“1 Wisdom has built her house, she has hewn out her seven pillars; 2 She has slaughtered her meat, she has mixed her wine, she has also furnished her table… 13 A foolish woman is clamorous; she is simple, and knows nothing… 16 she says, …‘17 Stolen water is sweet, and bread eaten in secret is pleasant.’” Proverbs 9:1-2, 13, 16-17
Proverbs 9 contrasts two feasts and their fates or destinies. The first feast is offered by God’s wisdom which is personified as a dignified and responsible woman of character and wealth who has prepared an incredible banquet in “her house” with “seven pillars” (9:1). The “seven pillars” suggests wisdom’s industriousness and her house’s spaciousness and stability. Some suggest that the “seven pillars” refer to the seven days of creation alluded to in the previous chapter (8:22-31)  or to the fullness of the Holy Spirit (Isa. 11:2; Rev. 1:4; 3:1; 4:5; 5:6).  The number “seven” indicates perfection and fullness in the Bible, so its use here could indicate wisdom’s sufficiency.
Lady Wisdom has butchered (“slaughtered”) animals and cooked their “meat” and diluted (“mixed”) “her wine,” having “furnished her table” with the finest utensils and decorations (9:2). Lady Wisdom then “sent out her maidens” to invite people to her banquet and she herself “cries out from the highest places of the city” where the invitation could be heard by many (9:3). Anyone (“whoever”) who is naïve or gullible (“simple”) and “lacks understanding” is invited to “turn in” to her house and “eat… and drink” what she has prepared for them (9:4-5). She beckons her listeners to “forsake foolishness and live, and go in the way of understanding” (9:6).
Lady Wisdom’s rival, Folly, is personified as a harlot (prostitute) inviting the naïve or gullible (“simple”) and “him who lacks understanding” to a sensual feast of “stolen water” (illicit sex – cf. 5:15-16) and “bread eaten in secret,” which only offer immediate pleasure (9:13-17) in contrast to wisdom’s long-term satisfaction (9:6-9). Though Folly’s invitation seems appealing and attractive, the end result is death – “hell” (Sheol) refers to the grave (9:18). This suggests that sexual immorality is the height of folly.
All of us desperately need God’s wisdom so we need to RSVP immediately to Lady Wisdom’s invitation and partake of her mind-blowing banquet She has prepared for us. Accepting Lady Wisdom’s invitation will keep us from dying an untimely death that Folly’s invitation would lead to. 
Satan has prepared his banquet to distract or draw us away from God’s. Satan’s party is hosted by Folly who is rowdy (“clamorous”), naïve or gullible (“simple”), and “knows nothing” (9:13). She is easily accessible (“she sits at the door of her house, on a seat by the heights of the city”) and heard (“to call to those who pass by”) (9:14-15). Although Folly’s feast appears “sweet” and “pleasant,” it will kill us if we respond positively to its invitation (9:7-18). Her guests are in the grave and will not come home from this party. 
In this Proverb, Solomon pictures a young man (“who is simple… and… lacks understanding”) being invited to two different parties. This young man is strutting his stuff down the street with testosterone spewing out both ears. He is an easy sexual target. Lady Folly could represent anything that is sexually enticing such as a porn site, hookup/dating site, strip club, massage parlor or even a neighbor’s wife that is irresistible to him. And Lady Folly knows it. This guy is an easy victim. As Solomon watches he knows what is about to happen. 
The young man fails to connect the choice to eat at folly’s appealing banquet table with the deadly consequences (9:17-18). Such is the case with many men today who are addicted to porn and sex. Satan is destroying their lives and relationships with those closest to them. But there is hope.
God has given us this Proverb to alert us to the many life-giving blessings of His wisdom and the death-dealing blight of folly. Accepting Lady Wisdom’s invitation to sit at Her banquet table will overwhelm us with God’s goodness and grace (9:1-11). It is there that we will enjoy “the fruit of the Spirit” which is “love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control” (Gal. 5:22-23) and experience the abundant life the Spirit gives (cf. Rom. 8:5, 6b). Accepting Lady Folly’s invitation instead of Wisdom’s may feel good at first (as porn and illicit sex usually do), but the consequences are deadly (9:13-18).
May each of us guard our hearts from Satan’s deceptions and embrace God’s invitation to sit at His life-giving banquet table where we can enjoy close fellowship with Him and the life and peace He gives. Like a godly woman who has gone to great lengths to provide a delicious meal for those she dearly loves, so God has gone to great lengths to provide a smorgasbord of life-giving blessings for His dearly beloved children (cf. Ephes. 1:3-14).
If you are struggling with shame because of recent failures, please know that to eat at God’s banquet table, you do not have to have a perfect track record. None of us do (Rom. 3:23). That is why God has given His only perfect Son to be our Substitute Who died on a cross in our place for all our sins and rose from the dead so “whoever believes in Him should not perish but have everlasting life” (John 3:16; I Cor. 15:1-6). If you have trusted Christ alone for His gift of everlasting life, your seat at God’s banquet table is ready for you to take your place so you can feast upon the life-giving blessings God has prepared for you.
Bob George shares a great story to illustrate how unnatural it would be to attend Lady Folly’s banquet when we can enjoy a grace-filled banquetwith the Lord Jesus Christ. Jesus Christ:
Imagine that you owned a fine cafeteria. One day, you hear this tremendous commotion out in the alley where the garbage dumpsters are. You open the back door to see what’s going on, and you see the most pitiful-looking human being you have ever seen in your life – me – fighting with several stray cats over food scraps in the dumpster. I am a virtual living skeleton. It’s obvious that I am living on the edge of starvation, and probably have been for a long time. There is nothing about me to provoke liking or affection in you, but you are moved to pity.
“Hey, hey!” you yell. “Get out of the garbage. Don’t eat that stuff! Come over here.” I trudge over to you, half-seeing you through hopeless eyes.
“Listen,” you say, “I can’t stand to see you eating garbage like that. Come into my cafeteria and eat.”
“But I don’t have any money,” I reply.
“It doesn’t matter,” you say. “My chain of restaurants has done very well, and I can afford it. I want you to eat here every day from now on, absolutely free of charge!”
You take my arm and lead me inside the restaurant. I cannot believe my eyes. I have never seen a cafeteria line before. With huge, unbelieving eyes I stare at the spread: vegetables… salads… fruits… beef… fish… chicken… cakes… pies…In my wildest dreams, I have never imagined that such things could be.
I look at you intently. “Are you saying I can eat anything I want?”
“Really, anything I want?” I ask again.
“Yes, I said anything you want,” you answer.
Then slowly, with a gleam in my eye, I ask, “Can I eat some garbage?”
What would you think of me? You would think I was insane, wouldn’t you? In the faceof all that delicious food, all I can think of to ask is whether I can eat garbage. But that is exactly how I feel when people ask if they can sin because they are under grace!
…The Christian world is obsessed with sin. It’s all we talk about. Most of our preaching and teaching is directed toward getting people to quit sinning. Are you ready for a really shocking statement? The goal of the Christian life is not to stop sinning! To use the analogy of the starving man, most Christian teaching is like a person following a starving man around saying, “You stay out of the garbage! Do you hear me? Don’t eat the garbage! You stay out of there!”
Look, when you’re truly hungry, you’ll eat anything – even garbage. What should you do? I promise you: If you will get that man into the cafeteria line, and he begins experiencing what real, good food is like, he won’t be nostalgically dreaming about the garbage out back.
…Why should I ever wallow in the garbage when the Lord has laid a banquet table for me? 
Lady Folly constantly invites us to feast upon her garbage every day in our sexualized society. Her garbage is disguised to look very appealing and attractive. But in the end, it leads to death. Lady Wisdom’s banquet is filled with life-giving blessings that God has prepared for His children to enjoy daily. Will you join me as I renew my commitment to sit at the Lord’s banquet table daily to feast upon His manifold grace?
The choice seems obvious, doesn’t it? But our enemies – our sinful flesh, Satan, and this fallen world – constantly seek to draw us away from God’s best to a feast that offers temporary pleasure that always leads to miserable consequences. Will we choose garbage or grace? Together, let’s choose God’s grace and sit at Lady Wisdom’s banquet table.
Prayer: All-wise Father in heaven, thank You for preparing a mind-blowing feast for us to enjoy at Your banquet table in contrast to Satan’s counterfeit feast that leads to death. Thank You for making us aware of the life-giving benefits of Your feast and the deadly consequences of Satan’s sensual feast. Unfortunately, we do not always apply Your wisdom to our lives. We have let our hormones influence our decisions instead of You and Your Word. Please forgive us for ignoring Your wisdom and yielding to our fleshly desires. Thank You for Your amazing grace that forgives and cleanses us for our past foolish choices so we may take our place at Your grace-filled banquet table. We need Your grace to enable us to feed our hearts and minds with the Holy Spirit’s teaching from Your Word so we can enjoy the many blessings You have already given to us in Christ. In the matchless name of our Savior and Lord, the Lord Jesus Christ, we pray. Amen.
 Tom Constable, Dr. Constable’s Notes on Proverbs, 2023 Edition, pg. 65.
 Ibid., pg. 66 cites Franz Delitzsch, Biblical Commentary on the Proverbs of Solomon Vol. 1 Translated by M. G. Eason. Biblical Commentary on the Old Testament Reprint ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.), pp. 197-198.
 Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 1295.
“When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers’ money and overturned the tables. ” John 2:15
Imagine you pull into the church parking lot on Sunday morning. Your heart is full of anticipation. Your cup is empty, and you are ready to fill it. You are ready to enter the place of worship and join your brothers and sisters in joyous worship. You look forward to singing the hymns of the faith. You feel the need to commune in prayer. You long to feed upon the unchanging Word of God. You are eager to share with the family of God.
But as you pull up, the parking lot is crammed full. You can’t even find a place to park. You won’t be denied. You park down the street and walk a few blocks. But as you try to enter the building there is a long line. There are tables set up at every foyer entrance. People are writing checks and putting down cash on the tables and getting tokens in return to place in the offering plates. You finally make it to the table and are told that you need the new church currency to make an offering. So, you place a $20 bill on the table and get a $10 church coin in return. You finally make it through the entrance, only to find the foyer very congested. Booths are set up all throughout the foyer. People are selling hymn books at one booth. “Get your song books here. You can’t sing without your official church song book. Rent yours for only $19.95.” Another booth has people buying and selling Bibles. The sign reads “Official Church Bible. Get yours for only $29.99.” At other booths, you notice merchants selling offering envelopes, notebooks for sermon notes, and refreshments.
There is so much commotion and commerce going on that you throw your hands up in disgust realizing you’ll never make it into the sanctuary to worship. If you can imagine an experience like this and how frustrating it would be, then you can understand what it was like inside the temple courtyard during the time of Passover when Jesus came to worship. John records this event for us in John 2:12-25. This temple cleansing was near the beginning of Jesus public ministry. The second temple cleansing was near the end of His public ministry and was one of the reasons for His death (cf. Matt. 21:12-13; Mark 11:15-16; Luke 19:45-46). 
You may recall that in John 1:14 we saw that Jesus was “full of grace and truth.” He was the perfect balance of grace and truth. Last week we saw Jesus express His grace by transforming water into wine at a wedding banquet in Cana of Galilee. He replaced something old with something new. New wine replaced old water. Today we will see His truth at work replacing a dirty temple with a clean one. From this we will discover HOW WE CAN EXPERIENCING JESUS’ CLEANSING TRUTH IN OUR LIVES. The first way is seen in 2:12-17.
2:12: Jesus went “down” from Cana because of the decline in land elevation “to Capernaum” on the northwest shore of the Sea of Galilee,  about eighteen miles northeast of Cana  (see above map). Jesus would adopt “Capernaum” as His ministry based in Galilee (cf. Matt. 4:13; Mark 1:21; 2:1) and move there after His rejection at Nazareth (cf. Matt. 4:12-14). Jesus performed some of His greatest miracles at Capernaum (John 4:46-54; cf. Mark 2:1-12) and taught in its synagogue  (John 6:22-59; cf. Mark 1:21-28; Luke 4:31-37).
The purpose of this trip to Capernaum is not stated by the apostle John, but it seems to be for a time of rest with “His mother, His brothers, and His disciples.” The Bible tells us that Jesus had physical “brothers” (John 2:12; 7:1-10; cf. Matt. 12:46-47; 13:55; Mark 3:32; 6:3; Luke 8:19-20) and “sisters” (Matt. 13:56; Mark 6:3) which clearly indicates that Joseph and Mary had other children after Jesus’ birth.  The idea of Mary’s perpetual virginity appeared later in church history  and cannot be substantiated by Scripture.
Evidently this trip was only for a short stay in Capernaum since John wrote that “they did not stay there many days” (2:12b). As important as time with His family and friends was, Jesus did not want to miss going up to Jerusalem to worship God during the Passover.
2:13: The “Passover” was an annual Jewish festival celebrating God’s deliverance of Israel from slavery in Egypt, when the angel of death passed over every home where the blood of a lamb was applied to the doorposts of the home (Exod. 12-13). It also initiated the Feast of Unleavened Bread, so the entire celebration lasted over a week. Jews from all over the world came to Jerusalem to meet with God and be obedient to His commands.
This is John’s first of three explicit references to the “Passover” in his gospel (2:13; 6:4; 12:1).  This Passover was in the year A.D. 30 on Friday, April 7, at the beginning of Christ’s public ministry.  John is the only gospel writer to mention the cleansing of the temple at the beginning of Jesus’ ministry. The Synoptic gospel writers refer to Christ’s second cleansing of the temple near the end of His public ministry during the week in which He was crucified (Matt. 21:12-13; Mark 11:15-17; Luke 19:45-46). 
When the apostle states that “Jesus went up to Jerusalem,” it reflects the ascent in elevation as one travels from the surrounding regions to reach the city at 2,424 feet elevation.  While Jesus tried to make His way into the temple, He discovered that it had become a place of peddling instead of a place of prayer.
2:14: The word translated “temple” (heiron) refers to the outer “court of the Gentiles” surrounding the temple building (naos) where the Holy of Holies was located  (see temple diagram below). In this outer court surrounding the temple, Jesus “found… those who sold oxen and sheep and doves, and the money changers doing business.” Jesus “found” the misuse of the temple which indicates He was looking around and witnessing the peoples’ mistreatment of His holy temple.
Israel’s“priesthood was completely corrupt, and the temple had been polluted by the priests’ greed. The courts of the complex had become a mixture of flea market and stock market. This so-called ‘Annas Bazaar’ was named for Annas, a godfather-like figure who once held the office of high priest but had been deposed by the Roman government more than fifteen years earlier. Since that time, he ruled through a successive series of puppet priests, most of them his sons, and continued to run a well-established con game on a grand scale. Put bluntly, he was corrupt to the core.
“Throughout the year, but especially at Passover, all Jewish males were expected to visit the temple, to pay the tax required by the Law of Moses, and to sacrifice an animal. On Passover, the sacrifice was to be a lamb, and as always, it had to be without blemish or defect. Moreover, the tax had to be paid in shekels, not in foreign currency, which bore images forbidden by the Law.
“Annas and his cronies set up stations in the temple courts for the purpose of exchanging foreign currency for shekels—for an exorbitant fee, of course. Then, he supplied sacrificial animals, for which he charged top price. If someone brought his own animal, an inspector would judge it unfit and offer another in trade… for additional cash. Undoubtedly, the inferior animal would become some other man’s “superior” sacrifice later on. What a racket!”
Let’s say you come to Jerusalem to worship the Lord. You bring an animal to sacrifice to the Lord, because that’s the way you worshiped God then. Your children had cared for this animal for months and he had become a cherished pet – though he was about to become the family’s sacrifice. You go into the temple courtyard and there is a “booth of approval,” manned by one of the strictest of the Pharisees. Before you could offer your family’s lamb for sacrifice it had to be approved. But this inspector finds defects in your lamb. “Hey, we can’t accept this animal as a sacrifice – it has too many things wrong with it. You need to go to the vender’s booth over there. There you can buy a lamb pre-approved for sacrifice.” Think of how your kids feel. “What about our lamb? Doesn’t God care about that? How do we get to God?” So, you go over to the vendor’s booth and pay ten times the real value for a pre-approved lamb. (Just like when you go to the theater and a 50-cent bag of popcorn costs you $4.) So, you get your money out to buy one of his animals.
And the vendor says to you, “Wait a minute. We can’t acceptthat currency. You need to exchange your coins for temple money overhere at the moneychangers’ table and that will be an extra fee.” So, you go up to the moneychangers’ table and give them a silver dollar and they only give you 25 cents of temple money. Just like if you went to a pawn shop with a $1000-dollar ring and the broker would only offer you $100. Wanting to show your love for God you pay all these fees. And by the end of the day, you didn’t know if you were pleasing God or just pleasing the religious leaders. Meeting with God seemed too far beyond your reach.
This scene is what Jesus saw when He entered the temple courts. How does our Lord respond? 2:15: Christ engaged His anger both physically and verbally at the injustice. He was not having a bad day. This was a premeditated act of His will. How do we know this? John tells us Christ gets a bunch of “cords” and takes the time to make “a whip.” We don’t know how long it took Jesus to make the whip, maybe minutes or hours, but He had already decided to use that whip when He entered His temple to cleanse it.
Christ, the Son of the Owner of the temple, took full responsibility to cleanse His Father’s temple. He could have made the moneychangers and sellers of oxen, sheep, and doves clean up their own mess, but He didn’t. Jesus cleansed the temple. He “overturned” the moneychangers’ “tables” and “drove them all out of the temple,” including animals and people. This is not the soft spoken, gentle Savior that so many of us often think Jesus was. Here we find Jesus angry and aggressive as He cleanses the temple of corruption. I mean it must have been like being in one of those villages in Spain when they let the bulls run loose in the streets. Cows and sheep are running loose. People are yelling and screaming, “Help! Out of the way! The Carpenter has gone crazy!”
“The awesome power of Jesus is evident. Surely crooked merchants must have objected to this treatment. Yet there is no hint that any of them tried to stop Him. Jesus either sovereignly hindered opposition, or He manifested such righteous indignation that all were too afraid and amazed to try to stop Him.” 
I want to take a moment to talk about the emotion of anger. So often we can skip over these verses and not address this issue. Anger in and of itself is not wrong. In the Bible, we see that God experienced anger (cf. Exod. 4:14; Num. 11:10; Deut. 7:4; Mark 3:5; John 2:13-16; 3:36; 11:33, 38; Rom. 1:18; 12:19).
I cannot remember hearing a sermon that addressed how to deal with anger in our Christian lives. Thankfully, God has revealed in the Bible how to resolve our anger. The apostle Paul quotes the phrase “Be angry and do not sin” (Ps. 4:4a) in Ephesians 4:26 when he is talking to believers about not grieving the Holy Spirit with their communications toward one another (cf. Ephes. 4:25-32). Psalm 4:4-5 teach us some important principles for dealing with our anger:
1. ADMIT AND FEEL YOUR ANGER (“Be angry and do not sin” – 4:4a). The feeling of anger is not wrong in and of itself. Even God feels anger (cf. Exod. 4:14; Num. 11:10; Deut. 7:4; Mark 3:5; John 2:13-16; 3:36; Rom. 1:18; 12:19; Col. 3:6; Heb. 3:11; 4:3; Rev. 6:16; 19:15; et. al). What we do with our anger can be sinful. When we admit our anger, we begin to take control of it. It is important to use “I feel…” statements which take responsibility for our own anger. For example: “I feel angry when you…” But spiritual perfectionism says, “I’m not angry.” Shame-based statements use the word “You.” For example: “You make me feel so angry!” The last two examples do not honor what God is saying here – “Be angry and do not sin,” because they do not acknowledge or take responsibility for one’s own anger.
2. TALK TO THE LORD UNTIL YOU CAN BE STILL (“Meditate [talk] within your heart on your bed, and be still” – 4:4b; cf. 4:3). As we talk to the Lord (4:3), He can help us identify the source of our anger – Is it selfishness or perfectionism? Or is it because we have been wronged?
3. DO WHAT IS RIGHT WHICH INCLUDES FORGIVING OTHERS AND YOURSELF (“Offer the sacrifices of righteousness” – 4:5a). Sacrifices were offered in the Old Testament as a means of forgiveness (cf. Heb. 9:22). As God shows us the source of our anger, we can seek forgiveness if we were being selfish or perfectionistic (I John 1:9), or we can extend forgiveness to those who have wronged us (Ephes. 4:32).
4. TRUST THE LORD WITH THE SITUATION (“And put your trust in the Lord” – 4:5b). Many believers struggle with the first two steps the most and skip right over them to forgive and trust the Lord without acknowledging or processing their feelings. But if we do not admit our anger or hurt, and turn it over to the Lord, it is very difficult to forgive “from the heart” (cf. Matt. 18:35).
Somehow Christians are not comfortable admitting their deep hurt and anger. Perhaps it is due to the perfectionism that is taught in churches today. But if we are to be more like Jesus Christ, we can learn to admit our anger and release it to God, so He can use it the way He intended – to accomplish His righteousness (cf. Mark 3:5; John 2:13-16; Jas.1:19-20). If we refuse to address our anger God’s way, it will result in more brokenness in the body of Christ because we are giving the devil an opportunity to lead us into greater sin (cf. Ephes. 4:26-27).
For some of us, we may not be able to resolve our anger because it is attached to unresolved trauma or abuse in our past. In such cases, it may be helpful to do the exercise in Appendix 4 – Cleansing the Temple and Forgiveness Exercise based on Jesus’ cleansing of the temple in John 2:13-22. *** Note: Please do not substitute this exercise for professional Christian counseling. In fact, it is recommended that you are in counseling before doing this exercise.
2:16: When Jesus sees “those who sold doves,” He points the finger and identifies the sin that defiled His “Father’s” temple, saying, “Take these things away. Do not make My Father’s house a house of merchandise!” The command, “Take… away,” uses the imperative (arate) that is from the same verb (airō) used in John 1:29 when John the Baptist said, “Behold, the Lamb of God Who takes away [airō] the sin of the world.”
“By telling the sellers to ‘take these things away’ Jesus was figuratively taking away the sin of the world in an experiential sense. In the eternal kingdom Jesus will have taken it away completely. One day the zeal Jesus demonstrated will be a universal zeal that all subjects of the kingdom will have.
“When Jesus removed the sacrificial animals from the temple, Hepictured a coming day when there would be no more need for such sacrifices (1:29; Heb 10:10, 14).” 
The temple was designed by God to be a place where people could meet with God. But it had become a place where people were abused in the name of God! The tragic truth was this had become the least likely place where you could meet with the Lord. Jesus must remove the religious pretenders before He can truly minister to those who need Him.
For many people today, this is still a reality. There are people today who long to meet with God in a place of worship, but when they go, all too often they discover a system that gives them more work to do to be “close” to God. The problem with this is they never know if they are pleasing God or the religious leaders. You say to yourself, “Something feels wrong with having to follow all these rules – but it is God’s House. It says so on the sign.” And they get worn out or they leave and give up on God altogether.
Please understand, that if you came out of a church or religion where you had to pay and pay and pay some more to get close to God, you need to encounter the true God and eternal life, Jesus Christ (I John 5:20). Jesus fights for you just like He did back then. And He wants to heal your hurts and lighten your load. He wants to make it so easy for you to come (just as you are) and meet with Him. A church with Jesus Christ as the Head will not charge you to meet with God. It is free just like salvation. Christ does not want anything in His church to make it difficult for people to worship the Lord…to draw closer to Him.
Jesus warns all of us who are spiritual leaders: Woe to you if you shut off the kingdom of heaven from men. We need to ask ourselves are we door-openers or door closers? Are we making it difficult for people to come to Christ or simple? Sometimes the Lord must remove religious pretenders before true worship can take place… before Jesus can truly minister His grace to those in need. I truly believe when Jesus is free to minister His grace in a church – look out! It will explode with people who need His healing touch.
Hence, the first way to experience Jesus’ cleansing truth is to RELY ON CHRIST TO CLEANSE YOUR LIFE (2:12-16) from sin and corruption. According to the Bible, where is the temple of God located today? The apostle Paul answers this question when writing to Christians in the city of Corinth, “Do you not know that you are the temple of God and that the Spirit of God dwells in you?”(I Cor. 3:16). The temple of God is no longer located in Jerusalem. It is now located in every believer in Jesus Christ. The temple is located in our physical bodies. In the Old Testament, God’s temple was a sacred place. It was a place where God Himself resided and where people came to worship Him. Today, God’s temple is still a sacred place where God dwells.
The truth is all of us are like those religious leaders who were robbing the people of their money. All of us are thieves. But you may say, “Wait a minute pastor. I’m not perfect, but I am no thief.” We probably all agree that we are not perfect, but are we all thieves? Maybe we wouldn’t break into our neighbor’s home to steal his stereo, but we rob him of his reputation when we gossip about him. Maybe you’ve never stolen a woman’s virginity, but you rob her future husband of the gratification that God intended only him to have when you lust after her. You don’t have to steal money to be a thief. If Jesus came today and looked at the temple of God in you, would He have the same reaction as He did in Jerusalem with the corrupt priests and merchants? Would He get angry at what He saw, or would He be pleased with what He sees in your life? Friends, if we have pollution in God’s temple, then it’s time for us to allow Jesus to clean it out and stop trying to hide and cover up our sins.
One day a man purchased a white mouse to use as food for his pet snake. He dropped the mouse into the snake’s glass cage, where the snake was sleeping in a bed of sawdust. What did the terrified mouse do? He quickly set to work covering the snake with sawdust chips until it was completely buried. With that, the mouse apparently thought he had solved his problem. Listen, no matter how hard we try to hide or deny our sins, it is futile. Sin will eventually awake from its sleep and shake off its cover and eat us alive.
So how do we allow Jesus to cleanse our lives from sin and corruption? If you are not a Christian, you must first believe or trust in Christ alone to forgive your sins. The Bible says: “All the prophets say it is true that all who believe in Jesus will be forgiven of their sins through Jesus’ name.” (Acts 10:43 NCV). Before we become Christians, our lives are contaminated by sin. This sin separates us from God. And since God is holy and perfect, He cannot dwell in our contaminated bodies until we believe or trust Christ alone to forgive us and cleanse us of “all” our wrongdoings (Acts 10:43; Col. 2:13-14). So, the moment you put your faith in Jesus Christ for salvation, God removes the barriers of sin and comes to live inside you forever.
If we are already Christians, the apostle John instructs us in his epistle to “walk in the light as He is in the light” so we may “have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.” (I John 1:7). Notice John says to walk “in” (en) the light, not “according” (kata) to the light. Walking “according” to the light would refer to sinless perfection and would make fellowship with God impossible for sinful people. But the preposition “in” refers to walking in the sphere of God’s light where there is no darkness or dishonesty. In other words, to have fellowship with God we must be open and honest with Him, not sinless, as we walk in the light with Him.
When we are open and honest with God, the Bible says we will “have fellowship with one another” (I John 1:7). The word, “fellowship” (koinōnia) means a “close association involving mutual interests and sharing, … close relationship.”Being open and honest before God enables us to share the light with Him. As we live in this sphere of light, our experience is illumined by the truth of Who God is. The “one another” refers to God and Christians in the context. 
How can sinful believers enjoy fellowship with a sinless God? How can sinful Christians be close to a God Who does not allow sin in His presence? The last part of the verse explains. “And the blood of Jesus Christ His Son cleanses us from all sin.” (1:7b). Right now, you and I are not aware of all the sin that is in our lives. But God knows about it. And being the gracious and merciful God that He is, He does not reveal all our sin at once. If He did, we would be so overwhelmed by all our sin it would probably kill us on the spot.
But the reason we can enjoy closeness with our holy God even though we have all this unknown sin in our lives is because the blood of Christ “cleanses us from all sin.” Notice the present tense of “cleanses.” We do not need to do acts of penance to be forgiven and cleansed of our sins after we become Christians.  We simply keep walking in the light, as God is in the light, and although we remain sinful people, the blood of Jesus Christ keeps cleansing us of all our sins. So, no matter how badly or often Christians have sinned, the blood of Jesus is sufficient to cleanse them of all their sins when they are living openly to God’s revealing truth. Christ’s death on the cross for all our sins (cf. I John 2:1-2; Col. 2:13-14) provides the basis of fellowship between a sinless God and sinful human beings.
While it is true that those who believe in Jesus for eternal life are positionally cleansed and forgiven of all their sins – past, present, and future (Acts 10:43; I Cor. 6:11; Ephes. 1:7; Col. 2:13-14; Tit. 3:4-7), “they still need ongoing cleansing based on Christ’s blood that enables imperfect children to have a genuine experience of sharing with a perfectly holy heavenly Father.” Hence, the blood of Christ makes provision for both our positional forgiveness/cleansing of all our sins which enables us to enter God’s heaven (cf. Acts 10:43; Ephes. 1:7; Col. 2:13-14; Heb. 9:22-10:18) and our practical or fellowship forgiveness/cleansing of sins which enables us to enjoy fellowship with God on earth (cf. I John 1:9; Matt. 6:12, 14-15).
It is important for Christians to understand that it is not their responsibility to uncover their own sin. They may have overly sensitive consciences and are worried that they have unconfessed sin in their lives, so they spend a lot of time examining themselves instead of focusing on the Lord. The Bible makes it clear that it is God’s responsibility to reveal our sin to us through the Holy Spirit and God’s Word (cf. John 16:8-11; 2 Tim. 3:16). But it is our responsibility to be open and honest with God when He does point out the sin that is in our lives so we can confess it to Him.
The Bible promises that when we do confess our sin to the Lord, “He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (I John 1:9). To “confess” means to agree with God that what you did, said, or thought was wrong (see comments on John 1:8). When God reveals unconfessed sin in our lives as we walk in the light, we are to confess or agree with His conclusions. So, when we confess our sins to God, we are agreeing with His view of our sins. He hates our sins (Ps. 45:7). Our sins deeply hurt Him (Ephes. 4:30). 
“We are admitting that what the light exposes is not just a mistake, a bad habit, or a mere product of our upbringing. It’s sin.” 
It is important to note that the word “our” in the phrases “confess our sins” and “forgive us our sins” (I John 1:9), is not in the Greek text. The Greek text reads “confess the sins” (homologōmentas hamartias) and “forgive us the sins” (aphē hēmin tas hamartias). The definite article “the” (tas) in the phrase “forgive us the sins” is what grammarians call “the article of previous reference.” What this means is when we honestly confess “the” specific sin or sins God’s light reveals in our lives, “the” specific sins we confess are forgiven.
This tells us that when we become aware of sin in our Christian lives, it is this awareness that breaks our fellowship or closeness with God. So, if we confess the sins of which we are aware, then God is “faithful and just” to forgive those specific sins. The word “forgive” (aphiēmi) can mean to “cancel” a debt that is owed.  This is judicial or positional forgiveness whereby God cancels our sin debt to Him the moment we believe in Jesus for His complete forgiveness of all our sins so we can become His forever children (cf. Acts 10:43; Col. 2:13-14; John 1:12; 6:37). We are declared totally righteous before God in His courtroom at the moment of faith in Christ (Rom. 3:21-4:5; 8:33). John is not talking about this kind of forgiveness in I John. In I John the apostle is talking about personal or fellowship forgiveness whereby the barrier that sin creates between a Christian and God is removed so his fellowship or closeness with God is restored. 
Our heavenly Father is “faithful” to forgive us when we confess our sins to Him because we have an eternal relationship with Him (John 6:35-40; 10:28-29; 17:3). There may be times when we think that going to God for forgiveness of the same sin with no victory in sight presumes upon His grace and mercy. We may ask ourselves, “How can the Lord forgive me over and over for the same sin?” The simple answer is God is “faithful.” His faithfulness is not based upon ours. He has promised to forgive us when we come to Him on His terms. His forgiveness for our fellowship or closeness with Him is based on His forgiveness for our relationship with Him. 
For example, when parents decide to have children, they already know their children will commit sins. They are aware that their children will be imperfect. But this does not prevent the parents from choosing to have the children. And when the child is conceived, an eternal relationship begins. Nothing, including death, can change the fact that this child will always be the child of his or her parents. So, in a sense, since this relationship will last forever, the child has positional forgiveness for all his or her future sins. And based on this positional forgiveness, the parents are predisposed to fellowship-forgiveness whenever their child sins against them but also chooses to come back to them and seek their forgiveness. God gave us positional or relationship forgiveness when we became His forever children through belief in Jesus Christ (John 1:12; Ephes. 1:7; Col. 2:13-14). Based on that, He will always be “faithful” to grant us fellowship-forgiveness when we confess our sins to Him (I John 1:9; cf. Matt. 6:12, 14-15; to restore our closeness to Him. 
You may be thinking that this does not seem right to keep coming over and over again to God asking for forgiveness for the same sin. Isn’t that taking advantage of God’s grace and mercy? It seems contrary to God’s holiness. Oh, but it is right for God to forgive His children when they confess their sins to Him. This forgiveness is not contrary to God’s holiness – He is “just” (I John 1:9). The word for “just” (dikaios) is the same word used as a title to Jesus Christ in I John 2:1 where it is translated “the Righteous One.” When Jesus finished paying the penalty of all the sins of the world on the cross (John 19:30; I Cor. 15:3-6), He satisfied God’s holy and “just” demand to punish sin (I John 2:1-2). So, God is not compromising His holiness when He forgives the sinning Christian when he or she confesses their sin. This forgiveness is not based on our deservedness or performance. It is based on the atoning sacrifice of Christ.  Christ’s shed blood is sufficient for the sinning Christian (I John 1:7; 2:1-2).
The fact that God’s justice was completely satisfied when Jesus paid the penalty for all our sins can empower us to forgive others when they sin against us. We may be reluctant to forgive someone who deeply hurt us, fearing that they will not get the justice they deserve. But the truth is, none of us in Christ received the justice we deserved. Christ received God’s justice in our place even though He, being sinless, did not deserve it.
I am not suggesting that God takes sin lightly nor should we. God hates sin. He is grieved by our sins. The Lord wants His children to gain victory over that sin. But until a believer is open and honest with God about the sin God reveals to him or her, that believer will not be in fellowship with God. Nor will he or she have access to God’s power while living out of fellowship with the Lord.
There are some Christians who teach that a Christian does not need to confess his sins and ask forgiveness because a believer already has complete forgiveness of all his sins including his future sins (Ephes. 1:7; Col. 2:13-14). But this conclusion confuses the believer’s positional forgiveness (Acts 10:43; Ephes. 1:7) with his fellowship forgiveness (I John 1:9). A Christian who does not see his need to seek his heavenly Father’s forgiveness when he disobeys the Lord will not be very sensitive to the multiple ways he grieves God. In addition, the Lord Jesus taught His believing disciples to seek forgiveness of their sins when He taught them how to pray each day (e.g., the expression “give us this day our daily bread” precedes the request “forgive us our debts” (Matt. 6:11-12). 
We have talked about confessing the specific sins in our lives of which we are aware. But what about all the unknown sin in our lives? The last part of I John 1:9 explains that when we confess the specific sins of which we are aware, God is “faithful and just” to not only forgive those specific sins we confessed, but He will also “cleanse us from all unrighteousness.” This “all unrighteousness” refers to all the other sins in our lives that we are not aware of. It has been estimated that 90% of the decisions we make are unconscious in nature.  There are many sinful choices we all make of which we have no conscious knowledge. We all have far more sin in our lives that we do not know about. But God sees all our sins – the sins we consciously choose (“our sins”) and the sins we unconsciously choose (“all unrighteousness”). We do not need to agonize about the sins we are not conscious of because the shed blood of Jesus Christ “cleanses us” from all of them when we confess the specific sins God’s light reveals to us (1:7, 9). Nothing in our lives is left uncleansed.
So, how can sinful Christians be close to a God Who does not allow sin in His presence? The apostle John tells us in I John 1 that we simply keep walking in the light, as God is in the light, and although we remain sinful people, the blood of Jesus Christ keeps cleansing us of all our sins. This is good news that is worth sharing with others!!!
The apostle John explains this further in John 2:17-22: 2:17: When Christ’s disciples watched Jesus cleanse the temple, they probably stood back “in stunned silence. With mouths wide open, they stared astonished as Jesus tossed furniture like toothpicks and slung coins like seeds. The lash of His whip sent livestock scurrying behind their unclean owners as the temple Owner’s voice echoed through the courts, ‘Take these things away!’ And the disciples remembered Psalm 69:9,”“Zeal for Your house will eat Me up.” 
In Psalm 69:9, King David meant that zeal for the building of the temple had dominated his thoughts and actions, and he implied that others would criticize him for it. John applies this verse to the future Messianic Davidic King of Israel, implying that Jesus is their promised Messiah. 
“The Old Testament prophesied that the Messiah would have a consuming zeal for the temple and for God the Father. Jesus was consumed with doing what His Father had sent Him to do (4:34). His consuming dedication ultimately consumed Him when He gave up His life on the cross (cf. 2:19-22).”
When Christ cleansed the temple at the beginning (John 2:13- 17) and end of His public ministry (Matt. 21:12-13; Mark 11:15-17; Luke 19:45-47), He was declaring war on the hypocritical religious leaders (Matt. 23:1-36), and this would ultimately lead to His death. 
Do we have this kind of zeal for God’s work? Are we willing to risk our lives or reputations for the Lord? This kind of enthusiasm comes from a dynamic relationship with the Lord. We cannot manufacture this kind of zeal on our own. It comes from knowing and loving Jesus!
2:18: The Jews did not question Jesus’ actions nor address Christ’s indictment of them for making His “Father’s house” into “a house of merchandise” (2:16)! Instead, they question Jesus’ authority. Who does He think He is by doing this? They demanded a miraculous “sign” to prove He has the right to take such action. By asking for a sign from Jesus, these religious leaders recognize that by cleansing the temple and speaking of His “Father’s house,” Jesus was presenting Himself as the promised Messiah-God. 
“Concerned with the issue of authority—just as they were with the Baptizer in the Judean wilderness—they said, in effect, ‘If you’re declaring Yourself to be the Messiah by this act, authenticate Yourself with a series of miracles.’”
I love Jesus’ response here. He confuses them even more. “Youwant a sign. I will give you a sign.”2:19: He used this “veiled” response to stimulate the thinking of these Jews. The word translated “temple” (naos) refers to the sanctuary or Holy Place, as distinguished from the temple courtyards (heiron), including the Court of Gentiles Jesus just cleansed.  Jesus intentionally calls His body “this temple” (naos) alluding to the reality that on the New Earth He will be the new “temple” (naos – Rev 21:22). 
“Only a perceptive hearer would comprehend it, and none of themqualified. In fact, His own disciples didn’t understand His true meaning until after His resurrection.”
“John highlights this tendency of Jesus more than the other gospelwriters. Jesus didn’t waste His words on people who didn’t want to hear. In fact, He didn’t speak in order to convince the skeptic or sway the dissenter. His words were intended to divide His audience into two groups: receptive hearts and hard hearts. He understood that hearing Him is not an intellectual process, but a crisis of the will. Several times throughout the story when Jesus says something cryptic, some people think they understand Him and turn away, while others admit their confusion and draw nearer.”
If these “Jews” genuinely want to know if Jesus is their promised Messiah, then they would seek the answer from Him. Christ is referring to the greatest and last “sign” recorded in the gospel of John that points to His identity as the Christ, the Son of God which is His death and resurrection (cf. 19:17-20:31).
The Sanhedrin later used Jesus’ words about destroying the temple as a capital charge against Him at His trial (Matt. 26:61; Mark 14:58; cf. Matt. 27:40; Mark 15:29). This was dishonest and unfair, however, because Jesus had said, ‘Destroy this temple,’ not I will destroy the temple. Furthermore, Jesus was speaking of His body, not the Jerusalem temple.”
2:20: As Christ anticipated, these “Jews” took Him literally and misunderstood Him to refer to the “temple” building which took Herod the Great “forty-six years to build.”  Such a massive and enduring temple structure was not likely to be destroyed and rebuilt “in three days.”
2:21: Thanks to John’s post-resurrection perspective, we know that Jesus is not speaking of destroying Herod’s temple building, but rather He is “speaking of the temple of His” own physical “body” which will be crucified and buried.
2:22: It was not until after Jesus “had risen from the dead” and appeared to “His disciples” that they “remembered that He had said this to them.” It was then that “they believed the Scripture” in the Old Testament concerning Christ’s resurrection (cf. Ps. 16:10; Isa. 53:12) “and the word which Jesus had” spoken to them.
It is not the Jerusalem temple but the human body of Jesus that represents the presence of God. Let me remind you of something. Christianity is not about buildings. It is not about a church building. It is not even about a philosophy of life. Christianity is about a relationship with the One Who died and rose again for our sins so “whoever believes in Him should not perish but have everlasting life.”
So, the reason a holy God can come into our contaminated lives full of sin is because of Christ’s death and resurrection. God’s holiness demands that sin be punished, but His heart desires that the sinner be pardoned. Hence, God sent His Son Jesus to take the punishment you and I deserved.
The United States was shocked in 1998 by the tragic news of two young boys who opened fire on schoolchildren as they ran from their building in Jonesboro, Arkansas. Four children and a teacher were killed, and five others were injured. The teacher died when she stepped forward to shield one of her sixth graders. She saved the girl but lost her own life. The teacher became her substitute and died in her place. 
Jesus Christ died as our Substitute. Just as the teacher took the bullets for the young girl, Christ took the punishment for our sin and died in our place. Jesus Christ did what our good works could never do. We are saved by Christ’s dying, not by our doing. Three days after His death Jesus came back to life. By rising from the grave on the third day He proved He had conquered sin and death. The second way to experience Christ’s cleansing truth is to REALIZE THAT CHRIST’S DEATH AND RESURRECTION MAKE IT POSSIBLE FOR A HOLY GOD TO LIVE INSIDE US (2:17-22).
This leads to the third way to experience Christ’s cleansing truth. 2:23-24: During the week-long feast of Unleavened Bread, Jesus did many miraculous “signs.” As a result, “many believed in His name” for eternal life (2:23). Some argue that these people were not truly saved because their faith was based on miraculous signs and because Jesus did not “commit Himself to them” (2:24). 
However, the reasons for understanding that these people are genuinely saved are substantial:
1. The phrase “believed in His name” is always used of people believing in Jesus to get them to heaven in John’s writings. This phrase “believed in His name” in John 2:23 is used in John 1:12-13 to refer to saving faith. Those verses prepare the reader to understand John 2:23 in the same way.  Grounds for condemnation are because one has not “believed in the name” of the Son of God (John 3:18). In John 20:31, a believer may have life “in His name.” Thus, there is nothing in John’s usage of “believe in the name”to suggest that the faith in John 2:23 is not saving faith. 
2. The “believe in”construction is a common Johannine expression for saving faith (John 1:12; 3:16, 18, 36; 4:39; 6:29, 35, 40, 47; 7:5, 31, 38, 39, 48; 8:30; 9:35, 36; 11:2526, 48; 12:11, 37, 42, 44, 46; cf. I John 5:13). Nothing in John 2:23 suggests a different understanding.
“The phrase pisteuō eis, “believe in,” is John’s standard expression for saving faith (cf. John 6:40; 7:39; 8:30; 10:42; 11:25-26; 12:11). One believes ‘on Him’ or ‘in His name.’” 
“When Calvin says that they did not have true faith but were only borne along by some impulse of zeal which prevented them from carefully examining their hearts, he is therefore flatly contradicting John’s consistent usage in the rest of his writings. This illustrates ‘theologicalexegesis.’” 
“Martin Lloyd-Jones falls into the same error. He feels that those who‘believed in His name’ ‘did not truly believe in Him. They gave a kind of intellectual assent, they seemed to believe in Him; but He knew that they had not believed in Him in reality, and that is why He did not commit Himself to them.” 
“He cites John 6:60-66, where Jesus says there were some disciples ‘that believe not’ and concludes that this explains the people in John 2:25. But isn’t this directly contradicting the very words of John? John tells us that in John 2, contrary to the unbelieving disciples in John 6, these people specifically did believe. On what authority does Lloyd-Jones say they did not? How else could John say it if his intent was to indicate saving faith? Nowhere in the New Testament are adverbs, such as ‘truly’ or ‘really’ ever used to modify ‘believe’ in a soteriological context. These adverbs are frequently inserted in front of the word ‘believe’ in Experimental writings in order to sustain the fiction of the final perseverance of the saints in holiness to the final hour.” 
3. Nothing in the gospel of John suggests that belief based on Christ’s miracles is not genuine. Jesus even taught unbelievers to believe in Him because of the works or miraculous signs He did (John 10:38; 14:11). John finds fault with those who fail to believe in Christ after observing His miracles (John 12:37). The apostle recorded Jesus’ miraculous signs to elicit saving faith in the Person of Christ (John 20:31). The miracles Jesus did in John 2:23 fulfilled the very purpose for which they were recorded. John would have applauded these people for believing in Jesus based on His miraculous signs! However, it is true that a saving faith based on visible miraculous signs is not as noble as a saving faith based on God’s Word (cf. John 20:28-29; cf. 4:1-53). 
2:24: Since these people are saved, then what does it mean when Jesus refused to “commit Himself” or “entrust Himself” to these new believers?
One possible meaning is referenced by Dillow: “Debbie Hunn cites several examples from the first century which suggest that ‘entrusting oneself to another,’ then, in the examples known in the Greek of John’s day, referred not to disclosure of truth, intimacy, or belief in the sayings of another, but to personal security.”  1722
“This idea nicely fits the context of John 2:24. After driving out the traders from the temple, Jesus for the first time announced His coming death (John 2:18-22).”
A view that more consistent with the gospel of John’s subtheme of discipleship is that Christ chose not to become more intimate with these believers. Jesus “wasn’t ready to reveal more of Himself to them because of their spiritual immaturity. They were not yet ready for full commitment to discipleship and public identification with Him.” 
Keep in mind that although the main theme of the gospel of John is how to get to heaven; a subtheme is discipleship or intimacy with Christ.  Jesus entrusts Himself to new believers who are ready to be His friends. For Christ to disclose more of Himself to a believer, the believer must be trustworthy and obey Him. “He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him”(John 14:21). Christ “manifests” or discloses more of Himself to the believer who “has… and keeps” His commandments.
Friendship with Christ is conditioned upon obeying Him. “You are My friends if you do whatever I command you.” (John 15:14). This friendship refers to Jesus disclosing His thoughts to those who obey Him. Thus, Jesus’ friends are those to whom He entrusts Himself. 
Notice that the word “commit” in verse 24 is in the imperfect tense. This tense speaks only about action in the past, so it leaves open to question what Jesus might do at a later point in time. Hence, Christ could entrust Himself to these believers later should they obey Him. 
When the word “commit”is used in the passive sense (“entrust”)in the New Testament, its objects are: riches (Luke 16:11), Christ (John 2:24), oracles of God (Rom. 3:2), stewardship (I Cor. 9:17), the gospel (I Thess. 2:4; Gal. 2:7; I Tim. 1:11), and the preaching of the Word (Tit. 1:3).  None of these instances suggest a salvation context. These passages suggest that the person receiving the object is regarded as trustworthy. The object is being committed to them in confidence. It follows that Christ refused to commit Himself to those who had believed (John 2:23-24) because He had little confidence in them at this time to be His friends, that is, to obey Him even to the point of publicly confessing Him (John 15:14-17; 12:42-43).
Therefore, the issue is not whether these people are saved or not, the issue for these new believers is whether they are trustworthy. Intimate fellowship with Christ requires obedience to Him. How did Jesus know whether to entrust Himself to these new believers? Look in verse 25.
2:25: Jesus refused to have fellowship with these new believers because He supernaturally “knew” that their hearts were not ready for intimacy with Him; that is, they were not ready to obey Him yet. They were not ready for a close friendship with Christ.
“He could see into their hearts. And He can see into yours too. So don’t miss this truth: Spiritual growth is important because it expands our capacity to experience more of God. Jesus does not relate to all believers the same way.” 
Part of obeying Christ may involve publicly confessing our faith in Him before others like at work or school. It is possible to have a saving faith alongside a reluctance to express that faith publicly. Thus, these verses introduce the theme of “secret believers” who are genuinely saved, but they are afraid to express their faith openly due to the threat of persecution (cf. John 9:22; 12:42; 19:38). 
For example, many of the ruling Pharisees had saving faith but were afraid to express that faith to others: “42 Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; 43 for they loved the praise of men more than the praise of God” (John 12:42-43).
Hodges makes an astute observation when he writes that “later in the gospel of John Jesus ‘commits Himself’ very extensively to the men who had accompanied Him to that point in His ministry. He ‘discloses’ Himself in a very intimate way to them.
“But Nicodemus (whom we shall meet shortly) was not with Hisdisciples in the Upper Room. Why he was not there becomes graduallyobvious as the Fourth gospel unfolds. As a result, on the pages of John’s gospel, Nicodemus stands as the prototype of a believer who is hindered from intimacy with Jesus Christ by competing interests.”
“The verb ‘testify’ in v. 25 (martureō) is an inclusio back to the noun testimony in 1:19 (marturia). John the Baptist is the preeminent example in the Fourth Gospel of one who openly testified for Jesus. The new believers are a sad contrast to him. They were unwilling to tell others openly of their faith in Jesus.
“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.
“Even before the new believers of 2:23 had done anything, Jesus knew that they, unlike John the Baptist, but like Nicodemus, were not ready to confess Him. Because of that, He did not entrust them with the depth of truth He reserved for His friends.” 
Hence, the third way to experience Jesus’ cleansing truth is to RECOGNIZE THAT CHRIST ONLY REVEALS HIMSELF TO BELIEVERS WHO ARE READY TO OBEY HIM(2:23-25). Some of us don’t know Jesus any better today than the day we became a Christian. For some of us that may have been years ago. But Christ will not disclose Himself to us if we are not willing to go on and obey Him. He refuses fellowship with Christians who are not ready to obey Him.
For any relationship to grow deeper, there must be mutual trust. I’m not going to be transparent with you until I develop a certain level of trust with you. Likewise, you are not going to be transparent with me until you have cultivated more trust in our relationship. The same is true of our relationship with Jesus Christ. Jesus knows our hearts. And He knows if we are ready to obey Him and grow deeper in our relationship with Him or not.
If you have been under the weight of religion (man-made rules), and you are weary – you feel like giving up on God – please know that Jesus fights for you to get you out from under that system, and He wants to heal your hurts. He wants to lighten your load.
Jesus also wants His disciples (followers) to take sin seriously in their lives. He wants us to trust Him to cleanse our lives of all sin and corruption. He wants us to rely on His resurrection power to help us say “no” to sin and “yes” to the Savior. Once we begin a relationship with Jesus by believing in Him for eternal life, He wants to reveal more of Himself to us and get closer to us. But for Him to do this, we must be willing to obey Him. We must be willing to surrender control of our lives to Him and let Him start directing our lives. Some of us need to come out of denial and admit that we are addicted to running our own lives. Friends, things are not going to get any better until we give up on ourselves and give in to the Lord Jesus Christ.
Prayer: Dear Lord Jesus, I found myself sitting in judgment over the religious leaders of Israel who had turned the temple of God into a place of peddling instead of a place of prayer. But Your Spirit convicted me that I am no better than those religious leaders. I also have stolen from others with my words and my thoughts. Like the religious leaders, I also have made it difficult for others to approach You in worship by being less than Christlike towards them. Despite my sin, it is mind boggling to know that the holy God of the Bible indwells me through His Spirit the moment I believed in You Lord Jesus!!! Thank You, Lord Jesus, by making this possible through Your shed blood on the cross which not only paid the penalty for all my sins (John 19:30; Col. 2:13-14), but also continues to cleanse me of my daily sins so I may enjoy closeness with You (I John 1:7). Thank You for Your resurrection power which is always available to help me to say “No” to sin and “Yes” to holy living. By Your grace, Lord Jesus, please enable me to walk in obedience to You so I may enjoy intimate fellowship with You. Thank You for disclosing more of Yourself to me as I live for You. Thank You for Your cleansing truth and grace. In Your mighty name I pray, Lord Jesus. Amen.
 Blum, The Bible Knowledge Commentary Gospels, pg. 559.
 Constable, Dr. Constable’s Notes on John, pg. 79 cites Ludwig Ott, Fundamentals of Catholic Dogma. 6th ed. Translated by Patrick Lynch. Edited by James Canon Bastible (St. Louis: B. Herder Book Co., 1964) pg. 209; J. C. Macaulay, The Bibleand the Roman Church (Chicago: Moody Press, 1946), pp. 71-73.
 This writer also makes an argument for a fourth though implicit reference to the Passover (“feast”) in John 5:1 (cf. William Hendriksen, Exposition of the Gospel According to John. Vol. 1 (Grand Rapids: Baker Book House, 1953-54), pg. 188.
 Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184; Laney, Moody Gospel John Commentary, pg. 70 cites Harold W. Hoehner, Chronological Aspects of the Life of Christ (Grand Rapids: Zondervan, 1970), pp. 55-60, 143; Constable, Dr. Constable’s Notes on John, pg. 80.
 Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184; Blum, The Bible Knowledge Commentary Gospels, pg. 559.
 Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184.
 Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 184.
 Bauer, A Greek-English Lexicon of the New Testament, pg. 552.
 Zane C. Hodges, The Bible Knowledge Commentary Epistles and Prophecy Editors John F. Walvoord and Roy B. Zuck (David C Cook, 2018 Kindle Edition), Kindle Location 3504 to 3508; Evans, The Tony Evans Bible Commentary, pg. 2934.
 Bauer, A Greek-English Lexicon of the New Testament, pg. 818.
 Evans, The Tony Evans Bible Commentary, pg. 2206.
 Wilkin, The Grace New Testament Commentary, Kindle Edition, pp. 184-185.
 Hodges, Faith in His Name, pg. 51. See also, Keith Vande Vred, “A Contrast Between Nicodemus and John the Baptist in the Gospel of John,” Journal of the Evangelical Theological Society 57:4 (December 2014): 715-726.
 Wilkin, The Grace New Testament Commentary, Kindle Edition, pg. 185.
“And He said to me, ‘I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts.’” Revelation 21:6
After the apostle John begins to describe the new heaven and new earth, and the New Jerusalem (21:1-5), the apostle John designates three categories of people (21:6-8). 1 The first category is seen in verse 6: “And He said to me, ‘I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts.’” (Revelation 21:6). The promise in this verse refers to all who believe in Christ. They will all enter the new earth and New Jerusalem (21:1-5).
The Lord Jesus says to John, “I am the Alpha and the Omega, the Beginning and the End.” (21:6a). “The Alpha and Omega” are the first and last letters of the Greek alphabet, and signify here, Jesus’ eternality. Christ is the Originator (“the Beginning”) and Terminator (“the End”) of all things, 2 and therefore He can be trusted.
Because Jesus exists eternally, He can offer eternal life freely to whoever thirsts. “I will give of the fountain of the water of life freely to him who thirsts.” (21:6b). The phrase “water of life” is like the imagery Jesus used with the Samaritan woman at the well. “10 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… 14 but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.” (John 4:10, 14). The “water of life” is eternal life.
Jesus offers eternal life “freely” (dōrean) or “without payment”3 or cost to “him who thirsts” (21:6b). The book of Revelation offers eternal life “freely” or without cost (cf. 1:5; 7:14; 21:6; 22:17) 4 because it has already been paid for by Jesus Who “washed us from our sins in His own blood” when He died in our place on the cross and rose from the dead (Revelation 1:5; cf. 7:14; I Corinthians 15:3-6). This is also the case throughout the New Testament where eternal life or salvation is presented as a free gift that is received through faith alone in Christ alone (John 4:10-14; Romans 3:24; 4:5; 6:23b; Ephesians 2:8-9; Revelation 22:17; et al.). Everyone who believes in Jesus Christ alone for “the water of life” (eternal life) acquires it the moment they believe (cf. John 3:15-16, 36; 4:13-14; 5:24; 6:40, 47; 11:25-26; et al.).
While eternal life is offered freely in the New Testament, the next verse informs us that the reward inheritance is costly (cf. Matthew 19:27-30; Colossians 3:23-24). It is in this verse that John addresses the second group of people: “He who overcomes shall inherit all things, and I will be his God and he shall be My son.” (Revelation 21:7). The word “overcomes” comes from the Greek word nikaō which means to “be victor, conquer, overcome, prevail.”5 The Lord Jesus is challenging those who received eternal life as a free gift by believing in Jesus (21:6), to remain faithful to Christ until the end of their lives so they may “inherit all things” (21:7a; cf. 2:10b, 25-27; Colossians 3:23-24), including wearing special white garments (3:4-5), ruling with Christ (2:26-27; 3:21; cf. 2 Timothy 2:12), eating the fruit of the tree of life (2:7), eating hidden manna (2:17), receiving a white stone engraved with your own special name that only the Lord and you will know (2:17), and receiving a special entrance into the New Jerusalem (21:7a; cf. 22:14).
Dillow observes that the book of Revelation repeatedly contrasts the faithful overcoming believer in Jesus with the unfaithful believer in Jesus. For example, Revelation 2:16 versus 2:7; 2:14-16 versus 2:17; 2:18-23 versus 2:24-29; 3:1-3 versus 3:4-6; 3:11 versus 3:12; 3:14-19 versus 3:21. 6
Jesus promises the overcoming believer that He “will be his God and he shall be My son” who will co-rule with the Davidic King (21:7b; cf. 2 Samuel 7; Psalm 2; Romans 8:14, 17b). 7 The phrase “I will be his God and he shall be My son” is “defined elsewhere as a statement of special honor, not regeneration. The Davidic Covenant promised to David’s Son, Solomon, ‘I will be a Father to him, and he will be a son to Me’ (2 Samuel 7:14). The intent of the phrase was to signify installation as the king.
“On His resurrection from the dead, Jesus was invested with the title ‘Son’ (Acts 13:33), and this was because His humility involved total obedience to the Father’s will (Philippians 2:5-10). Similarly, we arrive at the state of full sonship (Greek huioi, not tekna, ‘children’) by a life of obedience. Our union with Him, according to the writer of the Epistle to the Hebrews, means our path to glory is the same as His. Because of His obedience He was entitled to the designation ‘Son of God,’ King of Israel. ‘Thou has loved righteousness and hated lawlessness; therefore God, thy God, has anointed thee with the oil of gladness above thy companions’ (Hebrews 1:9).
“A similar thought regarding sonship is expressed in Hebrews 11:16, ‘Therefore God is not ashamed to be called their God.’ Of course, in the heavenly city God will be the God of all, both faithful and unfaithful Christians (Revelation 21:3), but it is apparently possible for us to live life in such a way that God is proud to be called our God. Evidently the writer has the title ‘I am the God of Abraham, Isaac, and Jacob’ in mind. This sense fits well [with] the conditional aspect of sonship in Revelation. John’s meaning is simply, ‘Because you have lived a life of constant fellowship with Me,’ God will say, ‘I am proud to be known as your God.’
“The idea here is that God is ‘proud’ to be known as ‘our God,’ because we have persevered to the final hour in contrast to other Christians who are sons but not obedient sons, and who will draw back from Him in shame at His coming (I John 2:28) and lose what they have accomplished (Mark 4:25; Revelation 3:11).” 8
This is the only time in John’s writings where he uses the term “son” (huios) to refer to a person other than Christ (Revelation 21:7b). The normal term in John’s writings for a Christian is “children” (tekna). 9 So, this is a unique relationship inherited by overcomers in the Christian life whereby “God will dwell with him at an increased level of intimacy like a father with his son.”10
Hence, in the world to come, overcomers or “heirs” would be treated as God’s adult “sons” (Revelation 21:7). In John’s society, a child could not obtain his inheritance until he reached the age of civil responsibility as established by the law. He might be potentially wealthy through all the years of his youth, but when the “child” became a full grown “son,” his potential wealth would become actual wealth, and he could enter into legal possession of his inheritance.
The New Testament doctrine of co-heirship supports this as a distinction is made between “entering” the Kingdom of God (new earth) through childlike faith alone in Christ alone for His free gift of eternal life (Matthew 18:3; Mark 10:14-15; Luke 18:16-17; John 3:5-16; Revelation 21:6) and “inheriting” the new earth through faithful trust and obedience to Christ until the end of one’s life on earth (Matthew 5:3; 19:27-30; Romans 8:17b; 2 Timothy 2:12; James 2:5; Revelation 2:26-27; 3:21; 20:4, 6; cf. Exodus 12:48-49; Numbers 18:20-24; 36:7-9; Deuteronomy 21:15-17; I Corinthians 6:9-11; Galatians 5:19-21; Ephesians 5:5-6). 11
All who freely drank of the water of life (21:6), John called “children” or “born ones” (tekna; cf. John 1:12; I John 2:12), but those who became full-grown and matured through faithful obedience he called adult “sons” (huios). 12 In the day of the new heaven and new Earth, and the New Jerusalem, only those believers who overcame through faithful obedience could say not merely “I am here,” but “these are mine.”
The first two groups of people in these verses included believers in Jesus, but the third and final group of people refers to nonbelievers. “But the cowardly, sinners, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.” (Revelation 21:8). This verse is simply saying that in the new heaven and earth, and New Jerusalem, there are no more “cowardly, sinners, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars” because they are all confined to “the lake which burns with fire and brimstone.”
This verse is saying nothing about born again believers in Jesus who have done such things because their sins are now gone because they are forgiven, immortal, and sinless (Acts 10:43; 2:13-14; I Corinthians 15:35-57; 2 Corinthians 5:17; Ephesians 5:26-27; I John 3:1-3). For instance, King Solomon ended his life as an idolator (I Kings 11:1-10), yet he will still be with God on the new earth. God used Solomon to author three books of the Bible: Proverbs (Solomon was the principal author), Song of Solomon, and Ecclesiastes. The Bible says that the human authors of the Bible were “holy men of God” who “spoke as they were moved by the Holy Spirit” (2 Peter 1:21). Even though Solomon was an idolater, the Bible says he was a “holy” man of God. How can this be? He is “holy” in God’s eyes because he has been set apart from his sin and shame by virtue of his faith in the coming Messiah who would die for all his sins – including the sin of idolatry (cf. Isaiah 53; Colossians 2:13-14; Hebrews 10:10, 14).
Likewise, eventhough King David had committed adultery and murder (2 Samuel 11:14-27), the Bible refers to David as an example of those who are justified (declared totally righteous before God) by faith alone in Christ alone apart from any works. “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: 7 ‘Blessed are those whose lawless deeds are forgiven, and whose sins are covered; 8 Blessed is the man to whom the Lord shall not impute sin’” (Romans 4:5-8; cf. Psalms 32:1-2). Paul quotes David (Romans 4:7-8) who wrote in Psalm 32:1-2 of the blessedness of forgiveness as he looked ahead to the death and resurrection of Jesus Christ which would pay the penalty for the sin of the world (John 1:29), including David’s adultery and murder (cf. Psalm 16:8-11; Acts 2:24-36; Colossians 2:13-14).
Paul is saying that the righteousness of Jesus Christ was credited to David and all who believed in His coming death and resurrection in the Old Testament (Romans 4:5-8; cf. Genesis 15:6; Isaiah 61:10; John 8:56; Hebrews 11:26). So, when a person in the Old Testament or in the New Testament believes in the coming Messiah, Jesus Christ, he or she is covered with the righteousness of Jesus Christ so that God no longer sees their sin, He sees the perfect righteousness of His Son (Genesis 15:6; Romans 3:21-4:25; 2 Corinthians 5:21).
By God’s grace, all believers who have failed Him, will be on the new earth and/or New Jerusalem because God does not fail them (2 Timothy 2:13). However, only those believers who faithfully endure (overcome) to the end will “inherit all things” such as prominence, rulership, the joy of the Messiah’s rule, and commendation (cf. Matthew 25:20-23).
Since “the lake which burns with fire and brimstone” (21:8b) still exists after the passing away of the present heaven and earth (Revelation 21:1; cf. 2 Peter 3:10-13), this reaffirms that hell is eternal, and there is no such thing as the annihilation of nonbelievers. All those who rejected Christ will suffer torment in the lake of fire forever and ever (Revelation 20:10-15). Constable understands this also to mean that the lake of fire “is probably not in the center of the present earth, nor is it connected to this earth spatially. Therefore, it will exist separately from the new heaven and new earth and the New Jerusalem.”13
Which of these three groups of people will you be among? Believers in Jesus who are unfaithful yet on the new earth (21:6), believers who are faithful and greatly rewarded (21:7), or those who did not believe in Jesus and are confined to the lake of fire forever (21:8)? We are not promised tomorrow on earth. Decide today which of these three groups you want to be among.
Prayer: Lord Jesus, thank You for revealing these three groups of people who will exist in the eternal state so we may prepare for what is coming. For those of us who believe in Jesus, please help us rely on Your Holy Spirit to remain faithful to You till the end of our lives on earth so we may be able to inherit all Your promised rewards with which to honor You for all eternity. For those who do not believe in Jesus, please remove the Satanic blinders that keep them from seeing You are the eternal God who freely offers them eternal life as a gift for them to receive by believing in You alone. Use those of us who believe in You to spread Your good news to those who are perishing without You so they can believe in You Lord Jesus and possess eternal life. Also use us to teach new believers to follow You as Your disciple so they may receive Your inheritance rewards. In Your mighty name we pray, Lord Jesus. Amen.
1.Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pg. 676.
2. Tom Constable, Notes on Revelation, 2017 Edition, pg. 238.
3. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 266.
4. Dillow, pg. 676.
5. Bauer, pg. 673.
6. Dillow, pp. 677, 1058.
7. Bob Vacendak; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 1584.
8. Dillow, pg. 677.
9. Vacendak, pg. 1584.
10. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2421.
11. Zane C. Hodges, Grace in Eclipse: A Study on Eternal Rewards (Grace Evangelical Society, 2016 Kindle Edition), pp. 99-118.
12. Dillow, pg. 729 cites William R. Newell, Romans: Verse by Verse (Chicago: Moody Press, 1938), pg. 314; Henry Alford, “Romans,” in Alford’s Greek Testament: An Exegetical and Critical Commentary (Bellingham, WA: Logos Bible Software, 2010), 2:391; Frederic Louis Godet and A. Cousin, Commentary on St. Paul’s Epistle to the Romans, 2 Vols.(Bellingham, WA: Logos Bible Software, 2009), pg. 311.
13. Constable, pg. 239 cites Robert A. Peterson, “Does the Bible Annihilationism?” Bibliotheca Sacra 156:621 (January – March 1999), pp. 25-26.
“Oh, … that Your hand would be with me.” I Chronicles 4:10ac
We are learning how to live about average by looking at four principles found in the simple, yet profound prayer of a man named Jabez. The first principle we learned was to seek God’s blessing in our lives (I Chronicles 4:9-10a). As God gives us His blessings, He wants us to share those blessings with others. So we are to ask God to increase our territory or influence for Him (I Chronicles 4:10b) so we can pass His blessings on to other people.
But as God increases our territory or influence for Him, we may start to feel overwhelmed with all the opportunities He gives us to impact others for His glory. Perhaps the expansion of your business opportunities starts to deplete your energy and resources. Maybe the ministry opportunities God gives you seem to be more than one person can handle. If you prayed for your family to impact more people, you may start to see more teenagers gathering in your dining room than you thought possible. And you notice their negative influence seems to be greater than your positive influence. When this starts to happen, Christians can start to feel misled, inadequate, scared, frustrated, or even angry with the situation.
When this happens, we need to pray like Jabez prayed: “Oh, … that Your hand would be with me.” (I Chronicles 4:10c).As God gives us more opportunities to influence others for Him, we start to realize, “This is more than I can handle. This is beyond my abilities and resources.” This is a good place to be because it shows us our dependence upon God.
Hence, the third principle for living above average is to ASK GOD FOR POWER TO ACCOMPLISH HIS DREAM FOR YOUR LIFE (I Chronicles 4:10c). God loves to use ordinary people who trust Him. Jabez’ faith caused him to believe that God would help him with his goals and dreams. There is something more important than being talented or educated – it is faith. It is believing that God will work in and through you.
Even though Jabez’ mother named him “Painful,” his faith kept him going. He may have had some kind of handicap or disability to be given this name. But he did not let his painful past keep him from looking ahead in faith and being used by God. What is your handicap? Is it physical? Spiritual? Emotional? Is it a traumatic childhood? A frustrating job or problem in your marriage? Is it a health limitation? An illness? Whatever it may be, Jesus says, “If you can believe, all things are possible to him who believes.” (Mark 9:23).
When we pray, “Oh, that Your hand would be with me,”“we release God’s power to accomplish His will and bring Him glory through all those seeming impossibilities… Notice that Jabez did not begin his prayer by asking for God’s hand to be with him. At that point, he didn’t sense the need. Things were still manageable. His risks, and the fears that go with them, were minimal. But when his boundaries got moved out, and the kingdom-sized tasks of God’s agenda started coming at him, Jabez knew he needed a divine hand—and fast. He could have turned back, or he could have tried to keep going in his own strength. Instead, he prayed.” 1
In Acts 11:21 the Bible describes what happens when the hand of the Lord is with His people: “And the hand of the Lord was with them, and a great number believed and turned to the Lord.” As we surrender to God and rely on His Holy Spirit, we can receive “a fresh spiritual in-filling of God’s power”2 that enables us to accomplish His will for His glory. God’s presence is manifested in supernatural ways as we look to Him to supply the strength that is needed to fulfill His plan for our lives.
Jesus promised in Matthew 28:19-20, “19 Go therefore and make disciples of all the nations… 20 and lo, I am with you always, even to the end of the age.” No doubt Jesus’ followers felt overwhelmed when He commanded them to “make disciples of all the nations.” That was a “God-sized” task for these first century disciples and it still is for us today. But Christ guaranteed them (and us) His presence (“and lo, I am with you always”) to provide all that they needed as they made disciples of the nations.
Even today, if we need more people, Christ’s presence can provide more people. If we need courage or protection, His presence can provide them. If we need wisdom in making decisions, Jesus’ presence can give us that wisdom. If we need more resources, the presence of our risen Lord Jesus can supply them. Whatever we need to fulfill His dream for our lives, His presence is more than adequate to provide.
Can you picture God doing this where you live? Can you see His hand causing people to believe or trust in Christ alone for His gift of salvation and begin to experience a new life as His disciples? It all begins when we seek God’s blessings, we ask for more influence, and we rely on His presence to give us the power to accomplish His will all for His glory.
Prayer: Heavenly Father, we admit we have a great need for Your presence in our lives as You pour out Your blessings to us and give us opportunities to share them with others. Without You, Lord, we can do nothing of eternal value. We cannot do what You have called us to do in our own strength. We desperately need You to supply what we lack. Thank You so much for God the Holy Spirit Who dwells in us the moment we believe in Jesus. This same Spirit Who brought Jesus back to life can give us resurrection power. Through Him we pray You will enable us to continue to share Your blessings with those You bring into our lives. Thank You for being with us, Lord God. Thank You for wanting to use us for Your glory. In the matchless name of the Lord Jesus Christ, we pray. Amen.
1. Bruce Wilkinson, The Prayer of Jabez: Breaking Through to the Blessed Life (Breakthrough Series Book 1, The Crown Publishing Group, 2010 Kindle Edition), pp. 48-49.
“11 So the Lord said to him, ‘Who has made man’s mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the Lord? 12 Now therefore, go, and I will be with your mouth and teach you what you shall say.’ ” Exodus 4:11-12
In Exodus 3-4, we are learning from Moses’ interaction with God how to defeat our worst fears. The Lord told Moses to go back to Egypt to lead His people to freedom. But Moses had many fears that impeded him from doing God’s will. Those fears included the fear of inadequacy (Exodus 3:11), embarrassment (Exodus 3:13), and rejection (Exodus 4:1). God diffused these fears with His responses (Exodus 3:12a, 14-15; 4:2-3).
But this still wasn’t enough for Moses. “Then Moses said to the Lord, ‘O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but I am slow of speech and slow of tongue.’ ” (Exodus 4:10). Moses was also struggling with THE FEAR OF COMPARISON (Exodus 4:10). Moses is saying, “I am not a good speaker.” Compared to whom? His only audience is sheep. How does he know he is not a good speaker? It is not like he has other shepherds to listen to on the TV channel. How does he know? He is comparing himself to others.
Or perhaps he is comparing himself to when he was living in the palace of the king of Egypt for forty years and received the best education in the world (Acts 7:20-23). But after listening to sheep the last forty years “baaaaing” in the wilderness (Acts 7:23, 30), he had lost his eloquence and confidence.
All of us have a lot of abilities and talents to serve God with, but we don’t know that yet because we have not tried to use them. People have said to me in America, “Jeff, I can’t talk about the Lord in America. Why in the world should I go overseas to do it?”
How does God respond to this fear of comparison? “11 So the Lord said to him, “Who has made man’s mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the Lord?” (Exodus 4:11).
“When God commanded Moses to speak to Pharaoh on his behalf, God was not unaware of Moses’s weaknesses. Similarly, when he calls you to kingdom service, he knows about your fears and your shortcomings. This, in fact, is a reminder that God didn’t choose you to serve him because he desperately needed your qualities on his team. He chose you so that you could reflect his glory to the world. Paul told the Corinthians, ‘Consider your calling: Not many were wise from a human perspective, not many powerful. . .. Instead, God has chosen what is foolish in the world to shame the wise, and God has chosen what is weak in the world to shame the strong . . . so that no one may boast in his presence” (1 Cor 1:26-29).’ ”1
God wasn’t concerned about Moses’ eloquence or lack thereof. Moses was God’s man regardless of how Moses felt about it. Therefore, God said to him, “Now therefore, go, and I will be with your mouth and teach you what you shall say.” (Exodus 4:12). The deliverance of God’s people from Egypt did not ultimately depend upon Moses, but on God.
But you may say, “That is great, but that is Moses. What about me?” Did you know that God has made the same promise to you and me? Jesus said, “Don’t worry about what you’ll say or how you’ll say it. The right words will be there; the Spirit of your Father will supply the words.” (Matthew 10:19-20 MSG). That is a promise to you and me if we are doing what God calls us to do. By God’s grace, I have experienced this promise repeatedly, and you can too if you do what God calls you to do.
Prayer: Almighty God, thank You for reminding us that Your presence in our lives will provide all that is needed to accomplish Your will. As our Creator, You not only know all our fears and weaknesses, but You also have the power to overcome them and display Your glory through them. We are humbled that You would even choose us to be a part of Your redemptive plan for the world. Thank You Almighty God. In the matchless name of the Lord Jesus Christ, we pray. Amen.
1. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 198.
“And when He had said this, He breathed on them, and said to them, ‘Receive the Holy Spirit.’ ” John 20:22
We are learning from Jesus’ appearance to His ten disciples the evening of His resurrection day how to overcome our fears. We have discovered we must…
– Rely on Jesus to calm our fear with His peace-giving presence (John 20:19).
– Redirect our focus to the evidence of Jesus’ resurrection to convince our doubting hearts (John 20:20).
– Renew our sense of purpose (John 20:21).
The ten disciples of Jesus had been calmed, convinced, and commissioned, but they were still paralyzed by fear. They were still sitting in the locked room for fear of the Jews. They lacked power to overcome their fear, so Jesus prepares them physically and visibly for what would come to them spiritually at Pentecost, fifty days later (Acts 2:1-21). 1“And when He had said this, He breathed on them, and said to them, ‘Receive the Holy Spirit.’ ” (John 20:22).
Some see this verse as a temporary filling of the Holy Spirit to give the disciples the knowledge, understanding, and enablement they would need to continue Christ’s work until Pentecost when they would receive the baptism of the Holy Spirit.2 But the weaknesses of this interpretation include the following:
“Two bestowals of the Spirit seem unusual, in view of Jesus’ earlier promises to send (not impart) the Spirit (7:39; chs. 14—16), and the importance in Acts of the Spirit’s coming at Pentecost (Acts 1:5; 2:4; 11:15). Also, opponents of this view claim that there is no indication that this temporary infusion with the ‘Spirit’ had any effect on the disciples.” 3 “The disciples do not go out and share their faith. Rather, they hide, and on occasion go fishing (21:1-11).” 4 “Furthermore, there is no evidence that when Thomas returned to the scene, Jesus gave him the Spirit—as one would expect if the Spirit’s presence was essential for the disciples then (v. 26-29).” 5
It is better to see John 20:22 as a physical and visual preparation for the coming of the Holy Spirit fifty days later on the Day of Pentecost in Jerusalem (Acts 2:1-21; 11:15-16). This “was a demonstration of what Jesus would do after He returned to the Father, and which He did do on Pentecost. He was not imparting the Spirit to them in any sense here. This interpretation accounts for Thomas not receiving the Spirit before Pentecost. It also explains why this event may have had no permanently changing effect on the disciples comparable to that of Pentecost. Evidently there was only one coming of the Spirit on these disciples, and that happened on Pentecost.”6
Also in favor of this view is that an aorist imperative, which is used in John 20:22 (Labete – “Receive”), is used by Jesus in this way elsewhere. For example in John 2:19, Jesus said, “Destroy this temple, and in three days I will raise it up” (John 2:19). It was three years before that imperative was fulfilled. 7 Likewise, the coming of the Holy Spirit to indwell Jesus’ disciples would take place fifty days later. Keep in mind that the time of Acts 1:5 is forty days after John 20:22, and the baptism of the Holy Spirit was still future. In Acts 11:15-16, the apostle Peter explains that the Gentiles in Acts 10 had received the baptism of the Holy Spirit “as upon us at the beginning.” That means that the beginning of the baptism of the Holy Spirit was on the day of Pentecost as recorded in Acts 2. Therefore, John 20:22 is not referring to the baptism of the Holy Spirit, but to the preparation for it.
The word “breathed” (emphusáō) in John 20:22 is also used in the Greek Old Testament in Genesis 2:7 where God “breathed” into Adam the breath of life. John seems to be connecting the disciples’ experience with Adam’s to show that Jesus is the Giver of both physical and spiritual life. 8
After the early stages in Acts when some received the Spirit after being born again by believing in Jesus (cf. Acts 2:38; 8:14-17; 19:6), reception of the Holy Spirit always occurred at the very moment a person believed in Christ for everlasting life 9 (e.g., Acts 10:43-48; 15:7-8; 19:2; cf. Mark 1:8; I Corinthians 12:13; Galatians 3:2, 26-27; Ephesians 1:13-14).
Overcoming our fear, especially in carrying on the work of Jesus Christ, is not something we do in our own strength. The Holy Spirit must empower us. So the fourth way to overcome our fears is to RELATE TO THE PERSON OF THE HOLY SPIRIT (John 20:22). The power for overcoming our fear is not found in our personality or our performance. It is found in the Person of God the Holy Spirit. Get to know the Holy Spirit.
The Bible tells us that the Holy Spirit is God, since lying to the Holy Spirit is equal to lying to God (Acts 5:3-4). But the Holy Spirit is not only God, He is a Person. He is not an impersonal force or influence. Like God the Father and God the Son, He possesses the same characteristics of a Person that they have:
1. He has knowledge or intellect. The Bible tells us, “10 But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. 11 For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God.” (I Corinthians 2:10-11). The Holy Spirit “searches” (ereunaō) all things which means He has the ability “to examine or investigate.”10 This implies He has personality. He searches “the deep things of God” and reveals them to believers in Jesus. He “knows” (eídō) the things of God. This means he has the capacity “to grasp the meaning of something or to understand.” 11 The Holy Spirit has the ability to think and know things which are attributes of personality.
2. He has emotions or the ability to feel. The Holy Spirit not only thinks like a person, He feels like a person.The Bible says, “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” (Ephesians 4:30). Christians can “grieve” (lupéō) or cause severe emotional distress 12 to the Holy Spirit with our hurtful communication to one another (Ephesians 4:29). The fact that He can be “grieved” or offended reveals personality since one cannot hurt an influence or an impersonal force. The Bible also instructs us that the Holy Spirit has the ability to give and receive love (Romans 5:5; 15:30). The fact that the Holy Spirit responds emotionally the way that a person responds, demonstrates that He is a Person.
3. The Holy Spirit possesses a will or the ability to choose. After referring to various spiritual gifts of the Holy Spirit, the apostle Paul says, “ But one and the same Spirit works all these things, distributing to each one individually as He wills.” (I Corinthians 12:11). The Holy Spirit not only empowers these gifts, He also distributes them “to each one individually as He wills.” The Holy Spirit has the ability to choose which is also a mark of personhood. Just as God the Father and God the Son have a will, so does the Holy Spirit.
We also see in the Bible that the Holy Spirit acts like a Person. He teaches (John 14:26; 15:26-27; I Corinthians 2:13), gives guidance (Romans 8:14; Acts 16:6-7; 20:22-23), helps or comforts (John 16:7), convicts (John 16:8-11), gives commands (Acts 8:29; 10:19-20), He appoints believers to leadership (Acts 20:28), gives understanding (John 16:13), speaks (Acts 13:2), He intercedes or speaks on behalf of people (Romans 8:26), performs miracles (Acts 2:4; Romans 15:19), gives spiritual gifts (I Corinthians 12:8-11), raises the dead (Romans 8:11), creates (Genesis 1:2), provides companionship (John 14:16-18), testifies and bears witness to Jesus (John 15:26-27), and glorifies Jesus (John 16:14). All of these actions demonstrate that the Holy Spirit is a Person. He does things that only a Person can do. But keep in mind that He is Spirit, which means He does not have a physical body like we do. He is a Person without a physical body which enables Him to indwell believers in Jesus (John 14:16-17; Romans 8:11; I Corinthians 6:19).
In conclusion, I want to share an illustration our pastor shared with us at church a few weeks ago. 13 It involves a woman who just graduated from Harvard University. She went to the Amazon River area of South America and was given a choice. She could either have a perfect map to navigate this area unknown to her or she could choose a guide to enable her to reach her destination. She said, “I just graduated and I’m pretty smart, so I will choose the map.”
The map was perfect and she was smart. So the first couple of days went fairly well using the map to navigate the area. But after three days or so, things got rough. It began to rain extremely hard. She tried using the map, but she didn’t know what to do. She was extremely confused about which way to go. Suddenly, she hears the voice of the guide. He says, “Hey, come this way. Follow me.” So he helps her navigate her way through that mess and confusion. He asks her, “Do you want me to stay with you?” She says, “No, I’ve got my perfect map.”
Using only a map to guide her, she starts going again. Three days later, she ends up in another confusing situation in a bog and gets lost. Finally the guide comes again and asks her, “Do you need help?” Ashamed, she says, “Yes, I need help.” As they are walking, the guide asks her, “Do you want me to help you?” She says, “Yeah, that’s fine. You can help me and guide me.” Then she says, “Do you need the map?” He replies, “No, I don’t need the map. I wrote the map.”
The Holy Spirit wrote our map, the Bible (2 Timothy 3:16; 2 Peter 1:20-21). He enabled holy men to record God’s Word without error in all of the Bible (2 Timothy 3:16; 2 Peter 1:19-20), so that every word in the Bible is from the mouth of God. As “the Spirit of truth” (John 14:17; 15:26; 16:13), the Holy Spirit guides us with the Bible. We must have the Holy Spirit to understand the Bible (I Corinthians 2:10-16).
The way we receive the Holy Spirit, is to believe in Jesus for His gift of everlasting life (John 7:37-39; Acts 10:43-48; 15:7-8; 19:2; I Corinthians 12:13; Galatians 3:2, 26-27; Ephesians 1:13-14). Every believer in Jesus has God the Holy Spirit indwelling him or her (John 14:16-17; Romans 8:11; I Corinthians 6:19) to guide them into all truth (John 16:13; Romans 8:14; Acts 16:6-7; 20:22-23) and empower them to live a life that glorifies Jesus Christ (John 16:13-14; Galatians 5:22-23). Learn to listen to the Spirit’s guidance through the Scriptures. Rely on His powerful presence to overcome your fears and become more like Jesus Christ (Romans 8:26-29; 2 Corinthians 3:16-18).
Prayer: Lord Jesus, thank You so much for sending Your Holy Spirit to indwell us and empower us to become more like You. We could never overcome our fears in our own strength. But You have given us the Person of the Holy Spirit to enable us to not only overcome our fears, but to replace our fears with Your courage and boldness. Holy Spirit, teach me to hear Your voice through the holy Bible so I can know You more intimately and experience the joy that You, the Father, and Jesus created me to have. Forgive me for neglecting my relationship with You. Please renew my love relationship with You so I can not only overcome my fears, but become more like my Savior, Jesus Christ. In the matchless name of Jesus Christ I pray. Amen.
1. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 1829.
2. Edwin A. Blum, The Bible Knowledge Commentary Gospels, Editors John F. Walvoord and Roy B. Zuck, (David C Cook, 2018 Kindle Edition), pg. 699; J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 366; Leon Morris, The Gospel According to John: Revised Edition (New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995), pp. 747-48.
3. Tom Constable, Notes on John, 2017 Edition, pg. 379.
4. Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 565.
5. Constable, pg. 379.
7. Wilkin, pg. 565.
10. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 389.
“Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you.’ ” John 20:19
The right part of the human brain known as the limbic system reacts with survival responses to three areas: food, sex, and safety. One of those survival responses is fear. In the limbic system of the brain, pain results in fear. We may fear abandonment, criticism, disrespect, embarrassment, inadequacy, rejection, shame, and vulnerability. 1
In a world of insecurity and uncertainty, we are going to experience fear. But it is important to understand that whatever we fear, we give power and control to. When we fear the things of this world, including humans, we give authority and control to the god of this world, Satan (John 12:31). 2
Most fear is based upon lies and can give the father of lies (John 8:44) control in our lives. This is why some of the most often used commands in the entire Bible are, “DO NOT BE AFRAID,”“DO NOT FEAR”, “FEAR NOT,”“DO NOT BE TERRIFIED,” “DO NOT TREMBLE.” I counted these commands appearing one hundred forty-four times in the NKJV of the Bible. 3
For the next few days we are going to discover how to overcome our fears by looking at how Jesus enabled His disciples to overcome their fear. The first way to overcome fear in our lives is to RELY ON JESUS TO CALM OUR FEAR WITH HIS PEACE-GIVING PRESENCE (John 20:19). After appearing to Mary Magdalene early on the day of His resurrection, Jesus then appeared to other women (Matthew 28:9-10), to Simon Peter (Luke 24:33-35; I Corinthians 15:5), and to the two disciples on the Emmaus road (Mark 16:12-13; Luke 24:13-32). It was late in the evening of that most memorable day when Jesus appeared to ten of His closest disciples (John 20:19-23).
“Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you.’ ”( John 20:19). On one of the greatest days in the history of the world, when Jesus’ Eleven disciples minus Thomas should have been dancing in the streets, they were trembling behind “shut” (kekleismenōn) or “locked” doors. 4 The verb kleiō is in the perfect tense, meaning “the doors” were locked in the past and they remained locked to the present.
Notice also the word “doors” is plural, suggesting that the door into the room and a door into the house entrance were locked. Why? “For fear of the Jews.” It is understandable why the disciples were afraid. The Jews had managed to put Jesus to death and the disciples were His closest companions. A rumor was being spread by the Jewish leaders through the Roman soldiers that Jesus’ disciples had stolen His dead body from the tomb (Matthew 28:11-15). Now that Jesus was removed, the Jews may focus their bitter hatred toward His followers. After all, Christ had warned them of coming persecution (John 15:20; 16:1-2).
The disciples were paralyzed with fear and understandably so. We too can experience paralyzing fear. We are no different than the disciples. We may not share Christ with others because we are afraid of failure, rejection, or what others will think of us. Remember whatever we fear, we give power and control to. When we remain silent in our witness for Christ because of fear, we are giving Satan control over that area of our lives.
While the disciples were hiding in isolation, Jesus suddenly and supernaturally appeared to these ten disciples. Keep in mind that the doors remained shut and locked when “Jesuscame and stood in the midst” of them. This phrase can be translated, “Jesus came and stepped into the midst” of them. “Jesus’ resurrection body had passed through grave clothes and a rocky tomb. Now it passed through the walls of this structure.” 5
“Now, clearly, Jesus had a physical body. Mary touched him (20:17); Thomas would touch him (20:27); later he would eat with his disciples (21:12-13). He was no mere phantom (see Luke 24:39). He had risen bodily from the grave. But his resurrected body no longer had material limitations. Apparently, he could pass through locked doors if he wanted. And later he would ascend on a cloud into heaven (see Acts 1:9). The apostles tell us that our resurrection bodies will be like his (see 1 Cor 15:45-57; Phil 3:21; 1 John 3:2).”6
Even though the disciples took security measures, they could not prevent the appearance of Christ in their midst, for He materialized before their eyes. 7 Likewise, human governments and religions can outlaw Christianity, but all of their security measures cannot keep Jesus from revealing Himself to people in those countries or regions. Jesus still comes “to seek and to save that which was lost” (Luke 19:10).
For example, “For decades, a well-documented phenomenon has been occurring in the Muslim world—men and women who, without knowledge of the gospel, or contact among Christians in their community, have experienced dreams and visions of Jesus Christ. The reports of these supernatural occurrences often come from ‘closed countries’ where there is no preaching of the good news and where converting to Christianity can invoke the death sentence. But these are more than just dreams… A common denominator appears to be that the dreams come to those who are seeking—as best they can—to know and please God.”8
When Jesus appeared to the disciples, He said to them, “Peace be with you.” (John 20:19b). The Greek word for “peace” (eirḗnē) arises from a life of faith in God. It refers to a calmness “that would come to their hearts from trusting God and from knowing that He was in control of all events that touched their lives.”9
Before we can possess this kind of peace, we must first receive “peace with God” through faith in Jesus for eternal life (Romans 5:1). Why do we need peace with God?
The Bible tells us, “And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled” (Colossians 1:21). Before we become Christians, we are God’senemies. “All we like sheep have gone astray; we have turned, everyone, to his own way; and the Lord has laid on Him the iniquity of us all” (Isaiah 53:6). We need to be reconciled to God because of our sin. God does not need reconciling to us, we need reconciling to God. We turned away from God. He never moved. We moved. The people God created rebelled against their Creator and sinned so that death spread to all people because all sinned (Genesis 3:1-7; cf. Romans 3:23; 5:12-14, 18a).
The Bible tells us, “Having made peace through the blood of His cross”(Colossians 1:20b) means causing God’s former enemies to become His beloved children by faith in Jesus Christ. The Bible says, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1). Notice that “peace with God” is not through our good life, our prayers, or our religion. Peace with God is “through our Lord Jesus Christ.” The moment we believe in Jesus Christ and His death on the cross for all our sins, we are “justified” or declared totally righteous before God as if we had never sinned.
To be justified before God means to be declared the opposite of what we are. If I was hateful, I am now declared loving. If I was impatient, I am now declared patient. If I was impure, I am now declared pure. If I was selfish, I am now declared selfless.
When you believe in Jesus, He comes to live inside you through His Holy Spirit (John 7:38-39; Romans 8:11; Galatians 2:20). Christ now lives in you and promises never to leave you nor forsake you (Hebrews 13:5). Through His death on the cross, Jesus conquered Satan’s control of death (cf. Hebrews 2:14-15). Satan can no longer use your fear of death to enslave you to his will. Christians can now face death with the same confidence in God the Father that Jesus had (cf. I Peter. 2:21-24). Believers are assured of peace with God forever (Colossians 1:19-21).
Christ’s peace does not mean an absence of pain or conflict in our Christian lives. Jesus Himself was “troubled” (John 12:27) when He looked ahead to His crucifixion. He was “troubled” when He focused on Judas’ betrayal (John 13:21). The peace that Jesus speaks of in John 20:19 refers to a deep-seated calmness that stems from trusting in the Lord and His presence. This peace is not the absence of problems, but the presence of Christ in the midst of those problems. Jesus is aware of our difficulties. He is present with us in our problems. We fear not, because He is with us and He is in charge. People who have discovered this have a quiet peace in their hearts even when things are going wrong.
No matter how troubled your heart is, and some of us may be deeply troubled – Jesus’ peace can calm your heart. Talk to Him. Keep your mind focused on Him. The Bible says of the Lord, “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (Isaiah 26:3). Jesus’ presence brings us peace. In Matthew 28:20, Christ promises, “and lo, I am with you always, even to the end of the age.” Jesus guarantees to be with us always as we make disciples who follow Him. In Philippians 4:6-7, God assures us that as we pray, His peace, “which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” Christ can calm us with His presence and His peace just as He did for His disciples.
Prayer: Lord Jesus, for so much of my life I lived in fear behind the locked doors of my broken heart. I was afraid if people really knew me, they could not possibly love me. But the day came when You revealed Yourself to me behind my walls of protection. Your love dispelled the darkness of sin and shame in the depths of my soul. When You invited me to believe in You for Your unlimited forgiveness and everlasting life, I quickly responded in faith and You freely forgave all my sins and gave me everlasting life. You took up residence in my body through Your Spirit. And You kept Your promise to never leave me nor forsake me since that time. Your presence continues to calm my fears and give me Your peace. I pray You will continue to reveal Yourself to others as the Prince of Peace. Please use me as You deem best to share Your peace with those You place in my life. In Your peace-giving name I pray. Amen.
1. Michael Dye, The Genesis Process (Michael Dye, 2012), pp. 45-46.
4. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 547; J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 365.
5. Tom Constable, Notes on John, 2017 Edition, pg. 375.
6. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 1828.
7. J. Dwight Pentecost, The Words & Works of Jesus Christ, (Grand Rapids: Zondervan, 1981), pp. 504-505.
Although this video was prepared for a church anniversary in the Philippines, its biblical principles can apply to any culture. We will not only look at the challenges of connecting with other people during this age of COVID-19, we will also turn to the Bible to discover how we can connect with one another in more effective ways. If you are feeling all alone and without hope, this video is for you.
“When Jesus had spoken these words, He went out with His disciples over the Brook Kidron…” John 18:1a
All of us face stressful times, but how do we handle them? Some people spend time serving those less fortunate than them. For example, one psychologist says, “Every Friday for ninety minutes at lunch, I become the Beverage Lady at a local soup kitchen. I serve coffee, tea, and juice to people whose problems are much bigger than mine – poverty, homelessness, paralyzing disabilities. Having direct contact with folks with real problems is a big stress-reliever.”
A physician comments, “Staring into our aquarium with its Angelfish and Fantail Guppies, puts me in touch with another realm. And whenever I get especially upset, I spin the globe in my office. San Jose, CA, where I live, is just a tiny spot. California is a sliver. There’s a huge world out there, and even my worst problems are just a microscopic part of it.”
Retreating to the bathtub is where one psychologist goes to prepare herself to deal with stressful times. “A long hot bath is a luxurious way to relax. In addition to the soothing effect of the steamy water, bathing gives me time to catch up with all the little things I do for myself. Sometimes I read cookbooks or magazines. Other times, I shop through catalogues. I might bring in a TV and watch sitcoms or videos.”
When stressful times approach us, how do we respond? In John 18, Jesus Christ was about to face the most stressful time of His earthly life. We saw in John 14-17, Jesus and His disciples making their way from the Upper Room to the Garden of Gethsemane. It is in the garden where Jesus prepares Himself to face His arrest, trial, and crucifixion. We are going to learn more about who Jesus is and what He can do for us in the first twelve verses of John 18. So how we can endure difficult times?
The first way is to LEARN ABOUT THE LOVE OF CHRIST (John 18:1a). This may not seem obvious to you at first, but please allow me to explain how the Lord showed me this principle. John tells us, “When Jesus had spoken these words, He went out with His disciples over the Brook Kidron…” (John 18:1a). After finishing His High Priestly prayer in John 17:1-26 (“spoken these things”) on the west side of the Kidron Valley, Jesus and His disciples crossed “over the Brook Kidron” to go up to the Garden of Gethsemane. The Kidron Valley lies east of Jerusalem and separates the city from the Mount of Olives. The valley has a small stream that flows during winter and spring rains, but it is dry most of the summer. 1None of the other gospel writers mention Jesus crossing the Brook Kidron, but John does. Why?
One major reason for including this detail is because the apostle John is presenting Jesus as the New Passover Lamb in his gospel (cf. I Corinthians 5:7). In John 1:29, John the Baptist says of Jesus, “Behold! The Lamb of God who takes away the sin of the world!” If you read through the Old Testament, you will find it is filled with many blood sacrifices. Abel, the son of Adam, offered a lamb to God and God smiled upon that sacrifice (Genesis 4:4). Later Abraham made offerings to God (Genesis 15:9-21).
While slaves in Egypt, the children of Israel were instructed to sacrifice a lamb and sprinkle its blood on their doorposts, so the angel of death would see the blood and pass over their family without killing the firstborn (Exodus 12:1-13). To commemorate His deliverance of the Israelites from slavery in Egypt, God instituted the Passover feast to be observed every year (Exodus 12:14-51). But this feast also pointed to the coming Deliverer and Savior of all people – Jesus Christ.
John wants his readers to know that Jesus Christ is our Passover Lamb. Just as “the blood of the lambs served as a substitute for the blood that the people should have shed as punishment for their sins (see Leviticus 4:32-34; 5:6),” 2 so Jesus is our Substitute Who died in our place to satisfy God’s demand to punish the sin of the world (John 1:29; 19:30; cf. 2 Corinthians 5:21; I Peter 3:18).
Consider these similarities between the Passover lambs and Jesus:3
Passover lambs had to be a young male “without blemish” (Exodus 12:5). Jesus was also a relatively young adult male without blemish or sin (Luke 3:23; John 19:38; 19:4, 6; 2 Corinthians 5:21; Hebrews 4:15; I Peter 1:19).
Passover lambs had to be examined four days from the selection to the sacrifice (Exodus 12:3, 6a). Christ lived a meticulously examined life.
The Passover lamb had to be slain in public (Exodus 12:6b-7). Jesus also died publicly (John 19:16-30).
Beginning with John 19:24 and continuing to verse 37, John the apostle records four events that demonstrate Jesus truly is our substitutionary Passover Lamb which the Old Testament animal sacrifices foreshadowed: 4
They cast lots for His garments (John 19:24)…………… Fulfillment of Psalm 22:18
His legs were not broken (John 19:33)……… Passover fulfillment of Exodus 12:46
He was pierced (John 19:34a-37)………………………… Fulfillment of Zechariah 12:10
Blood and water came out (John 19:34b)…………………………… Fulfillment of what??
Why did John record this last detail involving “blood and water” coming out of Jesus’ side when He was pierced with a spear? John’s reference to Zechariah 12:10 says nothing of the “blood and water” flowing together. This is an important detail because John writes, “34 But one of the soldiers pierced His side with a spear, and immediately blood and water came out. 35 And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you may believe. 36 For these things were done that the Scripture should be fulfilled, ‘Not one of His bones shall be broken.’ 37 And again another Scripture says, “They shall look on Him whom they pierced.” (John 19:34-37). John testifies to these events so his readers “may believe.” John recorded this blood and water coming out as a proof of Who Jesus was by what He fulfilled. But there is no Old Testament verse referring to lamb’s blood and water streaming in unison. So what did Jesus’ blood and water coming out of His side fulfill?
“John was also thinking of the Passover in his day, not the Egyptian Passover only. What is the difference? In the first Passover there was no temple. Even its predecessor, the tabernacle, had not been set up; this did not occur until the Israelites crossed the Red Sea and encamped at the foot of Mount Sinai where they received Torah, the Law. At the first Passover the lambs were slain at home and eaten at home, Exodus 12:1-8. Since there was no tabernacle or temple, there was also no central sacrificial altar for the slaying of such animals. However, in John’s and Jesus’ time centuries later, there was a resplendent white limestone temple atop Mount Moriah (today’s Temple Mount in Jerusalem) where hundreds of lambs were slain.
“As a result, thousands of gallons or liters of lambs’ blood had to be disposed of. But how? By being poured into a drain at the ‘base of the altar’ (Leviticus 1:11, 13; 4:7, 18, 25, 30, 34), a rule that applied to both tabernacle and temple. For instance, the First Temple ( i.e., Solomon’s ) required ten lavers of water for rinsing blood from sacrificial offerings, II Chronicles 4:6. Therefore in the Second Temple of John’s day, voluminous amounts of water were poured into the altar’s drainage system to flush away the blood of lambs. Since the Temple Mount was a hill with a flat limestone surface, where did the drains empty? They spewed into the Kidron Valley below. The Temple’s drains are referred to in various sources such as the Jewish Talmud and in archaeologist Leen Ritmeyer’s, The Temple and the Rock, p. 57.” 5
Only John records that Jesus compared His own body to the Temple: “19 Jesus answered and said to them, ‘Destroy this temple, and in three days I will raise it up.’ 20 Then the Jews said, ‘It has taken forty-six years to build this temple, and will You raise it up in three days?’ 21 But He was speaking of the temple of His body. 22 Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.” (John 2:19-22).
According to John, Jesus not only became the New Atoning Passover Lamb, but also the New Temple through whom the Divine Spirit – symbolized by water (cf. John 7:37-3) – could now flow to the masses, as had been symbolized by the gushing drains of King Solomon’s Temple and later by Herod’s Temple. To John, at least, “the blood and water” was proof that the Temple building and its sacrifices paralleled Jesus’ body and His crucifixion (John 2:19-21). Hence, the “missing” fulfillment verse is not an Old Testament one, but rather one spoken earlier by Jesus, which implies that Jesus saw Himself as the Temple personified, and John the gospel writer is the only one who recorded this. 6
Blood and water came out (John 19:34b)……………… Fulfillment of John 2:19-21
At the risk of being redundant, one of the possible reasons why John included the detail of Jesus crossing “over the Brook Kidron” was because the people in Jerusalem would have known that during the time of Passover something significant would have happened if Jesus would have crossed over the bottom of this valley to the top of the other side. William Barclay writes, “All the Passover lambs were killed in the Temple, and the blood of the lambs was poured on the altar as an offering to God. The number of lambs slain for the Passover was immense. On one occasion, thirty years later than the time of Jesus, a census was taken, and the number was 256,000. We may imagine what the Temple courts were like when the blood of all these lambs was dashed on to the altar. From the altar there was a channel down to the brook Kidron, and through that channel the blood of the Passover lambs drained away.When Jesus crossed the brook Kidron, it would still be red with the blood of the lambs which had been sacrificed; and as he did so, the thought of his own sacrifice would surely be vivid in his mind.”7
So Jesus, the Lamb of God, Who was going to be slain for the sins of the world (John 1:29), had to step over this brook which by this time was soaked with the blood of the Passover lambs (cf. Luke 22:7). As Jesus and His disciples stepped over this brook, no doubt they saw and smelled this water mixed with the Passover lambs’ blood. What a foreshadowing of what Jesus was going to do for them, and for you and me. What a beautiful picture of His love for us (cf. Romans 5:8). He was willing to go up to the Garden of Gethsemane where He would be arrested even though He knew what was going to unfold that night. That is love! When people are at their worst, God stills gives us His very best. He gave His only begotten Son to die in our place for our sins.
When we face difficult times, we may doubt that God loves us. We may feel like He has abandoned us. We may accuse God of being unfair when He allows us to suffer. But please understand there was a time when God was unfair. It is when He sent His sinless Son to die in the place of guilty sinners. “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” (cf. 2 Corinthians 5:21).
The perfect Son of God was punished on the cross instead of guilty sinners. Was that fair to Jesus!?! Of course not. But thank God for His love and grace which sent His perfect Son to pay the debt for our sins that we could never pay – “the just for the unjust, that He might bring us to God” (I Peter 3:18). We can endure these difficult times when we ponder our Savior’s great love for us. Christ knew what was going to happen that night before His crucifixion, yet He still crossed the Kidron Brook because of His love for you and me. Learn about His infinite love. It will give you the hope you need to endure trials.
The Bible tells us, “3 And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope. 5 Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.”(Romans 5:3-5). As Christians suffer, they learn to “glory in tribulations, knowing” that their sufferings develop spiritual growth (“perseverance… and character, hope”).
As Christians faithfully endure difficulties, it results in a sense of “hope” or confidence that God will see them through to the end of their sufferings. This “hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us” the moment we believed in Jesus for everlasting life (cf. John 7:37-39; Romans 8:9; Galatians 3:2; Ephesians 1:13-14). Our hope does not disappoint us because it is the hope of God’s love. God’s love gives us this hope. Knowing He loves us and has our best interest in mind, increases our hope. Tony Evans writes, “Even in our suffering, God’s Spirit provides a fresh experience of God’s love to us and for us.”8 Hope is the confidence that we will receive good from God. Without this hope, we would not be able to remain faithful to God when we face difficulties in life.
Prayer: Lord Jesus, Your Word is so powerful and relevant to us today. All of us are facing difficult times. And all of us need to know You still love us when we face these hardships. You understand what it is like to suffer for a greater cause. The night before Your horrible death on a cross, You crossed over the Brook Kidron which was still red with the blood of the Passover lambs which had been sacrificed in the temple above, and as You did this, You were probably thinking of Your own upcoming sacrifice on the cross when both blood and water would flow from Your pierced side after You would die. Jesus, thank You for going up that hill to the Garden of Gethsemane to be arrested. Even today You still give us Your best when we may be at our worst. Knowing Your amazing love for us empowers us to endure difficulties without fear or shame (I John 4:18). O Lamb of God, thank You for being our Passover Lamb!!! In the matchless name of Jesus Christ I pray. Amen.
1. J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 316.
2. The Evangelism Study Bible (Grand Rapids: Kregel Publications, copyright 2014 EvanTell, Inc.), pg. 1161.
3. The NKJV Study Bible, General Editor Earl D. Radmacher (Nashville: Thomas Nelson, 2007), pg. 108).
5. Ibid., also on the Temple drains, see also Hastings, A Dictionary of the Bible, Vol. 5, p. 696, and the Babylonian Talmud, Tractate Middoth, Chapter III, Mishnah 2 Soncino 1961 Edition, page 12; and Babylonian Talmud: Tractate ‘Abodah Zarah, Folio 4.
“Jesus spoke these words, lifted up His eyes to heaven, and said: ‘Father, the hour has come. Glorify Your Son, that Your Son also may glorify You.’ ” John 17:1
In 1952, a brilliant guest lecturer was asked, “What is there left in all the world that has not been done for a doctoral dissertation?” The lecturer replied, “Find out about prayer.” The lecturer happened to be Albert Einstein.
It has been said that, “Prayer is conversation with God that arises out of communion with God.”The closer we grow to the Lord, the more intimate our prayer life will be with Him.
Do you believe in prayer? Honestly, do you believe God hears us when we talk to Him? Can He be trusted with our deepest longings and most troubling fears? I would like to think that the majority of people in the world today may consider praying to a Supreme Being more than ever before during this global pandemic. But there are probably some people who want nothing to do with a Higher Power because of the suffering that is taking place in the world today.
Jesus Christ frequently turned to His heavenly Father in prayer (cf. Luke 5:16; 22:39). After warning His disciples of tribulation and comforting them with the promise of His victory (John 16:25-33), Jesus turned to His Father in prayer in John 17. In this prayer, we have one of the most intimate glimpses anywhere in Scripture of the heart and mind of the Lord Jesus. This is the longest of our Lord’s recorded prayers. It is the longest in length and it is also the longest in span of time. It includes the time of Jesus’ day and reaches all the way to our lives today.
John 17 is like the holy of holies of the book of John. Remember the holy of holies in the temple where once a year the high priest could go in and make the sacrifice for the people and pray for the people (cf. Exodus 30:10; Leviticus 16:1-34; Hebrews 9:7)? It was such a holy place because it was God’s presence. John 17 is a chapter like that. Dr. David Anderson understands the outline of John’s gospel to be parallel to the temple (see diagram 1). 1
The first twelve chapters are about evangelism whereby John presents seven miraculous signs so non-Christians might believe in the name of Jesus (John 20:31). When we come to the Upper Room Discourse (John 13-16), there is a shift from evangelism to intimacy or fellowship with God. This truth is not for unbelievers.
Anderson writes, “That is why in John 13:1-30, Judas must be sent out of the room as one of the two steps to prepare Jesus’ disciples for the intimate truth He wishes to share. The second step of preparation was to wash the feet of the remaining believers. Judas had no place in this setting because he was not a believer. Unbelievers had to come into the temple/ tabernacle through the blood, but believers could only go into the Holy Place through the laver of cleansing. The truth Jesus wished to share in the Upper Room was for the ears of believers only. But even these believers needed to be cleansed of their daily sins in order to be in fellowship with the Lord. If they were not in fellowship with Him, they would not be able to comprehend the truth He wished to share.”2
“It is in the Holy Place that we find the table of shew-bread and the candelabra of light. Here is food and light for the believer who has been cleansed by the blood (relationship) and the water (fellowship). So if we have Preparation in John 13:1-30 (the unbeliever is sent out and the believers are cleansed with water), then we have Preaching in John 13:31-16:33. It is no coincidence that we find Prayer in John 17. Here the High Priest intercedes for those who are His own, His disciples and all who would believe through their ministry. The High Priest has entered the Holy of Holies to intercede for His people. But this High Priest does more than intercede in prayer. He actually became our mercy seat (Rom 3:25) as He loved His own to the uttermost (John 13:1). Thus in the Passion and Resurrection narrative of John 18-20, Jesus has become the Lamb of God who takes away the sin of the world. Hissacrifice was accepted by the Father as fully sufficient, as proved by His resurrection. Then leads His own out of the tabernacle and into the world (John 21) to complete the mission.” 3
So John 17 is Jesus’ High Priestly prayer for us. As we study this chapter of John, I hope we will embrace the fact that we are with Jesus entering into God’s presence. It is an incredible privilege. Just like the high priest used to enter into the temple where God’s presence was, Jesus Himself entered into God’s presence and prayed for us. The sense of this prayer is we are in a very holy place where we listen to Jesus pray.
This prayer is commonly known as the High-Priestly prayer of Christ or the Prayer of Intercession. Intercession refers to praying to God on behalf of others. This prayer is a picture of Jesus’ current ministry of intercession in heaven as our High Priest (cf. Romans 8:34; Hebrews 7:25). Jesus prays this prayer in front of His Eleven disciples to summarize His relationship with the Father and the relationship He wants them to have with Him and the Father. Repeatedly Jesus had connected His going to the Father with their new life of prayer (John 14:12-14; 15:16; 16:23-24, 26). The power of prayer in Jesus’ name would be connected to His intercession for us in heaven. This prayer will teach us what it means to pray in Jesus’ name. It will also show us Jesus’ love and concern for His disciples, including you and me.
From John 17, we will answer the question, how can we pray more like Jesus prays? After Jesus’ Upper Room Discourse (John 13-16), He prepared for the cross by turning to His Father in prayer. Notice that He taught His disciples first, and then He prayed for them to internalize what He had just taught them. We would be wise to do the same. Peoples’ lives will not be transformed through the preaching of God’s Word alone. We must pray for those people to apply what they have heard from God’s Word.
We see in this prayer that Christ first prays for Himself (John 17:1-5), then His followers (John 17:6-19), and finally for future believers (John 17:20-26). His prayer is like circles that grow wider and wider (see diagram 2). He starts with Himself, then He widens the circle beyond Himself to pray for His Eleven believing disciples. Then He widens the circle a lot more by praying for all future believers that His disciples (and others) would reach. So He begins with His own need, then prays for the needs of the disciples, then He prays for the world that they would reach.
As Jesus prays this prayer, we will learn what is really important to Him – desperately important. Here Jesus is. He is about to die. He knows that these disciples are going to have tremendous needs in their lives. He loves them, so He prays for them. How can we pray more like Jesus prays?
LIKE JESUS, WE ARE TO PRAY FOR GOD TO BE GLORIFIED WHEN WE FACE TRIALS (John 17:1-5). We might think this is selfish to begin by praying for Himself, but when we look at the content of this part of His prayer, we will realize this is not selfish because Christ’s motivation was to glorify His Father. Jesus prays for two things in this first part of His prayer: His resurrection (John 17:1-3) and His glorification (John 17:4-5).
“Jesus spoke these words, lifted up His eyes to heaven, and said…” (John 17:1a). The word for “eyes” (ophthalmous) is where our English word ophthalmologist is derived from. 4 Christ does not bow His head or close His eyes as we are accustomed to doing in our western culture. There is more than one posture to take when we pray. You can pray while you are walking or driving( just make sure to keep your eyes open). You can pray when you are standing or kneeling with your hands raised, or you can pray sitting or laying down. There is no one way you have to pray. If you are in the habit of taking only one posture when you pray, you may want to change that up from time to time. It could revolutionize your prayer life.
Christ prayed aloud so His disciples could hear what He prayed to His Father. Likewise, as we disciple new believers in Jesus, it is important to pray aloud with them because God can use that to teach them how and what to pray. I am not exactly sure where Jesus prayed this prayer. It may have been in the Upper Room (cf. John 18:1) or on their way to the Garden of Gethsemane (John 14:31).
We are told that Jesus “lifted up His eyes to heaven.” He was not discouraged or downcast as He approached the cross, He was hopeful and expectant as He looked up to His Father in prayer. He had just announced that He had “overcome the world” (John 16:33), and now He engages in a prayer of victory!
The first thing Jesus prays is, “Father, the hour has come. Glorify Your Son, that Your Son also may glorify You.” (John 17:1b). Jesus prayed, “Father, the hour has come…” By addressing God as “Father,” He expresses His childlike relationship to His Father and His submission to Him. His long-anticipated “hour has come” for His death, resurrection, and ascension to His Father in heaven (cf. John 2:4; 7:6, 8, 30; 8:20; 12:23, 27-28, 31-33; 13:1, 31).
Jesus is not being selfish here when He prays for the Father to “Glorify Your Son,” because it serves a higher purpose – “that Your Son also may glorify You.” The word “glorify” (doxason) is derived from the word “glory” (doxa) which “refers to the estimation or opinion in which one is held. Here Jesus prays regarding His own reputation and attributes. His words ‘Glorify Your Son’ petition the Father to bring into full display Jesus’ divine character and attributes through His impending death and resurrection.”5 Christ’s death, resurrection, and ascension would also “glorify” the Father by enhancing His reputation and attributes through Jesus, since Jesus is a perfect reflection of the Father (John 12:44-45; 14:9-11) and was sent by Him (John 4:34; 7:16; 8:18; 14:24; 17:8, 18).
We see in this verse how much “the Father and Son love one another and desire to make much of one another before a watching world. Those who come to God through Jesus Christ are called to participate in this intra-Trinitarian love, bringing glory to God through our faith in and obedience to the Son.” 6
Jesus’ words remind us that suffering precedes glory (Matthew 16:21-27; 20:19; Philippians 2:5-11; Hebrews 2:9-10; 12:2). 7 Through His suffering and death, Jesus brought glory to Himself and to His Father. Likewise, when we suffer for Christ’s sake, we bring glory to Him and He promises that God will give glory and honor to us in the form of eternal rewards at the Judgment Seat of Christ (John 12:26; cf. Matthew 16:21-27; Romans 8:17; I Corinthians 3:11-15; 2 Corinthians 5:10; I Peter 1:3-11; 2:11-25; 4:12-5:4; Revelation 2:10, 25-29; 22:12).
We may ask, “How did the Father glorify Jesus?” Jesus prayed, “As You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him.” (John 17:2). The Father glorified Christ by giving “Him authority over all flesh” so Jesus would “give eternal life” to those the Father had “given Him.” Only God can give life that never ends to people which means Jesus must be God! Notice Christ has authority to give eternal life to “all flesh”! There is no such thing in the Bible of only a select group of people that are savable. All people are savable because Christ is drawing all people to Himself (cf. John 12:32), He desires all people to be saved (I Timothy 2:3-4), and He died for all people (cf. I Timothy 2:3-6; I John 2:2).
Five times in this prayer, Christ refers to believers as those whom the Father had given Him (John 17:2, 6 [twice], 9, 24). Does this refer to the elect from the foundation of the world? Does it mean a person cannot believe in Christ if the Father has not given him or her to Jesus? No, this is a reference to the Father giving Old Testament believers in the Dispensation of Law over to Jesus at the beginning of the dispensation of Grace (see John 6:37 for discussion). 8 The Eleven disciples were believing Jews who belonged to the Father, but now the Father transfers them into the Son’s hands for His use and safe keeping at the beginning of the Church Age (cf. John 17:6-12). Now they belonged to Jesus. 9
Someone may ask, “What is eternal life?” Jesus explains. “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 “the only true God, and Jesus Christ whom” the Father “sent.” The word “know” (ginōskō) refers to an intimate knowledge of God, not just an awareness of certain facts. 9 Notice that the primary focus is on one’s relationship with God (“life”),not the duration (“eternal”).This is not just a future promise, it is a present reality for all believers in Jesus. Eternal life is knowing the true God personally in one’s experience forever. Eternal life is not static or unchanging. It can be experienced at deeper and deeper levels as we grow closer to the Father and His Son.
In fact, when we examine the uses of “eternal life” in the New Testament, we discover that when eternal life is referred to as a present acquisition, it is received as a free gift by believing in Jesus (cf. John 3:15-16, 36; 4:10-14; Romans 6:23; I Timothy 1:16; I John 5:13; Revelation 22:17), but when eternal is referred to as a future acquisition, it is received as a reward for sacrificial service to Christ (cf. Matthew 19:29; Mark 10:29-30; John 12:25-26; Galatians 6:8).
Some have argued that John 17:3 shows Jesus is not God because Jesus distinguished God the Father as “the only true God” from “Jesus Christ whom” the Father sent. But Jesus did NOT say, “I am not God” in this verse. You will not find that anywhere in the Bible. Jesus was not denying He was the “only true God,” but was praising the Father as such. The very next words after this verse are: “I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.” (John 17:4-5). Jesus said He shared the glory of God the Father before the world was.
But the Yahweh of the Old Testament says, “I am the Lord, that is My name; and My glory I will not give to another.” (Isaiah 42:8). How can Jesus claim to have the glory of His Father before the world was if Yahweh says He will not give His glory to another? Because Jesus is the Yahweh of the Old Testament. He has the same divine nature as His Father in heaven. Jesus identifies Himself with the Father. Jesus is in the Father, and the Father is in Jesus (John 10:38). Jesus is one with the Father (John 10:30). They are not divided in essence. So, in one sense Jesus is in the Father; and if the Father is the only true God, then Jesus is also the True God. In John 17:3, Jesus was not creating a point of distinction between Himself and the Father in the expression, “only true God”, but between the Father and any other “so called god” like idols. Jesus had lived among the Romans with their many competing gods and Jesus was addressing the Father with these idols in mind.
This understanding is substantiated by the same writer of John 17:3 when he writes in his epistle, “And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.” (I John 5:20). John clearly states that Jesus Christ is the true God and eternal life. He then writes, “Little children, keep yourselves from idols. Amen.” (I John 5:21). John affirms that Jesus “is the true God” and then immediately warns his readers to guard themselves “from idols” or false gods.
Also the Greek word for “only” (monos) in John 17:3 does not always refer to absolute exclusivity. For example, monos is used in Jude 1:4 of “the only” Lordship of Jesus Christ, “For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only [monos] Lord God and our Lord Jesus Christ.” Jude is not excluding God the Father when he refers to “theonly” Lordship of Jesus Christ. Other verses in the Bible confirm the Lordship of God the Father (Psalm 2:7; 110:1; Isaiah 63:16; Mark 13:20; Luke 10:21-22) and God the Son, Jesus Christ (Psalm 110:2; Luke 6:5; 19:31; John 13:13; 20:28; Acts 2:36; 10:36; 16:31; Romans 10:9; Philippians 2:11; Revelation 17:14).
To say that Jesus denies He is God in John 17:3 would contradict the entire message of the gospel of John which begins (John 1:1-18) and ends (John 20:28-31) with the fact that Jesus is God. The burden of proof rests upon those who deny Jesus is God. John calls them “antichrists” in his first epistle who reject that “the Christ,” the Messiah-God,has come in human “flesh” (I John 2:18, 21-22; 4:1-3). They willingly reject the historical record of the Bible which clearly and consistently proclaims that Jesus is fully God (cf. Isaiah 9:6-7; 44:6; John 1:1, 14-18, 34, 49, 5:6-47; 6:69; 8:57-59; 9:35-38; 10:30-39; 11:27; 14:7-9; 17:5; 20:28, 31; Acts 16:31, 34; 20:28; Romans 1:3-4; 9:5; Philippians 2:6, 9-11; Colossians 1:15-20; I Timothy 3:16; 4:10; Titus 2:13; Hebrews 1:8; I John 4:2-3; 5:20; Revelation 1:17; 22:13; et al.) and fully Man (Genesis 3:15; Isaiah 9:6-7; 7:14; Daniel 7:13-14; Matthew 8:24; 9:11; Mark 6:3; John 1:14; 2:12; 4:6; 7:3, 5; 11:35; 12:27; 19:28; 21:12; Philippians 2:7-8; I Timothy 2:5; I John 4:2-3; et al.)!!!
Our privilege is to know God personally now and forever through Jesus Christ (John 17:3). If this is true, and it is, then the one thing that will last beyond this life and the one thing that deserves our utmost attention is our daily life and fellowship with God. Many of us have known the Lord for a long time, but has our knowledge of the Lord grown deeper as a result of spending time with Him and obeying Him (cf. John 14:21, 23)? What are we doing today to know God more intimately?
Next Jesus prayed, “I have glorified You on the earth. I have finished the work which You have given Me to do.” (John 17:4). As Jesus faces the cross, He has no sense of failure, but rather fullness of attainment. He had “glorified” His Father “on the earth” and “finished the work which” the Father had given Him to do – revealing the Father by His words and works (cf. John 1:18).
“And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.” (John 17:5). Christ does not pray for new glory. He prays, “Glorify Me together with Yourself, with the glory which I had with You before the world was.” The words, “the glory which I had with You before the world was,” affirm the eternality of Jesus Christ and His preexistence as God before He became a human being on earth. Notice that Jesus clearly affirmed his pre-existence. “Before the incarnation, before Jesus was conceived by the Holy Spirit in the womb of Mary, before the creation week even began, God the Son eternally existed in the glorious presence of God the Father. And to this glory He would soon return.”10
These words also affirm Jesus’ equality with the Father, because in the Old Testament, God said He would not share His glory with anyone: “I am the Lord, that is My name; and My glory I will not give to another” (Isaiah 42:8; cf. 48:11). Since the Father and the Son share their glory, they must both be God.
Christ’s human flesh had veiled this glory He shared with the Father in eternity pastduring His earthly life (Philippians 2:6-8), and now He prays that that same glory may be restored in His Father’s presence. As Jesus had glorified the Father on earth (John 17:4), now He prayed to be restored to His heavenly glory with His Father (John 17:5).
Like Jesus, we are to pray for God to be glorified when we face trials. Christ faced His sufferings and death with the desire to glorify His Father in heaven. He submitted to His Father’s timetable and agenda. This takes humility. Jesus went through terrible pain and suffering to honor His Father. Are we willing to do that? Are we willing to submit to God’s timetable for us? If not, pray for that willingness. When we are struggling and in pain, it is easy to obsess on ourselves and it is especially difficult to focus on others and on what God wants. Through prayer, we can obtain the power to focus on God’s will for us and glorify Him even though we may be in pain. The best way to face calvary (suffering), is to spend time Gethsemane (prayer).
Keep in mind that Jesus is praying for us now in heaven (Romans 8:34; Hebrews 7:25). He is praying for us to glorify our Father in heaven as we face difficulties. Sometimes when we face difficult situations, we do not know how to pray, so the Holy Spirit intercedes for us and prays according to God’s will on our behalf. “26 Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. 27 Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God” (Romans 8:26-27). So we have both God the Son and God the Holy Spirit praying for us, especially when we face trials in life. What an encouragement this is for us as we seek to glorify the Father during these challenging times!
Prayer: Precious Father in heaven, thank You so much for Jesus’ prayer in front of His eleven believing disciples. We are given an incredible glimpse into the intimate relationship Jesus had with You during His earthly ministry. And just as He prayed for You to be glorified when He faced His hour of suffering and death, help us to yield ourselves to You in prayer so You are glorified when we face difficult times. And like Christ Who submitted to Your timetable and agenda, may we humbly submit to Your timetable and will for our lives. Please make us willing when we are unwilling to do this. We can so easily focus on ourselves when we are hurting or in pain, instead of focusing on others and what You want to do in our lives. But praying to You gives us hope because as we talk to You, You can give us the power to focus on Your will for our lives and glorify You in the midst of our struggles. Thank You, my Lord and my God, that God the Son and God the Holy Spirit are also praying for us in addition to You. Knowing this greatly encourages our hearts. In the beautiful name of Jesus Christ we pray. Amen.
1. David R. Anderson, Maximum Joy (Irving, TX: Grace Evangelical Society, 2005), pp. 16-17.
3. Ibid., pp. 18-19.
4. J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 300.
6. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B&H Publishing Group, Kindle Edition, 2019), pg. 1813.
7. Robert N. Wilkin, “The Gospel According to John,” The Grace New Testament Commentary, Vol. 1: Matthew – Acts (Denton, TX: Grace Evangelical Society, 2010), pg. 457.
8. Anthony B. Badger, Confronting Calvinism: A Free Grace Refutation and Biblical Resolution of Radical Reformed Soteriology (Anthony Badger, 2013), pp. 185-186.