured, and utterly just. His wrath is nothing less than a reasonable expression of His righteous character and His unfailing love when confronted with evil.

“No Jew would admit to disbelieving God. However, because Jesus is the Word of God, failing to trust Him is the same as choosing to disbelieve God. And Hebrew history is replete with warnings and illustrations of people falling under the wrath of God for failure to believe. John said to his students, in effect, ‘Don’t forget that this “Rival” you are prepared to oppose is none other than God in human flesh; to oppose Him is to rebel against the Almighty.” [34]

A few years ago when we were living on the south side of Des Moines, I spoke with a friend’s neighbor. He told me that several months ago they discovered a massive tumor attached to his heart and the doctor recommended surgery. Did he accept as true that the doctor could remove the tumor? Yes. But he did not believe or trust the doctor to remove the tumor until he climbed up on the operating table. Christ is asking us to come to Him as sinners, recognizing that He died for our sins and rose again, and then believe or trust in Him alone to get us to heaven. Christ is not inviting us to depend upon our good life, religion, or prayers to get us to heaven, but to depend on Him alone to get us there.

Think about this incredible gift that Christ wants to give us – this eternal life. This is life with God that never ends. What makes eternal life so amazing is that it is absolutely free because Jesus Christ paid the full price when He died in our place on a cross and declared, “It is finished” (John 19:30). Trusting Christ alone, we are forever accepted by God, not based on what we have done or will do for Him, but based upon what He has done for us.

This concept of a free gift is often compromised today. Some say God only gives eternal life to those who obey God or promise to obey. Others say eternal life is given only to those who prove they are Christians by their works. These faulty concepts about eternal life rob God of all the glory because if we can get to heaven based on our obedience or works, then we have something to boast about. But if eternal life is absolutely free (and it is), then all the glory goes to God, which is where it belongs (Ephes. 2:8-9).

Jesus’ gift is eternal, and it is absolutely free. So, if my wife, children, close friends, co-workers, and neighbors have believed in Christ, we are going to live together forever! What could be a better message than the one surrounding this gift?

The Bible is telling us that Jesus Christ is the only One who has the ability to give us the greatest gift imaginable – eternal life. Therefore, we must do whatever it takes to tell others about Christ and what He has done for them so they can believe in Him alone to get them to heaven. After all, since eternal life is the greatest gift, why not pass it on to others? According to 3:36b, what happens to those who don’t believe in Jesus? They “shall not see life.” They won’t be with Jesus in heaven because God’s “wrath” will remain on them in a terrible place of suffering called the lake of fire (cf. Mark 9:47-48; Rev. 20:15).

If you had the cure for cancer and didn’t share it, would that be criminal? Yes. If you had the cure for HIV or AIDS and didn’t share it, would that be criminal? Yes. If you knew the only way to get to heaven and you didn’t tell it to the people who lived by you, would that be criminal? Yes. A thousand times YES!!! The Bible says, “For Christ’s love compels us, because we are convinced that one died for all.” (2 Cor. 5:14).  Circle “Christ’s love.” God has never made a person that He didn’t love. Everybody matters to God. And because God cares about people, we must care, too.  Doesn’t this compel you to tell others? It does me. How much more should we want to share the greatest gift of all with others? But you may say, “Well I don’t know how or I’m afraid.”

Jesus said, “Follow Me, and I will make you fishers of men.” (Matt. 4:19). About a year after believing in Jesus (cf. Matt. 4:12; John 1:35-4:35), Simon Peter and his brother, Andrew, are casting their fishing net into the sea when Jesus approaches them (Matt. 4:18). Christ invites them to follow Him and promises that He will make them fishers of men. How could Jesus use these men with no formal education or ministry experience to make a difference for eternity? Simple. Their responsibility was to follow Jesus. Christ’s responsibility was to make them fishers of men.

Do you feel inadequate to evangelize the lost? Do you ever think that you do not know enough to share the gospel with non-Christians? Ask the Lord Jesus to help you follow Him daily and He will teach you all you need to know about evangelism. The best way to learn to talk to unbelievers is to walk and talk with Jesus.

When we examine the gospels, we see that Jesus did not have one standard approach to evangelism. He simply started wherever people were at. When He was with the Samaritan woman at the well, He talked about living waters (John 4:1-26). When He was with the fishermen, He talked about fishing for men (Matt. 4:18-20). When He was with farmers, He talked about sowing seed (Luke 8:4-15). In other words, Jesus was being relevant to the people He was with. He used methods and words they would understand and value.

If you have ever fished for an entire day, you know that sometimes you must change bait as the day progresses. What bait worked in the morning may not attract the same fish in the afternoon or evening. Likewise, some Christians and churches are failing to reach the unchurched in the twenty-first century because they are using the same bait that worked in the 1950s and 1960s. The problem is the unbelievers are not biting on that bait any longer. We cannot expect to reach the lost if we are not using methods that best ministers to their needs.

God wants to see Jesus become more popular where you live.  He wants to see Jesus’ name become more famous than our names. God may be placing something on your heart right now that He wants to use to increase Jesus’ popularity in your community or around the world. Your first response may be, “Lord, I can’t do that.” You are right, you cannot, but God can do it through you if you will respond in faith instead of fear. With God, all things are possible. And it starts when you respond to God’s blessing on others with humility, then rejoice in attracting others to Jesus even at your own expense and reveal Jesus’ greatness to others.

Prayer: Lord Jesus, this planet is Your stage to show Your grace and truth off. Please forgive us for wanting the attention that belongs only to You. Thank You for the grace that enables us to be Your voices with the understanding that You are the living Word Who changes peoples’ lives. Nothing is more thrilling than seeing people come to You in faith for Your incredible gift of everlasting life. You are the most amazing Person in the universe! Please show us today how we can make You more well-known in this fallen world. In Your matchless name we pray, Lord Jesus. Amen.

FOOTNOTES:

[1] Mark H. McCormack, What They Don’t Teach You at Harvard Business School (London: Profile Books LTD, 2014 edition), pg. ?  

[2] Robert Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 187. Constable, Dr. Constable’s Notes on John, pg. 110.

[3] Tom Constable, Dr. Constable’s Notes on John, pg. 110.

[4] Chuck Swindoll, Insights on John, pg. 79.

[5] J. Dwight Pentecost, The Words and Works of Jesus Christ, (Grand Rapids: Zondervan, 1981), pg. 128 cites William Hendriksen, Exposition of the Gospel According to John, 2 Vols. (Grand Rapids: Baker Book House, 1953), Vol.1, pg. 147.

[6] Edward Blum, The Bible Knowledge Commentary Gospels, pg. 568.

[7] Constable, Dr. Constable’s Notes on John, pg. 110 cites Tenney, “John,” in John—Acts. Vol. 9 of The Expositor’s Bible Commentary, pg. 52.

[8] Ibid., pg. 110 cites Alfred Edersheim, The Life and Times of Jesus the Messiah. Vol. 2 (New York: Longmans, Green, 1912), pp. 767-769.

[9] Ibid., pg. 111 cites Beasley-Murray, John, pg. 52.

[10] Ibid.

[11] Blum, The Bible Knowledge Commentary Gospels, pg. 568.

[12] Pentecost, The Words and Works of Jesus Christ, pg. 129.

[13] Ibid.; Constable, Dr. Constable’s Notes on John, pg. 111.

[14] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 187.

[15] Tony Evans, The Tony Evans Study Commentary, pg. 2209.

[16] Swindoll, Insights on John, pg. 79.

[17] Ibid., pg. 80.

[18] Blum, The Bible Knowledge Commentary Gospels, pg. 569.

[19] J. Carl Laney, Moody Gospel John Commentary, pg. 86.

[20] Evans, The Tony Evans Study Commentary, pg. 2210.

[21] Constable, Dr. Constable’s Notes on John, pg. 114.

[22] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 187.

[23] Constable, Dr. Constable’s Notes on John, pg. 114; cf. Bauer, A Greek-English Lexicon of the New Testament, pg. 980.

[24] John 3:17, 34; 4:34; 5:23-24, 30, 36-38; 6:29, 38-39, 44, 57; 7:16, 28-29; 8:16, 18, 26, 29, 42; 9:4; 10:36; 11:42; 12:44-45, 49; 13:16, 20; 14:24; 15:21; 16:5; 17:3, 18, 21, 23, 25; 20:21.

[25] Blum, The Bible Knowledge Commentary Gospels, pg. 570.

[26] Ibid.

[27] The phrase translated “for God does not give the Spirit by measure” (ou gar ek metrou didōsin to Pneuma), “does not mean that all believers are equally gifted or equally spiritual (cf. 1 Cor. 3:1-15; 12:1-31). Rather, it means that if God is speaking through someone (a true prophet), then whatever he says is absolutely true. There is no such thing as a person who speaks falsely under the power of the Spirit.” (Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 187).

[28] Constable, Dr. Constable’s Notes on John, pg. 115.

[29] Sujo John, Do You Know Where You Are Going? (New York: Lantern Books, 2002), pg. 98.

[30] Walter Bauer, A Greek-English Lexicon of the New Testament, pp. 816-817.

[31] ho de apeithōn tō Huiō

[32] The verb apeithōn means “to disbelieve, disobey” (Bauer, A Greek-English Lexicon of the New Testament, pg. 99). 

[33] Zane C. Hodges, Faith in His name, pg. 72.

[34] Swindoll, Insights on John, pp. 80-81.

John 3 – Part 2: “Everyone Needs John 3:16”

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” John 3:16

The world often evaluates people by their outward appearance. When we become Christians, God wants us to start to look more at the spiritual part of people rather than how they look on the outside. After all, that is how God looks at us. The Bible says, “The Lord said to Samuel, ‘Do not look at his appearance or at the height of his stature…for the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart’” (1 Sam. 16:7).

We are to be more concerned about where people are going to spend eternity. As we grow in the Lord, we start thinking, “I wonder where this person is at spiritually? I wonder if he or she knows Jesus?” Let me ask you, “Do you see yourself as an ambassador for Christ or a customer for Christ? Do your see yourself as a giver or a taker?” God wants every one of us who are believers to give others the best news on planet earth regarding His Son, Jesus Christ. 

We meet different kinds of people every day, don’t we? There are boxing, basketball, and volleyball fans. There are little, big, older, younger, middle-aged, married, single, and divorced people. There are educated, illiterate, working, and unemployed people. There are farmers, businessmen, housewives, or househusbands. There are black, brown, and white people – all these many kinds of people in the world.

Some of you can talk computers, internet, Facebook, blogs,  Twitter, Instagram, Snapchat, Tik Tok, Skype, Google Chat, etc. Others of you can talk guns, hunting, and fishing. Some of you can talk cars and mechanics. Some can talk agriculture or administration, schools and education, healthcare and insurance, music and sound equipment, fashion or health foods, basketball. You can talk to your friends and peers. Some of you like to talk about the good ole days when you grew up. And on and on and on. I cannot talk intelligently about all those subjects. A couple of them, yes. But not all of them. But many of you can and do. This is why it is so important that you realize that God wants to use you in those people’s lives to help populate heaven.

Every Christ-centered church supports missions. When I speak of missions I am referring tothe sending of authorized believers to people of non-faith or other faiths for the purpose of making disciples of Jesus Christ.”Why does a local church have missions? Let’s look at John 3:16. This is one of the most familiar verses in all the Bible. It has been used by God to lead millions of people to Christ. It has sparked revivals around the world.

This verse falls in the middle of a conversation between Jesus and a religious ruler named Nicodemus (John 3:1-21). Nicodemus thinks the way to heaven is by living a good life. But Jesus confronts him with the truth that he must be born again by believing in Christ alone for eternal life. It is not what you do or don’t do that gets you to heaven, it is what Christ has already done for you on the cross and simply believing or trusting Him alone to get you to heaven. Jesus explains further.

3:16: We are going to break this verse down to look at the individual parts to show WHY EVERYONE NEEDS JOHN 3:16. Jesus tells Nicodemus (and us) that the first reason we need John 3:16 is because GOD LOVED EVERYONE. “For God so loved the world…” The first two words, “For God,” refer to the Creator of the heavens and earth (Gen. 1:1), the Alpha and Omega, the Beginning and the End (Rev. 1:8, 17; 22:13), the Great I Am (Exod. 3:14), the God of Abraham, Isaac, and Jacob (Exod. 3:6) – “so loved the world.”

No one has ever loved to the degree that God has loved. Look at the extent of His love. He loved “the world.” God did not limit His love to one country, culture or color. His love extends beyond Filipinos to Americans, Africans, Australians, Chinese, Russians, Europeans, and Brazilians.

God loved everyone. Red and yellow, black and white, we are all precious in His sight! No one can love like God loves. His love is unlimited. His love is no respecter or rejecter of persons. He loves black skin as much as white skin, tattooed skin as much as freckled skin, shaven as much as bearded, long hair as much as no hair, poor as much as rich, boxing fans as much as basketball fans, rap music fans as much as ballroom dancing fans.

This first phrase, “For God so loved the world…” has motivated people to leave their families and their homes to share God’s love on the other side of the world. Why? Because God loves everyone. His love cannot be earned. God loves us now, not when we get better. He loves us regardless of what we have done or not done. Do you realize that nothing you do can make God love you any less? He loves us even when we offend Him. God has designed us to be loved by Him. Only His love can meet our deepest needs. Unfortunately, we often look in the wrong places for this love, don’t we? We look for it in our occupation, a paycheck, in athletics, a bottle of booze or a dose of drugs, on a computer or phone, or in a brief romantic relationship. God’s love isn’t found in these things. His love is found in the Person of Jesus Christ.

The second reason why everyone needs John 3:16 is because GOD GAVE HIS ONLY PERFECT SON FOR EVERYONE“that He gave His only begotten Son.” God’s love gives. It doesn’t take. It gives sacrificially. What did He give? He gave what was most precious to Him – His only begotten Son to die in our place on the cross.

The phrase “only begotten Son” does not mean Jesus had a beginning like a baby that is birthed by his parents, as many false religions teach today. The compound Greek word translated “only begotten” is monogenē, which literally means “one (monos) of a kind (genos).” [1] Jesus Christ is the only One of His kind. He is fully God (John 1:1-3) and fully Man (John 1:14). There has never been anyone like Him nor will there be. This is the message of the gospel of John.

Could you kill your only child to save others? Our love is pale compared to God’s love for us. Somebody might say to you, “I love you. Here’s my house. I’ll give it to you.” But how do you know that person doesn’t own ten homes so that giving up one is no sacrifice? Another person could say to you, “I love you. Here’s a million dollars.” But how do you know he does not have a billion dollars? When God says, “I love you. Here’s My perfect and only Son,” that is love. The greatest proof of His love is that He would allow His only begotten Son, Jesus Christ, to die in our place for our sins (Rom. 5:8; I John 4:9-10).

Did Jesus die for one country, culture or color? No! Did He die only for the elect? No! His death was for “all” nations of the world and “all” people (Matt. 28:19; Mark 16:15; John 1:29; 4:42; I Tim. 2:3-6; I John 2:2). Jesus died for all people groups everywhere. Does that include drug addicts and prostitutes? Yes. Does that include Atheists, Hindus, Muslims, Catholics, and Protestants? Yes.He died for the worst of people and the best of people, and everyone in between. Jesus died for all of them, including you and me!

The third reason everyone needs John 3:16 is because HIS INVITATION IS FOR EVERYONE“that whoever…” When we hear that God loves the world we may think, “Wow, that’s over 8 billion people according to the United Nations.[2] God may lose sight of me among that many people in the world today.” “Sure,” we say, “God loves the world in general, but what about me? What’s to keep Him from forgetting about me?” This is why God has placed the word “whoever” in this verse. When God looks at the world, He sees individuals, including you and me. Thank God for that word “whoever.” If this verse read, “For God so loved the world that He gave His only begotten Son, that when Jeff Ropp believes in Him, he should not perish, but have everlasting life,” I might be inclined to think He was talking about some other Jeff Ropp, because this Jeff Ropp is such a filthy sinner; but “whoever” means this Jeff Ropp and that Jeff Ropp, and all the other Jeff Ropps in the world, and everyone else, whatever his or her name may be. This invitation is for everyone.

When Jesus says “whoever,” does that include Manny Pacquiao, and other professional athletes? What about billionaire Henry Sy and everyone like him? ISIS and all other terrorists? Does Jesus’ invitation include evangelist Billy Graham and other dedicated servants of God? President Marcos or President Biden? Pope Francis? Actress Kris Aquino? Or rock star Marilyn Manson and everyone like him?  When Jesus says, “whoever,” does He include Ellen DeGeneres and others like her? What about Adolf Hitler and other leaders who have tortured and killed millions of people? Yes. His invitation is for everyone, including you and me. What is Jesus inviting everyone to do?

This leads to the fourth reason why everyone needs John 3:16: Because EVERYONE NEEDS SUCH SIMPLICITY. Jesus said, “believes in Him.” He is inviting us to believe in Him for everlasting life. Yet, we are notorious for taking something simple and making it confusing. For example, if you ask someone from China for some tea, within five minutes, he will bring you a simple cup of hot tea. But if you ask an American for some tea, he will ask you several questions. Do you want hot tea or cold tea? Sweetened or unsweetened tea? Do you want sugar or Sweet and Low? Do you want one teaspoon or two? Do you want it with lemon or without lemon? A person from China said, “Those Americans are so confusing. They first boil their tea to make it hot, and then they put ice in it to make it cold. Then they put sugar in it to make it sweet, and then they put lemon in it to make it sour.” We take simple things and make them complicated.

But God is an Expert when it comes to keeping things simple. He simply says, “Whoever believes in Him…” This is so simple even children can understand this and believe it.

What does it mean to believe? The word “believe” (pisteuō) means to be “persuaded something is true and therefore worthy of one’s trust.” [3] The moment you are persuaded Jesus was speaking the truth in John 3:16 and is therefore worthy of your trust to give you eternal life – you have eternal life. It is so simple a child can do it, yet, as adults, we have made it difficult.

Jesus says the person “believes” and “have.” You have what you take, correct? Jesus asks us to take the eternal life that He is freely offering to us.

For example, if I were to say to you, “This $100 bill is yours if you will take it.” You cannot enjoy that $100 until you take it from my hand. If you take it, you have believed my promise to give it to you. Jesus asks us to take by faith the eternal life that He is freely offering to us. The moment you believe His promise to give everlasting live to all who believe in Him, you “have” everlasting life. Jesus guarantees that you will “not perish” in hell, but “have” everlasting life both now and forever. This is so simple that children often believe it much sooner than adults.

Jesus is saying, “I love you. I died for you and rose from the dead. Will you trust Me to give you the never-ending life I bought for you with My own blood?” This is an invitation to believe in Jesus Christ and Him alone – not ourselves, our good works, or some mystical new age Christ. But to believe in the Jesus of the Bible.

Jesus did not say, “Whoever is a committed Catholic” or a “behaving Baptist.” No, He says, “Whoever believes in Him.” That means, whoever believes or trusts in Christ alone to get them to heaven, “shall not perish” in hell “but have everlasting life” both now and forever!

Jesus is not asking you, Have you lived a good life?” because the text does not say, “Whoever lives a good life should not perish.” He is not asking, “Have you been baptized with water?” because the text does not say, “Whoever is baptized with water should not perish.” Nor is Christ asking, “Have you turned from your sins?” because He does not say, “Whoever turns from his sins should not perish.” Jesus is not asking, “Have you asked me to be the Leader of your life?” because He does not say, “Whoever asks Me to be the Leader of his life should not perish.” Christ is not asking, “Have you taken the sacraments offered by your church?” because the text does not say, “Whoever takes the sacraments should not perish.” He is not asking, “Have you prayed five times a day facing the east?” because the text does not say, “Whoever prays five times a day facing the east should not perish.” Nor is Jesus asking, “Do believe there is a God?” because the text does not say, “Whoever believes there is a God should not perish.”

Instead, all Jesus is asking is, “DO YOU BELIEVE IN ME?” Because the text says, “Whoever believes in Him should not perish but have everlasting life.” God cannot make it any simpler than that! Every person in the world needs such simplicity!

But someone may say, “But Pastor Jeff, believing in Christ is not enough because even the demons believe in God, and they will not be in heaven because they have not submitted to God or obeyed Him (James 2:19).” It is important to understand the following simple observations about James 2:19: [4]

1. THIS VERSE IS NOT ABOUT SALVATION FROM HELL BECAUSE JESUS DID NOT DIE FOR DEMONS, HE DIED FOR PEOPLE (Rom. 5:8; Heb. 2:16). Therefore, demons are not savable. Demons are unsaved because they willfully rebelled with Lucifer against God (Isa. 14:13-15; Ezek. 28:11-19) and are condemned to everlasting fire in hell prepared for the devil and his demons (Matt. 25:41; cf. Matt. 8:29; Jude 1:6). This is why demons “tremble” when they think about God. Their trembling has nothing to do with lacking  insufficient faith. Jesus’ work on the cross did not save demons. His work on the cross destroyed the devil and his power (Heb. 2:14-15). Nowhere in the Bible does God offer demons eternal life because demons are not savable.

 2. BELIEF THAT GOD IS ONE IS NOT SAVING. What makes faith saving is the object of faith, not the amount or duration of faith. Demons really do believe there is only one God which is monotheism. But believing that God is one does not get anyone to heaven. Therefore, this verse is not to be used evangelistically. There are many world religions (Islam and Judaism, etc.) that believe God is one, but you will not see them in heaven because they have missed the object of saving faith – believing in Jesus Christ alone, Who died for their sins and rose from the dead, to give them everlasting life (I Cor. 15:1-6; John 3:14-18; 6:47; 14:6 20:31; Acts 4:10-12). What makes saving faith saving, is the object, not some special kind of faith. Not all facts about God are saving. Believing in Christ for eternal life is a saving fact. Believing that God is one is not a saving fact.

3. SINCE THE WORDS OF JAMES 2:19 BELONG TO A SKEPTIC, THEY SHOULD NOT BE USED TO PROVE SUCH AN IMPORTANT THEOLOGICAL POINT. Bing writes, “a quick survey of commentaries shows the difficulty of properly interpreting this verse in the context of James 2:16-20. At question is when James’ words end, and the objector’s words begin and end. If, as some argue, verse 19 is spoken by an objector to James, should it be used to prove a crucial theological point? Also, if it is from such a difficult passage to interpret, should it be used as a primary text to prove or disprove anyone’s salvation? Much clearer passages dismiss works as necessary for obtaining eternal salvation (e.g., Rom. 4:4-5; Eph. 2:8-10; Titus 3:4-5).” [5] Using this verse to redefine the meaning of the word “believe” or to dismiss the use of the word “believe” in gospel presentations misunderstands the author’s intended meaning and leads to misapplication.

 The fifth reason everyone needs John 3:16 is because EVERYONE NEEDS TO BE RESCUED. Jesus says that the person who believes in Him, “should not perish.” When we believe in Jesus, He guarantees the greatest rescue. The word “perish,”[6] refers to eternal destruction, ruin, or condemnation in hell or the lake of fire (cf. John 3:18, 36). [7] When Jesus speaks of perishing, He is not talking about physical death or temporary suffering. He is talking about eternal suffering because he is talking about eternal consequences (“perish” vs. “everlasting life”), not temporal ones. All of us are sinners who deserve eternal punishment. When a person refuses to believe in Jesus, he not only misses the joy of being with God forever, but he will be tormented forever along with the devil and his companions: “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever” (Rev. 20:10).

The Bible is clear, “And anyone not found written in the Book of Life was cast into the lake of fire” (Rev. 20:15). Eternal condemnation in the lake of fire is not based on a person’s behavior, but on whether his or her name is written in “the book of life.” Those who believe in Jesus Christ alone for His gift of eternal life will be found to have their names written in the book of life permanently (cf. John 3:16, 36; 5:24; et al.). [8] They have been credited with God’s imputed righteousness because of their faith in Jesus, not because of their good works (Rom. 4:5). No one will receive eternal life based on what is written in a book of deeds because everyone has sinned and fallen short of God’s perfect standard of righteousness (Rom. 3:23; 6:23). [9] Hence, all nonbelievers, will not have their names written in the book of life because they were never saved by grace through faith alone in Christ alone for His gift of salvation (Ephes. 2:8-9).

Many people don’t believe in hell today, but they need to realize that Jesus spoke about hell more than anyone else in the Bible (cf. Matt. 5:22, 29-30; 10:28; 13:40, 42, 50; 18:8-9; 23:14-15, 33; 25:41, 46; Mark 3:29; 9:43-48; 12:40;  Luke 12:5; 16:19-31; 20:47; John 3:15-18; 5:29; 10:28; et al.). For example, Jesus said, 47 And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire— 48 where ‘Their worm does not die and the fire is not quenched.’” (Mark 9:47-48). In these two verses, we learn the following from God the Son: [10]

1. JESUS CONSIDERED HELL TO BE A REAL PLACE, NOT A FIGMENT OF ONE’S IMAGINATION. He spoke of the reality of being “cast into hell fire.” Many people today deny the existence of hell, but their claims are contrary to the authoritative teaching of Jesus Christ.

2. HELL IS A PLACE OF AGONIZING SUFFERING, BOTH INWARDLY AND OUTWARDLY. We must remember when nonbelievers are resurrected prior to standing before the Great White Throne Judgment (Rev. 20:5, 11-15), their resurrection bodies will be indestructible which means their agony and suffering will never cease. Just as our earthly bodies are suitable for our current temporal existence on earth, so our resurrection bodies will be suitable for our eternal existence whether it be in heaven (cf. John 5:28-29a; I Cor. 15:35-58; Phil. 3:20-21; I John 3:2-3) or in hell (cf. John 5:28, 29b; Matt. 10:28; Mark 9:43-48; Rev. 20:5, 11-15).     

The “worm” signifies the source of the internal pain – like the gnawing of a parasite within one’s body. Imagine being eaten from the inside out forever! The “fire” symbolizes the source of the external suffering, whereby one’s flesh burns forever without any decrease in the excruciating pain. A person’s bodily tissue in hell would be perpetually burning and regenerating to be burned again without any loss of sensitivity to pain (cf. Luke 16:23-25). The agony and torment of such an eternal existence is unimaginable to our finite minds.

3. CHRIST ALSO TEACHES THAT HELL IS ETERNAL. Some teach that nonbelievers are “annihilated” after death, but Jesus says their “worm does not die” and “the fire is not quenched.” The torment of hell, therefore, is never-ending. What makes the good news of Jesus Christ so good is that the bad news of hell is so bad!

The reality of hell is not only based on what Jesus said, but also on what the apostles said about it (James 3:6; 2 Pet. 2:17; Jude 1:13; Rev. 14:9-11; 19:20; 20:10, 14-15; 21:8). In addition, the reality of hell is also based on the reality of sin and death (Rom. 5:12; 6:23). Death is the consequence of humanity’s sin. Physical death is the temporal consequence of sin and eternal death in hell is the eternal consequence of sin.

Those who say that eternal punishment in hell is contrary to the love of God, are defining the love of God on their terms, instead of God’s terms. The fact that God is love is why you and I have the freedom to choose heaven or hell. God has warned us about how He has provided an escape from hell through the death and resurrection of His Son, so you do have a choice. You can choose to believe in Jesus Christ and escape hell (John 3:36a), or you can choose not to believe in Jesus Christ, and go to hell (John 3:36b). The existence of hell does not violate the love of God. It is actually the logical reality based on God’s love. We must also understand that God‘s love is not His only attribute. He is also a God of holiness and justice which demands that sin be punished. But out of love God sent His Son to take our punishment, so that those who believe in Christ will not face that eternal punishment.

Those who deny hell’s existence better be sure they are right because no one can afford to be wrong on this issue. When you believe in Christ, you are rescued from eternal punishment. Everyone needs to be rescued because “all have sinned…” (Rom. 3:23).

A famous story is told of an old man who was walking along the beach at dawn and noticed a young man ahead of him picking up starfish and flinging them into the sea. Catching up with the youth, he asked him what he was doing. The youth replied, “I’m throwing these starfish back into the ocean. They will die from the heat of the morning sun if left up here.” “I understand,” the old man replied, “but there must be thousands of starfish on this beach. You can’t possibly get to all of them. There are simply too many. And don’t you realize this is probably happening on hundreds of beaches all up and down this coast? Can’t you see that you can’t possibly make a difference?” The young man smiled, bent down and picked up yet another starfish, and as he threw it back into the sea, he replied. “Made a difference to that one!”

Some people may say I can’t possibly make much difference in a world of over 8 billion people, since I am only one person. But as long as there is at least one person without Jesus in the world, I must do whatever it takes to reach them with the gospel.

The sixth reason why everyone needs John 3:16 is because EVERYONE NEEDS TO HEAR THIS ETERNAL CONTRAST“but…” This is the greatest difference. This little word “but” contrasts eternal death and torment with eternal life and enjoyment. Jesus is acknowledging that there is a place of eternal ruin where people will be in agony forever. “But,” He says, “You can have the opposite of death, agony and torment – you can have eternal life.” All people exist forever, the question is where will you live when you die – heaven or hell?

The seventh reason everyone needs Joh 3:16 is because EVERYONE NEEDS THE GREATEST CERTAINTY. Jesus says, “have…” Jesus did not say, “might have” or “may have” or “hope to have.” He simply says, “have,” which expresses absolute certainty. You can be absolutely sure about possessing what Jesus offers. And in a postmodern world which denies absolute truth, that is refreshing. Let’s realize that the denial of absolute truth has infiltrated churches around the world. There are many people in churches today who are not 100% sure they are going to heaven. Many people in churches today doubt their salvation. 

WHY DO PEOPLE DOUBT THEIR SALVATION? [11]

1. THEY’RE DOUBTERS AT HEART. In other words, some people doubt everything. They doubt whether their mates love them or whether their children respect them. They doubt they’ll reach the age of retirement, or that their plane will reach its destination. Such people have issues they must deal with that are far different than eternal salvation.

2. THEY CAN’T POINT TO A SPECIFIC TIME AND PLACE WHEN THEY TRUSTED CHRIST. They know that Christ alone is their only way to heaven, but they don’t remember the exact moment they met their Savior. They wonder, “Could that mean I’m not saved?” They may have been told, “If you don’t know the date you were saved, you’re not saved.” Let me ask you, did Jesus say, “Whoever believes in Him and knows the date they were saved has everlasting life?” No. The real question is, “Whom am I trusting right now to give me eternal life?” Our salvation is established by WHOM we place our trust in, not WHEN we trusted Him.

3. THEY ARE VICTIMS OF TEACHING THAT CONFUSES ENTERING THE CHRISTIAN LIFE WITH LIVING IT. For example, a few years ago I listened to a preacher on the radio say that the book of I John was written to provide tests to see if you are saved. He said to ask yourself, “do I have fellowship with the Father… am I abiding in Him… do I practice sin habitually … do I love other Christians…  am I overcoming sin?” If you couldn’t answer “yes” to these questions, then he said you cannot be certain you are saved.

The purpose of I John is NOT to tell you how to become a Christian. Rather, it tells us how to have fellowship or closeness with Christ (I John 1:3-4). The gospel of John tells you how to receive the gift of eternal life, mentioning the word “believe” ninety-nine times (see comments on 1:7b). The book of I John tells us how to get close to the One you have believed in, using the word “abide (menō) – which means “to remain, stay, dwell, continue” [12] in fellowship with God – twenty-four times in I John (2:6, 10, 14, 17, 19, 24 [3], 27 [2], 28; 3:6, 9, 14, 15, 17 24 [2]; 4:12, 13, 15, 16 [3]. Therefore, closeness to Christ is discussed in I John, not salvation. People who don’t act like a Christian or a disciple may not be a believer. But to use characteristics of a disciple to determine if you’re a Christian isn’t helpful. Some people might live a good moral life without being a Christian. It could be that those people are trusting in their works instead of Christ’s finished work on the cross to get them to heaven.

What, then, should a doubter do? [13] IF YOU DOUBT YOUR SALVATION…

1. ASK YOURSELF, “DO I UNDERSTAND THE SIMPLICITY OF THE GOSPEL? Since Christ made the full payment for my sins when He died on the cross and rose from the dead (John 19:30), God can now forgive me based on what He has done for me, not what I do for Him. His forgiveness isn’t based on anything we have done for Him. As sinners, we must recognize that He alone is the only basis upon which God can receive us.

2. ASK YOURSELF, “HAVE I BELIEVED OR TRUSTED CHRIST ALONE FOR MY SALVATION?” We appropriate Christ’s death on the cross by coming to Him as sinners, recognizing that He made the full payment for sin on our behalf, and “believing.” Jesus promised, “Whoever believe in Him should not perish but have everlasting life” (John 3:16). The word “believe” means to be persuaded that Jesus is speaking the truth and is therefore worthy of our trust (see comments on 1:5). If you are persuaded Jesus is speaking the truth in John 3:16, and are trusting Him alone to give you everlasting life, you are forever God’s child regardless of when or where that occurred.

3. ASK YOURSELF, “AM I TAKING GOD AT HIS WORD?” Once we trust Christ, we must trust His Word. That means accepting God’s promise that, having believed in Christ, we are forever His. If you were to ask me whose son I am, I would say, “I am the son of Allen and Shirley Ropp.” I have proof that would stand up in a court of law – a birth certificate. A piece of paper assures me that I am their son. God has given us a piece of paper – the inspired Word of God, the Bible. It assures us that once we have believed in Christ, we have everlasting life. We are His forever. If you could lose your salvation, then Jesus just lied to us in John 3:16. Our salvation is based upon a promise that cannot be broken. It comes from a God Who cannot lie.

The eighth reason everyone needs John 3:16 is because EVERYONE NEEDS THE GREATEST POSSESSION “everlasting life.” Eternal life is defined by Jesus, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” (John 17:3). Eternal life is knowing God the Father and Jesus Christ forever. It is not knowing about them; it is knowing them personally. Eternal life begins when you believe in Him… not when you die or after you die. We can enjoy eternal life three hundred sixty-five days a year, seven days per week, and twenty-four hours per day! What could possibly be greater than that?

Some Bible interpreters insist that the present tense of “believes” (pisteuōn) means a person must continue to believe in Christ until the end of life to go to heaven. If at some point in time they stop believing in Christ, they lose eternal life. But this is not supported by the Greek grammar. [14]

For example, Moulton and Turner state, “Thus in Greek, one seldom knows apart from the context whether the present indicative means, I walk or I am walking.” [15] Often the present tense has a punctiliar meaning. “For example, Matthew 5:22, 28; 9:2 (‘Your sins are forgiven’); 14:8; 26:63; Mark 2:5; Luke 7:8; 12:44; John 5:24; 9:25; Acts 8:23; 9:34 (‘He heals you,’ not ‘is continually healing you’); 16:18; 26:1).” [16]

“Moulton and Turner call attention to the fact that the personal present articular participle ‘the one who believes’ is often used ‘where we would expect aorist.’” [17] “When used that way, they say ‘Action (time or variety) is irrelevant, and the participle has become a proper name.’” [18] “Wallace illustrates from Matthew, ‘Thus, for example, in Matthew 5:28, ‘everyone who looks at a woman’ with lust in his heart does not mean ‘continually looking’ or ‘habitually looking,’ any more than four verses later ‘everyone who divorces his wife’ means ‘repeatedly divorces!’” [19]

Dillow continues by saying, “Perhaps 1 Thessalonians 1:10, ‘Jesus who delivers us from the wrath to come,’ is relevant here. The intent is to describe deliverance from the tribulation wrath. He is not saying that Jesus is the One who continually delivers us from the tribulation wrath. A deliverance once accomplished does not need to be habitually repeated.” [20]      

Even if you stop believing in Christ, it does not result in the loss of salvation because that would be contrary to the nature of God’s gift. If everlasting life could be lost, it would no longer be everlasting. The results of believing in Christ are permanent. This is why Jesus said the one who comes to Him or believes in Him “shall never” hunger or thirst for everlasting life (John 6:35). The one who comes to Him in faith “shall be no means be cast out” by Him (John 6:37). Jesus came down to earth to do “the will of Him who sent” Christ (John 6:38). The will of God the Father is “that of all” the believers “He has given” to Jesus, Jesus “should lose nothing” (John 6:39). If any Christian lost his or her salvation, then Jesus would have failed to do His Father’s will. Staying saved is a matter of Jesus doing the Father’s will, not a Christian doing God’s will. The one who believes in Him “shall never perish” nor shall “anyone snatch them out of” His or the Father’s hands (John 10:28-29). Christ guarantees that those who believe in Him “shall never die” (John 11:26). How long is “never”? It is forever. Jesus makes it very clear that the result of believing in Him is permanent. It cannot be undone. If any believer in Jesus Christ ever lost eternal life then Jesus would be a liar.

Dillow illustrates what Jesus is saying in John 3:16: “We might say, ‘Whoever believes that Rockefeller is a philanthropist will receive a million dollars.’ At the point in time a person believes this, he is a millionaire. However, if ten years later, he ceases to believe, he is still in possession of the million dollars. Similarly, if a man has believed in Christ, he is regenerate and in possession of eternal life, even if he ceases to believe in God in the future.” [21]

The Bible assures us, “If we are faithless, He remains faithful; He cannot deny Himself.” (2 Tim. 2:13). God remains faithful to His promise of eternal life to all who believe in Jesus, even if they stop believing or become “faithless.” Why? Because God “cannot deny Himself.” Christ is “full of truth” (John 1:14) and is “the truth” (John 14:6) and cannot deny what He has already promised. To do so would make Him a liar. “His promise is independent of our continued faith or of anything we may do or not do.” [22]

When a person believes in Christ for eternal life, God the Holy Spirit places him or her into the body of Christ the Church, via Spirit baptism (Acts 10:43-48; I Cor. 12:13; Gal. 3:26-27; Ephes. 1:13-14). Hence, Jesus will never deny or reject His own body (cf. John 6:37). Our placement in the body of Christ is permanent.

Charles Stanley writes: “Faith is simply the way we say yes to God’s free gift of eternal life. Faith and salvation are not one and the same any more than a gift and the hand that receives it are the same. Salvation or justification or adoption- whatever you wish to call it – stands independently of faith. Consequently, God does not require a constant attitude of faith in order to be saved-only an act of faith… You and I are not saved because we have an enduring faith. We are saved because at a moment in time we expressed faith in our enduring Lord. [23]

Charles Peace was sentenced to die for being a career criminal. On the morning of his execution, a group of prison officials met at Charles’ cell to take him on his final walk to the gallows. Among them was a sleepy prison chaplain whose job it was to prepare the condemned man’s soul for the hereafter. But the chaplain didn’t say a word to Charles. He just yawned and mumbled as he read a religious book.

Charles then tapped him on the shoulder and asked him, “What are you reading?” “The Consolations of Religion” he replied. Charles: “Do you believe what you are reading?” Chaplain: “Well, yes, I guess I do.” Charles stared at the chaplain stunned. Here Charles was going to his death, knowing that his earthly deeds utterly condemned him before the Ultimate Judge, and this chaplain was mouthing words about heaven and hell as if they were a boring chore. Charles said to the chaplain, “Sir, I do not share your faith. But if I did – if I believed what you say you believe – then although England were covered with broken glass from coast to coast, I would crawl the length and breadth of it on hand and knee and think the pain worthwhile just to save a single soul from this eternal hell of which you speak.[24]

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” If we believe this verse is true, what are we willing to do to place it in the hands of those who are perishing without Jesus Christ? Are we willing to do whatever it takes for others to trust in Jesus for eternal life?

Prayer: Father God, thank You for John 3:16. Truly everyone needs this one verse because with great simplicity and power it addresses humanity’s greatest needs. Make me willing to do whatever it takes to get this one verse to those who don’t know You so they can enjoy eternity in Your presence forever. In Jesus’ mighty name, I pray. Amen.

FOOTNOTES:

[1] Bauer, A Greek-English Lexicon of the New Testament, pg. 658.

[2] Taken from http://www.worldometers.info/world-population/ on July 2, 2023.

[3] Bauer, A Greek-English Lexicon of the New Testament, pp. 816-817.

[4] Adapted from Charlie Bing, “Demon Faith and the Misuse of James 2:19,” GraceNotes – no. 47 at gracelife.org.

[5] Ibid.

[6] apolētai

[7] Bauer, A Greek-English Lexicon of the New Testament, pg. 116.

[8] Some interpreters believe Revelation 3:5 teaches that unfaithful believers will have their names erased from the book of life. Since Jesus taught that eternal life can never be lost when we believe in Him (cf. John 5:24; 6:35-40, 47; 10:28-29; 11:25-27; et al.), it best to understand the phrase “I will not blot out his name from the Book of Life” to be a figure of speech called a litotes which is an understatement in which a positive affirmation is expressed by negating the opposite. A litotes cannot be read in reverse. That is, if a Christian does not remain faithful to Christ, this statement by Jesus does not mean they would lose their salvation. Christ is speaking about eternal rewards for the faithful Christian. In essence, Jesus is saying, “If you remain faithful to Me to the end of your life, I will reward you with the opposite of having your name blotted out of the Book of Life. You will be given an honored name that is supremely secure and confessed or honored before God the Father and His angels throughout eternity. See “What does Revelation 3:5 Means?” or “Revelation 3 – Part 1” at www.seeyouinheaven.life for more detailed explanations.

[9] Evans, The Tony Evans Study Bible, pg. 2419.

[10] Adapted from Evans, The Tony Evans Study Bible, pp. 1611-1612.

[11] Adapted from R. Larry Moyer, 21 Things God Never Said: Correcting Our Misconceptions About Evangelism (Grand Rapids: Kregel Publications, 2004), pp. 79-81.

[12] Bauer, A Greek-English Lexicon of the New Testament, pp. 630-631.

[13] Moyer, 21 Things God Never Said, pp. 81-83. 

[14] Dillow, Final Destiny, pg. 390 cites Fred Chay and John P. Correia, The Faith That Saves: The Nature of Faith in the New Testament (Haysville, NC: Schoettle Publishing Co.), 2008, pp. 45-53.

[15] Ibid., cites James H. Moulton and Nigel Turner, A Grammar of New Testament Greek, Volume 3: Syntax, reprint ed. (Edinburgh: T. & T. Clark, 1963), Vol. 3, pg. 60.

[16] Ibid., footnote 1330.

[17] Ibid., cites Moulton, A Grammar of New Testament Greek, pg. 150. See especially Mark 5:15-16, ho daimonizomenos, even after his healing.

[18] Ibid., cites Moulton, A Grammar of New Testament Greek, pg. 150 and states in footnote 1332: “See also Philippians 3:6 and Hebrews 7:9. Moulton and Turner cite several examples of this aoristic punctiliar used of the articular present participle: Matthew 26:46; 27:40; Mark 1:4; 6:14, 24; John 1:29 (the sin bearer); 6:63; 8:18; Acts 17:17; Romans 8:34; Ephesians 4:28; Galatians 1:23).”

[19] Ibid., cites Daniel Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan Publishing House, 1996), pg. 616. In footnote 1333, Dillow states, “In spite of Wallace’s recognition that with gnomic present articular participles ‘we would be hard-pressed to make something more out of them – such as a progressive idea,’ he allows his theology to intervene in the case of ho pisteuōn in John (see Wallace, pp. 616, 620-621).”

[20] Ibid.

[21] Ibid.

[22] Robert N. Wilkin, J. Bond; Gary Derickson; Brad,Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach; “2 Timothy,” The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, 2019 Kindle Edition), pg. 492.

[23] Charles Stanley, Eternal Security, Can You Be Sure? (Nashville: Oliver Nelson, 1990), pg. 80.

[24] Roy B. Zuck, The Speaker’s Quote Book (Grand Rapids: Kregel Publications, 1997, 2009), pg. 251.

John 3 – Part 1: “Reaching the Religious”

14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life.” John 3:14-15

After a long illness, a woman died and arrived at the Gates of Heaven. While she was waiting for Saint Peter to greet her, she peeked through the Gates. She saw a beautiful banquet table. Sitting all around were her parents and all the other people she had loved and who had died before her. They saw her and began calling greetings to her:

“Hello. How are you? We’ve been waiting for you. Good to see you.” When Saint Peter came by, the woman said to him, “This is such a wonderful place. How do I get in?” “You have to spell a word,” Saint Peter told her. “Which word?” the woman asked. “Love.” The woman correctly spelled “l-o-v-e,” and Saint Peter welcomed her into Heaven.

About two years later, Saint Peter came to the woman and asked her to watch the Gates of Heaven for him that day. While the woman was guarding the Gates of Heaven, her husband arrived “I’m surprised to see you,” the woman said. “How have you been?” “Oh, I’ve been doing pretty well since you died,” her husband told her. “I married the beautiful young nurse who took care of you while you were ill. And then I won the lottery. I sold the little house you and I lived in and bought a big mansion. And my wife and I traveled all around the world. We were on vacation, and I went water skiing today. I fell, the ski hit my head, and here I am. How do I get in?” “You have to spell a word,” the woman told him.

“Which word?” her husband asked. “Czechoslovakia…” [1]

We have all heard jokes about people showing up at the Pearly Gates seeking entrance into heaven. While many of these jokes bring a smile to our faces, behind most of them is the false assumption that we must do something to get into heaven. It is shocking to people to hear that they can’t do anything to earn entrance into God’s heaven. God’s grace goes beyond human comprehension. By our nature, we want to earn God’s favor.

Have you ever talked to someone about the Lord and have him tell you how religious he is? Or did you ever witness to someone and have the person inform you that he felt he had to work his way to heaven by being good? How do you respond to that? Or did you ever present the gospel to someone only to have them say, “I believe all of that,” even though you sensed he didn’t really understand?

How are we to reach a religious person who thinks he is already saved when he is not? Jesus teaches us by example in John 3:1-15. In this passage, Jesus speaks with a person who had a difficult time understanding the truth of free grace salvation. His name was Nicodemus, and as we move through our text, we will discover that Nicodemus was a very religious man who had a hard time realizing the difference between religion and relationship. Let’s listen in on his conversation with Jesus.

The first way to approach a religious person about Christ is to CONFRONT HIM WITH THE TRUTH (3:1-12). 3:1: In John 2:23-25 we saw new believers whom Jesus did not entrust Himself to at first because they were not trustworthy. They were not willing to openly confess their relationship with Jesus like some of the believing Pharisees in John 12:42-43. It is reasonable to conclude that the apostle John is now going to tell us how one of those Pharisees comes to faith in Jesus. [2]

“John skillfully repeats the word man in 2:25 and 3:1. Immediately after the words, ‘He knew what was in man’ (2:25), John says, ‘Now there was a man…’ (3:1). The new believers in 2:23 were like the man who came to Jesus under the cloak of darkness (3:2).

“John the Baptist is the paradigm of the open believer (cf. 3:22-36); Nicodemus is the paradigm of the secret believer (3:1-21). Every time John mentions Nicodemus, he writes that he came to Jesus by night (3:2; 7:50; 19:39). Night is a symbol of darkness and of secrecy. There are hints in 7:45-52 and certainly in 19:38-42 that Nicodemus believed in Jesus, though without openly confessing Him.” [3]

He was “a man of the Pharisees,”a very religious man. Many religious people believe in God. Many believe in angels. Many of them believe Christ was raised from the dead. Like many religious people today, the Pharisees believed the Old Testament, angels, and the resurrection. They were conservatives. They had points to ponder in their head, and a passion in their hearts. They possessed a tremendous zeal for the law. The Pharisees gave their lives to studying and obeying the Law and traditions. Like the Pharisees, many religious people in the world today share our presuppositions – there is a God, the Bible is inspired, Jesus is the Son of God. But they don’t have a relationship with the Lord.

Nicodemus was also a “ruler of the Jews.”He was a member of the Sanhedrin, [4] which “served as Israel’s Parliament/Congress and Supreme Court.” [5] The Sanhedrin was “a ruling body among the Jews consisting of scholarly scribes, elders, and the priestly aristocracy. According to the Mishna (Sanhedrin 1:6), there were seventy-one members in the Sanhedrin. It was empowered to preserve the Torah and served as the final court of appeal in matters of debated interpretation. The Sanhedrin was authorized to excommunicate any persons in violation of Jewish law and to conduct trials of false prophets and rebellious elders. This body retained power in religious and limited civil jurisdiction until the fall of Jerusalem to the Romans (A.D. 70).” [6]

“He would have stressed the careful observance of Israel’s laws and the traditions of the elders. Obedience to these was the way of salvation for Pharisees.” [7]

From a Jewish perspective, Nicodemus had it all. He was wealthy, well-respected, and admired among the Jewish people.

3:2a: This is where Nic at Nite comes from. [8] There has been a lot of speculation as to why Nicodemus came at “night.” Rabbis studied at night. He did this to avoid the crowd or so their conversation would not be interrupted. Perhaps he was afraid to be seen with Jesus by his colleagues, especially in light of Christ’s recent cleansing of the temple. [9] In John’s gospel, darkness opposes light. Perhaps the mention of the fact it was night symbolizes the darkness of sin and shame that shrouded Nicodemus’ heart and soul. [10]

Some of us may be like Nicodemus who tried to medicate his brokenness and shame with religion and did not even realize it. We may see God as a perfectionistic deity that we must appease with our religious performance. And yet, no matter how hard we try, we cannot measure up to His standards which causes us to have more shame. And so, we work harder, trying to please Him. And it is difficult for us to experience Christ’s love and forgiveness for us.

But for whatever reason, Nicodemus comes at night in hopes that this miracle worker can answer some of his spiritual questions. He was a seeker.

3:2b: Nicodemus also has a deep respect and interest in Jesus. His designation of Jesus as “Rabbi” shows great admiration for Christ as a teacher. [11] After all, he is a trained religious ruler and Jesus is only a commoner. Nicodemus even recognizes Jesus’ divine origin. “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.” The miraculous “signs” of Jesus were accomplishing in Nicodemus’ life what John wanted them to do in the readers of his gospel (cf. John 20:30-31). They were persuading this religious man to consider Christ’s origin and identity. [12]

“By the way, the gospels present no one, friend or foe of Jesus, ever doubting that He performed miracles. They were so clearly miraculous that everyone acknowledged Jesus as a miracle worker.” [13]                    

“Since Nicodemus could be faulted for approaching Jesus secretly, one might think that Jesus would censure him before he could even say anything. However, instead He listens and then responds with a clear presentation of the message of life.” [14]

Jesus welcomed this seeker and did not criticize him for coming to Him at “night.” Nor will Jesus be harsh with us when we come to Him in our shame. Christ did not find fault with Nicodemus for his association with a corrupt religious establishment. Christ, being a Friend of sinners (cf. Matt. 9:10-11; 11:19; Luke 7:34; 15:1-2; et al.), welcomed the opportunity to visit with a lost religious leader. [15] In doing so, Jesus provides a great example for us to follow when we share the gospel with the religious leaders of our communities.

Remember in John 2:25 John told us that Jesus “knew what was in man.” Well, here is “a man” (3:1) and Jesus “knew” what was on his mind. So, He says to him: 3:3: Jesus supernaturally knows why Nicodemus is there, so He immediately challenges him with the truth. Pharisees believed they could get to heaven by their good works and/or heredity as children of Abraham. But Jesus emphasized the inability (“cannot”) of Nicodemus to “see the kingdom of God.” The Greek words translated “cannot” [16] (literally is not able) [17] are a “a verbal link” between Nicodemus’s comment and Jesus’ answer – “no one can” versus “he cannot.” (3:2-3). This Greek verb dunatai occurs six times in Christ’s conversation with Nicodemus (3:2-9) and is an indication of the theme of the whole passage. [18] “John, by his careful repetition of this word and the negatives and interrogative particle used with it, is focusing on man’s inability to bring about his own salvation/new birth” [19] regardless of his religious dedication and devotion. Jesus makes it very clear that no amount of religion or piety can remove our shame and get us to heaven.

Like Nicodemus, many people in the world today believe the way to heaven is by living a good life or being born in a “Christian home.” Jesus says that the way to heaven is by being “born again.” [20] What Jesus is talking about here is a supernatural event which God must do in a human being’s life. It can also be translated as born “from above.” The meaning of “born again” incudes both these aspects and could be translated “born again from above.” [21] It is a second (“again”) birth that is spiritual in contrast to a physical birth.

Just as we cannot conceive ourselves and we cannot become ready for physical birth, so we cannot bring about our spiritual birth. It must be done on our behalf by another. [22] And this new birth comes only from heaven “above.” To be born again is to be made new by the Spirit of God. Jesus is telling this respected Jewish scholar, that he cannot “see” God’s kingdom unless he is born again.

Christ’s reference to “the kingdom of God” only occurs twice in the gospel of John (3:3, 5)compared to many references to this term in the Synoptic gospels (Matt. 6:33; 12:28; 19:24; 21:31; 21:43; Mark 1:14-15; 4:11, 26, 30; 9:1, 47; 10:14-15, 23-25; 12:34; 14:25; 15:43; Luke 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 62; 10:9, 11; 11:20; 12:31; 13:18, 20, 28-29; 13:29; 16:16; 17:20-21; 18:16-17, 24-25, 29; 19:11; 21:31; 22:16, 18; 23:51; et al.). “This can be explained by the emphasis in John on eternal life as the present possession of all who believe in Jesus. In these verses John reveals the future aspect of regeneration, the kingdom of God which Jesus will inaugurate when He returns.” [23]            

The apostle John informs us in the book of Revelation that “the kingdom of God” is the literal reign of King Jesus on the current earth for one thousand years after He defeats His enemies at the end of the seven-year Tribulation period (Rev. 19:11-20:6).  

“All of the Jews were longing for the kingdom of God, for that day when the Messiah would come, vanquish Israel’s enemies, and bless God’s people. Jesus’s first disciples recognized Him as the ‘Messiah’ and the ‘King of Israel’ (1:41, 49), but Jesus wanted Nicodemus to understand that entering into the kingdom required an individual to be spiritually reborn. As the apostle Paul explains it, all people are dead in their trespasses and sins, and only God can give us spiritual life (Eph. 2:1-5). Nicodemus needed a spiritual rebirth; simply being a religious leader wouldn’t cut it.” [24]

But Nicodemus thinks Jesus is talking about physical birth – 3:4: Christ is speaking on a spiritual level and Nicodemus is hearing on a physical level. How can I be born again? Are there any women here who want to give birth to a 200-pound man? Jesus explains further. 3:5: Unless one is born of water and the Spirit, he cannot enter the kingdom of God. Some think Jesus was referring to water baptism as a sacrament that is necessary for salvation with the phrase “born of water.” [25] This cannot refer to water baptism for the following reasons:

1. THE CONTEXT WILL NOT ALLOW IT: Jesus is trying to take Nicodemus from the physical birth he had in mind to the spiritual birth Christ had in mind. The context favors the view that the water to which Jesus referred was the water of physical birth. Christ explains in the next verse what is meant by the phrase “born of water.” 3:6: “That which is born of the flesh” refers to physical birth. For example, before a baby is born what breaks? The pregnant mother’s water breaks, right? The amniotic fluid that the baby floats in during pregnancy is expelled during delivery. So being “born of water” refers to physical birth which is linked [26] to “that which is born of the Spirit” or spiritual birth. Physical birth or ancestry are not sufficient for obtaining eternal life. [27] One must also be “born of the Spirit.”

Some teach that because God loves everyone, all people will go to heaven. But this is contrary to what Jesus is saying. Christ makes it clear that you must have two births to “enter the kingdom of God”: physical birth (“born of water”) and spiritual birth (“born of the Spirit”). Everyone reading this chapter has been “born of water.” All of us have been born physically. But have we been born spiritually? 

2. DROP DOWN TO 3:16 and observe what is the one condition for being “born of the Spirit” or receiving eternal life: Jesus said, “Whoever believes in Him should not perish but have everlasting life.” (3:16). To “have everlasting life” or be to “born again,” one must “believe in Him.” Jesus is not asking us if we have been baptized with water because He does not say, “Whoever is baptized with water should not perish but have everlasting life.” Jesus is asking us, “Do you believe in Him?” because He said, “Whoever believes in Him should not perish but have everlasting life.” The way to be born again is to believe in Christ alone for His gift of everlasting life.

3. THE BIBLE DOES NOT CONTRADICT ITSELF. The apostle John makes it clear that the only condition for eternal life or a forever relationship with Jesus (John 17:3) is belief in Christ alone. Ninety-nine times John uses the word “believe” in His gospel (cf. John 1:7, 12, 50: 2:11, 22-23; 3:12, 15-16, 18, 36; 4:21, 39, 41-42, 48, 50, 53; 5:24, 38, 44, 46-47; 6:29-30, 35-36, 40, 47, 64, 69; 7:5, 31, 38, 48; 8:24, 30-31, 45-46; 9:18, 35-36, 38; 10:25-26, 37-38, 40, 45; 11:15, 25-27, 40, 42, 45, 48, 12:11, 36-39, 42, 44, 46-47, 13:19; 14:1, 10-12, 29; 16:9, 27, 30-31; 17;8, 20-21, 35; 20:8, 25, 29-31). The clear must always interpret the unclear.

3:7-8: Being “born of the Spirit” (3:7) is like “the wind” (3:8a). We “hear” it, but we cannot see it. We cannot control it; all we can do is see its effects (3:8b). The same is true of everyone who is born of the Spirit” (3:8c). God’s Spirit invisibly does its work inside the human heart when we believe in Jesus. We cannot see it happening. All we see are the results. [28]

Nicodemus is still confused. 3:9: When Nicodemus asks, “How can these things be?” he seems to be asking, “How does this spiritual transformation take place?” Christ confronts this teacher of Israel’s ignorance of the Old Testament Scripture. 3:10: When Jesus asks, “Are you the teacher of Israel, and do not know these things?” He is saying, “Nicodemus, you are one of the main teachers of the nation of Israel. You have given your life to the study of the Scriptures, and yet you are ignorant of this very basic spiritual truth of being born of water and the Spirit? You don’t know what it means to be born from above?” Jesus’ use of the phrase “born of water and the Spirit” should have sparked Nicodemus’ remembrance of a familiar Old Testament passage which spoke of “water” and “the Spirit” involved in giving a “new heart” to someone making it possible for them to enter God’s future kingdom (“dwell in the land”) on earth: [29] 24 For I will take you from among the nations, gather you out of all countries, and bring you into your own land. 25 Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. 26 I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. 28 Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God.” (Ezek. 36:24-28; cf. I Sam. 10:6, 9; Isa. 44:3; Jer. 31:31-34; Ezek. 11:19; Joel 2:28-29). The reference to sprinkling “clean water” on them most likely refers to the baptism of the Holy Spirit which John the Baptist referred to earlier(John1:33; cf. Tit. 3:5).

3:11: When Jesus says, “We know,” He was deliberately repeating Nicodemus’s first words to Him in verse two to express a mild rebuke of him and his Jewish colleagues. [30] Jesus states that His teaching about new birth can be relied upon because it is based upon the “witness” of both Him and His Father in heaven as evidenced by His use of plural pronouns in this verse (“We speak… We know and testify… We have seen… Our witness”). Christ is claiming to speak the truth about new birth as an Eyewitness with His Father in heaven, but Nicodemus and his people (“you” is plural and may refer specifically to Nicodemus and his religious colleagues) do not “receive” Their “witness.”

“The real struggle for Nicodemus and the people he represented was their refusal to affirm the truth of eyewitness testimony. In the ancient world, there was no stronger evidence than the corroborating testimony of multiple witnesses.” [31]

Jesus goes on to say, “I should not be shocked…” 3:12: Jesus is asking Nicodemus and his people (“you” is plural) how they will “believe” the “heavenly things” (3:12b) He is about to tell them (i.e., Jesus’ descent from heaven, His being lifted up on the Cross, and the response of believing in Him for eternal life for the new birth by the Spirt to occur – 3:13-15), [32] when they do not “believe” the “earthly things” He just spoke about concerning new birth as a condition for entering God’s kingdom on earth (3:3-8)? In other words, it should come as no surprise, Nicodemus, that your sinful mind does not grasp this spiritual truth. Only the one born from above can understand God’s truth.

Christ’s conversation with Nicodemus teaches us that the first thing we need to do when sharing the gospel with the religious person is CONFRONT HIM OR HER WITH THE TRUTH OF THEIR NEED FOR THE NEW BIRTH.

“Arthur Pink pointed out that Jesus skillfully responded to Nicodemus’ statements by using many of the same words. Thus, Jesus met Nicodemus on his own ground, and ‘made his own language the channel of approach to his heart.’ This approach provides a good example for personal evangelists.” [33]

Nicodemus’ StatementsJesus’ Responses
“We know that” (3:2)“We speak what We know” (3:11)
“You are a teacher come from” (3:2)“Are you the teacher?” (3:10)
“Unless God is with him.” (3:2)“Unless one is born again” (3:3)
“How can a man be born” (3:4)“Unless one is born” (3:5)
“Can he enter” (3:4)“He cannot enter” (3:5)
“How can” (3:9)“How will” (3:12)
“These things be” (3:9)“These things” (3:10)

From Jesus’ interaction with Nicodemus, we learn the following:

BEING BORN AGAIN IS NOT ABOUT HUMAN EFFORTS. If anyone “deserved” eternal life, Nicodemus had all of the right qualifications. He seems worthy of eternal life. But this conversation reminds us that salvation is not about human effort or merit.

POSITION DOES NOT GET YOU TO HEAVEN. Nicodemus was a man of the Pharisees, one of the seventy-one who comprised the Sanhedrin – the Jewish Supreme Court. He was a part of the religious elite. He had a distinguished religious position. But a certain position does not get you to heaven. Being a pastor, a priest, an imam, a Sunday School teacher, a member of the board at a non-profit organization does not save you. Being born again is not about human efforts. It is not about positions.

POPULARITY DOES NOT GET YOU TO HEAVEN. The name “Nicodemus” [34]  means “a conqueror or victor of the people.” [35] Nicodemus was well liked or popular. Here was a man who won the approval of the people. He was well known and respected in the community. He was popular. He was recognized as a spiritual leader. Mothers pointed to Nicodemus and told their children, “There is a good man. You grow up to be like Nicodemus.” He was extremely popular. But popularity does not save you. Being recognized as a “Christian” person or as a spiritual leader does not save you. Being born again is not about popularity.

PRESTIGE DOES NOT GET YOU TO HEAVEN. Jesus identified Nicodemus as “the teacher of Israel”(3:10).  He was the one to whom people turned for spiritual answers. He was recognized as the spiritual adviser, the religious guru, the one who spent his life studying the Scriptures, but he did not possess eternal life. He knew the Scriptures, but he did not know the Author of the Bible or the Giver of eternal life. Nicodemus was “the” man when it came to religious matters, but he was not saved. He was not born from above because prestige does not save you.

PIETY DOES NOT GET YOU TO HEAVEN. Nicodemus possessed great religious knowledge. As a member of the Pharisees, he knew and lived what was considered right and wrong. Nicodemus’ first words to Jesus were “we know”(3:2), and they expressed a certain level of spiritual knowledge. Yet the reality is that Nicodemus did not “know” of the gift of eternal life nor the Giver of that gift (cf. John 4:10). He was ignorant of spiritual truth. He was religious to the core. The Pharisees went to drastic measures to make sure they obeyed the letter of the law. They fasted and prayed and studied the Scriptures. They lived spiritually disciplined lives, but they were lost. He was religious and lost. Do you know why? Piety does not save.

You can be very God-fearing, devoted to religious doctrine and practices, shun evil and embrace what is good, attend a place of worship often, meditate and pray daily, convert, and teach others your religion, voluntarily serve in your religion, and practice other spiritual disciplines and yet still be lost. You can do all the things that pious people do and be without Christ. Piety does not save. I have heard so many people say, “I live a good life. I try to do what is right. I pray daily. I go to a place of worship often, etc.,” but pious living, good living does not get you to heaven. Why?

The Bible tells us, “For all have sinned and fall short of the glory of God” (Rom. 3:23). Regardless of how good we are, we have stilled sinned. We may have sinned one time or a hundred, but we have still sinned! And sin demands a penalty. “For the wages of sin is death.” (Rom. 6:23a). A just God cannot overlook sin any more than a just judge can overlook a violation of the law. When God looks at the good things we think, say, and do, He sees that they are all stained with sin; they are like “filthy rags” (Isa. 64:4). No matter how good you are, you are facing eternal separation from God in a place called hell or the lake of fire (Mark 9:43-48; Rev. 20:15).    

There’s another reason why piety will not get us to heaven. No amount of piety or goodness is as good as God. He is the standard. God is not asking you to be as good as Billy Graham, The Buddha, Confucius, Dalai Lama, Pope Francis, Mahatma Gandhi, or even Mother Teresa. He is asking you to be as good as He is. The Greek verb for “to sin” [36] means “to miss the mark.” [37] God Himself is the mark and even the best of men have missed it. You may never have been in jail or even received a traffic ticket, but at best, you are only the highest of all who have missed God’s standard. Even the preacher and the pope do not measure up to Him.

A young boy once came home from school with a most pathetic report card. It appeared the only thing he majored in were football and girls! His father looked at him and asked for a simple explanation of his low marks. The boy’s hopeful response was, “Well, at least I was the highest of all who failed.” That is where you and I stand before God. He is the standard. No matter how good and pious we are, compared to Him, we are at best only the highest of all who have failed. Frustrated? I would think so. In terms of any goodness you have that could get you to heaven, you stand before God naked and hopeless! No amount of good works or human effort will remove our shame and get us to heaven.

So being born again is not about human efforts. It is not about position, popularity, prestige, or piety. Then what is it about? This leads to the second principle. After we have confronted the religious person with the truth, we then CONFRONT HIM WITH GRACE (3:13-15).

3:13: Jesus could speak authoritatively about “heavenly things” (3:12) because heaven is His home. “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.” [38] No human teacher had ever “ascended into heaven” and returned to teach about heavenly things before Christ. Jesus was referring to being personally present in heaven since, obviously, many prophets had received visions of heaven (e.g., Isa. 6; cf. 2 Cor. 12:2-4; Rev. 1:10-20). [39] However, the “Son of Man . . . descended from heaven” so He could teach about heavenly things. The apostle John is contrasting no human prior to Christ who could have ascended bodily into heaven with the God-Man Who really did descend from heaven.    

Christ claims to be the Messianic “Son of Man” (Dan. 7:13-14) Who had not only come down “from heaven” to reveal God to humankind on the earth (3:13a; 1:18, 51) but at the same time lives “in heaven” (3:13b). How can Jesus descend from heaven to earth and at the same time “is in heaven”? This is possible because as God, Jesus is omnipresent. [40] Throughout his gospel, the apostle John insists on Jesus’ heavenly origin (cf. 3:2, 31-35; 6:32-33, 38, 46, 50-51, 58; 8:42; 9:33; 13:3; 16:27, 30; 18:36-37; et al.). This is one way in which he brings out his point that Jesus is the Christ (John 20:31). Here His heavenly origin marks Jesus off from the rest of humanity as the Messiah-God. [41]

The main point of John 3:13 is substantiating the heavenly origin of Jesus Christ, not the eternal destination of believers. Other Scriptures deal with the eternal destination of believers (John 14:2-3; 2 Cor. 5:8; Phil. 1:21-23; Rev. 4:1-4; 20:4-6; 21-22).  Believers did not ascend to heaven until Jesus ascended to heaven after His resurrection (Ephes. 4:8-10; 2 Cor. 5:8; Phil. 1:21-23; Rev. 4:1-4; 19:7-9, 14).

Prior to Christ’s death on the cross, Old Testament believers could not go to the third heaven where God lives (2 Cor. 12:1-4; cf.  John 14:1-3; Acts 7:55-59; Ephes. 4:8-10; Rev. 4:1-5; et al.) because Jesus’ blood had not removed all their sins yet. The Old Testament sacrifices had only covered their sins, not removed their sins (cf. Heb. 10:1-4; cf. 9:11-15). Only the blood of the Lamb of God could take away their sins forever (John 1:29; Ephes. 1:7; 2:13-18; Col. 2:13-14; Heb. 9:11-15; 10:10-22). After Christ’s death and resurrection, when a believer in Jesus dies, his spirit and soul go to the third heaven to be with Jesus while his physical body sleeps in the grave (cf. John 11:11-13; I Thess. 4:14, 16). Following Jesus’ death and resurrection, all believers who died prior to Christ’s crucifixion were released from Abraham’s Bosom and taken up to the third heaven where Christ currently lives (2 Cor. 12:1-4; cf. John 14:1-3; Acts 7:55-59; Ephes. 4:8-10).       

Jesus is explaining to Nicodemus in 3:13 that no one had ascended to God and returned to earth to teach heavenly things before Him. Instead, God had come down to humanity on the earth in the Person of Jesus Christ. Jesus knows best how to get to heaven because He lived there. No one knows better how to get to your home than you. To find out how to get to heaven ask the One who lives there, Jesus Christ. What does He say?

3:14: When Jesus says, “And as Moses lifted up the serpent in the wilderness,” He is referring to Numbers 21 when the people of Israel were on the way to the Promised Land after God brought them out of Egypt. They were complaining against God and were dissatisfied with the manna He sent them. To discipline them, God sent poisonous snakes among the people, resulting in many physical deaths (Num. 21:4-6). Moses then asked God to remove the snakes. God told Moses, “Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten when he looks at it, shall live” (Num. 21:8).

In a similar fashion, all of mankind has been struck down by sin. Sin has sunk its fangs in our spiritual souls, and the venom has made its way to our hearts and we are dying in our sins. But God saw our hopelessness and “lifted up” His Son (“the Son of Man”) on the cross to die for all our sins. To be born again and receive eternal life, Nicodemus needed simply to “look and live”as did the Israelites in Numbers 21:8. Christ Jesus explained their “look” as simply believing in Him.

3:15: To Nicodemus, the admonition to look and live would have been both personal and effective. Having fasted, prayed, faithfully attended the synagogue, observed the feasts, and honored the Sabbaths, he was tempted to look at what he had done to give him a right standing with God. Instead, now he discovered he must look to Christ alone for eternal life. Jesus told this prominent religious leader, Whoever believes in Him should not perish but have eternal life.” (3:15b).

Being born again is all about a personal relationship (John 17:3) between a holy God and a sinful people. How can this be? How is it possible for a holy God to have a relationship with a sinful people? Because GOD “came down” to earth (3:13). And why did He come down? That He might be “lifted up” on the cross to die for all our sins (3:14), “that whoever” looks up or “believes in Him, should not perish but have eternal life” (3:15). Faith alone in Christ alone gets a religious person (or any person) to heaven.

Have you been born again? Is there anything keeping you from believing or trusting in Christ alone to get you to heaven? Four hindrances almost prevented Nicodemus from coming to Christ. These are four obstacles that can prevent any religious person from coming to Christ:

1. PRIDE. A religious man was told he must be born again. Religious people don’t like to be told this because they want to look to what they have done, not what someone else has done to get them to heaven. When I tell a religious man all he must do to get to heaven is believe in Jesus, he says, “But I’ve lived a good life.”    

2. TRADITION. We often hear a religious person say, “What will my family and friends think” if I go against what we have been taught and trust Christ for eternal life?”  Nicodemus was a ruler of the Jews, a teacher, a religious leader. He couldn’t trust in this miracle-worker. His colleagues would reject him.

3. IGNORANCE. “No one ever told me this before.” Many religious people have not been told that all they must do is look to Christ alone in faith to get them to heaven.

4. MISUNDERSTANDING. Many religious people have said, “Don’t you think I’ll get to heaven if I believe in Christ plus my good life?” The only condition for eternal life is belief or trust in Christ (period), not plus something else.

I think we underestimate Satan’s strategy. Satan is a deceiver. You won’t recognize him by his dress or conduct. He might even wear the suit of a preacher. He will probably encourage you to be as much like God as possible without being related to God. Satan is on the side of religion; he’s not opposed to it, as long as religion leaves out a Christ-alone salvation. That way, he can deceive people into an eternal hell.

Nicodemus reminds us that THE BEST OF PEOPLE ARE NOT SO GOOD THEY CAN EARN THEIR WAY TO HEAVEN. God takes us to heaven based on His Son’s performance, not ours. He offers eternal life only based on His grace – favor we do not deserve. Grace with anything added to it ceases to be grace (Rom. 11:6). If we trust in anything in addition to Christ for salvation, then we have fallen victim to Satan’s deception. Christ and Christ alone saves us from the penalty of sin forever (Acts 16:31).

When presenting the gospel to the religious, confront them with the truth of their need for a Savior – they are sinners who deserve eternal separation from God. Then share God’s grace with them – that Christ died in their place and rose again so they can have eternal life simply by believing in Christ for it.

Do you have religion without Christ? Why not turn from religion to a relationship with Jesus? Jesus invites you to believe in Him for eternal life. The word “believe” (pisteuō) means to be “persuaded something is true and therefore worthy of one’s trust.” [42]

Several years ago, a friend of mine visited the Houston Astrodome. Suspended three hundred feet above the playing field was a twenty-seven-thousand-pound gondola. That gondola was held in place by five cables which were each 5/8 of an inch thick. When a newscaster sat in that gondola, he was trusting the cables to hold him. Everything he has done and everything he is means nothing. He must depend on them to hold him.

Christ paid for our sins by dying on the cross. God now comes to you and asks you to believe or depend on Christ alone to get you to heaven. It doesn’t matter if you are a child who is nine or an adult who is ninety. It matters not if you are a morally good person or if you have spent more time inside a jail than outside, you must believe or trust in Christ alone to save you. Perhaps you can identify with Nicodemus – you have always believed the way to heaven was by living a good life or by believing in Christ plus something else. But now you understand you were mistaken, and you want to trust Christ alone to give you eternal life and a future home in His heaven. Christ’s promise is  “Whoever believes in Him should not perish but have eternal life” (3:15). Do you believe Him?

The moment you do, you have eternal life (John 3:15) and a future home in Jesus’ heaven (John 14:2-3; Rev. 21-22). Your sin and shame are forever removed (John 3:15; Rom. 10:11; Heb. 10:1-18; cf. Isa. 54:4)! If today is the day you believed in Jesus for eternal life, then today is your spiritual birthday! According to God’s Word, you were born into His forever family (John 1:12)! You now have two birthdays!

Some Christians have been told that they are not truly saved if they do not remember the exact date of their spiritual birthday when they believed in Jesus for His gift of eternal life. They wonder, “Could that mean I’m not saved?” Perhaps a church leader or worker told them, “If you don’t know the date you were saved, you are not saved.” Let me ask you, did Jesus say, “whoever believes in Him and knows the date they were saved should not perish but have everlasting life?” No. The real question is, “Whom am I trusting right now to give me eternal life?” Our salvation is established by Whom we place our trust in for eternal life, not when we trusted Him.

Whenever you have doubts about your salvation, look to the unchanging promises of the Lord Jesus. Christ guarantees, “Whoever believes in Him should not perish but have eternal life.” (3:15). The moment you believe this promise, you can be just as certain of living in His presence in heaven as those who are already there.

PRAYER: Dear Jesus, thank You for confronting me with the truth of my need to be born of Your Spirit to enter Your heaven. I now realize that I have sinned against You in so many ways. I did not want to admit it before because I thought I was good enough to get to heaven on my own. My human efforts, my position, my popularity, my prestige, and my piety, do not change the fact that I am a sinner who needs a Savior. Lord Jesus, I believe You died for me and rose from the dead. I am now trusting You alone, Jesus (not my human efforts, position, popularity, prestige or piety), to give me everlasting life and a future home in heaven. Thank You, Jesus, for the everlasting life I now have and the future home I will have in heaven. I want to thank You by living for You now. Please use me to share this good news with those who have religion but are perishing without You. In Your mighty name I pray, Lord Jesus. Amen.”

FOOTNOTES:

[1] http://theromantic.com/humor/heaven.htm.

[2] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 185.

[3] Ibid.

[4] Constable, Dr. Constable’s Notes on John, pg. 89.

[5] Swindoll, Insights on John, pg. 67.

[6] Laney, Moody Gospel John Commentary, pg. 76.

[7] Constable, Dr. Constable’s Notes on John, pg. 89.

[8] Robert N. Wilkin, Confident in Christ: Living by Faith Really Works (Irving: Grace Evangelical Society, 1999), pg. 17.

[9] Evans, The Tony Evans Bible Commentary, pg. 2206.

[10] Laney, Moody Gospel John Commentary, pg. 76.

[11] Constable, Dr. Constable’s Notes on John, pg. 89.

[12] Laney, Moody Gospel John Commentary, pg. 76.

[13] Constable, Dr. Constable’s Notes on John, pg. 91.

[14] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 185.

[15] Laney, Moody Gospel John Commentary, pg. 76.

[16] oudeis … dunatai

[17] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 185.

[18] Ibid.

[19] Ibid.

[20] gennēthē anōthen

[21] Laney, Moody Gospel John Commentary, pg. 77.

[22] Swindoll, Insights on John, pg. 68.

[23] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 185.

[24] Evans, The Tony Evans Bible Commentary, pg. 2207.

[25] Constable, Dr. Constable’s Notes on John, pg. 95 cites R. E. Brown, The Gospel According to John: Introduction, Translation and Notes, Anchor Bible series. 2 vols. (Garden City, N.Y.: Doubleday, 1966-71)2:139-141.

[26] The construction of the phrase being “born of water and the Spirit” (gennēthē ex hydatos kai Pneumatos) in the Greek text indicates that the preposition “of” (ex) governs both water and Spirit. This means that Jesus was clarifying regeneration by using two terms that both describe the new birth. He was not saying that two separate things have to be present for regeneration to take place. It has but one Source (Constable, Dr. Constable’s Notes on John, pg. 94).

[27] Ibid.

[28] Ibid.

[29] Swindoll, Insights on John, pg. 70.

[30] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 186.

[31] Swindoll, Insights on John, pg. 71.

[32] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 186.

[33] Constable, Dr. Constable’s Notes on John, pg. 101 cites Arthur W. Pink,  Exposition of the Gospel of John (Swengel, PA.: I. C. Herendeen, 1945; 3 Vols. in 1 reprint ed., Grand Rapids: Zondervan Publishing House, 1973), Vol 1, pg. 123.

[34] Nikodēmos

[35] Constable, Dr. Constable’s Notes on John, pg. 89.

[36] hamartanō

[37] Bauer, A Greek-English Lexicon of the New Testament, pg. 49.

[38] The last phrase “Who is in heaven” (ho ōn en tō ouranou) is omitted by older Greek manuscripts but is included here because the vast majority of existing Greek manuscripts contain this phrase.  

[39] Constable, Dr. Constable’s Notes on John, pp. 101-102.

[40] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 186.

[41] Constable., Dr. Constable’s Notes on John, pg. 102 cites Morris, The Gospel According to John pg. 197.

[42] Bauer, A Greek-English Lexicon of the New Testament, pp. 818-819.

Must I Give My Life to Christ to Get to Heaven?

For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.” John 5:21

After Jesus healed the lame man on the Sabbath (John 5:1-15) and referred to God as His Father (John 5:17), claiming to be equal with God, the critical Jewish religious leaders sought all the more to kill Christ (John 5:18). Christ then makes three major claims to establish His equality with God the Father (John 5:19-30). For our purpose in this article, we will only look at Jesus’ second claim which is that HE IS THE SAVIOR (5:21-24). 5:21: One of the “greater works” of Jesus (John 5:20b) is raising “the dead” and giving “life to whom He will.” The Jews understood that only God has the power to give life. But now Jesus is claiming to have the same power as God the Father. Christ “gives” both physical life (John 1:3) and everlasting life (John 1:12; 3:15-16).

“…In a way, Jesus was telling them, ‘You think you’re upset now because I healed a paralytic? You haven’t seen anything yet. Wait until you see what I do with Lazarus!’ (see 11:1-44).” [1]

Too often I hear Christians telling non-Christians to give their lives to Jesus to get them to heaven. But this is backwards. Jesus “gives life” to the non-Christian when he or she believes in Him (cf. John 1:12; 3:15-16, 36; 4:10, 14; 5:24; et al.). We don’t give our lives to the Lord for salvation. The issue in salvation is not what we give to God, but what He gives to us. The same author of the gospel of John writes in his first epistle, “And this is the testimony: that God has given us eternal life, and this life is in His Son.” (I John 5:11). Who gives eternal life? God does because it is a free gift (John 4:10-14; Rom. 6:23b; Ephes. 2:8-9). Who receives eternal life? We do the moment we believe in Jesus for it.

If we give our life to Jesus to get us to His heaven, we will be eternally disappointed because our lives end at the grave. We need life that lasts beyond the grave. We need Jesus’ everlasting life which we receive by believing in Him alone (John 3:15-16; 11:25-26; cf. I John 5:13). Only those who have Christ’s everlasting life by believing in Him will be able to enter Jesus’ heaven. The Bible clearly tells us that Jesus “gives life” for salvation, we don’t give our life to Him.

I am deeply burdened about this because non-Christians are being misled to think that if they give their lives to Christ, they have everlasting life as a result. This is contrary to Jesus’ teaching! Satan has deceived well-intentioned Christian workers into thinking they are serving God by telling the unsaved to give their lives to Christ to begin a relationship with Him. May God bring these Christian workers to repentance so they can replace this unclear and confusing evangelistic invitation with a clear invitation that uses the words God uses most in evangelism – “believe” (pisteuō) [2] and “faith” (pistis). [3] This will increase the population of heaven because non-Christians are being clearly told what God says they must do to receive His gift of everlasting life.

The Bible says, 9 If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son. 10 He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son. 11 And this is the testimony: that God has given us eternal life, and this life is in His Son. 12 He who has the Son has life; he who does not have the Son of God does not have life. 13 These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life.” (I John 5:9-13). According to these verses, what is God’s witness? Does God say you must give Christ your life to have eternal life? No. He says, “God has given us eternal life, and this life is in His Son” (5:11). If you carefully read these verses, you will discover that they say nothing about giving your life to Christ to have eternal life. If I were to summarize these verses, I would say this: “The witness of God” says, “Christ gives His eternal life to those who believe in Him,” and “is greater” than “the witness of men” who say, “Give your life to Christ to have eternal life.”  

But someone may respond by saying, Jesus said, “He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life.” (John 12:25). Isn’t that the same thing as giving your life to Christ to have eternal life? Great question, but wrong conclusion.

Who is Jesus speaking to when He speaks the words of John 12:25? Jesus is speaking to two of His believing disciples, Andrew and Philip (cf. John 1:35-2:11), who came to Christ to inform Him about certain Greeks at the Passover Feast who wanted to see Him (John 12:20-22). When Jesus hears of the Greeks wanting to see Him, it confirmed that “the hour had come” for Him to “be glorified” through His death on the cross (John 12:23) which Jesus illustrates with a grain of wheat analogy whereby death leads to life (John 12:24). Jesus is the grain of wheat. The word “alone” refers to Christ dealing with Jews alone. It was necessary for Jesus to die to produce life in many others – both Jews and Gentiles (including the Greeks), in one body. Death was necessary for life and fruitfulness.

Since Jesus is talking to two of His believing disciples, He does not reference “eternal life” as a gift to be received by faith alone in Him alone (John 12:25). Instead, He speaks of eternal life as a reward to be earned in the future. [4] The issue here is rewards, not salvation from hell. The believer who “loves his life” by selfishly living for his or herself, “will lose” the fullness of that life both now and in eternity in terms of the loss of rewards. Christ goes on to say that “he who hates his life in the world” by making his or her love and loyalty to Christ a priority “will keep it for eternal life,” that is, they will enjoy a deeper and fuller experience of eternal life both now and in eternity. [5]    

Jesus said, I have come that they may have life, and that they may have it more abundantly.” (John 10:10b). Eternal life must first be received as a gift through faith alone in Jesus alone – “I have come that they may have life” (John 3:15-16; 4:10-14; Rom. 6:23; Ephes. 2:8-9) – before we can experience that life “more abundantly”through obedience to Christ (John 8:31-32; John 12:24-26). The word “abundantly” means over and above or overflowing life. All those who believe in Jesus have “life” in His name (John 3:16; 20:31). But only those believers who obey Christ’s word will experience it “more abundantly” both now and eternity.

Therefore, when eternal life is referred to as a present possession in the New Testament, it is always a free gift that is received by believing in Christ alone (John 3:15-16, 36; 4:10-14; 5:24; 6:40, 47; 10:28-29; 11:25-26; Rom. 6:23b; 4:5; Ephes. 2:8-9; I John 5:11, 13; Rev. 22:17). But when eternal life is referred to as a future acquisition, it is a reward that obedient believers will receive in the future (cf. Matt. 19:29; 25:35-40, 46; Mark 10:29-30; Luke 18:29-30; John 4:36; 12:25; Rom. 2:7; 6:22; Gal. 6:7-9; I Tim. 6:12, 19; Jude 1:21). [6] Eternal life is not static. Believers can experience varying degrees of God’s life as they learn to trust and obey Him.

Those who are dedicated to Christ will “keep” or preserve that lifestyle for eternal rewards (12:25). Our earthly experience becomes a part of “eternal life”in that it contributes to the quality of our future life in eternity. If we put our material things and selfish ambitions ahead of Christ, we will decrease the quality of our life in the world to come. So, the issue is not salvation, but the quality of a believer’s life both now and in the world to come.

This is substantiated further in the next verse when Jesus says, If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor.” (John 12:26). Jesus is referring to self-denying service to Christ. If you want to serve Christ, you must follow Him. He is to be the number one priority in your life. Just as Jesus denied Himself and died for the world (12:27-28a), His disciples are to deny themselves and serve Him. When Christ says, “and where I am, there My servant will be also”in glory and honor is the main idea here as confirmed in the next part of the verse. “If anyone serves Me, him My Father will honor.” The verb “will honor” [7] refers to honoring faithful Christians with rewards. [8] If you serve Jesus, you will receive “honor” or reward from His Father. If you want to be rewarded in the future, you must earn it by serving Christ now. Rewards are not a free gift. We must work for them to receive them in the future.

We can see then, that giving Christ our lives is a condition for discipleship and is necessary to receive eternal rewards (cf. Matt. 10:32-42; 16:24-27; Mark 8:34-38; Luke 9:23-26; John 12:23-26), not eternal life or salvation as a free gift.

The claim of Jesus is that “life” belongs to Him and He gives it to whom He will (5:21). This cuts right across the philosophy and the propaganda of our day! Much of our culture tells you that your life belongs to you, and you can do with it whatever you want; it is up to you to make of yourself whatever you desire. That is what is fed to us all the time. But that’s a lie! Your physical life is not yours. You did not invent it; you were given it by Jesus.

If this claim of Jesus is real, and it is, it clearly makes Him the most important Person in anybody’s life. If your very physical existence has come from Him, and your spiritual destiny is in His hands, then He is the most important Person you will ever have to deal with. More than that, He is the most important Person in all the universe!

Because of this, it would be wise for us to keep His gospel message clear. Since the Lord Jesus used the words “believe” and “faith” more than any other words to express what a sinner must do to receive everlasting life (John 3:15-16; 5:24; 6:35, 40, 47; 11:25-26, et al.), we submit to His Lordship when we use those words when sharing His gospel with the unsaved. It is not submitting to His Lordship when we refuse to use the words He used the most in evangelism and substitute it with words that are more popular with others such as giving your life to Christ to be saved from hell. Our sinful nature does not like someone else to tell us what to do and how to do it. So, when Jesus tells us to use the words “believe” or “faith” when inviting a non-Christian to respond to the gospel, and we use other words or phrases that confuse instead of clarify the only condition for obtaining eternal life, we are saying to Him, “I know better than You, Lord. I will use some other phrase or condition that everyone else is using.” We are refusing to submit to His Lordship when we neglect to use the words He uses most in evangelism. And because of this, we will forfeit eternal rewards, not salvation, at the Judgment Seat of Christ (cf. I Cor. 3:8-15; 2 Cor. 5:10; Col. 3:23-24; Rev. 22:12).

How would you feel when You stand before the Judgment Seat of Christ and tell the Lord Jesus that you told non-Christians to give their lives to Christ to get saved, and Jesus rebukes you saying, “Why did you tell them that when I told you to invite them to believe in Me to get saved? I had to send someone else to them to tell them to believe in Me for eternal life because you refused to submit to My instructions.” I believe we would feel shame and regret for disobeying our Lord (cf. Matt. 25:24-30; I John 2:28). It is not too late to change and start using the words Jesus used the most in evangelism – “believe” and “faith” instead of the unclear terminology that the majority of Christians use today.

Prayer: Gracious Father in heaven, thank You for establishing that the Lord Jesus is equal with You in His deity when He claimed to be the Savior Who gives life to whom He wills. He is as much God as You and the Holy Spirit are. Because Jesus is the One Who gives physical life and eternal life, He is by far the most important Person in our lives. Please forgive us for substituting the words Jesus used most in evangelism – “believe” and “faith,” with unclear words like giving your life to Christ, follow Christ, or turn from your sins as conditions for eternal life. Please enable us to submit to Your Lordship in our lives by using the words Jesus used the most in evangelism because Your approval is far more important than the approval of people. In the name of the Lord Jesus Christ, we pray. Amen.

FOOTNOTES:

[1] Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B&H Publishing Group, 2019 Kindle Edition), pg. 2219.

[2] Matt. 18:6; 21: 32(3); 24:23, 26; 27:42; Mark 1:15, 9:42; 15:32;16:16(2), 17; Luke 8:12, 13; 22:67; John 1:7, 12, 50; 2:11, 23; 3:12(2), 15, 16, 18(3), 36(2); 4:39, 41, 42, 48, 53; 5:24, 38, 44, 45, 46, 47(2); 6:29, 30, 35, 36, 40, 47, 64, 69; 7:5, 31, 38(2), 39, 48; 8:24, 30, 31, 45, 46; 9:35, 36, 38; 10:25, 26, 37, 38(3), 42; 11:25, 26, 27(2), 42, 45, 48; 12:11, 36, 37, 38, 39, 42, 44(2), 46, 47; 13:19; 14:12; 16:9, 27; 17:8, 20, 21; 19:35; 20:29, 31(2); Acts 2:44; 4:4, 32; 5:14; 8:12, 13, 37(2); 9:42; 10:43, 45; 11:17, 21; 13:12, 39, 41, 48; 14:1, 23, 27; 15:5, 7; 16:1, 31, 34; 17:4, 5, 12, 34; 18:8, 27; 19:2, 4, 9, 18; 21:20, 25; 22:19; 26:27(2); 28:24(2); Rom. 1:16; 3:3, 22, 4:3, 5, 11, 17, 24; 9:33; 10:4, 9, 10, 11, 14(2), 16; 13:11; 15:31; I Cor. 1:21; 3:5; 7:12, 13; 9:5; 10:27; 14:22(2); 15:2, 11; 2 Cor. 4:4; Gal. 2:16; 3:6, 9, 22; Ephes. 1:13, 19; Phil. 1:29; I Thess. 1:7; 2:10; 4:14; 2 Thess. 1:10; 2:12,13; I Tim. 1:16; 3:16; 4:3, 10; 6:2(2); 2 Tim. 1:12; Tit. 3:8; Heb. 11:31; I Pet. 1:21;2:6, 7; I John 3:23; 5:1, 5, 10(3), 13.

[3] Matt. 9:2; Mark 2:5; Luke 7:50; 17:19; 18:42; Acts 6:7; 14:22, 27; 15:9; 16:5; 20:21; 24:24; 26:18; Rom. 1:17; 3:3, 22, 25, 26, 27, 28, 30(2), 31; 4:5, 9, 11, 13, 14, 16 (2); 5:1, 2; 9:30, 32; 10:6, 8, 17; 11:20; 16:26; I Cor. 15:14, 17; Gal. 2:16 (2); 3:2, 5, 7, 8, 9, 14, 22, 24, 26; 5:5; Ephes. 2:8; Phil. 3:9(2); Col. 1:4; 2 Thess. 3:2; 2 Tim. 3:15; Tit. 1:4; Heb. 6:1;11:31; Jas. 2:1, 23, 24; I Pet. 1:21; 2 Pet. 1:5; I John 5:4.

[4] The word translated “will keep” (phylaxei) is in the future tense.

[5] The Evangelism Study Bible (Grand Rapids: Kregel Publications, copyright 2014 EvanTell, Inc.), pg. 1180; Evans, The Tony Evans Bible Commentary, pg. 2257; Robert Wilkin, “John,” The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, 2019 Kindle Edition), pg. 213.

[6] Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pp. 221-232; Zane C. Hodges, Grace in Eclipse: A Study on Eternal Rewards (Corinth, TX: Grace Evangelical Society, 2016 Kindle Edition), pp. 53-68.  

[7] timēsei

[8] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pp. 1004-1005.

John 1 – Part 5: “Each One Reach One”

4He first found his own brother Simon, and said to him, ‘We have found the Messiah’ (which is translated, the Christ). 42 And he brought him to Jesus.” John 1:41-42a

God’s plan for reaching the world for Christ is to use each believer in some way to introduce another person to Jesus Christ and then train them to do the same. Jesus cast a huge vision for His followers to pursue, before He ascended to heaven. Look in Mark 16:15: “Go throughout the whole world and preach the gospel to all people.” (GNT)

Can you envision each of us having a part in introducing someone to Jesus? You may not actually share the gospel with them, but you may plant a seed in their lives. You may pray for them, show them kindness, and invite them to church or a small group. Wouldn’t it be exciting to see new faces in your Sunday Schools, small groups, and worship services, because each one of you played a part in inviting someone to come see Jesus? In other words, each one is to reach one. This is how Jesus’ first disciples got started, as we shall see in this chapter.

We are going to discover how each of us can reach another person or persons for Christ. Turn to John 1:35-51. If each one of us is going to reach another person for Christ, we must understand and apply some important principles.

First, we must GROW CLOSER TO CHRIST (1:35-39). There is a transfer of focus in the text from John the Baptist to Jesus. In the verses preceding today’s passage, the apostle John began to present “four consecutive days in simple, chronological order based on his personal observation of the events.” [1] (1:19-51). On the first day John the Baptist stated who he was not and who he was (1:19-23) before identifying Jesus as the One Who possesses superior authority by saying that he himself was unworthy to do even the most menial service for Christ (1:24-28). On the second day, John pointed others to Jesus as the Lamb of God, the Preexistent One, the One Who baptizes with the Holy Spirit, and as the Son of God (1:29-34).

We see the humility of John the Baptist as he directs his own followers to Jesus on the third day. 1:35-36: This is what we call “intimate evangelism”—pointing those closest to you to Jesus. “Again, the next day” (the third of four days), John the Baptist focuses the attention of “two of his disciples” on “Jesus as He walked” by, saying, “Behold, the Lamb of God!” The apostle John informs us that one of these two disciples is “Andrew” (1:40). The other disciple is most likely the apostle John himself whose pattern is to refer to himself indirectly throughout his gospel [2] (cf. 13:23; 18:15-16; 19:26; 20:2-4, 8; 21:20, 23-24).

When the Baptist says, “Behold” [3] he is telling his two disciples to “stop whatever they are paying attention to[4] and“look with wonder at the amazing Lamb of God!” John is encouraging his followers to transfer their focus onto Jesus now instead of him.

This is reinforced further by the apostle John’s use of Greek verbs and their tenses in 1:35-36. John the Baptist “stood” whereas Jesus “walked.” The verb translated “stood” [5] is in the pluperfect tense which means John was still standing at some point in the past after having previously stood. [6] Whereas the verb translated “walked” [7] is in the present tense and conveys that Jesus “was walking.

“The action in God’s economy was shifting from John’s baptism to the ministry of Jesus.” [8]

As “the Lamb of God,” Jesus is the only One who can provide free, unlimited forgiveness of sin. Christ is like a calculator. A calculator is not only good for what it can do; but also, for what it can undo. Christ can hit the clear button of redemption and remove all our guilt and stain the moment we believe in Him for complete forgiveness (Acts 10:43; Col. 2:13-14).

My wife shared something with me a while back at lunch that really touched me. You can see her insights in the picture above. The horizontal cross beam reminds us of what Psalm 103:12 says,“As far as the east is from the west, so far has He removed our transgressions from us.” The cross of Jesus provides the basis for removing our sins as far as the east is from the west (which is an infinite line), far out of our reach so we cannot retrieve them. The vertical post of the cross points to Micah 7:19 which says, “You will cast all our sins into the depths of the sea.” The cross provides the basis of casting our sins out of our sight into the depths of the sea.To the human mind it is unclear how the Lord clears – but let me tell you – clearly – He can do it! Like John the Baptist, we must point those closest to us to the unlimited forgiveness of Jesus Christ, the Lamb of God.

1:37: John’s disciples now “follow” or go along with Jesus. Christ does not invite them to follow Him as His disciples here. They “heard” Christ speak and want to learn more from Him so “they followed Jesus.” This means nothing more than they are accompanying the Lord. Christ does not call them to follow Him as His disciples until about a year later (Mark 1:16-18). How do I know this?

When we examine all four gospels, it becomes clear that the disciples whom Jesus called to follow Him in Mark 1:16-18 were already believers. In the Spring of A.D. 26 Peter, John, Philip, and Andrew met Jesus for the first time (John 1:35-51) and believed in Him. When Jesus invited Philip to follow Him (John 1:43), He was asking him to accompany Him to Galilee, not make a discipleship commitment. Philip believed in Christ because of spending time with Him (1:45). Four days after that first encounter, Jesus’ other disciples believed in Him after He turns water into wine (2:1-11). Several days later during the Passover Feast in Jerusalem, Jesus cleanses the temple (2:13-22). During the next several months, Christ instructs these new believers in the fundamental truths of salvation and assurance as He evangelizes Nicodemus, the Samaritan woman, and the city of Sychar (John 3-4).

John 4:35 mentions four months until harvest. The harvest takes place in the months of April or May. Four months prior would be January or February. Thus, between the mention of the first Passover (John 2:13) which is in April, and the time mentioned in John 4:35, almost one year has passed. During these months, John the Baptist is evangelizing Judea (John 3:22-36) and baptizing. So, several things have already taken place before we come to Mark 1. Mark 1:14 informs us that John the Baptist is now in prison. In John 1-3, John the Baptist is still ministering publicly. But in Mark 1, he is in prison. So, these disciples have known Jesus for at least a year when Christ approaches them in Mark 1:16. Peter is a believer. He has evangelized the city of Sychar with Christ. But in Mark 1, he is fishing for fish.

1:38a: When Jesus looks over His shoulder and sees these two disciples of John “following” Him, He asks them “What do you seek?”

“These are the first recorded words of Jesus in John’s Gospel. The question is actually profound. The word seek (zeteō) occurs thirty-five times in John’s gospel, referring often to the Judeans who were seeking to arrest and to kill Jesus. With this question Jesus was focusing their attention on their ultimate concern: What is it that you want out of life?” [9]

Christ may be asking us right now, “What do you seek” in life? Love… security… fulfillment… relationships… money… a job… fame… or healing? What is it you are seeking currently? Are you seeking Jesus? Only Jesus can meet our deepest needs. Only Christ can give us the love… acceptance… security and forgiveness that we crave.

1:38b-39: Jesus was Who John’s disciples were seeking. They refer to Christ as “Rabbi,” which John translated as “Teacher.” These two men wanted to know where Jesus was “staying” so they could remain with Him and learn more from Him as they had done with John the Baptist. Christ invites them to “Come and see.” They first had to “come” with Jesus before they could “see” or comprehend where He was staying.This has spiritual significance as well.

“Only by coming to Jesus could they really comprehend what they were seeking spiritually. The same thing holds true today.” [10]

These men were eager to spend time with Christ. John tells us “They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).” (1:39). This is the first of several time notices in John’s gospel (cf. 4:6, 52; 19:14). 

“The tenth hour” could refer either to 4 P.M., if John uses the Jewish timekeeping system from sunset to sunset, or to 10 A.M., if he uses the Roman’s reckoning of time from midnight to midnight. [11] Whether the apostle John meant 10 A.M. or 4 P.M., the main thing is he never forgot the hour when he first met Jesus. [12] The time that John and Andrew spent with Christ the rest of that day was very significant. It had eternal implications for them.

How about you? Have you met Jesus? Do you remember the first time you encountered Him? I remember the evening, not the exact hour, that I first met Jesus. It was on Monday, March 12, 1979, when Archie Griffin, a two-time Heisman Trophy winner and professional footbal player, came to our college to speak on the evening of Christian Emphasis Day. After Archie talked about his personal relationship with Christ, God showed me my need for the Savior so I could believe in Jesus for everlasting life.

After the assembly, I drove my parents’ car out into the country and pulled into a cornfield driveway to talk with God. Under the light of a beautiful full moon, while I was listening to a Christian song by Chuck Girard entitled “Lay Your Burden Down,” I received Jesus’ gift of forgiveness and eternal life by believing in Him. I will never forget that first meeting with Jesus that evening. It changed my eternal destiny and for that I am eternally grateful.

The words “staying” and “remained” in John 1:38b-39 come from the Greek word menō which the apostle John uses forty times in his gospel [13] to describe close fellowship with Christ, not one’s conversion. [14] Menō means “to stay, remain, abide, live, dwell.” [15] It literally refers to where one makes his or her home. We need to constantly make our home in Jesus’ presence. Where we make our home is where we spend our time. We must make the effort to reside in the truth of the Bible about Jesus and His love for us.   

How at home with Jesus are you? Are you cultivating a closer relationship with Him through prayer, the study of His Word, and hanging out with other Christians? When we spend time with Jesus, as Andrew and John did, our lives will never be the same. When we grow closer to Jesus, His heart for the lost will become ours. We will begin to see those who need to hear the gospel the same way that Jesus does – as someone Jesus loves and longs to save.

GO TO THOSE CLOSEST TO YOU AND TELL THEM ABOUT JESUS (1:40-46). The key to having boldness is spending time with Jesus Christ. As a result of spending part of a day with Christ, Andrew realizes that he must share his good news with his brother, Simon Peter. 1:40: John identifies “Andrew,” [16] the brother of “Simon Peter,” as one of the two disciples of John the Baptist who accompanied Jesus that day. The name “Andrew” means “manly” [17] or “courageous.” [18] It takes courage to bring others to Christ, especially family.

1:41: Can you picture Andrew? “I have to tell Peter my news right now.” What is his news? “We have found the Messiah.” Andrew is the first in John’s gospel to identify Jesus as the promised “Messiah” or “Christ.” Evangelism is not complicated. It is very clear and simple. Andrew already has eternal life because he believed Jesus was the Christ, the Messiah-God. According to I John 5:1, that is all anyone one must do to be saved: “Whoever believes that Jesus is the Christ is born of God.”

“To obtain eternal life one must believe that Jesus is the Messiah in the sense that He gives eternal life to those who believe in Him (see the discussion of 11:25-27 and 20:30-31).   

“When Jesus came, some, like John the Baptist (cf. 1:31, 33), already were born again since they believed in the Messiah for eternal life, though they did not yet know who He was. This is likely the case with Andrew and the other disciples of John the Baptist as well since John gives no report of Jesus speaking of eternal life to them. Evidently, they believed John’s preaching about the Coming One and believed in Him for eternal life. When they found out that Jesus is that Coming One, they sought to become His disciples.” [19]

The word “believe” in the New Testament means “to consider or be persuaded something is true and therefore worthy of one’s trust.” [20] Because all of us are born as sinners who deserve to die forever separated from God in the lake of fire (Ps. 51:5; Rom. 3:23; 6:23a; Rev. 20:15), we need a Savior to save us. The Bible tells us that Jesus Christ died for our sins and rose from the dead and is alive today to give eternal life to everyone who believes in Him (John 3:16; I Cor. 15:1-6). 

 The following 3-circle tool was developed by EvanTell, Inc., and is used with their permission. Ask yourself, what am I believing or trusting to get me to God’s heaven?

Starting from the left, some people believe their works will get them to heaven (1st Circle). Some people believe Christ plus their works will get them to heaven (2nd Circle). Others believe Christ alone will get them to heaven (3rd Circle).

Those who believe their works will get them to heaven are saying to God, Your Son’s death was unnecessary.” For if you can get to heaven trusting your works, Jesus did not need to die on the Cross. Those who believe Christ plus their works will get them to heaven, are saying to God, “Your Son’s death was disappointing,” that is, Jesus paid for some of my sins, but I must pay for the rest. But Jesus did not make a down payment for your sins. He made the full payment for your sins (John 19:30). Those who believe Christ alone will get them to God’s heaven, are saying to God, “Your Son’s death was sufficient.” Jesus paid it all and so all we must do is believe in Him alone to take us to His heaven. It is that simple.

Then what does Andrew do? 1:42a: That says it all. He simply brought his brother Simon to Jesus. That is all Andrew knew to do. Just get him to Jesus. Come and see. He pointed his brother to the One who could change him and satisfy all his needs. The more time we spend with Jesus, the more His heart will become ours. So, the closer we get to the heart of Christ, the closer we get to the people for whom He died.

Jesus’ heart bleeds for the lost. Luke 19:10 explains: “For the Son of Man has come to seek and to save that which was lost.” The heart of our Lord is a seeking heart. Aren’t you thankful for that? We would still be lost in our sins if Jesus did not seek us out. Look at God’s heart. First Timothy 2:3-4 say, “For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.” Is there any human being God does not want to be saved? No. God created hell for the devil and his angels (Matt. 25:41), not for people. God desires that all people go to heaven, and He wants to use you and me to introduce people to the Savior Who can get them there. He may use you at work, school, the marketplace, the Mall, or He may use you in your back yard talking across the fence with your neighbor. The key is to open your heart to Him, so He can use you. 

Those who live close to Christ capture His heart for the lost. For example, during my engagement to Pat before our wedding, I had no difficulty introducing her to my family, friends, and co-workers. Why? Because I had a personal relationship with her, and I was thrilled to be with her! And I wanted others to meet her because she was so awesome! How much more should this be true of our relationship with Jesus Christ? The church needs some Andrews who will be committed to bringing others to Jesus. We need older and younger Andrews.

Being an Andrew does not involve fancy evangelism methods and memorizing lots of Scripture, so you never make a mistake. Being an Andrew means getting them to Jesus. “Come and see.” Allow Jesus to make the transformation. You just be faithful to bring them to Jesus. We cannot change people, but Jesus can. We cannot make unfaithful spouses quit cheating, but Jesus can. We cannot make alcoholics quit drinking, but Jesus can. We cannot make drug addicts quit using, but Jesus can. We cannot make worriers stop worrying, but Jesus can. We cannot make abusive parents quit violating their children, but Jesus can. Our job is to get them to Jesus. Come and See! Don’t tell them to clean up their lives. Just ask them to come as they are and see Jesus for Who He really is. Then Christ will do the rest. Invite them to church… to Starbucks for coffee or to your own home for a meal where they can hear the clear and simple gospel.

In bringing his brother to meet Jesus, no man did the church a greater service than Andrew! Andrew appears two more times in John’s gospel (6:4-9; 12:20-22); both times he was bringing someone to Jesus. [21]

“A Christian’s testimony ought to accomplish what John the Baptist’s testimony did: pointing people to Jesus so that they want to follow Him. Notice the domino effect in this passage. Having encountered Jesus, Andrew wanted his brother to experience Him too. When you understand Who Jesus is, you’ll want others to know Him.” [22]          

 1:42b: And indeed, Jesus takes one look at Simon and sees more than a rugged fisherman. He identifies him as “Cephas,”[23] which means “a rock or stone.” “You are now Simon, but you will become Peter.” Jesus saw beyond the impulsive, head-strong, unreliable fisherman. He saw a solid rock. Jesus saw him for what he would become by His grace (even when it takes a while). Eventually God would use Peter to lead three thousand people to Christ through the preaching of one sermon on the day of Pentecost (Ac. 2:14-47).

Jesus’ interaction with Peter teaches us the importance of a new believer receiving a vision of what he or she can become in Christ. During this first stage of discipleship, the Lord gives us a vision of what we can become by His grace working in and through us. We need someone who can look beyond our faults and weaknesses and not only love us but also expect the best from us; someone who will believe in us; someone who will give us another chance; someone who will call us by another name. That Someone is Jesus Christ. Only He has the power to forgive all our sins and turn our weaknesses into strengths. That is what Jesus did with Peter and that is what He wants to do with you and me. Jesus sees the potential in each of us. You may think God cannot use you because of your weaknesses. Look to Christ to do through you what you could never do on your own!

But there is more. 1:43-44: On “the following day” (the fourth of four days beginning in 1:19) after Jesus renamed Peter, Christ “found Philip” [24] on the way “to Galilee” (1:43).The word “found” suggests Jesus was looking for Philip, He did not just happen to cross paths with him. Christ said to Philip, “Follow Me,” which could be translated, “keep on following Me” if Philip already was following Christ or “start following Me” if he was not yet following Christ.[25] When Jesus invited Philip to follow Him (1:43), He was asking him to accompany Him to Galilee, not make a discipleship commitment. Philip believed in Christ either through John the Baptist’s ministry before he met Jesus (cf. Acts 19:4), or as a result of spending time with Christ (1:45).

Some interpeters insist that following Christ is necessary to receive eternal life. I hear many pastors and churches preach this often. But this is contrary to the gospel of John which emphasizes believing in Christ alone as the only condition for eternal life (John 3:15-18, 36; 4:10-14; 5:24; 6:40, 47; 7:37-39; 11:25-27; 20:31; et al.).

Thus, what does Jesus mean when He says, 27 My sheep hear My voice, and I know them, and they follow Me. 28 And I give them eternal life” (John 10:27-28a)? Does this mean a person who truly believes must follow Christ as an obedient disciple to have eternal life which can never be lost as many preachers teach today?

The context of John 10:27-29 does not support this understanding. Jesus is using the word “follow” as a figure of speech referring to belief. Just as Jesus’ reference to sheep, is a figure of speech, so His reference to following Him is the same. Christ was not talking about literal sheep which physically follow a literal shepherd in this verse. Instead, He was illustrating salvation by picturing Himself as the Good Shepherd and believers as His sheep (cf. John 10:1-27).

In the context, Jesus addresses the unbelief of His Jewish audience, who questioned if He was the promised Messiah (John 10:24). Jesus replied to them, “I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me. But you do not believe because you are not of My sheep, as I said to you.” (John 10:25-26). People who are not of His sheep do not believe. What then do His sheep do? They believe He is the Christ – the One Who gives eternal life to those who believe in Him. They hear His voice and respond in faith like sheep follow a shepherd (cf. John 10:4-5). They trust Him. So, in this context the unbelief of His Jewish audience (John 10:25-26) is set in contrast to His sheep following or believing in Him (John 10:27).

Bob Wilkins writes that “the picture of sheep hearing their shepherd’s voice and following him is a picture of childlike faith. In his book, The Gospel Under Siege, Zane Hodges says concerning that illustration, ‘That is to say, they [the sheep] commit their safety and well-being to the Shepherd who has summoned them to do so‘ (pg. 44). He goes on to say that this is clearly an act of faith, not discipleship.

“Hodges points out two other points which further prove that the figure refers to faith in Christ: the sequence of the coordinate clauses and the analogy of John 5:24.

“The verses in question have five clauses joined by the word ‘and.’ A definite progression is evident. The sequence of the clauses shows that ‘following Him’ is the condition—not the consequence—of eternal life. Jesus did not say, ‘I give them eternal life and they follow Me.’ Instead, He said, ‘They follow Me and I give them eternal life.’ Since faith in Christ is the sole condition of salvation in Scripture and in John’s Gospel, ‘following Him’ must be a figure for faith in Christ.

“In addition, John 5:24 is parallel to John 10:27-28. Both refer to hearing, believing, the giving of eternal life, the guarantee against eternal judgment, and the promise of the permanence of the relationship. The only difference between the two verses is that in John 10:27 believing is expressed by means of the figure of sheep following a shepherd.” [26]

Throughout the gospel of John, figures of speech are used to illustrate saving faith such as receiving (1:12; 5:43; 13:20), looking (3:14-15), asking (4:10), drinking (4:14; 7:37), hearing (5:24; 10:16, 27), coming (5:40; 6:35, 37, 44, 65; 7:37), eating bread (6:50, 51, 53, 54, 56, 58), entering (10:9), and following (10:27).

Christian author Charlie Bing writes: “These pictures of faith all denote receptivity, agreement, or trust. All are essentially simple activities and essentially passive. None communicates the idea of merit, work, effort, or achievement. Neither do they communicate an exchange of one’s life or the ongoing submission of one’s life to Jesus as Master in order to obtain eternal life.” [27]

The gospel of John distinguishes the freeness of salvation (John 4:10-14; 8:30-31a) from the costliness of discipleship (John 8:31-32). The only condition for everlasting life is belief in Jesus Christ alone for His free gift (John 3:14-18, 36; 4:10-14; 5:24; 6:40, 47; 7:37-39; 11:25-27; 20:31), but there are many conditions for discipleship including following Christ (John 8:12; 12:24-26; 21:19-22), abiding in Jesus’ word (John 8:31-32), loving one another (John 13:34-35), and bearing fruit (John 15:1-8). Those who insist that following Christ is a condition for receiving eternal life, fail to make this important distinction between conditions for salvation and conditions for discipleship. This has caused much harm to the unsaved because it distorts the gospel message making it more difficult for them to believe in Christ alone, and it also has caused the church to be less effective in evangelism.

The apostle John informs us that Philip was from the same city of “Bethsaida” as “Andrew and Peter” (1:44). This may explain why Jesus was looking for Philip. Andrew and Peter may have been acquaintances, if not friends, with Philip, and had something to do with Christ calling Philip. [28]

“Philip’s hometown of Bethsaida was on the northeast side of the Sea of Galilee (called ‘Bethsaida in Galilee’ in 12:21). Also, Andrew and Peter were born there. Politically, Bethsaida was in lower Gaulonitis in the territory of Herod Philip (Josephus The Antiquities of the Jews 18.2.1). Philip’s name is Greek, but his nationality cannot be inferred from that fact.” [29]

What Jesus did with Philip, Philip now does with Nathanael.  1:45a: As Jesus “found” Philip,so Philip “found” Nathanael. “Nathanael” means “God has Given” or “Given of God.” [30]

“The disciple learns from his Teacher, and spiritual multiplication occurs.” [31]  

1:45b: Philip informs Nathanael, “We have found Him of whom Moses in the law, and also the prophets, wrote.” This was an indirect way of telling Nathanael they had found the promised Messiah; the One Moses wrote about “in the law” (Gen. 3:15; 22:8; 28:12; 49:10; Num. 21:9; 24:17; Deut. 18:15-19; et al.) and “the prophets” also “wrote” “about (Isa. 7:14; 9:6-7; 52:13-53:12; Dan. 7:13; Mic. 5:2; Zech. 9:9; et al.). [32]

Philip identifies Christ as “Jesus of Nazareth, the son of Joseph.” “This is one of only three references to Joseph other than the birth and infancy accounts (see John 6:42 and Luke 4:22). By saying this it appears that Philip was unaware that Jesus was born of a virgin or that He was born in Bethlehem.” [33]

Christ had such an impact on Philip, that Philip wasted no time in telling Nathanael about Him. When we spend time with Jesus, it does not take long for us to start witnessing to others.

Nathanael is a little more skeptical than the other men who came to Jesus (cf. 1:37-44). He does not respond in immediate faith. 1:46a: Nathanael was somewhat shocked by Philip’s mention of “Nazareth.” He had difficulty believing that the Messiah would come from such an insignificant and relatively unknown place as Nazareth. But Nathanael’s question, “Can anything good come out of Nazareth?” suggests that insignificance was not the only problem.

“There was something unclean about the place. That was due to its geographical proximity to Sepphoris, the Roman capital of Galilee. Sepphoris was located just four miles north of Nazareth. When the Roman rulers of this region needed workmen, they drew from the laborers of Nazareth. Some of the citizens of Nazareth exploited this opportunity for personal gain. And so the people of Nazareth were disdained by my many Jews. It was an insignificant place with a quesitonable reputation.” [34]

“Recent archaeological discoveries suggest the town housed a garrison of Roman soldiers, and where you find a town full of bored soldiers, you find a nesting ground for vice and immorality. In addition, many Jews believed that contact with Gentiles rendered them ritually unclean.” [35]

The truth is the best thing in all the world came out of Nazareth [36] and Nathanael was about to discover this firsthand.

So, what does Philip do? Does he give up or start to argue with Nathanael? No. 1:46b: He does the only thing he knows to do. He says, “Come and seefor yourself. I don’t have all the answers but come and meet Jesus. Then you’ll see what I’m talking about.

GIVE THEM JESUS SO HE CAN BRING THEM TO HIMSELF (1:47-51). 1:47: As Nathanael approaches, Jesus makes a statement that reflects His supernatural insight into the character of the man: “Behold, an Israelite indeed, in whom is no deceit!”

“Nathanael was the opposite of the original Israel, namely, Jacob, who was very deceitful (Gen. 27:35-36; 28:12; cf. John 1:51). Therefore, Jesus virtually said that Nathanael was an Israelite in whom there was no Jacob.“ [37]

Jesus is saying, “I know you Nathanael for who you are, and you are a man of integrity.” 1:48a: Nathanael is surprised that Jesus would say this, so he says to Him, “How do You know me?” Nathanael is stunned because he has never met Jesus before so how could Christ know anything about him?

Christ shows in His response to Nathanael that His knowledge of his character was of supernatural origin. [38] 1:48b: I have never really made a connection until today between Philip’s invitation to Nathanael, “Come and see” (1:46b), and Jesus’ words to Nathanael, “Before Philip called you, when you were under the fig tree, I saw you.” Before Nathanael sees Jesus, Jesus “saw” him.

Christ sees us even when we cannot see Him. We may feel or think that Jesus does not see us. You may say to yourself, “There are billions of people in the world today, how could Jesus possibly see me among all these people?” The Bible assures us that God does see us.

Christ “saw” Nathanael’s heart as well as his presence under the fig tree. Perhaps Nathanael was praying or reading the Bible under that fig tree. Jesus is saying, “Nathanael, I know who you are. I know everything there is to know about you. I know what you think and where you go and what you do. And I want to have a relationship with you.”

If you can identify with Nathanael’s skepticism, please know that Jesus loves you and He sees where you are. He will also meet you where you are at. He will provide answers to your questions if you are willing to listen. He may come to you in unexpected ways such as through a dream or a vision. He knows everything about you – your likes and dislikes, your sorrows and your joys, your thoughts, actions, and words. He knows the hidden wounds of your heart. He knows the dark secrets in the depths of your soul and He still loves you and He longs to be in a personal relationship with you. 

How does Nathanael respond to the fact that Jesus saw him before they even met? 1:49: Christ’s supernatural knowledge of Nathanael moves the former skeptic to confess to Jesus, “Rabbi, You are the Son of God! You are the King of Israel!” Nathanael concludes,Only the Son of God could know this about me. You must be Him!” For Nathanael to believe that Jesus is the Son of God resulted in him having eternal life. John 20:31 says, “But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.” When as an Israelite, Nathanael says Christ is “the King of Israel!” he is acknowledging Jesus to be his own King. This former skeptic is celebrating the discovery of the long-awaited Messianic King.

All of us have a fundamental need to be seen, especially when we are hurting or lonely. Jesus not only tells us that He sees us. He wants to show us that He sees us. He sees our fears, our pain, and our stress. He also sees this world that is perishing without Him. When you experience that Jesus sees you, like Nathanael did, many of you will respond in faith to Jesus because you realize He is much more than a mere man. He is the God Who sees us.      

This is the conclusion of a pregnant woman named Hagar after God met her in a place of despair and told her that the child in her womb would be a son called Ishmael because God heard her affliction (Gen. 16:11). So, Hagar called the name of the Lord, “You-Are-The-God-Who-Sees,” for she said, “Have I also here seen Him Who sees me?” (Gen. 16:13). God sees you and He wants to show you that He sees you.

1:50: Christ makes an important promise to Nathanael and the other disciples (the “you” in this verse is plural) that is set off by the phrase (“Most assuredly, I say to you…”)that is used nowhere else in the New Testament. But John uses this phrase twenty-five times in his gospel [39] to call attention to important affirmations. [40]      

Jesus says to Nathanael, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” “Nathanael is the first person in John’s Gospel who is specifically said to believe in Jesus, although John indirectly shows that John the Baptist, Andrew, Peter, Philip, and the unnamed disciple believed too.” [41] Jesus is affirming that when we believe what God reveals to us, He will give us an even “greater” experience of Himself. [42] In other words, Nathanael had not seen anything yet. Christ’s demonstration of His supernatural knowledge was small compared to what Nathanael would see in the future. [43]

Not only did Jesus know about Nathanael’s character (1:47) and where he was when Philip found him (1:48), but He also knew what Nathanael had been thinking about under the fig tree.

1:51: Jesus uses the imagery of Jacob’s dream at Bethel when he saw “the angels of God ascending and descending” on a ladder (Gen. 28:12) to describe the “greater” (1:50) revelation that Nathanael and his fellow disciples [44] (and John’s readers) would receive concerning Christ.

“This Old Testament account is what Nathanael had been thinking about under the fig tree. How do I know? Because not only did Jesus make explicit reference to this story, but He also told Nathanael that he was ‘an Israelite in whom there is no deceit’ (1:47). Being a deceiver was exactly what Jacob was known for (see Gen 27:1-36). So, by these two comments, Jesus was making Nathanael aware that He knew what he was thinking.” [45]

“From 1:47-48, 51 it can be inferred that Nathanael was meditating on Jacob’s life, particularly on the incident recorded in Genesis 28:12. Jacob saw the angels going up and down a ladder. But Nathanael would see . . . the angels of God ascending and descending on the Son of Man. Just as Jacob saw angels from heaven communicating with earth, so Nathanael (and the others; though you is singular in John 1:50, the you in v. 51 is plural) would see Jesus as the divine Communication from heaven to earth. The Son of Man, replacing the ladder, is God’s link with earth (cf. Dan. 7:13; Matt. 26:64). Perhaps Jesus was also indicating that He is the new ‘Bethel,’ God’s dwelling place (Gen. 28:17; John 1:14).

“As the Son of Man, Jesus left heaven to come to the earth. Jesus used the term ‘Son of Man’ of Himself more than 80 times. It speaks of His humanity and suffering and His work as ‘the ideal Man.’” [46]

Christ replaces the imagery of a ladder in Jacob’s dream with “the Son of Man,” a reference to Himself (1:51; cf. John 3:13-14; 5:27; 6:27, 53, 62; 8:28; 12:23, 34; 13:31). Instead of the angels of God ascending and descending on a ladder, Jesus says they are “ascending and descending upon the Son of Man.” Jesus Christ is the Ladder or Mediator between heaven and earth, between God and man (John 3:13; I Tim. 2:5). Christ grants access to eternity. As He would tell His disciples later in John’s gospel, “No one comes to the Father except through Me” (14:6). [47]

Throughout the remainder of John’s gospel, Nathanael, and the other disciples along with John’s readers, would receive evidence that Jesus was the sole Mediator between God and humanity. [48] Because Christ is fully God and fully man (John 1:1, 14), He is the only One Who could provide a bridge between heaven and earth.

God had revealed Himself to Israel—the man and the nation—in a dream at Bethel previously (Gen. 28:10-22). Now God would reveal Himself to a true Israelite, Nathanael, to all Israel, and to the whole world, directly through Jesus.”  [49]

Daniel’s “Son of Man” is the prophesied King of Israel Who will rule over the whole world in the earth’s final kingdom (Dan. 7:13-14). Hence, Nathanael’s reference to Jesus as “the King of Israel” (1:49) is also part of the imagery in 1:51. [50]

In addition, the “greater things” Jesus would reveal to Nathanael and the other disciples (1:50) would also involve Jesus’ Second Coming to earth as “the King of Israel” (1:49). Christ had already shown His supernatural knowledge to Nathanael (1:48b), but when He comes the second time, He will show His supernatural power (1:51). When Christ comes back as King, the Bible says, 6 Let all the angels of God worship Him. 7 And of the angels He says: ‘Who makes His angels spirits and His ministers a flame of fire.’ “ (Hebrews 1:6-7). When Christ returns to earth at the end of the Tribulation (Rev. 19:11-21), He will establish His Millennial Kingdom on earth (Rev. 21:1-6) where angels will worship and assist Him as the universal King.

No matter how skeptical a person may be about Christianity, just introduce them to Jesus and let Him do the rest. You and I cannot change people, but we can introduce them to the One who can. Jesus takes Simon and makes him Peter. He takes the condemned and makes her forgiven. Jesus takes the skeptic and makes him a believer. He takes the sinner and makes her a saint. Jesus takes the drunkard and makes him sober. Christ takes the prostitute and makes her pure. Jesus takes the worrier and gives him peace. He takes the spiritually blind and makes her see. Jesus takes the dirty and makes him clean. Jesus changes lives.

In April of 2014, our entire family moved from Iowa in the USA to the Philippines where God called us to multiply disciples until all hear His gospel of grace! I believed the Philippines was and still is a strategic nation for reaching other nations with the gospel. Why? Because each year nearly one million Filipinos go overseas (OFWs – Overseas Filipino Workers) to get temporary or permanent jobs to send money back home to their families. Our strategy was to reach these Filipinos with the gospel and disciple them before they left to work overseas! Then they could make disciples in other nations! We cast this vision among Filipino pastors and churches and equipped them to reach Filipinos in their area whom God could use mightily in another nation for Christ!? God wants to use ordinary people like you and me all around the world to introduce people to Jesus.

Each one reach one evangelism. It is very simple. Let me summarize:

  • Recognize a person God wants you to reach and then pray for them (Who should come?) Pray for God to soften their heart and give you opportunities to share with them (think about them right now).
  • Refer a person (Who should they come and see? It’s all about Jesus). Point them to Him.
  • Remember our purpose (why should they come and see?) Because only Jesus can get them to heaven and only Jesus changes lives.

We need some Andrews and Philips who will determine by God’s grace, to bring one person or more to Jesus. Can you imagine how Andrew felt seeing his brother, Simon Peter, come to Christ? Can you imagine how he felt when Peter preached at Pentecost and three thousand people were saved (Ac. 2:14-47)? Andrew compels us to remember that God uses ordinary people to bring others to Christ. God may use you to introduce the next Simon Peter to Christ who will have a huge impact for the cause of Christ. The gospel is usually advanced one person at a time reaching one person at a time.

I think back about my mission trip to the southern Philippines on Sarangani Island in October 2015 with my friend, Pastor Boy.  On one morning after preaching the gospel at an elementary school, I asked one of the teachers if there were any other schools nearby. He hesitated and then said, “Yes there is another school about a 40-minute hike from here, but you don’t want to go there.” “Really?” I said, “Why is that?” He said, “Because it is all Muslim, and it is not safe for Christians to go there.” For the next two hours, several Christians tried to persuade us not to go to this school, but I kept asking them if they had gone there and they had not. So, I said, “Who will go if we don’t go to them?” They had no answer. At this juncture, we had a choice to make – do we seek to please these well-intentioned believers who do not want us to go, or do we seek to please our Father in heaven who desires that all people be saved?

Eventually my translator and a local Christian tribal leader made the 40-minute hike with me through the mountainous jungle towards the Muslim village. With each step I anticipated what the Lord would do when we got there. What are You going to do when we arrive at this village, Lord? How are You going to protect us? How will these people respond?

When we arrived at the Muslim village we were warmly welcomed by the teachers and Muslim principal (see photo). One of the teachers said they expected us. “Why?” I asked. She explained that she saw our pictures on Facebook when we were on Balut Island across from Sarangani Island at a school. God used Facebook to prepare this village for our arrival. As we shared the gospel with the students and teachers, they were very attentive to the message. All one-hundred twenty students and teachers indicated they trusted in Jesus alone for His gift of salvation at the end of the gospel presentation.  

Afterward we had a concert, with individual students praising our great God and Savior Jesus Christ. I got goose bumps listening to these newly saved children fill the jungle with songs of praise to their Savior!

Before we came to this village, the teachers and students may have felt that God does not see them. But when God brought us to them and enabled us to share the good news of Jesus Christ with them, they felt seen by God just as Nathanael did. And the most natural response for them was to receive Jesus by believing He is the Son of God (John 20:31), which is something that Islam vehemently denies. [51] But when people in darkness experience the God Who see them, religious barriers suddenly fade away so they can believe in Christ for everlasting life.    

As these children in the jungle sang praises to the Lord Jesus, I thought to myself, this is why we are in the Philippines. If we don’t go to these unreached villagers, who will go? Had we sought to please people we would not have gone to that village. But because our aim was to seek the approval of our Father in heaven, we went to the village that God had already prepared to hear and believe the gospel. 

What about you? Are you willing to go to people with the gospel that no one else wants to go to? Are you willing to go to lost individuals regardless of the costs because each person is precious and valuable to the Lord Jesus Christ? If not, ask the Lord to make you willing. Then ask Him to show you whom He wants you to share the gospel with this week. Write down their names and begin asking the Lord to prepare their hearts to hear and believe the gospel (John 16:7-11). Pray also for God to give you opportunities to share Jesus with them (Col. 4:3) this week before it is too late for them. And as you go to share with them, ask God to give you protection (2 Thess. 3:2-3), boldness (Acts. 4:29, 31), and clarity as you declare His gospel message (Col. 4:4) so His Word will spread swiftly throughout the area (2 Thess. 3:1).     

Remember: The gospel is usually advanced one person at a time, reaching one person at a time.

Swindoll presents the four following different approaches to evangelism based on the different ways the first five disciples were “found” (John 1:41, 43, 45) and came to faith in Christ. [52]

1. MASS EVANGELISM (1:35-39). This approach involves one gifted person, in this case, John the Baptist, who proclaims the gospel message to audiences who have not received the gift of eternal life. The Baptist pointed people to Jesus as the Lamb of God (1:36) and invited them to believe in Him (John 1:7; 3:36; cf. Acts 19:4). 

2. PERSONAL EVANGELISM (John 1:40-42). Personal evangelism takes place when a person shares the good news of Jesus Christ with a friend or loved one. This is exemplied by Andrew sharing with his brother Simon Peter. It is perhaps the most common and effective means by which people come to know the Lord, because they hear the gospel from someone they already know and trust.

3. CONTACT EVANGELISM (John 1:43-44). Contact evangelism, like personal evangelism, takes place when one individual shares the gospel with another, only in this case, the two may not have established a rapport. We have no record of contact between the two men before Jesus “found” Philip (John 1:43). It is likely that Andrew and Peter could have been acquaintances with Philip and spoke about him to Jesus. Upon Philip’s believing, Jesus called him to follow as a disciple. I wholeheartedly believe in “divine appointments” in which a person’s heart is prepared and the Lord places a willing messenger in his or her path. Contact evangelism doesn’t seek to convince another to believe; contact evangelism merely assists a willing heart to receive the gift of eternal life. However, belief may not occur right away. Many people who became Christians later in life admit to hearing the gospel several times before believing.

4. WORD EVANGELISM (John 1:45-51). The power of God’s Word dare not be underestimated. Nathanael’s conversion was preceded by his reading of Scripture about Jacob’s dream at Bethel involving angels of God ascending and descending upon a ladder (Gen. 28:10-22). Many people have come to know the Lord merely from reading Scripture, recognizing their need, and believing in Christ to give them eternal life while they were all alone, even before setting foot in a church. In 1898, two traveling businessmen recognized the power of the Bible to penetrate the hearts of nonbelievers and then founded an organization that is best known for its effective use of Word evangelism. We know them as The Gideons International. Their ministry of placing Bibles in hotels, hospitals, and schools has been the means of many people trusting Jesus Christ and becoming His disciples.

Prayer: Precious heavenly Father, thank You for entrusting us with Your gospel message to take to the entire world. Help us to grow closer to the Lord Jesus so His heart for the lost will capture ours in such a way that we will go to those closest to us and share Christ’s gospel message with them. Even though we may think we do not have what it takes to share Christ with others, especially our families, all You ask is that we tell them the truth about Jesus and He will do the rest. Some of us may identify with Nathanael’s skepticism, and we need to know that You see us and will meet us where we are at. Even though You know everything about us – the good and the bad – You still love us and want to be in a forever relationship with us. Show us our next step in knowing You better. In Jesus matchless name, we pray. Amen.

FOOTNOTES:

[1]  Swindoll, Insights on John, pg. 45.

[2] Laney, Moody Gospel John Commentary, pg. 54.

[3] Ide

[4] Bauer, A Greek-English Lexicon of the New Testament, pg. 720.

[5] heistēkei

[6] Retrieved on June 14, 2023, from article entitled “Lesson 3 Overview of the Tenses, Perfect Active, Pluperfect Active, οἶδα & ᾔδειν, Condition Contrary to Fact” at https://ntgreek.net/lesson23.htm

[7] peripatounti

[8] Blum, The Bible Knowledge Commentary Gospels, pg. 551.

[9] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 182.

[10] Constable, Dr. Constable’s Notes on John, pg. 58.

[11] Laney, Moody Gospel John Commentary, pg. 55; Swindoll, Insights on John, pp. 46-47.

[12] Roberston, A. T. Robertson’s Word Pictures in the New Testament, Kindle Location 51180.

[13] John 1:32, 33, 38, 39 (2); 2:12; 3:36; 4:40 (2); 5:38; 6:27, 56; 7:9; 8:31, 35 (2); 9:41; 10:40; 11:6, 54; 12:24, 34, 46; 14:10, 17, 25; 15:4 (3), 5, 6, 7 (2), 9, 10 (2), 16; 19:31; 21:22, 23.

[14] Some interpreters equate believing in Christ with remaining or abiding in Him. The apostle John equates abiding in Christ to keeping His commandments (I John 3:24a). If abiding is the same as believing, then believing is keeping God’s commandments. This would result in a works-salvation that is contrary to the purpose of John’s gospel which is to persuade his non-Christian readers to “believe [not abide] that Jesus is the Christ, the Son of God, and that believing [not abiding] you may have life in His name. (John 20:31). For a more in-depth discussion on this topic see Joseph Dillow, Final Destiny, pp. 616- 619.

[15] Bauer, A Greek-English Lexicon of the New Testament, pp. 630-631.

[16] Andreas

[17] Roberston, A. T. Robertson’s Word Pictures in the New Testament, Kindle Location 420087.

[18] Bauer, A Greek-English Lexicon of the New Testament, pg. 76.

[19] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 182.

[20] Bauer, A Greek-English Lexicon of the New Testament, pp. 818-819.

[21] Blum, The Bible Knowledge Commentary Gospels, pg. 552.

[22] Evans, The Tony Evans Bible Commentary, pg. 2201.

[23] Petros

[24] The name “Philip” (Philippos) means “lover of horses” (see Constable, Dr. Constable’s Notes on John, pg. 61).

[25] Akolouthei is a present imperative active verb which emphasizes the

continuation of following Christ if Philip had already begun to do so or to start

the ongoing process of following Christ if he had not begun to do so yet.

[26] Robert Wilkin, “Is Following Christ a Condition of Eternal Life?” Grace in Focus (Grace Evangelical Society, April 1990).

[27] Dr. Charlie Bing, “The Condition For Salvation In John’s Gospel,” Journal Of The Grace Evangelical Society, Vol. 9:16, (Spring 1996): 31.

[28] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 182.

[29] Blum, The Bible Knowledge Commentary Gospels, pg. 553.

 

[30] Constable, Dr. Constable’s Notes on John, pg. 61

[31] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 182.

[32] Laney, Moody Gospel John Commentary, pg. 57; Constable, Dr. Constable’s Notes on John, pg. 61.

[33] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 182.

[34] Laney, Moody Gospel John Commentary, pg. 57.

[35] Swindoll, Insights on John, pg. 48.

[36]  Robertson, A. T. Robertson’s Word Pictures in the New Testament, Kindle

Location 51394

[37] Constable, Dr. Constable’s Notes on John, pg. 63.

[38] Laney, Moody Gospel John Commentary, pg. 58.

[39] The Greek phrase Amēn amēn legō humin is used in John 1:51; 3:3, 5, 11; 5:19, 24-25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20-21, 38; 14:12; 16:20, 23; 21:18

[40] Blum, The Bible Knowledge Commentary Gospels, pg. 554.

[41] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 182.

[42] Evans, The Tony Evans Bible Commentary, pg. 2202.

[43] Constable, Dr. Constable’s Notes on John, pg. 65.

[44] The “you” in the Greek text shifts from second person singular in 1:50 to second person plural in 1:51.

[45] Evans, The Tony Evans Bible Commentary, pg. 2202.

[46] Blum, The Bible Knowledge Commentary Gospels, pg. 554.

[47] Evans, The Tony Evans Bible Commentary, pg. 2202.

[48] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 183.

[49] Constable, Dr. Constable’s Notes on John, pg. 66.

[50] Ibid.

[51] See Sura 4:171 (pg. 96); Sura 5:19, 75-76 (pp. 100-101, 109); Sura 9:30-31 (pg. 183); Sura 17:111 (pg. 295); Sura 23:91 (pg. 364); Sura 25:2 (pg. 378) in The Qur’an, English Translation by Abdullah Yusuf Ali (Goodword Books, Kindle

Edition).

[52] Adapted from Swindoll, Insights on John, pp. 51-53.

What Does James 2:14-26 Mean?

I recently heard a pastor preach on James 2:14-26. He began his message saying that a pastor preached at the funeral of one of his relatives who professed faith in Christ but went on to live contrary to God’s will until the day he died. This pastor stated at the funeral that those who were Christians would see this man in heaven because of his faith in Jesus. In this message I heard recently, the pastor asked the question, “Is that true?” Will that man be in heaven who professed faith in Christ yet lived contrary to the will of God? The pastor stated his position up front and basically said, “No.” His reason? Because genuine saving faith always manifests itself through good works.

Here is a summary of his message on James 2:14-26: First, we are saved by grace through faith alone in Christ alone (Ephes. 2:8-9), but that faith is never alone (James 2:14-26). Saving faith always produces good works (cf. Matt. 7:16-20; John 15:1-8; Ephes. 2:10). When comparing Romans 3:28 with James 2:24, this pastor stated that James 2:24 was referring to post-conversion good works whereas Romans 3:28 was talking about pre-conversion good works.

Second, if a person says he has saving faith but does not produce good works (James 2:14), he only has a head or intellectual faith like the demons (James 2:19), not a genuine saving faith like Abraham or Rahab (James 2:23-25). If you say you have the Spirit of God, you cannot live without good works. The presence of God’s Spirit will always produce good works.

Third, there is a sense that genuine saving faith is a part of justification and is accompanied by good works which will accomplish final vindication. According to his view, good works must be part of a believer’s final justification before God.

In the conclusion of his message, he asked, “What do we do with this?” First, we are to reflect on our own lives. If we say we have faith but show no good works, we are a fake Christian. We have deceived ourselves by saying we are a Christian when we are not. We are living a duplicitous life. The solution? Turn from your sin and trust Christ for your salvation.

Second, be more fervent in evangelism. People who think they are saved but living contrary to the will of God need to evaluate their lives to see if they are truly saved. We must take this message to them.

Third, we must see the intimate connection between faith and works. Why do we do good works? Are our good works driven by faith to please God? Or are we doing good works in our strength to impress others or ourselves?

As I listened to this message, it raised more questions than answered. Must my life be characterized by good works to be truly saved? If so, how many good works and what type of good works are enough to get to heaven? How long can I experience failure in my Christian life and still know I am saved? In other words, what sin is too bad, too much, and too long to keep me from going to heaven? What if I live a godly life all my Christian life but fail miserably on the day I die? Am I saved? These are questions that only God can answer. Those who give specific answers to these questions are trying to do something only God is qualified to do.

After hearing this sermon, I felt deep compassion for the people listening to this message and I thought to myself, how can anyone, including the pastor, possibly know for sure they will go to heaven when they die? If I am understanding him correctly, a professing believer cannot know for sure he is saved until the end of his life. If he or she has produced good works to the end of their lives, then according to this view of James 2:14-26, they are saved and will go to heaven. The pastor did concede, however, that it is possible to have a death-bed conversion and go to heaven without having produced good works beforehand.

After the church service was over, I did tell the pastor that his message presented the Reformed point of view as well as I had ever heard. He thanked me and I left it at that.

I am deeply compelled to take a closer look at James 2:14-26 to see if it is possible to know for sure one is going to heaven even if his or her life is not characterized by good works. This is a greatly debated passage among students of the Bible. Many Bible interpreters of these verses recognize the tension between faith and works. In fact, Martin Luther was so distraught over this passage that he wanted to take the book of James out of the Bible because he felt it contradicted the great truth that led to the Reformation – Paul’s justification by faith alone apart from works.

The three primary interpretations of James 2:14-26 are:

1. It refers to a person who was a believer but has lost his salvation. He used to have saving faith but does not have it any longer. This is the Arminian viewpoint. [1]

2. It refers to an unbeliever who professes to be a Christian but has never truly exercised saving faith in Christ. His faith is only intellectual assent to gospel truth or head faith, not saving or heart faith which always manifests itself through good works. This is the view of Calvinism or Reformed Theology. [2] This was the position I heard in the recent sermon.

3. It refers to a genuine believer who is not living by faith. He is not behaving consistently with what he believes. He needs to keep his faith alive and energized by putting it to work. This is the Free Grace viewpoint. [3]

How can Christians keep their faith alive and energized? James 2:14-26 gives us two ways to do this.  

First, GET INVOLVED WITH OTHERS (James 2:14-19). When interpreting Scripture, it is always best to begin with what is clear to interpret the unclear. Let’s begin with what Jesus taught one must do to go to heaven or have eternal life. There is no better place to discover this than the gospel of John which was written primarily to tell non-Christians how to obtain eternal life (John 20:31). Throughout his gospel the apostle John uses the word “believe” (pisteuō) ninety-nine times in the Greek Majority Text [4] and its most basic meaning is “to consider or be persuaded something is true and therefore worthy of one’s trust” [5]  

Repeatedly in John’s gospel, Jesus taught that one must believe in Him alone for eternal life: [6]

“Whoever believes in Him should not perish but have eternal life.” John 3:15

“Whoever believes in Him should perish but have everlasting life.” John 3:16

“He who hears My word and believes in Him who sent Me has everlasting life.” John 5:24

“Everyone who sees the Son and believes in Him may have everlasting life.” John 6:40

“He who believes in Me has everlasting life.” John 6:47

“I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” John 11:25-26

Jesus never said, “He who believes in Me and produces good works has everlasting life.” Christ always taught that faith alone in Him alone results in the present acquisition of everlasting life [7] (John 3:14-16; 4:10-14; 5:24; 6:40, 47; 11:25-27; et al.). God’s Word will not contradict itself. We must let the clear always interpret the unclear. So, what is James talking about when he says that faith without works cannot save (James 2:14)?

In the context of James 2:14-26, James just finished talking about the dangers of showing favoritism to the rich and neglecting the poor (James 2:1-13). Such favoritism is an example of living contrary to the faith they professed. Were they really putting their faith into practice and applying their beliefs to their behavior? Their preferential treatment of some people raised this question in James’ mind. [8]

“What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?” (James 2:14). Some versions of this verse reflect the Reformed bias of the translators by inserting the qualifying words “that” or “such” so it reads “Can that faith save him?” (NASB) or “Can such faith save him?” (NIV) instead of the actual reading of the Greek text. By inserting the words “that” or “such” in front of “faith,” the translators are saying that there are different kinds of faith, true faith that would save him and “that” faith which would not save him. [9]

But in the Greek text there is no qualifying word (“that” or “such”) before the word “faith.” [10] When the definite article “the” (hē) precedes the abstract noun “faith” (pistis) it emphasizes the noun. [11]

“The Greek language often employed the definite article with abstract nouns (like faith, love, hope, etc.) where English cannot do so. In such cases the Greek article is left untranslated.” [12]

It is important to observe that “in this very passage, the definite article also occurs with ‘faith’ in vv 17, 18, 20, 22, and 26. (In v 22, the reference is to Abraham’s faith!) In none of these places are the words ‘such’ or ‘that’ proposed as natural translations” [13] by translators with a Reformed bias. This exposes their lack of consistency in translating the Greek text.

According to the Arminian position, “if someone says he has faith but does not have works,” he may never have been saved, or he may no longer be saved. The Reformed position says, “if someone says he has faith but does not have works,” he is not truly saved because saving faith always produces good works. The Free Grace position holds that “if someone says he has faith but does not have works” there are three possible reasons why he has no works. Instead of judging whether that person is a genuine Christian, evangelist Larry Moyer encourages the Christian worker to ask the following questions to help that person assess where they are at: [14]

Does the professing believer believe the simplicity of the Gospel? That is, do they believe that Christ paid the full penalty for their sins when He died on the cross and rose from the dead, so that God can now forgive them based on what He has done for them, not what they do for Him? A professing believer may not grow because they have not understood the gospel and believed in Christ alone for salvation and therefore do not have the Holy Spirit inside them to empower them to become more like Christ.

Have they been trained by a disciple of Christ since professing faith in Jesus? Too often the reason a new believer does not grow is not because of the use of the word “believe” in gospel presentations, but because the church has neglected to come alongside of new believers to teach them how to live the Christian life.

Has the professing believer believed in Christ and then fallen away from the Lord? The Bible makes it clear that believers can fall away from the Lord and live contrary to His will. Examples include King Saul (I Sam. 28:4-19), David (2 Sam. 11), King Solomon (I Kings 11:1-13), Ananias and Sapphira (Acts 5:1-11), the Corinthian believers who were factious, immoral, and prone to drunkenness (I Cor. 3:1-6:20; 11:29-32), the Galatians who lapsed into the worst form of legalism (Gal. 1:6-9; 2:11-3:4; 4:16-5:4; 6:12-13), the Ephesians who engaged in Satanic arts for up to two years after their conversion (Acts 19:1-20), the readers of James who were arrogant, argumentative, slanderous and temperamental (James 2:1-13; 3:1-18; 5:1-6), and Demas (2 Tim. 4:10; cf. John 15:6; I Cor. 3:15; Heb. 6:4-8). The reasons a believer is not growing may be because of unconfessed sin (I John 1:7-10), disobedience to God’s commands (I John 2:3-6; 3:24), hatred toward other believers (I John 2:7-11; 3:10-15; 4:7-21), love for the world and the things of the world (I John 2:15-16), deception by false teachers concerning assurance of salvation and the identity of Christ (I John 2:18-27; 4:1-6; 5:6-13), misunderstanding his true identity in Christ (I John 3:1-9), not practicing righteousness which includes failure to love other Christians (I John 3:10-18), and not confessing that Jesus is the Son of God (I John 4:14-15).

Which is easier to do? To say a professing Christian with no works is not saved and evangelize him? Or to say a professing Christian with no works needs us to come alongside him and help him become a doer of God’s Word and not just be a hearer only (James 1:22)? It is much easier to try to evangelize professing Christians who do not go on to grow in the Christian life than to walk with them through the discipleship process. I believe the Arminian and Reformed positions promote judging those who struggle in the Christian life more than getting more involved in their lives to teach them to obey God’s Word. 

Clearly, James makes works a condition for salvation as the question, “Can faith save him?” (James 2:14b) expects a negative answer in the Greek text. “Of course, faith without works cannot save him.” James says a faith without works cannot save you.

But the apostle Paul says a faith with works won’t save you. “Now to him who does not work, but believes on Him who justifies the ungodly, his faith is accounted for righteousness.” (Rom. 4:5). “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” (Ephes. 2:8-9). Paul and James seem to contradict each other. James says you cannot be saved without works. Paul says you cannot be saved by faith with works.

The reason James and Paul differ with each other is because they are talking to two different groups. When Paul is talking to sinners about how to become a saint, he says it is by faith alone apart from works (Rom. 4:5-6). But notice who James is talking to – Christians or non-Christians?

“What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?” (James 2:14). Notice the phrase, “My brethren…” The word “brethren” (adelphoi) is a term that is always used of genuine Christians (cf. James 1:2, 9, 16, 19; 2:5, 14-15; 3:10, 12; 4:11; 5:7, 9, 10, 12, 19). When you read the entire book of James, you quickly discover he is writing to believers who are “brought… forth by the word of truth” [15] (1:18) and who “hold the faith of our Lord Jesus Christ” (2:1). These people are brothers in Christ. They are saved from hell. So, when James talks to saints about how to experience the God Who has already saved them from hell, he says it by faith with works (James 2:14-26). If you want to know how to get to heaven, read Paul. If you want to know how to bring heaven to earth because you are already saved from hell, read James.

So, do works have any part in getting us to heaven? No. Faith in Christ alone is the only basis of eternal salvation from hell. Eternal salvation is a gift, not of works lest anyone should boast. No person can take credit for his salvation from hell because it is apart from works. “And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.” (Rom. 11:6). If works are made a condition for getting to heaven, then eternal salvation can no longer be said to be attained by grace. So, James cannot be talking about eternal salvation by grace because God’s Word does not contradict itself.

So, what kind of salvation is being addressed in James 2:14? [16] Faith without works cannot save us from what? The word “save” (sozō) means “deliverance.” [17] in the New Testament and it does NOT always refer to salvation from hell. In fact, 70% of the time the word “save” in the New Testament refers to deliverance from circumstances. For example, when Jesus’ disciples were about to drown in the midst of a storm at sea, they said to Jesus, “Lord, save us! We are perishing!” (Matt. 8:25). They were referring to being saved from physical death. In I Timothy 2, when Paul was talking about the role of men and women in the church, he said, “Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.” (1 Tim. 2:15). The context is talking about women being restricted from teaching or leading men in the local church. Hence, Paul is talking about women being saved from this restriction through childbearing, that is, she is able to teach and lead her children and be fulfilled doing so if her children continue in these godly virtues.

James 5:15 says, “And the prayer of faith will save the sick, and the Lord will raise him up.” Is James talking about being saved from eternal damnation? If so, then we would need to include anointing with oil and prayer as a condition for eternal salvation as James 5:14 suggests. Clearly James is referring to being delivered from physical death caused by the sickness.

What James is telling us is that faith without works will not save us from what he has already discussed in the book. First, faith without works won’t save us from A LIFE RUINED BY SIN. James 1:19-22 says, 19 So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; 20 for the wrath of man does not produce the righteousness of God. 21 Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls. 22 But be doers of the word, and not hearers only, deceiving yourselves.” James tells the saved how to save their souls from a life ruined by sin. They must be doers of the word and not merely hearers.

James warns his readers, “Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.” (James 1:15). If believers pursue sin long enough and hard enough, it will ruin their lives and the lives of those around them. So, the way to be saved from a life ruined by sin is to do what God says to do.

Secondly, faith without works will not save us from AN UNFAVORABLE JUDGMENT AT THE JUDGMENT SEAT OF CHRIST. “12 So speak and so do as those who will be judged by the law of liberty. 13 For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.” (James 2:12-13). The Bible tells us that all Christians will appear before the Judgment Seat of Christ after they die or are raptured to have their Christian lives evaluated to determine what if any rewards they will receive (Rom. 14:10-12; I Cor.3:8-15; 2 Cor. 5:9-11). If we are critical and merciless toward people now (James 2:1-11), then God will show less mercy to us when He judges our lives in the future (James 2:12-13). So, can faith alone save us? No, James says faith without works cannot save us from a life ruined by sin or from an unfavorable judgment in the future at the Judgment Seat of Christ.

James then gives an illustration of this. 15 If a brother or sister is naked and destitute of daily food, 16 and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit?” (James 2:15-16). Just as words of assurance from some ungenerous believer cannot save his naked and starving Christian brother or sister from physical death, so too, faith without works cannot save our lives from the consequences of sin. Correct beliefs, such as Jesus is God, the Bible is God’s inerrant Word, or salvation is by grace through faith alone in Christ alone, cannot save us from a life ruined by sin any more than warm wishes will save a needy brother from physical death.

You can have accurate theology and be useless to God and others. There are Christians who have sound theology, but they are useless to God! They can dot their i’s and cross their t’s but they are not seeing their souls saved from the power of sin. They are not seeing their lives transformed by the grace of God. Why? Because their orthodoxy has not become orthopraxy. Because they are not putting their faith to work. Sometimes we say, “I’m waiting on God.” But could it be that God is waiting on you? If we want to keep our faith alive in these uncertain times, we must go beyond the well wishes and desires to help others and actively get involved with them.

For example, we can say, “I love people of all colors,” but if we are not actively getting involved with people from other cultures or ethnicities, we are not demonstrating the truth of our words. Our faith will not grow in this area if we are merely hearers and not doers. 

Notice that James is talking about helping a needy Christian “brother” in these verses. He is not talking about giving handouts to some stranger who is begging for food or clothing. We are to give priority to believers first. This was especially true in James’s day when Christians were actively being persecuted by the Roman government. We need to balance this with other Scripture. Galatians 6:10 says, “As we have opportunity, let us do good to all, especially to those who are of the household of faith.” Second Thessalonians 3:10 says, “For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat.” Free food (or clothing or money, etc.) should not be given to those who can work but choose not to. To do so rewards laziness and irresponsibility. God wants us to get involved in needy peoples’ lives, starting with the church.

If you are feeling down, one of the best ways to get picked up is to focus on the needs of other people. Just talking about it isn’t going to benefit the needy people in your church or community. We must put our faith into action. The more you get involved with needy people, the stronger your faith will become in the Lord.

Look at what James says next, “Thus also faith by itself, if it does not have works, is dead.” (James 2:17). Faith without works is a “dead” or useless faith that has lost its fervor or fire for Christ. Faith without works is unproductive just as idle words are useless to a brother or sister in need.

The word “dead” does not mean one’s faith was never alive. For example, when you see a “dead” animal on the roadside, does that mean that animal was never alive? Of course not. Likewise, when James says a genuine Christian’s faith is “dead,” he is not saying it has always been “dead.” It must have been alive first before it could become “dead.” When believers fail to put their faith to work, their faith will become “dead” or useless to God and others over time.

For example, if all we ever do is talk about reaching and teaching people for Christ, but we never act on it, then our faith becomes useless to others. Reaching and teaching people for Christ is what the United States of America needs more than anything right now during these troubling times. Until people obtain peace with God through faith in Jesus Christ (Rom. 5:1), they are not going to have peace with themselves or other people regardless of the color of their skin (cf. Ephes. 2:8-18).

A dead faith means the believer has lost his fire or fervor for Christ. If I were to visit another church and upon leaving, I said to my wife, “This church is dead,” I’m not saying there are no born-again Christians there. I am saying that church is not on fire for Christ. Our faith won’t do anyone any good if we don’t exercise it.

What does a dead body and a dead faith have in common? Both are immobile and inactive. They also tend to decay and stink. If we fail to do good works, our faith will lose its vitality, it will weaken, and eventually decay and stink. Like a dead car battery, it is useless. It was once alive, but it has become dead or useless due to a lack of use. But the way to jump start a dead faith is to put it to work.

In James 2:18-19, James encounters a skeptic. This skeptic insists that there is no connection between faith and works to justify his carnal lifestyle (James 2:18-19). This skeptical person objects to James’s view of faith and works by saying it is absurd to see a close connection between faith and works. “But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I will show you my faith by my works.” (James 2:18). In other words, this person says, “Let’s say you have faith and I have works. You can no more start with what you believe and show it to me in your works, than I can start with my works and show what it is that I believe.”

Then in James 2:19 the objector tries to illustrate that there is no connection between faith and works, “You believe that there is one God. You do well. Even the demons believe—and tremble!” (James 2:19). The skeptic is saying that the demons believe in the oneness of God, the same way James does, who does good, but they only tremble instead of doing good. He is saying that faith cannot be made visible in works! Why would someone argue this way? Because his beliefs are not supported by his behavior. “Faith and good works are not related to each other so don’t criticize me if I don’t practice what I preach.”

Some use James 2:19 to say that believing in Christ is not enough to be saved from hell because the demons believe in God but are not saved because they have not submitted to God or obeyed Him. It is important to understand the following simple observations about James 2:19: [18]

1. THIS VERSE IS NOT ABOUT SALVATION FROM HELL BECAUSE JESUS DID NOT DIE FOR DEMONS, HE DIED FOR PEOPLE (Rom. 5:8; Heb. 2:16). Therefore, demons are not savable. Demons are unsaved because they willfully rebelled with Lucifer against God (Isa. 14:13-15; Ezek. 28:11-19) and are condemned to everlasting fire in hell prepared for the devil and his demons (Matt. 25:41; cf. Matt. 8:29; Jude 1:6). This is why demons “tremble” when they think about God. Their trembling has nothing to do with lacking insufficient faith. Jesus’ work on the cross did not save demons. His work on the cross destroyed the devil and his power (Heb. 2:14-15). Nowhere in the Bible does God offer demons eternal life because demons are not savable.

2. BELIEF THAT GOD IS ONE IS NOT SAVING. What makes faith saving is the object of faith, not the amount or duration of faith. Demons really do believe there is only one God which is monotheism. But believing that God is one does not get anyone to heaven. Therefore, this verse is not to be used evangelistically. There are many world religions (e.g., Islam and Judaism, etc.) that believe God is one, but you will not see them in heaven because they have missed the object of saving faith – believing in Jesus Christ alone, Who died for their sins and rose from the dead, to give them everlasting life (I Cor. 15:1-6; John 3:14-18; 6:47; 14:6 20:31; Acts 4:10-12; 16:31; Ephes. 2:8-9). What makes saving faith saving, is the object, not some special kind of faith. Not all facts about God are saving. Believing in Christ for eternal life is a saving fact. Believing that God is one is not a saving fact.

3. SINCE THE WORDS OF JAMES 2:19 BELONG TO A SKEPTIC, THEY SHOULD NOT BE USED TO PROVE SUCH AN IMPORTANT THEOLOGICAL POINT. Bing writes, “a quick survey of commentaries shows the difficulty of properly interpreting this verse in the context of James 2:16-20. At question is when James’ words end, and the objector’s words begin and end. If, as some argue, verse 19 is spoken by an objector to James, should it be used to prove a crucial theological point? Also, if it is from such a difficult passage to interpret, should it be used as a primary text to prove or disprove anyone’s salvation? Much clearer passages dismiss works as necessary for obtaining eternal salvation (e.g., Rom. 4:4-5; Ephes. 2:8-10; Titus 3:4-5).” [19] Using this verse to dismiss the use of the word “believe” in gospel presentations misunderstands the author’s intended meaning and leads to misapplication.

The second way to keep your faith alive in uncertain times is to GIVE GOD YOUR OBEDIENCE (James 2:20-26). In James 2:20-25, James refutes the skeptic’s arguments by referring to two supreme examples of faith’s connection with works. The way to fire up a Christian’s faith is to PUT IT TO WORK like Rahab and Abraham put their faith to work and were justified before men (James 2:23-25). “But do you want to know, O foolish man, that faith without works is dead?” (James 2:20). James reaffirms that faith without works is dead or useless. The issue is that your faith is unproductive. The Lord is pleading with us in this passage to put our faith in gear and move out! Don’t sit back on the fact that you are saved forever and God’s never going to kick you out of His family, and therefore you become a lazy Christian.

He then states that Abraham was justified by works. “Was not Abraham our father justified by works when he offered Isaac his son on the altar?” (James 2:21). It was well known to James and his readers that Abraham was justified before God by faith alone (Gen. 15:6) about thirty years before he offered up Isaac (Gen. 22). His justification before God was apart from works (Rom. 4). If Abraham had failed to obey God in offering up Isaac, would he have remained justified before the Lord? Yes, because justification before God is always based on faith alone, not good works whether before, during or after your conversion. 5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, 6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works.” (Rom. 4:5-6).

James goes on to say in “Do you see that faith was working together with his works, and by works faith was made perfect?” (James 2:22). Abraham’s original justifying faith was strengthened and matured by his act of obedience in offering up Isaac. How? His faith grew from a conviction that God could overcome his inability to have children to the assurance that God could actually resurrect his son’s own body from physical death. Hebrews 11:17-19 says,17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, 18 of whom it was said, ‘In Isaac your seed shall be called,’ 19 concluding that God was able to raise him up, even from the dead.”

James continues, “And the Scripture was fulfilled which says, ‘Abraham believed God, and it was accounted to him for righteousness.’ And he was called the friend of God.” (James 2:23). Abraham’s original justifying faith before God was “fulfilled” or “filled-full” of meaning as a result of this act of obedience. His obedience revealed his faith to men. The Scriptures were fulfilled in that Abraham showed his faith by his works. His obedience justified him before men in such a way as to show him to be righteous on a practical level. People could say Abraham was a “friend of God.” Friendship with God requires obedience. Jesus said, “You are My friends if you do whatever I command you.” (John 15:14). Jesus was speaking to the believing disciples when He spoke these words in John 15. They were already saved from hell (cf. John 1:35-2:11; 6:69). This is why James 2:24 speaks of two kinds of justification.

“You see then that a man is justified by works, and not by faith only.” (James 2:24). The word “only” (monon) is an adverb and modifies the verb “justified” implied in the second clause.

“The key to this understanding is the Greek adverb ‘only’ (monon), which does not qualify (i.e., modify) the word faith, since the form would then have been monōs. As an adverb, however, it modifies the verb justified implied in the second clause. James is saying that a by-faith justification is not the only kind of justification there is. There is also a by-works justification. The former type is before God, the latter type is before men.” [20]

Thus, it could be translated, “You see then that a man is justified by works, and not only (justified) by faith.” There is a justification by works and a justification by faith. Justification by works is before men. “For if Abraham was justified by works, he has something to boast about, but not before God.” (Rom. 4:2). People can be justified by works, but not before God. Why? Because God can see faith without works. He knows life is there apart from our works. This is why justification before God is always by faith alone in Christ alone (Rom. 4:5; cf. Gen. 15:6). But people cannot see faith apart from works. Hence, justification by works is before men, justification by faith is before God. James never speaks of justification by faith and works before God. He doesn’t say Abraham was justified by faith and works at the same time, nor does he say Rahab was.

“Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?” (James 2:25). The story is clear. The Israelites were going to take Jericho. The Jewish spies came in to spy out the land. Rahab, “the harlot” – the prostitute, the hooker, the whore – the woman who lived a life of failure – hid them and then secretly sent them out so they could escape. Rahab’s physical life was saved because she had works. God saw Rahab’s faith when she “received the spies” (Heb. 11:31). But men could not see her faith until she acted on it by “sending them out another way” (James 2:25b). Rahab was truly a friend of God because she was their friend. While all of Jericho perished under God’s judgment, Rahab lived because her faith lived! So yes, faith can be shown to men from our works. Abraham did it and was called the friend of God. Rahab did it by sending the spies away safely. 

We are called to act upon the faith that we have. We can know what is right. We can already be saved from hell. We can come to church two or three times a week. We can be on our way to heaven and yet not experience heaven as a part of history! Until we act upon the Word of God and start living it out, what does it profit? Faith without works will not profit a brother or sister in need of food or clothing nor will it profit the Lord at the Judgment Seat of Christ.

“For as the body without the spirit is dead, so faith without works is dead also.” (James 2:26). James compares faith to the body and works to the spirit. When does a human body die? When it loses its spirit which keeps it alive. When does a Christian’s faith die? When he stops using it. Like a muscle, if you stop using it, it atrophies and withers away. You won’t experience the transforming power of God if you stop putting your faith to work! Just as the human spirit gives life to the body, good works give life to your faith (James 2:26). You can have correct belief and lots of Bible knowledge, but if you stop acting on that belief and knowledge, your faith will weaken and become a creedal corpse.

A little girl who really believed in prayer, had a brother who made a trap that caught little sparrows, and she prayed that it would fail. Suddenly, for three days her face was radiant when she prayed and her absolute faith in the futility of the trap was so noticeable that her mother asked, “Julia, how can you be so confident?” Julia smiled, “Because, dear Mama, I went out three days ago and kicked that trap to pieces.” She literally put her faith to work.

If we are going to keep our faith alive in these uncertain times, we must put it to work. Not by kicking traps, but by meeting the felt needs of the people God is calling us to reach – by introducing them to Christ and by discipling them and sending them out to do the same. We can decide today how we will live our lives in these chaotic times. Will you choose to keep your faith alive and vigorous by putting it to work in obedience to God? God wants our faith to thrive, not die. What about you?

In the message I recently heard, I understood the pastor to say that genuine saving faith is a part of justification and is accompanied by good works which will accomplish final vindication. I call this backloading the gospel. That is, one must manifest good works as a necessary proof of genuine salvation. This is also known as Calvinism or Reformed Theology. [21] Those who backload the gospel by requiring good works to stay saved represent Arminianism.  There are other teachers who mistakenly frontload the gospel by requiring good works to go to heaven (Roman Catholic & Traditional Protestantism). Whether you frontload or backload the gospel with good works, you are still teaching you MUST HAVE GOOD WORKS to ultimately go to heaven. Consider these options in this chart which are taught today:

ScenarioFaith in Jesus Christ + good works = maybe heavenFaith in Jesus Christ = maybe heaven if you maintain good works, confess your sins, remain faithful, etc.Faith in Jesus Christ = salvation + good works to ultimately arrive in heaven
ProponentsRomanism & Traditional ProtestantismArminianismCalvinism/Reformed Theology

Each of these scenarios requires good works to ultimately arrive at heaven. This is NOT GRACE. “But if it is of works, it is no longer grace.” (Rom. 11:6). Good works are not the means of obtaining or maintaining salvation from hell but are designed to be the result of receiving God’s free gift of salvation (Ephes. 2:8-10). When good works are required to enter heaven, how will you ever know when you have done enough?

Faith in Christ alone will still take us to heaven (John 6:47) even if it does not produce good works through a life of obedience. But faith without works will not save us from the damaging effects of sin now (James 1:15, 19-22) and an unfavorable experience at the Judgment Seat of Christ in the future (James 2:12-13). When we do the Word of God and not just hear it, people are able to see what we believe and benefit from our actions (2:14-20). James illustrates this principle with the lives of Abraham and Rahab (James 2:21-25). Both were justified before God through faith alone, but both were also justified before men through a faith that was made visible through good works. When we put our faith into action through obedience to God’s Word, our faith is energized and we develop a closer relationship with Christ (James 2:26; cf. John 14:21; 15:14) that other people can see and benefit from.

I pray the church would return to the true gospel which says faith alone in Christ alone gets us to heaven (John 3:15-18; Ephes. 2:8-9). But bringing heaven to earth is through the discipleship (sanctification) process and it is based upon faith plus works (Matt. 28:18-20; James 2:14-26).

Failure to distinguish salvation from discipleship (see chart below) has caused much confusion among Christians and non-Christians.

When Christians use discipleship conditions to tell a non-Christian how to get to heaven, they are making it more difficult for that unsaved person to be saved since they are missing the object of saving faith – believing in Jesus Christ alone for His gift of eternal life. They also undermine the assurance of salvation among Christians because it is impossible for them to know if they have done enough to know for certain they will go to heaven. God does not want His children doubting they are saved because they will live by fear instead of by faith (I John 5:13; cf. 2 Cor. 5:6-8). May all Christians repent or change their minds and submit to the Lordship of Christ by proclaiming the object of saving faith to a lost world – believing in Christ alone for His free gift of eternal life. And after a person believes in Jesus alone for eternal life, may Christians disciple or train that new believer to follow Jesus as His disciple all the days of his or her life (cf. Matt. 28:19-20; Mark 8:34-38; Luke 9:23-27, 57-62; 14:25-33; John 8:30-32; 13:34-35; 15:1-8) so they may glorify God now (Matt. 5:16) and throughout eternity with the eternal rewards they will receive at the Judgment Seat of Christ (I Cor. 3:8-15; 2 Cor. 5:9-11; Rev. 4:9-11).

Prayer: Precious Lord, this message really cuts deep into my apathetic heart. My knowledge of the truth can grow greatly, but if I do not put it into practice, my faith becomes dead or useless to You and to others. No wonder I have lost my fervor for You Lord Jesus. My head is swollen with Bible knowledge, but my heart is cold because I have not applied what I already know to be true. Thank You for exposing the judgmentalism of my heart. I have avoided my own responsibility of putting my faith to work by focusing on the shortcomings of others who profess faith in Jesus without any accompanying good works. Only You can determine if a person is truly saved from hell because only You can see a person’s faith in Christ apart from any works. This world would be a much better place if all Christians would put what they know into practice. Lord, I want to be a part of the solution to the world’s problems by putting my faith to work. It is so easy for me to sit back and criticize others for doing very little while I, too, talk about faith more than I live it out. Forgive me, Lord, for being preoccupied with myself and what I know to be true instead of putting it into practice. Please show me whom You want me to get involved with so they can benefit from my relationship with You and come to know You as their Savior. In Jesus’s name. Amen.

FOOTNOTES:

[1] Proponents of this view are James Arminius, The Works of James Arminius: The London Edition 3 Vol., (Baker Books, 1986); William J. Abraham, Wesley for Armchair Theologians (Louisville, KY: Westminister John Knox Press, 2005); Grace for All: The Arminian Dynamics of Salvation edited by Clark H. Pinnock and John D. Wagner (Eugene, OR: Resource Publications, 2015); Kenneth J. Collins, The Scripture Way of Salvation: The Heart of John Wesley’s Theology (Nashville, TN: Abingdon Press, 1997);  Kenneth J. Collins, The Theology of John Wesley: Holy Love and the Shape of Grace (Nashville, TN: Abingdon Press, 2007); F. Leroy Forlines, Classical Arminianism (Nashville, TN: Randall House Publications, 2011).

[2] Proponents include Donald W. Burdick, “James,” in Hebrews-Revelation Vol. 12 of The Expositor’s Bible Commentary Edited by Frank E. Gaebelein and J. D. Douglas (Grand Rapids: Zondervan Publishing House, 1981); John Calvin, Acts of the Council of Trent: with the Antidote, 6th Session, can.11; Peter H. Davids, The Epistle of James: A Commentary on the Greek Text (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982); Buist M. Fanning, “A Theology of James,” in A Biblical Theology of the New Testament Edited by Roy B. Zuck (Chicago: Moody Press, 1994), pp. 417-35; John F. MacArthur, Faith Works: The Gospel According to the Apostles (Dallas: Word Publishing, 1993), pp. 139-155; John F. MacArthur, Hard to Believe: The High Cost and Infinite Value of Following Jesus (Nashvile: Thomas Nelson, 2003), pg. 93; Douglas J. Moo, The Letter of James, The Pillar New Testament Commentary (Grand Rapids; Wm. B. Eerdmans Publishing Co., 2000); Joseph K. Pak, “A Study of Selected Passages on Distinguishing Marks of Genuine and False Believers,” PhD diss., (Dallas Theological Seminary, 2001); John Piper, “Battling the Unbelief of Bitterness (1988, Sermon 658),” http://www.desiringgod.org/resourceLibrary; John Piper, Beyond the Gold (Desiring God Radio, May 14, 2006); John Piper, The Future of Justification: A Response to N. T.  Wright (Wheaton, IL: Crossway Books, 2007); Paul A. Rainbow, The Way of Salvation: The Role of Christian Obedience in Justification (Waynesboro, GA: Paternoster, 2005); Alan P. Stanley, Did Jesus Teach Salvation by Works? The Role of Works in Salvation in the Synoptic Gospels (Eugene, OR: Pickwick Publishers, 2006).

[3] Proponents include Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pp. 401-430; Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pp. 2867 – 2890; John F. Hart, “How to Energize Our Faith: Reconsidering the Meaning of James 2:14-26,” Journal of the Grace Evangelical Society 12, no. 1 (Spring 1999); Zane C. Hodges, Dead Faith: What Is It? (Dallas, Redencion Viva, 1987); Zane C. Hodges, “James,” The Grace New Testament Commentary: Revised Edition Edited by Robert N. Wilkin (Grace Evangelical Society, Kindle Edition, 2019), pp. 541-562; R. T. Kendall, Calvin and English Calvinism to 1649 (Oxford: Oxford University Press, 1979); R. T. Kendall, Once Saved, Always Saved, Reprint (Waynesboro, GA: Authentic Media, 2004 ed., London: Hodder and Straughton, 1984); John Niemela, “Faith Without Works: A Definition 1,” Chafer Theological Seminary Journal 6, no. 2 (April 2000); Robert Wilkin, “Another View of Faith and Works in James 2,” Journal of the Grace Evangelical Society 15, no. 2 (Fall 2002).

[4] John 1:7, 12, 50; 2:11, 22, 23; 3:12(2), 15, 16, 18(3), 36; 4:21, 39, 41, 42, 48, 50, 53; 5:24, 38, 44, 46(2), 47(2); 6:29, 30, 35, 36, 40, 47,  64(2), 69; 7:5, 31, 38, 39, 48; 8:24, 30, 31, 45, 46; 9:18, 35, 36, 38; 10:25, 26, 37, 38(3), 42; 11:15, 25, 26(2), 27, 40, 42, 45, 48; 12:11, 36, 37, 38, 39, 42, 44(2), 46, 47; 13:19; 14:1(2), 10, 11(2), 12, 29; 16:9, 27, 30, 31; 17:8, 20, 21; 19:35; 20:8, 25, 29(2), 31(2).

[5] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pp. 816-817.

[6] Scripture quotations in this article will be from the New King James Version unless otherwise noted.

[7] In John 10:10 Jesus says, “I have come that they may have life, and that they may have it more abundantly.” Jesus came so that those who believe in Him may have eternal “life” as a free gift and experience it more “abundantly” both now and in eternity. When eternal life is addressed as a present possession it is always received as a free gift by believing in Jesus alone (John 3:15-16, 36; 5:24; 6:35, 40, 47; 11:25-26; cf. I Tim. 1:16; I John 5:13). But when eternal life is referred to as a future acquisition it refers to an eternal reward (a more abundant experience of that life both now and in eternity) that is based on obedience to Christ’s Word and sacrificial living for Him (John 12:24-26; cf. Matt. 19:28-29; Mark 10:29-30; Luke 18:29-30; Gal. 6:7-9; I Tim. 6:12, 19).

[8] Constable, Dr. Constable’s Notes on James, pg. 49.

[9] Davids, The Epistle of James, pg. 120.

[10] Mē echē mē dynatai hē pistis sōsai auton?

[11] Constable, Dr. Constable’s Notes on James, pg. 50.

[12] Hodges, “James,” The Grace New Testament Commentary, pg. 549.

[13] Ibid.

[14] R. Larry Moyer, You Can Tell It! Seminar On Personal Evangelism Instructor Manual, EvanTell, Inc., 2003, 46-47; Larry Moyer, Free and Clear: Understanding & Communicating God’s Offer of Eternal Life, (Grand Rapids: Kregel Publications, 1997), pp. 108-113.

[15] The Greek word translated “brought forth” (apokueō) is the same word used in James 1:15, “And sin, when it is full-grown, brings forth [apokueō] death.” “Sin, James is saying, ‘gives birth’ to death, but God ‘gives birth’ to believers!” (Hodges, “James,” The Grace New Testament Commentary, pg. 544.)

[16] The Bible refers to three types of salvation (see diagram below): Past salvation refers to being saved from the penalty of sin the moment a person believes in Christ (Acts 16:31; John 3:16-17; Rom. 4:5; Ephes. 2:8-9) and is called justification. Present salvation involves being saved from the power of sin in the Christian life (Mark 8:34-38; Phil. 1:19-20; 2:12-13; James 1:21-22; 2:14-26) and is called sanctification. Future salvation is when we will be saved from the presence of sin (Rom. 8:18-23; Heb. 1:14; 2:3-5; 9:28; I Pet. 1:5; I John 3:2) and is called glorification. Always pay attention to the context to determine the tense of salvation.

[17]  Bauer, A Greek-English Lexicon of the New Testament, pp. 982-983.

[18] Adapted from Charlie Bing, “Demon Faith and the Misuse of James 2:19,” GraceNotes – no. 47 at gracelife.org.

[19] Ibid.

[20] Hodges, “James,” The Grace New Testament Commentary, pg. 552.

[21] Proponents of this view include John McArthur, R.C. Sproul, James Montgomery Boice, John Piper, etc.

John 1 – Part 4: “How to be greatly used by God”

22 Then they said to him, ‘Who are you, that we may give an answer to those who sent us? What do you say about yourself?’ 23 He said: “I am ‘The voice of one crying in the wilderness: ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” John 1:22-23

 “A remarkable religious phenomenon broke out in the United States in the year 1948. It started in a tent near the Hollywood area of Los Angeles, under the preaching of a young evangelist by the name of Billy Graham. The crowds were a little sparse in that tent at first, but as the preaching went on, they began to grow. Finally, certain rather prominent Hollywood celebrities came to the meetings and were converted. At first, as often happens with gatherings of that sort, the press totally ignored them. But when some of the well-known names of Hollywood became involved, the media began to take an interest in what was happening. Eventually reporters were sent to investigate and to interview this rather strange young preacher, who dressed in pistachio-colored suits, wore flaming red ties, spoke with a pronounced Southern accent, and yet had incredible appeal to the masses. It was evident that God was doing something there. That was the beginning of Billy Graham’s career. As news of those meetings spread across the country, other cities invited him to come and preach. He went on to Boston, where all of New England seemed to turn out to hear him. Thus began the great Crusades that swept across America in the latter part of the ’40’s and ’50’s under Billy Graham’s ministry.

 “As it was with Billy the Baptist in 1948, so it was with John the Baptist in the late ’20’s of the first century. He, too, was a young man, in his early ’30’s, six months older than Jesus. He, too, dressed rather strangely, even for that day. He did not wear green suits; he wore animal skins and ate a strange diet of grasshoppers and wild honey. This young man had a very powerful message, which seemed to have great attraction to people. At first, they came out by dozens, then by scores. and finally, hundreds and thousands forsook the cities of Judah and Galilee to hear this remarkable preacher out in desert places. Finally, the response was so tremendous. and this man became so popular, that even the religious establishment of Jerusalem had to take note. They sent a delegation to investigate this remarkable preacher.” [1]

John records the event for us in his gospel. From this event, we will discover how we too, like John the Baptist, can be used greatly by God. To be greatly used by God we are to…

RECOGNIZE WHO WE ARE NOT (1:19-21). Drawing such a large following, John the Baptist naturally attracted the attention of the religious leaders of Jerusalem, who sent a delegation to question this desert preacher. They could not ignore someone who attracted such a large gathering. John was an enigma. He did not conform, so they wanted to know more about him. Whenever God begins to use someone greatly for Him, it gets the attention of the religious establishment. They are suspicious and want to control what is going on. They are also threatened.

1:19: The apostle John begins this new section with “Now this is the testimony of John” (1:19a). Earlier the apostle wrote that “John” the Baptist was “sent from God… to bear witness of the Light,” Jesus Christ, “that all through him might believe” (1:6-8). Now the apostle gives more detail about the Baptist’s “witness” or “testimony” (1:19-34).The term “the Jews” (hoi Ioudaioi) is used sixty-eight times in John’s gospel and refers to the Judean Jews. The apostle John was a Galilean Jew, so when he addresses opposition to Jesus, he uses this term. [2] In 1:19, the use of hoi Ioudaioi probably refers to the Sanhedrin, Israel’s highest religious/political court, who sent this delegation of “priests and Levites from Jerusalem” to investigate this preacher. [3]

“The priests were descendants of Aaron who took the leadership in matters of theological and practical orthodoxy, including ritual purity. The Levites descended from Levi, one of Aaron’s ancestors, and assisted the priests in their ministry, mainly in the areas of temple music and security.” [4]

When this delegation asks John, “Who are you?” the Baptist responds by vigorously telling them who he is not. 1:20: In John’s day, everyone was looking for the promised Messiah, so naturally

John’s actions and message created a lot of speculation as to who he was. Might he be the promised Messiah? John denounces any speculation regarding these messianic expectations. “I am not the Christ,” he asserts. Whatever John was, he was certainly not the Christ. There was a Christ, but he was not him.

We all need to be reminded that we are not the Messiah-God. We have limitations. We are only here because God spoke us into existence. Like John the Baptist, we need to know who we are not.

1:21a: The Old Testament prophesied that Elijah would precede the Messiah (Mal. 4:5). Perhaps John is the reincarnated Elijah. After all, his appearance is similar. His message is similar. Elijah did not die. Was this the great Elijah? People who believe in reincarnation say here is an example of it. They hold that here is a man who once lived on the earth appearing again as another man — Elijah reincarnated. But if you look closely at this text, you will see there is no substance to that claim. John says very plainly, “I am not.” His was not a reincarnate appearance. The Bible tells us that people die once and then they face God. “As it is appointed for men to die once, but after this the judgment.” (Heb. 9:27).  This is the only chance you have on earth to get right with God. While John did fulfill the preliminary ministry of which the prophets spoke (in the form of Elijah, he was not the actual prophet himself).

1:21b: Deuteronomy 18.15-19 speaks of a great prophet like Moses who would come and restore Israel. “The Jews” thought John the Baptist must be this “great prophet.” They failed to understand that this “great prophet” was the same as the Messiah (cf. John 1:24; 6:14; 7:40-41). To correct this misunderstanding, the apostle Peter would contend that the Prophet was equivalent to the Messiah (cf. Acts 3:22-26). [5] Again, with an emphatic, “No,” John the Baptist denounces this title. He was not the long-awaited Prophet any more than he was the Messiah or Elijah. [6]As a proper witness, John recognized who he was not. His three-fold denial makes his witness clear.

We see that the Baptist was not comfortable talking about himself. For he was here to bear witness to Another Who was far greater and superior to him (cf. 1:1-5, 15). The increasing shortness of John’s successive answers cannot be missed here:

“I am not the Christ.”

“I am not.”

“No.”

The Baptist seems to have a dislike for answering questions about himself. His mission was not to bear witness to himself. He was not comfortable talking more about himself than Jesus. His mission was to bear witness to the Light (1:6-8). He recognized who he was not. He was not the Messiah. He was not Elijah. He was not the great Prophet.

If we are going to be greatly used by God, we must recognize who we are not. We are not the Messiah. We are not the great Prophet. We are not Elijah. We cannot think of ourselves as more than what we are. It is not our glory, but His, we are to seek. We need to remember that we are not Jesus. We are not God. Nor can we meet needs that only God can meet. We are only witnesses. God did not call us to be someone else. He called us to be the person He made us to be. To be greatly used by God you must recognize who you are not. John knew who he was not.

Secondly, we must REALIZE WHO WE ARE (1:22-23). This religious delegation was not content with John’s denials. They must have some response to take back to their leaders, so they questioned him further 1:22: “Give us a break! Tell us something we can take back to Jerusalem. If you are not any of these people, then who are you? What do you have to say about yourself? Show us your résumé.” They turn the matter over to John.

Wow! What an opportunity. At this point, John could have said anything. He could have said, “I am the great forerunner or prophet or preacher! Look at how many baptisms I have performed. Look at how many people I have attracted. Wow! I must be awesome. I need to be leading church growth seminars or teaching preaching classes. I need to be invited to preach at evangelism conferences.”

But John did not flash his credentials. He did not flatter himself or promote his own name. He did not attempt to make himself great. John knew who he was. Look at his reply taken from Isaiah 40:3. 1:23: John says, “If you want to know who I am read the prophet Isaiah. It’s written there for you.” This indicates that John himself had learned about who he was and what he was to do by reading and studying God’s Word. Most likely when John asked himself, as he must have as a young boy, “Who am I?” he found the answer in the Word of God: “I am to be a highway builder. I am to prepare a highway in the desert for our God.” Not for people to get to God, but for God to get to people.

When John the Baptist was asked, “Who are you?” (1:22), he turned to the Word of God to reveal his identity (1:23). The only reliable and accurate source of information about us is God’s Word (cf. Heb. 4:12). The Bible tells us that our identity is determined by what God says about us, not what others say about us or even by what we do. Our spiritual birth determines who we are (I Pet. 1:3, 23), not our actions. We are who we are because we were born into God’s family through faith alone in Christ alone (John 1:12-13), not because we worked our way into God’s family.

The Bible tells us, “If anyone is in Christ, he is a new creation, all things have passed away; behold, all things have become new” (2 Cor. 5:17). When we believe in Christ, we become a new person. We are now part of a royal family—God’s family—the church (John 1:12; Ephes. 1:22-23; 3:14-15; I Pet. 2:9-10). Learning what that means takes time. We have been seeing ourselves through one set of eyes for so long, that it is hard for us to believe we are a child of the King. But God now says to you, “You are MY CHILD through Jesus and that makes you royalty.” God now says, “I not only want to be in a relationship with you, but I also want to change the way you see yourself; because if I can change the way you see yourself, you will live a radically transformed life.”

 We are not the same person we were before we became a Christian. Some of you may ask, “If I am not the same person I used to be, why do I still practice the same old ways and habits?” Because the enemy of your soul, Satan, has deceived you into believing you are the same person you were before you came to Christ (Rev. 12:9-10). And we act in the way we perceive ourselves to be.

The Bible tells us, “For as he thinks in his heart, so is he” (Prov. 23:7). Our behavior does not determine who we are. How we see ourselves determines how we will behave. God tells us in His Word we become His child the moment we believe in His Son’s name (John 1:12; I John 3:1), and God wants us to learn to start acting in a way that is consistent with who you are. Changing our actions starts with clarifying our identity.  

From the beginning of time, Satan has fought against us, knowing who we truly are in Christ. He does not want us to see ourselves as God sees us. He knows that if we start to see ourselves through God’s eyes, we will begin to live out God’s purposes for our lives which pose the greatest threat to Satan’s plan to “steal, kill, and destroy” us (John 10:10a; Ephes. 6:11-13; I Pet. 5:8; Rev. 12:9-10).

Many of us have been told we are not enough, not doing enough, or not as valuable as others. We have been defined by lies that say, “You can never be free from your past,” or “You will always be stuck in a shame cycle that leads to more bondage and shame.”

God wants us to know that we are far more than what we have been told by Satan and other people. No one has the power to define us but the One Who created us and redeemed us. [7] God takes a lot of time in the Bible to tell us who we are when we become His children through faith in Jesus (John 1:12; I John 5:1). The phrase “in Christ” or “in Him” is used 120 times in the New Testament and refers to how God sees us after we become children of God by believing in Jesus. Seeing ourselves through God’s eyes is what I will refer to as our new identity in Christ. To begin to understand your new identity in Christ, please see My New Identity in Christ post on this website.

John the Baptist discovered his identity as a highway builder in Isaiah 40:3. Isaiah goes on to explain how highways are built: “Every valley shall be exalted, and every mountain and hill brought low; the crooked places shall be made straight and the rough places smooth” (Isa. 40:4). Check with a modern road builder and he will tell you that is exactly how a highway is built: the low spots are filled in, the high spots are leveled, the crooked ones are straightened out, and the rough ones are made smooth.

This beautiful description of John’s ministry to people is still the way repentance works in the human heart today. If you feel low and worthless, depressed, insignificant, your life is meaningless, you are in a valley — then transfer your trust to Christ and He will lift you up: “Every valley shall be exalted.” That is where Jesus will meet you. If you feel proud and self-sufficient, able to handle your own affairs, then come down: “Every mountain and hill brought low.” That is where Christ will meet you, and nowhere else.

If you are handling things in a crooked manner, if you are devious in your business dealings and untrustworthy in your relationships with others, then realize there is only One who can forgive your crooked ways – Jesus. “The crooked places shall be made straight.” That is what John the Baptist preached: “Repent”(Matt. 3:2, Mark 1:4; Luke 3:4). When John the Baptist preached a baptism of repentance for the forgiveness of sins, and the people came to him confessing their sins (Matt. 3:5; Mark 1:4- 5), this was to prepare these self-righteous and self-reliant Jews to believe or rely on the coming Messiah for eternal life instead of themselves (John 1:6-7, 19-34; 3:22-36; cf. Acts 19:4). The verb “repent” means a change of mind (see comments on 1:7b). Hence, repentance in an evangelistic context is simply changing your mind about whatever is keeping you from believing in Christ and then believing in Him alone for eternal life (cf. Mark 1:15). Christ will meet you right there.

If you are given to riding roughshod over people, your life is filled with a lot of rough, tough situations, repent, change your mind and trust Christ to save you; decide to smooth out those places, deal with those things, and Jesus will meet you right there.

“And the rough places smooth.” That is a highway for God to come to you. That was John’s ministry all through his life.

John the Baptist knew that he was merely a “voice” (1:23). He is not an important person, like a prophet or the Messiah. He is a voice. Unlike the eternal Word of 1:1, a voice is temporary. A voice is fleeting. A voice is fading. And that is John’s view of himself. I am merely a fading voice that is crying in the wilderness.

John’s message is one of preparation: “Make straight the way of the Lord.” John summons the people to be ready for the coming Messiah. He is the one preparing the way for the coming King (an important role in ancient times involved leveling the land and clearing the road). He saw his role as the voice preparing the way.     

When I played football in high school and college, some teams ran the single wing offense. One of the positions in the backfield was the blocking back. He never carried the ball, but just blocked for the ball carrier. He never received any glory, but he did it because he was a team player. That is what John was. John was like the old-time telephone operator – when they connected you to your party, they just got out of the way.

Even so, we are called to be voices. We are the temporary voice chosen to prepare the way in our generation. Each generation has a voice, and we are the voice for this time and this place. Our role is temporary, but it is essential. Without the voice, the people will not hear. And if they do not hear, they won’t be able to believe in Jesus for eternal life (cf. Rom. 10:14-15).      .

We are to speak and live the message of Jesus before a watching world. So, if God is going to greatly use us, we must recognize who we are not and who we are. We are not Jesus. We are voices. We are to prepare people to believe in Christ. The final way to be greatly used by God is to…

POINT PEOPLE TO JESUS (1:24-34). John’s examiners are still not satisfied with his responses, so they question him further. 1:24: The apostle John informs us that this delegation was sent “from the Pharisees” to question John the Baptist.

“The ‘Pharisees’ were an important sect of Judaism. They numbered about 6,000 and were most influential. They held a strict interpretation of the Law and embraced many oral traditions. The Pharisees were the only minor group to survive the Jewish war of A.D. 66-70, and their teachings formed the basis for Talmudic Judaism. Their question to the Baptizer was, in essence, ‘Since you have no official title, why are you baptizing?’” [8]

By mentioning “the Pharisees” here, the apostle seems to be preparing his readers for future interactions between the Pharisees and Jesus [9] (cf. 7:32, 45-48; 8:3, 13; 9:40; 11:46-47, 57; 12:19, 42; 18:3). 1:25: The Pharisees’ interest lay in John’s authority. “Since you are not the Christ, the Prophet, or Elijah, why are you baptizing? Who gives you the right to baptize?”     

“Their question implied that it was inappropriate for John to baptize. The Jews practiced baptism for ritual cleansing, but in all cases the baptismal candidates baptized themselves.” [10]

“There was no precedent for John to baptize other people, and the Jewish leaders did not regard themselves as needing to repent. This was something Gentiles needed to do when they converted to Judaism. Evidently, when Gentiles converted to Judaism the males of the family underwent circumcision, and all the members of the family, of both sexes, were baptized.” [11]

John’s response clearly reveals the role of the proper witness. What does John do when these men question by what authority he is baptizing all these people? The Baptist points them to Jesus. In essence John says, “This is not about me. It is not about the rite of baptism. It is all about Jesus.” John’s interest is in Christ and Christ alone. In accordance with the gospel’s purpose, John the Baptist’s testimony tells us who Jesus is.

HOW DO WE POINT OTHERS TO CHRIST? First, we must TELL OTHERS OF JESUS’ SUPERIOR AUTHORITY (1:26-28). 1:26-27: John informs these interrogators that there is One Who “stands among” them Whom they “do not know…, Whose sandal strap” he is “not worthy to” unlace. Loosing another’s sandal was the most menial of tasks. Only the lowest slaves would loosen sandals. Even disciples were not asked to loosen the sandals of their teachers. Yet John says, “I am unworthy to do the single most humbling task—loosen His sandals.” Why? Because of Jesus’ superiority.

John’s response implies that his authority to baptize others comes from an authoritative Figure Who was unknown among these Jewish religious leaders. This authoritative Figure possessed authority that is far superior to John’s or that of the religious leaders. This initial response by John the Baptist infers that he himself baptized with water under Christ’s authority. He stressed the superior authority of Jesus, by saying that he himself was unworthy to do even the most menial service for Him. [12]      

Throughout this passage we see John’s humility. As the introducer to Jesus, John possessed a tremendous privilege, yet he did not let it go to his head.

“Those who become ‘successful’ in ministry, specifically those who attract a great following, face a particular danger. If they are not careful, they begin to believe their own press; that is, they allow the well-intentioned encouragement of others to become the basis of their own perspective. And it isn’t long before they believe they are indispensable to the Lord’s work…

“What about you? Are you serving on a committee and feel that it cannot function without you? Are you leading others and feel that the goals will not be met without your direct involvement? Must you have a hand in everything that occurs around you for fear that nothing will be done ‘right’ otherwise? Are you that controlling? How comfortable are you allowing subordinates to have a vision for your organization that is greater than your own? Are you one of those who justifies a non-stop schedule with the old excuse, ‘I’d rather burn out than rust out’?…

“John effectively fulfilled the role for which he was called by God, and he knew he was successful in completing the task given to him, yet he remained humble.

“Humility does not lead us to feel inferior or to doubt our own worth. Self-loathing is not the path to humility. Thinking too little of ourselves is actually a form of pride. On the contrary, humility is seeing ourselves as God sees us. Humility is understanding our place in the Lord’s plan while giving preference to the welfare of others over self. Mostly, humility is recognizing the Lord as the one and only worthy object of worship.” [13]

God trusts the humble with great privileges because He knows they will not receive any glory for themselves. They will give God the glory. If you want God to use you greatly, you must get out of His way and humbly follow Him.

No one has greater authority than the risen Lord Jesus Christ. He possesses “all authority… in heaven and on earth” (Matt. 28:18). The Greek word translated “authority” (exousia) in 28:18 refers to both the right and the power to do something. [14] This word is not merely power or might (dunamis), but the authority or right to use this power (exousia). [15]

For example, a 6’ 5” man weighing 300 pounds walks into a bank and steals over $5 million dollars. He has the ability or power (dunamis) to do this, but he does not have the right to do this. However, a 6’ 5” policeman weighing 300 pounds runs after this robber and tackles him to the ground and puts handcuffs on him. This police officer has both the power and the right (exousia) to subdue this bank robber.

In the context of Matthew 28, after Jesus rose from the dead, the Father gave His risen Son “all authority” to fulfill the making of disciples among all the nations. Jesus has both the power and the right to use that power (exousia) “in heaven and on earth” to advance the going, baptizing, and teaching involved in making His disciples among all the nations (Matt. 28:18-20). If we do not like to be told what to do, we are going to be resistant to Christ’s authority. Jesus not only has the power to command us to make disciples, He also has every right to do so.

The church must learn to appeal to Jesus’ absolute authority “in heaven and on earth” to open hearts and homes if we are going to fulfill the mission He has entrusted to us (Matt. 28:18-20). Satan is the ruler of this world, and he will use this world system to desensitize unsaved people to their need for the Savior (John 12:31; 2 Cor. 4:3-4; 11:3-4; Ephes. 2:2). But the powers of darkness are no match for the absolute authority of the risen Lord Jesus. Christ has the authority to remove kings and raise them up (Dan. 2:21). He can open doors and slam them shut (Acts 16:6-7; 28:31; Col. 4:3). For Jesus to say that “all authority” has been given to Him “in heaven and on earth” is an astonishing claim – it is a claim only God could make.

Christ’s vision for the church involving His authority was stated earlier in the book of Matthew: 18 And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. 19 And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” (Matt. 16:18-19). When Jesus asked His disciples who they say He is, Peter replied, “You are the Christ, the Son of the living God” (16:15-16). Peter refers to Jesus as the promised Messiah (“the Christ”) – God (“Son of God”) Who would eventually save Israel and the entire world (John 1:29; Rom. 11:26) and bring them all under His reign (cf. Ps. 2; Rev. 19:11-20:6). Jesus concludes that His Father revealed this insight to Peter (16:17).

Then Jesus said, “And I also say to you [singular] that you [singular] are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it” (16:18). When Jesus said, “on this rock I will build My church,” He was not saying He would build His church on Peter and his successors, since the word Christ used to describe Peter is a different Greek word (Petros which is masculine) than He used to describe the church’s foundation (Petra which is feminine). Jesus called Peter by the word, Petros, which means a “single rock or stone;” [16] but to describe the foundation of the church, He used the word, Petra which means a “bedrock or massive rock formations,” [17] “a collection of rocks knitted together to form a larger slab.” [18] A petros would simply be a small portion of a petra. If Jesus meant Peter, He could have easily said,  “…you are Petros, and on this petros I will build My church…” Instead, He said, “…you are Petros, and on this Petra I will build My Church. So, Peter was not the “rock” on which the church was to be built.

The Rock on which Jesus would build His church was the revelation God the Father gave Peter, namely that Jesus is “the Christ, the Son of the living God” (16:16-17). Peter and the other apostles are little stones in the Church’s foundation, but Jesus is the Rock, the Chief Cornerstone, on and around which everything else is built as Peter’s and Paul’s later writings teach (I Pet. 2:4-8; cf. I Cor. 3:10-15; Ephes. 2:20). Hence, Jesus’ Church will be built on the solid foundation (Matt. 7:24) of Himself (Matt. 16:16, 18).

Jesus’s church, then, would be comprised of His unified followers who confess Him as the Christ, the Son of the living God, as Peter did.” [19]

The word “Church” comes from the Greek word ekklēsia which means “an assembly or gathering of people.” [20] To have a church, God’s people must gather. Technically, the word comes from two Greek words. First, ek, which is “out” and kalleō, which means “to call.” God’s people are called out from the world and called together around Jesus Christ.

Christ promises that “the gates of Hades shall not prevail against” His church (16:18b). Gates are defensive weapons used in battle, not offensive weapons. No army carries its city gates into battle. So, the church is on the offensive and “Hades” or hell is on the defensive. Christ guarantees that hell shall not “prevail” or be victorious against the expansion of the church that Jesus is building. Hell cannot successfully resist the building of Jesus’ church. Christ envisioned an unstoppable church that would flatten the gates of hell and rescue people from an eternity separated from God through the preaching of the gospel. Jesus is not trying to stop the forces of Satan and hell; hell is trying to stop Him!

The church is like an embassy. The U.S. has embassies throughout the world, and the people working at an embassy are to live out the values and laws of the U.S. as they represent their homeland in a foreign country. Each embassy, then, is a little bit of America a long way from home. Similarly, the church of the Lord Jesus is to adopt the agenda of its heavenly King and enact it on earth. Christ’s church is a little bit of heaven a long way from home, designed to withstand the authority of hell (its gates) (16:18). Hell’s attempt to stop the church’s progress in history is thwarted as the church executes heaven’s authority on earth.” [21]

Christ then said to Peter, “And I will give you [singular] the keys of the kingdom of heaven, and whatever you [singular] bind on earth will be bound in heaven, and whatever you [singular] loose on earth will be loosed in heaven” (16:19). “Keys” permit access or entrance into something. Beginning on the day of Pentecost, Peter preached the gospel of Jesus’ death and resurrection (Ac. 2:14-47), which gave access to Christ’s kingdom authority to everyone who believed in Jesus. Later Peter used these “keys” to open the door to Christ’s kingdom when he preached the gospel to Cornelius and his household (Ac. 10:34-48). The truth is, not only Peter, but all the apostles and all believers have these “keys” to open Christ’s kingdom to the lost by preaching the gospel to them (cf. Mark 16:15). Binding and loosing refers to decisions that the early church leaders would make that would permit (“loose”) or prohibit (“bind”) certain teachings and practices in the building of Christ’s Church (16:19b; cf. Acts 19:39-41).

“God doesn’t leave his church powerless. The problem is that we frequently don’t understand who we are and don’t access the resources available. Even though an American embassy is a small outpost surrounded by a foreign nation, it can be confident that America stands behind it because it’s connected to something that exerts a powerful influence. And though the church often seems small and weak, it’s connected to the ultimate power in the universe.

“What are these ‘keys of the kingdom of heaven’? They’re divinely authorized resources that grant us authority and access (see Isa. 22:22). Christians, through the church, have access to heaven’s kingdom rule. Your world isn’t supposed to be ruling you; you are supposed to be ruling your world. You’re supposed to be regularly utilizing heaven to help you live on earth—not merely visiting church on Sunday mornings. Believers are to study the Bible and gather with the church for a reason: to learn how to access the divine viewpoint and live out God’s kingdom rule in the world. You will never rule your world of relationships, emotions, employment, or finances if you continue to employ the keys the world offers you, or if you’re not connected to a local church that possesses and operates with the keys of the kingdom.       

“Note that the word ‘keys’ is plural in this passage; that’s because the word gates is plural (16:18). For every hellish gate (the exercise of Satanic authority), there is a corresponding kingdom key designed to give the church access to heaven’s kingdom authority.

 “To ‘bind’ and ‘loose’ is to restrain and to set free. The church is to use heaven’s keys (heaven’s viewpoint and spiritual resources on a matter), operate according to that perspective, and then call on heaven’s authority to bind and loose. It’s critical to understand that heaven is waiting on the church to act in the matter of permitting and releasing before heaven’s authority gets activated in history. Binding and loosing don’t imply you can make God do whatever you want. First, it must be in accordance with God’s will. You can only bind and loose what ‘will have been’ already bound and loosed in heaven. Second, know that answers to prayer are not for your sole benefit. They’re to benefit others. God calls his people to be a blessing.” [22]

The test of the church’s authority and power is whether hell backs up when the church shows up. If hell is winning, then we are not allowing Jesus to build His church. Instead, we are building our church using Christ’s name. Too many Christians are saying, “Well, I’m just trying to keep Satan from defeating me.” That’s “Backward, Christian Soldiers!” The church is to be on the offensive in the world.

So, we go to those gates in the power of the Holy Spirit. We challenge them. We storm them. And we tell the prisoners of death the good news of Jesus’ death and resurrection (I Cor. 15:1-8). Understand this… the gospel message is true! It is powerful (Rom. 1:16) and it cannot be overpowered! No matter how bad the news is in this world, the good news of Christ is the most powerful!

For generations we have taken the rest of what Jesus said in Matthew 16:18 to say that God’s little church will be beaten and battered. Satan will kick it around and have his way with it at times, but in the end if we hold on long enough, God will come back and rescue His bruised and abused little church. Folks, Jesus did not die to buy a powerless church! Instead, He has brought together a people for God, a people who are designed to be strong, mighty, and victorious in Christ. Christ’s Church can meet Satan head on in battle and win so long as Jesus and His power is in their midst.      

In summary, Christ wants to build His Church through the disciple-making process which He described in Matthew 28:18-20. On the basis of the Rock’s (Jesus’) all-encompassing “authority… in heaven and on earth” (28:18), we are to “go” into all the world and preach the gospel to the lost (28:19a; cf. Mark 16:15). Then we are to “baptize” with water those who believe the gospel, so they can express their commitment to follow Jesus as His disciple no matter what the cost (28:19b; cf. Luke 14:25-33). Then we are to “teach” them to “observe” or obey (not just hear) all of Christ’s commands (28:20; cf. James 1:22). This is Christ’s one and only plan to build His Church and reach all the world with His gospel message. Will we join Him?

Look at the following chart that contrasts a church on the offensive with a church on the defensive:

A Church on the Offensive…A Church on the Defensive
Invades Satan’s territoryProtects its own territory.
Takes risks.Plays it safe.
Takes the gospel to the world.Expects the world to come to them.
Asks, “What can be?”Asks, “What can go wrong?”
Asks, “What can we do next?”Asks, “What have we done in the past?”
Views failure as a steppingstone.Views failure as a tombstone.
Views opposition as an opportunityViews opposition as an obstacle. 
Expects conversions.Is not thinking about conversions.
Sacrifices to reach the lost.Is satisfied without the lost.
Measures success by its sending capacity.Measures success by its seating capacity.
Embraces change.Resists change.
Walks by faith.Only talks about faith.

The apostle John now tells us where the exchange between John the Baptist and the religious delegation took place in John 1. 1:28: The majority of original manuscripts read “Bethany”instead of the New King James’ “Bethabara.” The word “Bethany”[23] may come from bet aniyyah, meaning “house of the boat/ship.” [24] This reference to “Bethany beyond the Jordan” would be a very suitable name for a small ford community on the east bank of the Jordan River where John the Baptist started his ministry. It was known as a refreshing place for weary travelers. [25] This was not the “Bethany” near Jerusalem, but the Bethany of Perea which was east of the Jordan River (see map).

TELL OTHERS OF JESUS’ SACRIFICE (1:29). John’s public testimony continues the following day (“the next day”). As the Baptizer ministers, he sees Jesus coming toward him and makes one of the great statements of the New Testament. 1:29: The word translated “Behold” [26] is a favorite expression of the apostle John’s. It means “to point out something to which the speaker wishes to draw attention. Look! See! Pay attention!” [27]  Of its twenty-nine New Testament occurrences, [28] John uses it fourteen times in his gospel (cf. John 1:29, 36; 3:26; 5:14; 7:26, 52; 11:3, 36; 16:29; 18:21; 19:4, 14, 26-27). [29]

What is John the Baptist saying here? If you read through the Old Testament, you will find it is filled with many blood sacrifices which were all foreshadows of the substitutionary death of Jesus Christ. God graciously provided the proper covering for Adam and Eve when He “made tunics of skin” through the death of an innocent animal (Gen. 3:21). By providing a covering with animal skins, God provided forgiveness through the “shedding of blood” (Heb. 9:22). Abel, the son of Adam, offered a lamb to God and God smiled upon that sacrifice (Gen. 4:2-4). Later Abraham made offerings to God (Gen. 22:13; et al.). Then the children of Israel were instructed to sacrifice a lamb and sprinkle its blood on their doorposts, so the angel of death would pass over their family without killing the firstborn (Exod 12:3-28). Israelites were also taught at the foot of Mount Sinai to bring certain animals to slay and to offer the blood and meat of those animals to God (Exod. 24:1-8; cf. 29:1-46; 30:10; Lev. 1:1-17; 3:1-7:21; et al.).

Many are offended by the fact that the Old Testament is replete with animal sacrifices, of actual blood being spilled. Every morning and every evening there were animals slain in the temple in Jerusalem. On the great feast days of Israel thousands of animals were sacrificed. A stream of blood runs all through the Old Testament.

Every Old Testament blood sacrifice was a foreshadowing of Jesus Christ, “the Lamb of God” (John 1:29). Like that first animal that was sacrificed for Adam and Eve (Gen. 3:21), Jesus would also be innocent and without sin because He was and is God (John 1:1, 14, 17; 2 Cor. 5:21; Heb. 4:15; I Pet. 3:18). And like that first sacrificial animal, Jesus was born to die in the place of others, the just for the unjust, the Sinless for the sinful (John 1:29; Matt. 1:21; Rom. 5:8; 2 Cor. 5:21; I Pet. 318; I John 4:9), so that “whoever believes in Him should not perish but have everlasting life” (John 3:16).

Since God is always “righteous” and “just,” His judgments are always an expression of His righteous and just standards (Rev. 16:5-6; cf. Rom. 6:23). And because God is eternal, He never lowers those standards. We must either meet God’s righteous and just standards ourselves or have a Substitute who meets those standards. Since none of us can live up to God’s standards (Rom. 3:9-23), God provided a Substitute for us in the Person of Jesus Christ Who lived up to God’s standards because He Himself is God. When a person believes in Jesus Christ for His gift of salvation, God imputes His righteous life to that believing person’s account; thus, that person is counted as having met God’s standard (Rom. 4:5). Those who refuse to believe in Christ as their Substitute on the cross, will get what they deserve for their decisions and actions. [30]

Every Old Testament sacrifice was a testimony that Someone was coming Who would supply the explanation for all the blood sacrifices in the Old Testament. Now, at last, there is an answer to the cry of Isaac, as Abraham his father was taking him upon the mountain to offer him, “Where is the lamb?” and Abraham replied, “God will provide for Himself the lamb” (Gen. 22:7-8). Centuries later, as John the Baptist sees Jesus coming toward him, knowing Who He was, having baptized Him six weeks earlier, he says to the crowd, “Behold, the Lamb of God, who takes away the sin of the world.” Here is the One Who will satisfy God’s demand to punish our sins.

“The question in the Old Testament is, ‘Where is the lamb?’ (Gen. 22:7). In the four Gospels, the emphasis is ‘Behold the Lamb of God!’ Here He is! After you have trusted Him, you sing with the heavenly choir, ‘Worthy is the Lamb!’ (Rev. 5:12).” [31]

John states that the sacrifice of this Lamb “takes away” [32] the sin of the world, not just the Jews. [33] The verb used here symbolizes more than just “covering” (to cover something means it is still there). When John says the Lamb of God takes away the sin of the world, it means that He removes it.

The writer of Hebrews informs us that the Old Testament blood sacrifices could not perfect the worshiper because they could not “take away sins” (Heb. 10:1-4; cf. 9:11-15), but only cover them. Only the sufficient sacrifice of the perfect God-Man could remove sins once and for all (Heb. 7:26-28; 9:11-15, 24-28; 10:10-18). The perfect Lamb of God was the only One qualified to address the sin of the whole world (I John 2:2).

Before Jesus died on the cross, believers in Jesus went to a place called “Paradise” or “Abraham’s bosom” (Luke 16:22; 23:43) and unbelievers went to a place called “Torments” in Hades (Luke 16:23), both of which were in the underworld. When Jesus died on the cross, He released the souls and spirits of believers in Abraham’s bosom (Ephes. 4:8-10) to go to God’s home in the third heaven (2 Cor. 12:2-4; cf. John 14:2-3; 2 Cor. 5:6-8; Phil. 1:21-23; Rev. 4:1-5:14).

Just before Jesus died on the cross, He cried out with a loud voice, “Father, into Your hands I commit My spirit.” Then “He breathed His last” (Luke 23:46). John writes, “bowing His head, He gave up His spirit” (John 19:30). Jesus’ spirit went to His Father in heaven when He died, and so does a believer’s spirit after the death and resurrection of Jesus Christ. For example, while he was being stoned in Acts 7, Stephen prayed, “‘Lord Jesus, receive my spirit.’ Then he knelt down and cried out with a loud voice, ‘Lord, do not charge them with this sin.’ And when he had said this, he fell asleep. Now Saul was consenting to his death.” (Acts 7:59-8:1). When Stephen died, he understood that his spirit would go to be with the Lord Jesus who was standing at the right hand of God the Father in heaven (Acts 7:55), not in Abraham’s bosom. After Jesus’ death and resurrection, the Bible says, Jesus was “taken up … toward heaven” (Acts 1:9-10), not down toward Abraham’s bosom in the underworld.

Prior to Jesus’ death on the cross, Old Testament believers could not go to the third heaven because Jesus’ blood had not removed all their sins yet. The Old Testament sacrifices had only covered their sins, not removed their sins (cf. Heb. 10:1-4; cf. 9:11-15). Only the blood of the Lamb of God could take away their sins forever (John 1:29; Ephes. 1:7; 2:13-18; Col. 2:13-14; Heb. 9:11-15; 10:10-22). After Christ’s death and resurrection, when a believer in Jesus dies, his spirit and soul go to the third heaven to be with Jesus (2 Cor. 5:6-8; Phil. 1:21-23) while his physical body sleeps in the grave (cf. John 11:11-13; I Thess. 4:14, 16). But after Jesus’ death and resurrection, all believers who died prior to Christ’s crucifixion were released from Abraham’s Bosom and taken up to the third heaven where Christ currently lives (2 Cor. 12:1-4; cf. John 14:1-3; Acts 7:55-59; Ephes. 4:8-10).       

When I shared this message in a church in South Des Moines, Iowa, we had an individual wearing a T-shirt with the word “SIN” taped on it. They tried praying and reading their Bible, but the “SIN” label was still there. The person tried to wear a jacket to cover the sin. Others may not see his sin, but God still sees it. Another person came representing Jesus. The “SIN” label was then placed on him. Only Jesus’ blood can remove the stain of sin in our lives. No amount of good living on our part can remove the stain. Only Jesus can do that. Have you believed in Him; trusted Him to forgive all your sins? If you have, you are now God’s child.

Furthermore, this sacrifice is sufficient for “the sin,” not sins “of the world,” by which the apostle meant the totality of the world’s sin (all human rebellion against God), rather than a number of individual sins. [34] It is comprehensive in its nature. In other words, when Jesus died, His sacrifice was completely adequate for the needs of “all” people (I Tim. 2:4-6; I John 2:2). It was sufficient for all.

Jesus at the cross actually took away the judicial barrier which made it impossible otherwise for sinners to have eternal life. The basis of eternal condemnation is thus not one’s sins, but one’s rejection of the life of God (cf. Rev 20:15; see also John 3:18; 5:24). This does not mean that all sins are forgiven (cf. Acts 10:43; 1 John 1:9). It means that sin is no longer a barrier, and all are now savable.” [35]

Christ’s death makes all people savable. But only those who believe in Him for His gift of eternal life can truly be saved (Acts 16:31; John 3:15-18) or benefit from His death. No further sacrifice is required. Christ’s sacrifice was all that is needed. Thus, we are to tell others of Christ’s sacrifice, a sacrifice that is both substitutionary and sufficient.

“He is a very great Savior for He is the Lamb of God. He is the complete Savior because He takes away sin. He is the Almighty Savior because He takes away the sin of the world. He is the perpetual Savior because He ‘taketh’ away— present tense. Anyone can come to Him at any time.” [36]

TELL OTHERS OF JESUS’ PRE-EXISTENCE (1:30). 1:30: John returns to a statement made earlier in the first part of the book regarding the pre-existence of the Son of God (1:15). Jesus is greater than John because He has always existed. He is the eternal Word. And because Christ is eternal, without beginning or end (Rev. 1:8; 21:6; 22:13), He alone can freely offer life that never ends to those who believe in Him (John 11:25-26).

TELL OTHERS OF JESUS’ DEITY (31-34). 1:31-33: While the apostle John does not record Jesus’ baptism in his gospel, he does refer to John the Baptist’s testimony which states that Jesus was reavealed to him as the chosen Messiah-God when the Baptist baptized Christ in the Jordan River. Why would John the Baptist say he “did not know” Jesus (1:31)? 

“Though John and Jesus were related, as Mary and Elizabeth were relatives (Luke 1:36), nothing is known of any contacts between them in their years of childhood and adolescence. John did not know that Jesus was the coming One until He was revealed by the Father. All John knew was that he was to prepare the way for Him by baptizing with water. God would send His Man to Israel in His good time.” [37]

Do you remember what happened at Jesus’ baptism? The Father testified from heaven, “This is my beloved Son in whom I am well pleased” and the Spirit descended in the form of a dove upon Jesus to confirm Him as the Messiah (Matt. 3:16-17). God approved the ministry of Jesus. When John “saw the Spirit descending from heaven like a dove” at Jesus’ baptism, he notes twice that the Spirit “remained upon” Jesus (1:32-33). God’s Spirit would continually empower Jesus for His ministry as the prophet Isaiah foretold (Isa. 11:2; 42:1). Thus, while John would “baptize with water,” Jesus would baptize “with the Holy Spirit” (1:33). He is the Giver of the Spirit. Jesus came that people might be brought into contact with God the Holy Spirit.

Since the fall of man in Genesis 3, people have longed to be free from the struggle with evil. Some of us today wish we could eliminate our struggle with sin, selfishness, and self-centeredness. There have been times when I wished I could have had a surgical operation to remove my tendency to be stubborn, critical, and selfish. When I saw the hurt I caused, I wished somehow to be able to stop doing those kinds of things.

The Bible tells us that it takes God Himself to do that. The work of the Spirit is to do that very thing. What John is saying is, “I deal with the external (water)… that is as far as I can go. But, when I baptized Jesus, I saw the Spirit coming down like a dove and lighting on His shoulder. The One Who sent me to baptize had said to me, ‘When you see that happening, that is the One Who will not only change men on the outside, but will also change them on the inside, by the baptism of the Holy Spirit.’ When that happened, I knew Who He was. My own cousin, Jesus of Nazareth, was the One Who would baptize with the Holy Spirit.”

When we believe in Jesus, God the Holy Spirit places us in the body of Christ, the Church (Acts 1:5; 10:43-48; 11:16; I Cor. 12:13; Gal. 3:26-27). That is Spirit Baptism. He comes to live inside us forever and wash us clean (John 7:37-39; 14:16-17; Tit. 3:4-7). He gives us the power to overcome sin in our lives as we depend upon Him (Rom. 8:10-11; Gal. 5:16-23). Water baptism, however, does not cleanse us spiritually.

When we baptize believers, we do it by immersion because Jesus was baptized that way. In fact, every water baptism in the New Testament was by immersion. The Greek verb John uses for water baptism [38] in these verses means “to plunge, dip” [39] or “submerge” completely under water. The Greek word for sprinkling [40] is never used of water baptism.

This is significant. Water baptism by immersion best pictures the death, burial, and resurrection of Jesus Christ (I Cor. 15:3-6). When a believer stands in the water, it pictures Jesus hanging on the cross (Rom. 6:3). When he is submerged under the water, it pictures Christ’s burial (Rom. 6:4a). And when the believer is brought up out of the water, it pictures Jesus’ resurrection (Rom. 6:4b).

Why was Jesus baptized in the Jordan River? Did He need to be saved? No. He was perfect. When John the Baptist tried to prevent Jesus from being baptized by him, Jesus said to John, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” (Matt. 3:15). Christ’s water baptism fulfilled “righteousness” in several ways: [41]

1. By His baptism, Jesus was identifying with the righteous remnant of Israel. This is a reference to experiential righteousness.

2. Jesus was identifying Himself with the sinfulness of His people even though He was not sinful (cf. 2 Cor. 5:21; Heb. 4:15; I Pet. 3:18). In this case the righteousness spoken of is positional and anticipates the cross. When Jesus died on the cross, He took away the sin barrier (John 1:29) and made it possible for all who believe in Him to have eternal life and positional righteousness (2 Cor 5:21; Rom. 4:5).

3. By His baptism, Jesus confirmed the righteous ministry of John the Baptist.

4. The event provided a true public testimony to the sinless character of Christ with the divine witnesses of God the Holy Spirit and God the Father present (cf. Matt. 3:16-17).

The Lord Jesus was baptized because it pleased His Father in heaven and provided an example for us to follow. Christ’s water baptism launched Jesus into His public ministry (cf. Matt. 3:13-17ff; Mark 1:9-15; Luke 3:21-23). Likewise, when a believer is baptized with water, it is meant to launch him or her into their public minstry. So, every time a believer is baptized by water, it puts a smile on God’s face.

1:34: John’s public testimony climaxes in his identification of Jesus as “the Son of God.” Jesus is God in human flesh (John 1:1, 14). He is fully human and fully God. He is the One Who was “with God” and who “was God” (John 1:1-2).

“Nowhere in the Fourth Gospel is the term son (huios) used to refer to believers (though see Gal. 4:6-7; 1 Thess. 5:5; see also Rev. 21:7, used of overcomers). Rather they are called children (tekna) of God (1:12). Jesus alone is called the Son of God in John’s Gospel.

The Jewish people expected the Messiah to be the final and ultimate Son of God. All the kings of Israel were called sons (representatives) of God at their inauguration (cf. 2 Sam. 7:14). Of course, the ultimate fulfillment of those sons was the one and only Son (Ps. 2:7).” [42]

What a testimony! What a witness! What a voice! John points people to Jesus. He recognizes that it is not about him. He understands both who he is not (the Christ) and who he is (a voice). He understands his role: point people to Jesus.

Understand who Jesus is, so that you might believe on Him, and believing you might have life in His name (John 20:31). Recognize who you are not. This takes humility. Also recognize who you are. This takes confidence. You are a voice, a highway builder. Tell others of Jesus. Do not be ashamed. You and I are to be like bird dogs. Just as they point to a group of birds, we are to point people to Jesus, Who is the Lamb of God.

A father and his small son strolled down the street in Chicago past the place where a skyscraper was being constructed. Glancing up, they saw men at work on a high story of the building. “Father,” said the little boy, “What are those little boys doing up there?” “Those are not little boys, son. They’re grown men.” “But why do they look so small?” “Because they’re so high,” his father answered. After a pause the boy asked, “Then, Father, when they get to heaven there won’t be anything left of them, will there?” It is so true, the closer we get to Christ, the less others see of us and the more they see of Him. Point them to Jesus.

Prayer: Heavenly Father, we praise You for revealing through John the Baptist who we are not. Help us to humbly accept that we are not more or less than what You say about us. Thank You for revealing who we are in Christ. May Your Holy Spirit give us confidence to be Your voice to this generation of lost people who need to hear of the greatness of Jesus Christ, the Lamb of God, Who takes away the sin of the world. Lord Jesus, You have absolute authority in heaven and on earth to empower Your church to storm the gates of hell and rescue people who are bound for hell without Christ. Lead us in the power of the Holy Spirit to point others to Jesus with our lives and our lips so they may believe that Jesus is the Christ, the Son of God, that believing they may have life in His name. In the mighty name of Jesus we pray. Amen.

FOOTNOTES:

[1] https://www.raystedman.org/new-testament/john/call-the-first-witness.

[2] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 178.

[3] Constable, Dr. Constable’s Notes on John, pg. 48.

[4] Ibid.

[5] Constable, Dr. Constable’s Notes on John, pp. 49-50.

[6] Ibid., pg. 50.

[7] Retrieved on June 13, 2023, from Hanna Wong’s excellent devotional, “Greatly Loved,” on the YouVersion Bible app (www.youversion.com). Download Hanna’s excellent 5-day plan entitled “Greatly Loved” at https://www.hosannawong.com/greatlyloved to unlock who you truly are in Christ.

[8] Blum, The Bible Knowledge Commentary Gospels, Kindle Edition, pg. 549.

[9] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 181.

[10] Constable, Dr. Constable’s Notes on John, pg. 50 cites Donald A. Carson and Douglas J. Moo, An Introduction to the New Testament. 2nd ed. (Grand Rapids: Zondervan, 2005), pg. 145.

[11] Ibid., pp. 50-51 cites Morris, The Gospel According to John, pg. 123.

[12] Ibid.,pg. 51.

[13] Swindoll, Insights on John, pp. 42-43.

[14] Bauer, A Greek-English Lexicon of the New Testament, pg. 353.

[15] Tom Constable, Dr. Constable’s Notes on Matthew, 2023 Edition, pg. 711.

[16] Bauer, A Greek-English Lexicon of the New Testament, pp. 809-810.

[17] Ibid., pg. 809.

[18] Evans, The Tony Evans Bible Commentary, pg. 1923.

[19] Ibid., pp. 1923-1924.

[20] Bauer, A Greek-English Lexicon of the New Testament, pp. 303-304.

[21] Evans, The Tony Evans Bible Commentary, pg. 1924.

[22] Ibid., 1924-1925.

[23] Bēthania

[24] Laney, Moody Gospel John Commentary, pg. 50.

[25] Ibid.

[26] Ide

[27] Bauer, A Greek-English Lexicon of the New Testament, pg. 466.

[28] Constable, Dr. Constable’s Notes on John, pg. 52.

[29] Bauer, A Greek-English Lexicon of the New Testament, pg. 466.

[30] Evans, The Tony Evans Study Commentary, pp. 2406-2407.

[31] Constable, Dr. Constable’s Notes on John, pg. 53 cites Warren W. Wiersbe, The Bible Exposition Commentary. Vol 1 (Wheaton: Scripture Press, Victor Books,1989), pg. 287.

[32] airōn

[33] Constable, Dr. Constable’s Notes on John, pg. 53 cites Christopher W. Skinner, “Another Look at ‘the Lamb of God’,” Bibliotheca Sacra 161:641 (January-March 2004):89-104, for a review of nine views of the referent behind the “Lamb.”

[34] Constable, Dr. Constable’s Notes on John, pg. 53 cites Morris, The Gospel According to John, pg. 130.

[35] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 181.

[36] Constable, Dr. Constable’s Notes on John, pg. 54 cites J. Vernon McGee, Thru the Bible with J. Vernon McGee. Vol. 4 (Pasadena, Calif.: Thru The Bible Radio; and Nashville: Thomas Nelson, Inc., 1983), pg. 375

[37] Blum, The Bible Knowledge Commentary Gospels, pg. 550.

[38] baptízō

[39] Bauer, A Greek-English Lexicon of the New Testament, pp. 164-165.

[40] rhatinzō

[41] Hal Haller, Jr., Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. “Matthew,” The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pp. 17-18.

[42] Wilkin, The Grace New Testament Commentary, Kindle Edition, pp. 181-182.

John 1 – Part 3: “What is God Like?”

“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” John 1:14

What is God like? Let’s see what some fifth graders said when their teacher at a Christian school asked her class to look at TV commercials and see if they could use them in some way to communicate ideas about God. God is like BAYER ASPIRIN. He works miracles. God is like a FORD. He’s got a better idea. God is like COKE. He’s the real thing. God is like HALLMARK CARDS. He cares enough to send His very best. God is like TIDE. He gets the stains out that others leave behind. God is like GENERAL ELECTRIC. He brings good things to life. God is like SEARS. He has everything. God is like ALKA-SELTZER. Try Him, you’ll like Him. God is like SCOTCH TAPE. You can’t see Him, but you know He’s there. God is like DELTA. He’s ready when you are. [1]

In John 1:14-18 we are going to see that God became a man to show us what He is like. In the first five verses of John, we saw that the Word, Jesus Christ, is our Creator God. Thus, when we look at Jesus, we are looking at our Creator God in human flesh. He made you and me to have a relationship with Him. So, what is God like?

GOD IS APPROACHABLE. 1:14a: John returns to the use of the “Word” [2] that he introduced in verse 1 when he writes, “And the Word became flesh.” The most amazing fact of history is that the eternal Logos, God Himself (1:1), voluntarily “became flesh” or a human being without ceasing to be God (1:14a). The word for “flesh” [3] here does not refer to humanity’s sinful flesh or desires (cf. Rom. 8:4-5; Gal. 5:16-17, 19-21), but to Jesus’ sinless human nature (cf. Rom. 1:3; 9:5; 2 Cor. 5:21; I Tim. 3:16; Heb. 2:14; 4:15; I Pet. 3:18). [4]

Unlike Adam and all his descendants before and after Christ who were born as sinners (Rom. 5:12; Ps. 51:5), Christ is the only Person to be born with a sinless human nature. The best explanation I have heard for this is that Jesus had a sinless Father in God the Holy Spirit (Matt. 1:20), whereas all other human beings had a sinful father. The sin nature seems to be passed on through the human father. “Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” (cf. Rom. 5:18).Although Eve sinned first in the Garden of Eden (Gen. 3:1-6), Adam is held accountable for sin’s entrance into the world.

The Bible also teaches that God visits “the iniquity of the fathers upon the children to the third and fourth generations” (Exod. 20:5; cf. Deut. 5:9). Generational sins are passed on through the fathers, not the mothers.This implies that the sin nature is transmitted through the fathers, not the mothers or both parents.

Hence, Christ possesses a sinless human nature because He was conceived by God the Holy Spirit in the womb of Mary (Matt. 1:20).

When John says “the Word became flesh (1:14a), he is emphasizing that Christ did not merely “appear” like a man; He became an actual man (cf. Phil. 2:5-9). [5]

In John’s day there were false teachers who taught that God could not become a man because all human flesh is inherently evil, and God is inherently good or perfect. Therefore, Jesus only appeared to be a human being.

Swindoll explains: “In our day, the influence of naturalism has so permeated culture that we have trouble accepting the deity of Christ. In John’s day, most people had no problem accepting Christ’s deity. They were more troubled by His humanity. The influence of Plato permeated every aspect of religion and philosophy so that anything tangible came to be seen as inherently evil. The great hope of Greek philosophers was to escape the foul, obnoxious material realm in order to commune with the divine mind, which existed only in the realm of pure ideas. In life, they tried to deny the body as a means of connecting with what they conceived of as god. They saw death as the liberation of the soul (the good aspect of man) from the prison of the body (the evil aspect of man). So, naturally, they recoiled from the notion that God would become anything genuinely physical.

“To preserve the sinlessness of God, philosophers invented all kinds of myths to explain how Christ could appear human without actually having earthly material be a part of His nature. The most common, Docetism, suggested that He only seemed to be tangible, but was in fact a heavenly apparition. The so-called ‘Gnostic Gospels’ tell stories of how Jesus created the illusion of eating food while never actually digesting it or needing to relieve Himself.” [6]

When John states “the Word became flesh,” his choice of words were very offensive to the false teachers of his day. “Flesh” meant something inherently evil to them. In essence, John is saying that “The Word became meat.” [7]

When John says the eternal Word “dwelt among us” the word translated “dwelt” [8] means “to tabernacle, take up residence.” [9] Just as God’s presence dwelt among the Israelites in the tabernacle (cf. Exod. 25:8-9; 33:7, 11), so He lived among people in the Person of Jesus Christ. King Solomon thought it incredible that God would dwell on the earth (1 Kings 8:27), but that is precisely what He did in Jesus.

While the docetistic false teachers in John’s day were resistant to the truth of Christ’s tangible human nature, John skillfully refuted their heresies with great skill under the guidance of the Holy Spirit. In his epistle he spoke of the Word of Life, Jesus Christ, as being “heard… seen with our eyes… looked upon, and our hands have handled.” (I John 1:1). Christ did not merely “appear “to be human. He became a tangible human being Who was “heard… seen…” and touched. To deny that Christ became tangible human flesh was “antichrist” and to be refuted (cf. I John 4:2-3).

“Conceived by the Holy Spirit in the womb of Mary (see Matt. 1:20), the divine Son of God became a man. He is thus the God-Man—not half man and half God, but one Person with a fully divine nature and a fully human nature. He is deity poured into humanity. He is fully human, so He cried as an infant, but He is fully divine and gave life to His mother! He is fully human so He had to sleep, but He is fully divine and can raise the dead back to life. Our God fully experienced what it is to be human—yet without sinning (see Heb. 4:15). He faced hunger, pain, temptation, grief, hardship, and rejection. You face no category of human experience that your Savior has not endured.” [10]

Religions seek to know how we as humans can get to God. Yet the Bible tells us that God came to us. The Word became flesh. Why did God become a man? So, we could approach Him and trust Him.

A construction company was once building a road through some mountainous country, using dynamite to build a roadbed. Steve, who worked for the company, was placing the dynamite charges. One day as he was getting ready to detonate a charge, he noticed that several little chipmunks had come out of the underbrush, playing around the hole where he had installed the explosives. Steve, being a tenderhearted guy, didn’t want to see those little chipmunks blown to bits, so he began trying to shew the chipmunks away. Each time however, they just came right back to the location. His supervisor, Charlie, came out to see what was holding up the blasting. Steve, exasperated, explained that those chipmunks would not get out of the danger area. Charlie chuckled, and then used the incident to talk about Jesus Christ.

He explained to Steve that the only way one of them could communicate with those chipmunks, was if one of them became a chipmunk, and yet at the same time, kept all the characteristics of a man. [11] Chipmunks are afraid of humans because we are twenty times their size. But if you become a chipmunk, they would be able to trust you and relate to you, because you would be able to communicate the great danger caused by the dynamite. This is exactly what God had to do too – He became a man to communicate with the human race what God is really like and to warn them of the incredible danger facing them if they rejected Christ. If God came to us in the fullness of His glory, we would be too frightened of Him to trust Him like a chipmunk would be too scared to trust us.

Jesus became a human being so that you and I could relate to Him and He to us. Therefore, we are to trust Him at all times because He understands us. “Since we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are yet without sin; Therefore, let us boldly come to the throne of grace.” (Heb. 4:15-16). He voluntarily became one of us so that you and I would believe that our Savior knows how we feel.

Perhaps you have viewed God as some distant impersonal force who does not care about you or your circumstances. You may say to yourself, “How could God let COVID-19 happen? I have lost my income, my health, and my friends! What kind of God is this?” Please understand that the God of the Bible is not some distant dictator who delights in punishing people.

Christian author Max Lucado writes, “From the funeral to the factory to the frustration of a demanding schedule, Jesus Christ understands. When you tell God that you’ve reached your limit, He knows what you mean. When you shake your head at impossible deadlines, He shakes His, too. When your plans are interrupted by people who have other plans, He nods in empathy. He has been there. He knows how you feel… Rejection? He felt it. Temptation? He knew it. Loneliness? He experienced it. Death? He tasted it. And stress? He could write a best-selling book about it. Why did He do it? One reason. So that when you hurt, you will go to Him… and let Him heal you.” [12]

GOD IS FULL OF GRACE AND TRUTH. 1:14b: Now we are getting to the heart of this passage. John and the other disciples “beheld” Jesus’ “glory.” They were eyewitnesses to this.

“They saw His glory at the Mount of Transfiguration, in the signs Jesus did, and in His sinless life.” [13]

Christ’s glory was filled with “grace and truth.” Jesus maintained a perfect balance between these two attributes. Of all the phrases that God could have used to describe Jesus Christ, He chose “grace and truth.” “Grace “ [14] refers to “graciousness, favor, help, or goodwill.” [15] Theologians describe “grace” as God’s unmerited favor or getting what we do not deserve. We do not deserve eternal life, forgiveness, or salvation from hell, but Jesus Christ can freely offer this to us apart from any of our works because of His “grace” (John 4:10-14; Rom. 3:24; 4:4-5; 6:23b; 11:6; Ephes. 2:8-9). In the context, “grace” refers to the graciousness of Christ. [16]

The word for “truth” [17] means “truthfulness, dependability, uprightness in thought and deed, reality.” [18] “Truth” is the perfect standard of God’s holiness.Truth says there is a right way, a best way. Grace gives us the encouragement to get there.

In life, some things are true which makes other things false. We do reap what we sow. There are consequences to our actions. Truth is true. It is unbendable and unbreakable and unyielding. Jesus came full of truth. Every word that He spoke was truth. Christ never told a lie. Every action and every thought were true. When Satan came against Jesus tempting Him by perverting the Word of God just a little (Matt. 4:1-11), how did Jesus respond? It is written in God’s Word. Here’s the truth.” He always countered falsehood with truth.

Near the end of His life before Pilate, Jesus said, “Everyone who is of the truth hears My voice” (John 18:37). Pilate said to Him, “What is truth” (John 18:37-38)? Then Pilate walked away. That was a big mistake, because the One Who is “the way, the truth, and the life” (John 14:6) was right in front of him. The One Who is and knows all truth is there. So, truth must be included in grace or grace is merely tolerance.

Truth without grace is just as destructive as grace without truth. Truth without grace is unbearable. Only the arrogant, proud hypocrite thinks all he needs is truth, because he thinks he has it all together. In the Sermon on the Mount in Matthew 5-7, Jesus outlines the perfect life. In the middle of that sermon Jesus says, “Therefore you shall be perfect, just as your Father in heaven is perfect” (Matt. 5:48).  Jesus means what He says here. When I read the expectations of God on my life and I hear His call to be perfect, I say, “Lord I can’t do it. Have mercy on me a sinner, because I fall way too short. The bar is too high.” That’s the demand of truth all by itself and it overwhelms us. God says, “I didn’t just come in truth, I came in grace.”

Why are grace and truth so important? As humans, we tend to err on one side or the other of grace and truth. Grace without truth is wishy washy. It is a farce. It is called tolerance. There are no absolutes… no right or wrong… no consequences for our actions. Anything goes, resulting in lives without direction. There is nothing we can know for sure which is tolerance. For grace to be real, it must be based on truth.

For example, grace without truth is like taking your car to the body shop to get rid of the rust. You get the car back and it looks great. But a year later the rust appears again. The mechanic didn’t remove the rust, he just covered it up to make it look good. Eventually, the rust keeps coming back. That’s how it is when you try to ignore truth. You can ignore truth for a while, but it keeps coming back. I can ignore the law of gravity and step off a cliff – and the law of gravity still applies to me. It doesn’t matter what you believe in that case. If you ignore it, it bites you.

Without grace the shepherd says, “That stupid sheep is the one who wandered away. He is on his own now.” But grace causes him to leave the ninety-nine to find that sheep and bring him home so there is rejoicing (Luke 15:1-7).

Without grace the prodigal son stays in the pig pen and never comes home because he knows there is no forgiveness. He’s gone too far without grace. But grace sets him on the road home (Luke 15:11-32).

Without grace the truth demands that Peter who denied Jesus three times be done being an apostle. But Jesus comes to him in grace and says, “Feed My sheep. I’m not done with you yet Peter” (John 21:15-19).

Without grace the wedding feast is over because the family should have planned better, so they did not run out of wine. But Jesus stepped in with grace and transformed the water into wine (John 2:1-11).

Without grace the Samaritan woman, who had been married five times and divorced and was now living with a man who was not her husband, wouldn’t have even received a look much less a word from Jesus (John 4:1-26). But He spoke to her because of His grace, and her life was transformed.

Without grace, Matthew, the tax collector who was ripping everyone off, never gets called to follow Jesus. But Jesus comes to Him and says, “Follow Me” (Matt. 9:9-13).

Without grace, the thief on the cross dies in his sin and goes to hell. But with grace, Jesus says, “Today you will be with Me in Paradise” (Luke 23:39-43).

Praise God that Jesus came not just full of truth, but full of grace. The truth is as a Christian, you are not supposed to worry. But I thank God for His grace because I am so prone to worry.

The truth is God hates divorce (Mal. 2:16), but God comes to us in our brokenness and heals us.

The truth is sexual impurity degrades our bodies (I Cor. 6:12-20), but grace comes in and washes us clean.

The truth is that God calls homosexual and lesbian activity an abomination (Lev. 18:22; 20:13; Rom. 1:26-27), but God comes in with His grace and changes people.

The truth is God detests gossip and slander (Prov. 6:14, 19; 10:18;). But God comes in with His grace and washes us clean.          

The truth is our addictions and yielding to temptations reveal that we don’t have the faith that we should, but God with His grace gives us that strength.

The truth is our attachment to material things is idolatry. But God comes in with His grace and rescues us from the power of things.

 The truth is we should never get depressed as Christians – we should choose the joy of the Lord. But many of us struggle with this. But God comes in with His grace and lifts us up. You can take truths and swing them like a sword and do damage. But with grace we see God bring healing.

Do you remember the woman in John 8? The religious leaders were ready to stone her because the law (the truth) said you should (cf. Lev. 20:10). She was caught in the act of adultery, and they came to Jesus saying, “The law says she should die. What do you say, Jesus?” For a few moments, Jesus wrote on the ground, while they pestered Him. Then Jesus stood up and looked them in the eye and said, “He who is without sin among you, let him throw a stone at her first” (John 8:7).One by one, starting with the oldest, they all walked away. Jesus kept writing on the ground.

After a while there was no one left except Jesus and the woman. Jesus looked up at her and said, “Woman, where are those accusers of yours? Has no one condemned you?” (John 8:10). She said, “No one, Lord” (John 8:11a). Here’s the thing. On that day, there was somebody there Who could condemn her… Who could have thrown the first stone… there was someone Who was sinless – Jesus (cf. John 18:38b; 2 Cor. 5:21; Heb. 4:15; I Peter 3:18). He could have done it. Instead, Christ said to her, “Neither do I condemn you. Go and sin no more” (John 8:11b). That is grace and truth.

Grace and truth. Don’t keep living like that. That is a path of destruction. Here is the grace. Here is a new start for you. And here is the truth – there is a better way. I love what Max Lucado says: “God loves you just the way you are [that’s grace], but He refuses to leave you there [that’s truth].“ [19]

Truth expresses God’s righteous character and demands punishment for all our sins (Rom. 3:9-23). Jesus Christ was a perfect display of God’s truth. He is “the truth” (John 14:6). He was perfect and sinless (cf. 2 Cor. 5:21; Heb. 4:15; I Pet. 3:18). Even the political leaders could “find no fault in Him at all” (John 18:38; cf. Luke 23:4, 14-15, 22; John 19:4, 6). God’s judgment of sin fell on Jesus instead of us when He died on the cross in our place (Is. 53:5-6; Matt. 27:45-56; Rom. 5:8; I Cor. 15:3; 2 Cor. 5:21; I Peter 3:18). That is truth.

But grace is seen while Jesus was hanging on the cross. After His enemies physically and verbally abused Him, and nailed Him to a cross, Jesus prayed, “Father, forgive them, for they do not know what they do” (Luke 23:34). Did they deserve Christ’s forgiveness. No, none of us do. But grace offers forgiveness freely. Jesus also said to the thief hanging next to Him, “Today you will be with Me in Paradise” (Luke 23:43). Without grace, the thief on that cross dies in his sin and goes to hell.

Christ is full of grace and truth. He has the perfect ability to tell us the awful truth about ourselves, while holding us up by His grace. Because He is full of truth, He was the perfect sacrifice to pay the penalty for our sin (2 Cor. 5:21; I Pet. 3:18). Because He is full of grace, you can come to Him just as you are, without having to clean up your life first. And because He is full of truth, you can come in complete confidence knowing that He will keep His promise to forgive you and grant you eternal life the moment you believe in Him. Jesus promised, “He who believes in Me has everlasting life” (John 6:47).

That is grace and that’s truth. Jesus was full of both. Therefore, we are to seek to be gracious and truthful with one another (Ephes. 4:15). We are called to forgive others as Christ has forgiven us (Ephes. 4:32; Col. 3:13). Is there someone in your life that needs not just truth, but grace? Something has come between you and your relationship? They need to hear from you that the past is gone. It has been wiped out. That is the power of grace.

We also see that GOD IS ETERNAL. In addition to the apostle John’s and other disciples’ witness of Jesus,John now records the testimony of John the Baptist (1:15-18). [20]1:15: We are told that John the Baptist “bore witness” of Jesus. The Greek word translated “bore witness” martureō [21] is used in a courtroom setting (see comments on 1:7). And it means “to testify, give evidence, or speak the truth.” [22]

When John the Baptist testifies about Jesus, he is not speaking softly. The Bible says he “cried out.” The Greek word translated “cried out” [23] is imitative of a raven’s piercing cry or shriek. [24] It expresses an urgent scream or shout from someone who has deep emotions about their message. John was extremely passionate regarding what he was about to say. Why? Because he understood Who Jesus is and he also understood his purpose. John the Baptist was “sent from God… to bear witness of the Light,” Jesus Christ (John 1:6-7; 8:12). He understood his identity as “the voice of one crying in the wilderness: ‘Make straight the way of the Lord’” (John 1:23; cf. Is. 40:3). John’s purpose was to prepare the people of Israel “that all through him might believe” in their coming Messiah-God for His gift of everlasting life (John 1:7b; 3:36; cf. Acts 19:4). John’s voice was temporary, but his message was eternal.

The Baptist’s message centered around an eternal Person. He cried out, “This was He of whom I said, ‘He who comes after me is preferred before me, for He was before me’” (1:15b). The word translated “preferred” [25] denotes having greater dignity or rank than another (cf. Gen. 48:20; John 1:30). [26]

 In Bible times, chronological priority meant superiority (those who were born first were considered superior). John is saying that Jesus is superior to him because Christ came before him. John the Baptist recognized the preexistence of the Word, Jesus Christ, as God (John 1:1-2). Even though John the Baptist was born six months prior to Jesus (Luke 1:26, 36), John says “He was before me.”How could John the Baptist say this? He could say this because Jesus was always before John in His preexistent state as God.

In the Old Testament, the Lord God of the universe said, “This is what the Lord says— Israel’s King and Redeemer, the Lord Almighty: ‘I am the first and I am the last; apart from Me there is no God’” (Is. 44:6; cf. 41:4; 48:12). The God of the universe has no beginning and no end because He is eternal. This is what makes Him uniquely God.

In the last book of the Bible, the exalted Lord Jesus Christ said, “I am the Alpha and the Omega,” says the Lord God, “Who is, and Who was, and Who is to come, the Almighty” (Rev. 1:8). The apostle John shares Jesus’ testimony, “When I saw Him, I fell at His feet as though dead. Then He placed His right hand on me and said: ‘Do not be afraid. I am the First and the Last’” (Rev. 1:17; cf. 1:13). At the end of the Book of Revelation the exalted Lord Jesus Christ said, “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” (Rev. 22:13). Make no mistake, the Lord God of the Old Testament is the same as the Lord Jesus Christ in the New Testament. This is John the Baptist’s message. He is acknowledging Jesus’ superiority as the eternal God with no beginning and no end when He says, “He was before me” (1:15b).

When the Coronavirus was in the news a lot, all of us are confronted with the frailty of humanity. None of us are promised life on earth tomorrow. God used COVID-19 to persuade people to think about what is eternal.

Since Jesus has no beginning and no end, we are to invest our lives in what lasts. What two things on this planet last for eternity? It is not your bank account… cell phone… video games… house… car… job… or your achievements. I have done a lot of funerals, and I have never seen anyone pull a U-Haul behind a hearse. What lasts forever on earth is people (Matt. 25:46) and the Word of God (I Pet. 1:23-24). We have an incredible opportunity to invest in both by preaching the gospel of Jesus Christ to the unsaved (Mark 16:15) and then training those who believe in Christ through the discipleship process (Matt. 28:19-20).             

With whom are you sharing the gospel and training in discipleship? If we are not evangelizing and then discipling those who believe the gospel, we are failing to invest our lives in what is lasting. But this need not continue. Today, you can decide to invest your life in what lasts forever. Ask God to show you whom He wants you to disciple or be discipled by. He enjoys answering that prayer.

1:16:  If John the Baptist is still speaking here, then the “we”refers to all Israelites. The phrase “grace for grace” [27] means “grace after grace.”[28]Like the waves along a beach, one wave of grace after another has been repeatedly manifested in Israel’s history. Everything the nation of Israel had received was based on the grace of Jesus Christ. Israel’s existence today (and ours) is a testimony of God’s grace.

An example of God’s grace in Israel’s history is seen the next verse. 1:17a: When the law was given through Moses, Israel stood in great need of God’s grace. While Moses was on Mount Sinai receiving the Law from God, Israel was down below sinning against the Lord by making a golden calf to worship (Exod. 32:1-6). For such a sin, the Law required only condemnation and judgment. Hence, God’s anger burned against His people (Exod. 32:7-10). But Moses prayed to God and God spared the nation by His grace (Exod. 32:14). A purifying judgment ensued (Exod. 32:15-29).

Moses then sought reassurance that God would forgive and accept the nation as His own. So “the Lord passed before him and proclaimed, ‘The lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation’” (Exod. 34:6-7). We see a definite clash between God’s grace and truth here. How can God forgive “iniquity and transgression and sin” and yet “by no means clearing the guilty?” The solution is finally found in Jesus Christ.       

1:17b: Through Christ and His sacrifice as the Lamb of God, the dilemma is resolved. Truth expresses God’s righteous character and demands punishment for our sins. Christ was a perfect display of God’s truth. He was perfect and sinless. God’s judgment fell on Jesus instead of us. Grace is seen because of Christ’s death. We can cross over to God by faith in Jesus. God is now free to be gracious to all who receive that grace by faith in Christ.

Out of the “fullness” of His grace, Jesus blesses us with one wave of grace after another (John 1:16). One wave of grace is constantly replaced by a new one each day. “Blessed be the Lord, Who daily loads us with benefits.” (Psalm 68:19). Although we may be feeling bombarded with a multitude of challenges these days, God still has an endless variety of ways to bless us.

He may bless us with a friendly smile from a worker at a drive through window or from someone standing in line at a bus stop. And the truth of the matter is if we would smile more, we will encounter more people who are smiling back at us. Jesus’ grace also enriches our lives with natural beauty all around us. It may be in the form of a ray of sunshine on a cloudy day or blossoms on a flowering tree. In the morning it may be a bird’s beautiful song or in the evening it may be the splendor of the moon and the stars. All of God’s creation is there for us to enjoy.

When I look back on my life, the one word that stands out to me is “grace.” By God’s grace He has brought me through disappointment and pain, some of which was caused by others and much of which I brought on myself. At the age of nineteen, by His grace the Lord Jesus saved me from the penalty of all my sins and gave me everlasting life the moment I believed in Him. By His grace I was enabled to serve Him for over three decades. And by His grace He will lead me forward one day at a time.

1:18: John begins by saying, “No one has seen God at any time” (1:18a). You may wonder, “How can this be true when the Bible speaks of people seeing God?” (e.g., Exod. 33:21-23; Isa. 6:1-5; Rev. 1:10-18). Those encounters with God did not reveal the fullness of His glory or His unveiled divine essence. If people saw God’s unveiled glory or divine essence, they would not live (cf. Exod. 33:20).

The only One Who can and has seen God in the fullness of His glory and divine essence without dying, is His Son, Jesus Christ (John 6:46). The reason Jesus could do this is because He also is God. He has the same divine nature as God the Father. For example, when people say of a man named Clarence Smith, “He is the son of John Smith,” they are acknowledging that he has the same human nature as his father. Likewise, when the Bible says that Jesus is “the Son of God” (John 20:31), it is affirming that Jesus has the same divine nature as His Father in heaven.

Therefore, we can discover what God is like by knowing His “only begotten Son, who is in the bosom of the Father” (1:18b). The phrase “only begotten Son” does not mean Jesus had a beginning like a baby that is birthed by his parents, as many false religions teach today. The compound Greek word translated “only begotten” is monogenḗs, which literally means “one (monos) of a kind (genos).” [29] Jesus Christ is the only One of His kind. He is fully God (John 1:1-3) and fully Man (John 1:14). There has never been anyone like Him before or since. This is the message of the gospel of John.

The writer of this gospel, the apostle John, goes to great lengths to show Jesus’ deity (John 1:1, 34, 49; 5:16-47; 6:69; 8:57-59; 10:30-33; 11:27; 20:28; et. al). Jesus was unlike any other Person who has walked on this earth. In the Old Testament, the phrase “I Am” is how God identified Himself to Moses at the burning bush (Exod. 3:13-14). “I Am” is also how Jesus identified Himself to the people of Israel. He makes several “I AM” statements in the gospel of John: “I am the bread of life” (John 6:35), “I am the door” (John 10:9), “I am the Good Shepherd” (John 10:14), “I am the Resurrection and the Life” (John 11:25), “I am the Way, the Truth and the Life” (John 14:6), “I am the true Vine” (15:1). Each one of these staggering statements attested to the fact that Jesus was and is God.

Jesus also claimed to be equal with God and to be God Himself (John 5:17-18; John 10:10-33). This is why His enemies wanted to kill Jesus for blasphemy (Lev. 20:10; cf. John 5:18; 8:59; 10:31-33; 11:8). For example, when Jesus said, “He and the Father are one” (John 10:30), the Jews understood Him to claim to be God. They said, “For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God” (John 10:33).

Did Muhammed, the founder of Islam, Buddha, the founder of Buddhism, Joseph Smith, the founder of Mormonism, or Charles Taze Russell, the founder of Jehovah Witnesses, claim to be equal with God? Jesus Christ not only claimed to be God, He proved He was God through His works (John 1-12), the greatest of which was His resurrection from the dead (John 20:1-18; cf. Romans 1:3-4)! Hallelujah, brothers and sisters in Christ! What a precious Lord and Savior we have in Jesus!

John also goes to great lengths to show Jesus’ humanity (John 1:14; 4:6; 11:35; 12:27; 19:28; et. al). Jesus had brothers and sisters like you and me (John 2:12; 7:3, 5; cf: Mark 6:3). Christ ate food and got thirsty just like you and me (John 19:28; 21:12, 15; cf. Matt. 9:11; 11:19; Mark 2:16; Luke 7:34). He experienced physical fatigue and even slept (John 4:6; cf. Matt. 8:24; Mark 4:38; Luke 8:23). Why? He became a man without ceasing to be God so He could understand what it is like for you and me to have family, food, and fatigue. The God of the Bible is not some distant uncaring deity like the religions of the world. He understands our needs and He came to earth to meet our most fundamental needs to be seen, safe, soothed, and secure.

When John says that Jesus was “in the bosom of the Father” (1:18b), he is referring to Christ’s very close and intimate relationship with God the Father. The word “bosom” [30] refers to the upper part of the chest where a garment naturally folded to form a pocket. [31] The picture here is that of a son resting his head on the chest of his father, experiencing a very close and intimate relationship with him. Jesus had the closest and most intimate relationship with God the Father. He knows the heart of God the Father better than anyone because His head often rested upon His Father’s chest in eternity past.

Who better to tell others what a Person is like than the One who is closest to that Person and has known Him the longest in an intimate relationship!?! There is no one more qualified to tell us what God is like than the only begotten Son of God who has known God the Father forever in the closest of relationships with Him.

This is why John then says, “He has declared Him” (1:18c). The word “declared” [32] is where we get our English words, “exegete” and “exegesis” from. It means to “set forth in great detail, to expound” [33] or “to lead out, to draw out in narrative, to recount.” [34] In seminary, we learned to “exegete” or explain God’s Word, the Bible. We were taught to “read out” of the Bible God’s intended meaning through a grammatical, historical, and literal interpretation instead of “reading into” the Bible our own biases and assumptions.

God the Son, Jesus Christ, has “exegeted” or “set forth in great deal” what God the Father is like. Jesus is more qualified than anyone else to explain what God the Father is like because He, being God, knows God the Father longer and more intimately than anyone else.

For some of you reading this, it may be very difficult for you to perceive God as your Father because you have been deeply wounded by your own earthly father through his absence or even his abuse towards you. You may detest the thought of God being a Father because your own earthly father caused you a lot of pain. Hence, you want nothing to do with fathers.

Please understand that God the Father is nothing like your absent or abusive father on earth. God wants you to know Him for Who He truly is. And there is no one more qualified to reveal God the Father to you than Jesus Christ.

Therefore, Jesus said, “He who sees Me sees Him [the Father] who sent Me” (John 12:45). He also said, “If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him” (John 14:7). Christ said, “He who has seen Me has seen the Father” (John 14:9b) because Jesus is the perfect reflection of the Father.

If you want to know God the Father, get to know His only begotten Son, Jesus Christ, because He is God in human flesh (John 1:1, 14; Tit. 2:13; I Tim. 3:16; Heb. 1:8; I John 5:20). You can begin a relationship with God the Son and God the Father through faith. Jesus said, “Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life” (John 5:24).

To believe in the Father Who sent Jesus is the same as believing in Jesus because Christ is the perfect reflection of the Father, being God Himself. Therefore, Jesus could say, “He who believes in Me, believes not in Me but in Him who sent Me” (John 12:44).

Jesus said, “he who hears My word and believes…” (John 5:24a). Have you heard Jesus’ promise of everlasting life and believed it? If so, Jesus guarantees the person who has heard and believed that he now “has [present tense] everlasting life” (John 5:24b). You do not have to wait until you die to experience everlasting life. If you have heard Jesus’ promise of everlasting life (John 3:16) and believed it, you can now experience His forever life every day of your life on earth and beyond!!!

Christ also guarantees to the one who has heard and believed His promise of eternal life that he “shall not [future tense] come into judgment” for his sins in the future (John 5:24c). Why?

Because Jesus was judged on the cross for all our sins when He died, and God the Father was satisfied with Jesus’ full payment for our sins (John 19:30; I John 2:2). Therefore, we will never be eternally punished for our sins if we have heard and believed Jesus’ promise of everlasting life.

Lastly, Jesus promises that the one who has heard and believed His promise of everlasting life “has passed [past tense] from death into life” (John 5:24d). This means that eternal death is behind you, not ahead of you. It is past, not present or future. You are now in the sphere of “life” or relationship with God. When God looks at our life after we believe in Christ, what does He see? He sees only the blood of His Son and His goodness in our lives (Ephes. 1:7; Rev. 1:5; 12:11). In the sphere of “life,” God has no charge against the believer (Rom. 8:33). The believer is “justified” (“declared totally righteous”) of all things based on his or her faith in Christ (Rom. 4:5). All our sin has been covered by the goodness of Jesus Christ (2 Cor. 5:21). We are seen by God as completely holy and perfect because of His grace (Ephes. 1:4). That is why God can let us into His heaven when we die if we have believed in Christ as our Savior.

We can know what God is like by looking at Jesus. He came to make the Father known. Christ is full of grace and truth. He has the perfect ability to tell us the awful truth about ourselves, while holding us up by His grace. Because He is full of truth, He was the perfect sacrifice to pay the penalty for our sin. Because He is full of grace, you can come to Him just as you are, without having to clean up your life first. And because He is full of truth, you can come in complete confidence knowing that He will keep His promise to forgive you and grant you eternal life the moment you believe in Him. Jesus promised, “He who believes in Me has everlasting life” (John 6:47). Do you believe this?

If someone asks you, “What is God like?” Encourage them to get to know Jesus Christ because to know Him is to know God since Jesus is fully God.

Prayer: Precious Lord Jesus, thank You for coming to earth to explain what God the Father is like so we may have a close and intimate relationship with Him and You. Please help us to see the Father as full of grace and truth like You, Lord. Renew our minds so we may see You both as You truly are – abounding in goodness, grace, love, mercy, and truth. Use us to point the unsaved to You by reflecting Your grace by being gracious to them and Your truth by being truthful with them. May those without eternal life be convinced that Your grace and truth guarantees them everlasting life the moment they believe in You alone, Lord Jesus. Please bring healing to those who have been deeply wounded by their earthly fathers or father figures so they may approach our Father in heaven as a good good Father who infinitely and unconditionally loves them. In Your mighty name we pray, Lord Jesus. Amen.

FOOTNOTES:

[1] http://www.christianforumsite.com/threads/kids-communicate-ideas-about-god.5430/.

[2] Logos

[3] sarx

[4] Bauer, A Greek-English Lexicon of the New Testament, pp. 914-16; cf. Constable, Dr. Constable’s Notes on John, pp. 36-37 cites Lewis S. Chafer, Systematic Theology, 1:382-96, 3:33-34, for discussions of Christ’s hypostatic union (the union of His divine and human natures in the Incarnation).

[5] Blum, The Bible Knowledge Commentary Gospels, Kindle Edition, pg. 546.

[6] Swindoll, Insights on John, pp. 25-26.

[7] Ibid., pg. 26.

[8] skēnoō

[9] Bauer, A Greek-English Lexicon of the New Testament, pg. 929.

[10] Evans, The Tony Evans Bible Commentary, pg. 2198.

[11] Haddon Robinson, Larry Moyer, Michael Cocoris, Nancy Hardin, Eight Vital Relationships for the Growing Christian (Dallas: EvanTell, Inc., 1982), Chapter 2, pg. 6. 

[12] Max Lucado, In the Eye of the Storm: A Day in the Life of Jesus, (Nashville: Thomas Nelson, Inc., 1991), pp. 16-18.

[13] Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 180.

[14] charitos

[15] Bauer, A Greek-English Lexicon of the New Testament, pp. 1079-1080.

[16] Constable, Dr. Constable’s Notes on John, pg. 40.

[17] alētheias

[18] Bauer, A Greek-English Lexicon of the New Testament, pp. 42-43.

[19] https://maxlucado.com/products/just-like-jesus/.

[20] Zane C. Hodges, “Grace after Grace—John 1:16,” Bibliotheca Sacra 135:537 (January- March 1978):34-45.

[21] martureō

[22] Bauer, A Greek-English Lexicon of the New Testament, pp. 617-618.

[23] krazō

[24] Bauer, A Greek-English Lexicon of the New Testament, pp. 563-564.

[25] emprosthen

[26] Bauer, A Greek-English Lexicon of the New Testament, pg. 325.

[27] charin anti charitos

[28] Constable, Dr. Constable’s Notes on John, pg. 42 cites those who hold to this view: F. F. Bruce, The Gospel of John: Introduction, Exposition and Notes (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983), pg. 42; Morris, The Gospel According to John, pg. 98; Hodges, “Grace after Grace” Bibliotheca Sacra, pp. 34-45; see also Robertson, A. T. Robertson’s Word Pictures in the New Testament, Kindle Location 50210 to 50228.  

[29] Bauer, A Greek-English Lexicon of the New Testament, pg. 658.

[30] kolpos

[31] Bauer, A Greek-English Lexicon of the New Testament, pp. 556-557.

[32] exēgēsato

[33] Bauer, A Greek-English Lexicon of the New Testament, pg. 349.

[34] Robertson, A. T. Robertson’s Word Pictures in the New Testament, Kindle Location 50363.

If you only have 60 seconds to live, what does God say you must do to get to heaven? (Video)

This video explains from the Bible what you must do to go heaven whether you have 60 seconds or 60 years to live. Please share this video with those you want to see in heaven. Thank you.

The Acts 16 pictures belong to Sweet Publishing / FreeBibleimages.org. The movie clip of hell is used with permission from the makers of The Free Gift movie.