The Shepherd's Voice

Last Words: Faithful Unto Death

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And to the angel of the church in Smyrna write: “The words of the first and the last, who died and came to life. I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death” (Rev. 2:8-11).

Sometimes the Lord gives us a message to strengthen us when we are facing or about to face hard times. In this case, Jesus gave such a message to an entire church, the church of Smyrna. Smyrna was about 40 miles north of Ephesus, and by the time that John wrote Revelation it was known for emperor worship. Every Roman citizen had to burn a pinch of incense and say “Caesar is Lord.” The Christians of course refused to do so, citing their own confession, “Jesus is Lord” (Rom. 10:9). Thus, believers were constantly in danger there.

As with the letter to Ephesus (and all seven letters), Jesus identities Himself using elements from John’s vision. Here, He reminds the church of two things “the first and the last” and “who died and came to life.” In this way, Christ claims the titles of both Lord and Savior. Thus, He is the Sovereign One, able to save and protect those in His care.

Words of Commendation

Unlike the messages to other churches, this message contains only words of commendation. Jesus reminds them, “I know.” He knows the trials and tribulations that His saints are enduring. He also knows the the poverty of His saints—yet in Him and thru Him they are rich. He values faithfulness in His followers, and as He reminded the people during His earthly ministry, it’s far better to have treasure in heaven (Matt. 6:19-20).

Finally, Christ knows the false words that are being spoken about the saints by their enemies. They claim to be Jews yet are nothing more than a synagogue of Satan. He knows the truth. It is common for the world to slander believers. Satan is called the accuser of the brethren for a reason (Rev. 12:10).

The Warning of What’s to Come

Jesus plainly tells the church that they are bout to suffer–the implication is that they are about to suffer more than they have up to this point. Some will be put into prison and “tested.” The sense is of both a test (to determine where their true loyalties lay) and as a refining of silver or gold through fire.

Since, in the Roman world, prison was more a prelude to trial and execution, Jesus exhorts the church to be “faithful unto death.” Christ has said that “some” will be thrown into prison and tested, probably a large number of that community of faith. Thus, not only must the individuals remain faithful, but the church as a whole must not be overcome but a spirit of fear or unbelief.

The Promise

Jesus gives the church a promise–but it’s not one that we often like to hear today. He says, “Be faithful unto death, and I will give you the crown of life.” He doesn’t promise that those who are thrown into prison will be physically delivered. He doesn’t promise to restore or increase the church’s economic status. He promises that the one who overcomes (by acknowledging Christ even unto death) will receive the crown of life. That is the ultimate prize that one can run for (1 Cor. 9:24-27; 2 Tim. 4:6-8). The one who receives this crown will thus have overcome the “second death,” meaning the ultimate death, separation from God eternally.

The good fight that we are to wage is not for a better life, more money, bigger ministry, or happy family. It is to remain faithful to Jesus no matter what. Only a life of self-denial will produce such faith.

Next: A Divided Church

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The Shepherd's Voice

Last Words: Our First Love

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To the angel of the church in Ephesus write: ‘The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands. “‘I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but have tested those who call themselves apostles and are not, and found them to be false. I know you are enduring patiently and bearing up for my name’s sake, and you have not grown weary. But I have this against you, that you have abandoned the love you had at first. Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. Yet this you have: you hate the works of the Nicolaitans, which I also hate. He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God (Rev. 2:1-7).

The first message that John receives is addressed to the church at Ephesus. Ephesus was the capital and largest city in the province of Asia. Like Corinth, it had a cosmopolitan feel. It was the center of commerce, government, and religion–and all three tended to mix freely. Preaching and living the Gospel in Ephesus thus was no easy task.

Christ begins His message to this church by introducing Himself as the one “who holds the seven stars in his right hand, who walks among the seven golden lampstands.” Holding the stars in His right hand indicates both protection and authority–Christ has ultimate authority over the churches, and thus speaks words of life and protection. Walking among the lampstands reminds the church that Christ is always present, always seeing what is happening. It is much like Susannah Wesley once told her young son John, “As best you can, fix the image of the Holy God in your mind. Whatever you do, remind yourself, ‘What am I about to do? God sees me.”

Words of Commendation

Being the all-knowing One, Jesus begins with what He knows about the church. He knows of the church’s hard work and patient endurance under tribulation. He knows that they hate evil workers in their midst disguised as shepherds. Unlike many who view God as one who simply sees what we do wrong, Jesus wants the church to know that He sees the good in them as well. Those words are meant to strengthen and encourage them.

Yet a Few Things

However, Jesus being the Truth, must speak truth to the church. He says, “But I have this against you, that you have abandoned the love you had at first.” What does this mean? Many have discussed this over the centuries. Some see it as referring to love for each other; others see it as their initial fervent devotion to Christ which was lost. Either is possible, and perhaps both are in view. One cannot truly love others unless he first loves Christ, and the evidence of love for Christ is love for the brethren (John 13:35; 1 John 2:9-11; 3:11-15).

Jesus tells them to engage in a specific plan to remedy the situation:

  • Remember. They are to reflect on how they were before–their love for Him evidenced by their love for one another.
  • Repent. They are to “repent,” that is, change their thinking about the situation. Repentance is first of all a change of mind, followed by the evidence of changed behavior.
  • Do. They are to “do the works you did at first.” The idea of “first love” seems to suggest that their service now is one of “going through the motions.” Christ wants them to return to service motivated by love for Him and others.

The Warning

If the Ephesians did not repent, Christ promises, “I will come to you and remove your lampstand from its place, unless you repent.” What does this mean? First, we must remember that the message is addressed to the church as a whole, not to individual believers. The lampstand gives light, and the mission of the church is to bring the Light of Christ to the world through faithful witness. Removal of the lampstand, then, would mean that the church would continue in their meetings, their works, their service, but their witness would be gone.

As a final word of encouragement, Christ reminds them, “Yet this you have: you hate the works of the Nicolaitans, which I also hate.” This group of people is difficult to identity. But with other clues from Revelation (vv. 14-15), it’s best to see them as a group who sought to mix the true faith with pagan religions and even attempting to contact the demonic realm. They thus lived immoral lives. Christ reminds the church in this way that full devotion is required–though it should be motivated by love.

The Question Today

How many churches today stand at the same crossroads? Perhaps they began with full devotion to Christ, serving and loving out of an abundance of His love for them. But now, they are simply going through the motions, because “that’s what Christians do.” Though the warning was spoken to a specific church, we as individual believers can ask that same question of ourselves: What motivates my service? Following the rules? Gaining recognition? Or seeing Christ glorified through loving others?

Though many view this in terms of an emotional feeling, it has more to do with the disposition and direction of the heart. Is my heart pointed toward Christ and others, or toward myself? As we seek Him, we will feel our heart anchor more and more in Him.

That is the question of the ages. Let us keep our witness and not lose our lampstand.

Next: Faithful Unto Death

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The Shepherd's Voice

Last Words: The Author and Judge

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When people die, they often leave behind a last will, detailing messages or bequests to loved ones and friends. With this post, we begin a series looking at such a message. In Revelation, Jesus gave messages to the Apostle John for seven churches. The messages contain statements of inheritance, encouragements, and warnings.

Before getting into the individual messages, we’ll talk about the Author. As with every last will, the author is identified first. In this case, the Author is Jesus. He tells John what to write in a vision. Here is how John describes the scene:

I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.”

Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength

When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. Write therefore the things that you have seen, those that are and those that are to take place after this. As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches (Rev. 1:10-20).

Jesus Christ: The Author

The first thing we notice is that John is “in the Spirit on the Lord’s Day.” Most likely, he was engaged in personal worship on a Sunday–the first day of the week. The words imply that he was transported to a realm of prophetic vision, similar to Isaiah or Ezekiel. At first he sees nothing, only a voice is heard, telling John to write down what he sees in a book, and send the book to seven specific churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. (Since the individual messages were contained in that same book, it was intended that each message should be read by every church, given as instruction and example.)

After turning to see who spoke to him, John sees one standing in the middle of seven golden lampstands, holding seven stars in his right hand. The person identifies Himself to John as Christ, in words that John will recognize: “the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.” Not only is Jesus referring to His death and resurrection, but He is claiming equality and unity with God (“the first and the last,” a title belonging only to God). His description of “one like the son of man” echoes back to Daniel. It is a term of divinity, though it refers to a human Messiah. It was Jesus’ favorite term for Himself, but was rarely used by the early church, except when connecting the suffering of believers to Jesus’ suffering and glory.

Jesus Christ: Righteous Judge

Jesus here is described in terms of authority as Righteous Judge. This image is consistent with the whole theme of Revelation, that of the Lord bringing final judgement on the world and overthrowing evil. Look at the details John includes here:

  • The long robe – The robe brings a picture of both the priests of old and a judge (and the OT priests were called upon to be judges). Jesus is thus the Great High Priest who fulfilled the priesthood of Aaron and is given full authority to judge by the Father.
  • White hair like wool and snow – White hair was a sign of dignity. Elders were respected for their wisdom and judgement. Here Jesus is described in terms similar to Daniel’s prophecy of the Ancient of Days.
  • Eyes like blazing fire – Christ’s eyes are piercing and penetrating. He scrutinizes everything; there is nothing that can be hidden from His sight.
  • Feet like shining bronze – In OT prophecies shining metal is related to the appearance of the glory of God, and metal that has been refined in the first often represents the purest and strongest of metals, indicating Christ’s triumphant judgement of unbelievers.
  • Voice like many waters – This symbolizes the majesty and power of Christ, just as we see His majesty in great waterfalls.
  • The right hand – John identifies that Jesus held the seven starts in His right hand. The right hand is the place of power and protection. One of two details in the vision that are directly identified by Jesus, the stars represent the angels of the seven churches.
  • The sharp double-edged sword – John often uses this symbol in Revelation. As Jesus is described as the Word and God “spoke” creation into existence, the imagery is wholly appropriate. A sword is a symbol of both judgement and war. Jesus will make war with His enemies, and bring judgement to the world.
  • The face shining like the sun – Jesus is seen in His brilliance and glory. The image may be similar to the image that Peter, James, and John saw when Christ was transfigured (Matt. 17:1-8).

Jesus is thus seen in all His glory and righteousness. It’s a glory that not only judges but protects. He walks among the seven lampstands (which He identifies as the seven churches), indicating an intimate relationship. He holds the stars in His hand, indicating His protection of and authority over the churches.

No wonder John fell at His feet as though dead! He had seen the inward reality of Christ, and yet lived to tell the tale. When we are prone to question God about all the evil in the world, this image of Christ should remind us that in the end, all will be made right. All accounts will be settled. All unrighteousness judged.

Next: Our First Love

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The Shepherd's Voice

Conversations With Jesus: A Difficult Final Conversation

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After this Jesus revealed himself again to the disciples by the Sea of Tiberias, and he revealed himself in this way. Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. Jesus said to them, “Children, do you have any fish?” They answered him, “No.” He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.

When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn. Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish. This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, “Follow me” (John 21:1-19).

We are all prone to fall into sin, to live a life less than what we are called to. We often look to Peter and his denials of Christ and mentally shake our heads at his choices. Jesus, however, has other ideas when it comes to Peter–and us, as we’ll find out in this conversation.

Context

Jesus has now been crucified and resurrection. The work that He came to earth to do has been completed. He has secured life for all who trust in Him. This conversation takes place in the midst of final instructions and encouragements to His disciples (John tells us it is the third appearance of Jesus to His disciples after the resurrection). Peter and several disciples are now in Galilee waiting for Jesus, as He commanded them (Matt. 28:7).

The Fruitless Fishing Trip

While in Galilee Peter decides, “I’m going fishing,” and several other disciples join him. Many have commented that Peter’s assertion that he was going fishing marks a return to the life he knew before encountering Jesus, as though he were deserting or backsliding, being discouraged. However, John records that they knew Jesus was alive and that He had already commissioned them (20:20-21). It seems unlikely that they would be discouraged. The fact is they had been told to go to Galilee and wait for Jesus, and they went fishing to pass the time; there is certainly no moral injunction against making a living while waiting on the Lord’s command (unless He commands otherwise). Unfortunately for the disciples, their night of labor was fruitless.

As dawn breaks and rescues the disciples from the long night, Jesus is standing on the shore, but the disciples didn’t recognize Him. It being early morning the mist on the lake could have made recognition difficult, and they were likely focused on the frustrating night. Jesus calls out, “Children, haven’t you caught any fish?” Jesus uses a phrase that is a term of affection. The question is phrased in such a way to expect a negative answer, showing that Jesus knew they had failed to catch any fish before the question was asked–their “no” only confirmed it.

Jesus then calls out that they should cast their net on the right side of the boat and they would find fish there. Whether or not Jesus supernaturally knew there were fish there or could see them from shore, it is certain that the number of fish present was a miracle, since the tone is one of awe and surprise. The disciples probably decided that since they had spent all night, one more try wouldn’t hurt anything.

John records that immediately the net was swarming with fish, so many that they could not bring the net in. Something about this seems to open John’s eyes, either Jesus’ voice or the result–it is remarkably similar to Luke 5:1-11. He tells Peter that it is Jesus who is on the shore. Peter, acting in his characteristically impulsive way, puts on his cloak (he had taken it off, leaving only the tunic) and jumps into the water. He apparently swims to shore, since John reports that they are about one hundred yards from shore. (On a side note, the KJV rendering, “for he was naked,” is inaccurate. The Jews were strict in not exposing their nakedness in public, dating back to the Mosaic Law, hence the wearing of a tunic as an undergarment.)

Jesus invites them to bring some of the fish and have breakfast, and John notes here that none asked Him, “Who are you,” since they all knew it was the Lord by now (v. 12). The context of verse 13 seems to indicate that Jesus’ actions in breaking the bread and fish served as a link back to the last meal they had shared together. The scene is now set for Jesus’ conversation with Peter.

An Unexpected Outcome

Peter must have often wondered about his future. After all, he had publicly denied Jesus three time, after making bold assertions that he would never fall away. Surely he remembered Jesus’ words about what would happen to one who denied Christ–such a one would be denied before the Father. He is now in a very uncomfortable position. None of us enjoy having to face the consequences of our past, and we can picture Peter kind of squirming as the conversation starts.

It is interesting that Jesus never brings up the actual denials of Peter. Rather, He frames the discussion in positive questions (question that expect an affirmative response). Whether He intended this as a model for the church to follow is unknown and is a matter that church leadership should consider prayerfully.

The three questions by Jesus are to negate the three denials by Peter. Each time, Jesus simply asks, “Simon son of John, do you love Me?” In the first two instances, Jesus uses the word agapaō, the divine love of God, manifested through Christ that sacrifices self for His purpose. However, Peter answers with phileō, which denotes “tender affection,” such as the love that the Father has for the Son (John 3:35; 5:20). The two words are never used interchangeably or indiscriminately, so one gets the sense that Peter is, at the moment, unable or unwilling to commit to “love” in the way that Jesus presents it.

Jesus’ addition of “more than these” in verse 15 is somewhat ambiguous. There are three possible meanings to this: 1) “Do you love Me more than these other men love me?” 2) “Do you love Me more than you love these other men?” 3) “Do you love Me more than these things [boats and fishing, things of the world]?” In light of Peter’s earlier promise to never fall away from Christ regardless of what the others might do and given the context of this discussion, it seems that the first option is probably in view.

For the third exchange, Jesus changes the word “love” to match Peter. He uses phileō, as a seeming concession to Peter. Jesus meets Peter where he is and starts from that point. We learn later that Peter did indeed manifest the agapaō of God, and was willing to die for his faith, crucified upside down, history tells us. This scene is meant to encourage the believer, reminding him that Christ came to restore the broken and fallen and He always starts at the point of need, where the believer is, in order to lead the believer to a higher calling.

While Peter may have been frustrated that Jesus asked him three times, “Do you love me,” the questions were meant to counter his three denials. With each affirmation by Peter, Jesus gave a command. “Feed my lambs. Take care of my sheep. Feed my lambs.” Each statement is not only a command, but it is a statement of restoration–Jesus is restoring Peter to his calling.

In restoring Peter, Jesus reminded him that he still had a purpose. Jesus now gives Peter a glimpse into his own future. He says that one day Peter will be led by another. Another would dress him and lead him where he did not want to go. This seems ambiguous, but John interprets it for the reader. Jesus is here showing how Peter would die and thus glorify God. Peter’s death would not be simply from old age, rather it would be a death “in the line of duty,” suggesting imprisonment before death. Though this seems a morose and forbidding thing to say, Jesus probably means it as encouragement, as a way to say, “Peter, I have restored you, and here is how you will know you have been restored: You will fulfill your purpose and will remain faithful to the end, dying for My name.” Then Jesus gives the solemn command, “Follow Me.”

Takeaways from this Passage

We are all prone, as we saw, to fall away from Christ, and even to deny Him–either by our words or (more likely) by our lives. Christ can and will restore anyone to Himself–no matter the place that you have fallen to. As Jesus told Peter, “I am not finished with you yet.” All you need to do is accept His restoration and follow Him.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

Conversations With Jesus: The Trial Before Pilate

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So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” Pilate said to him, “What is truth?”

After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.

Then Pilate took Jesus and flogged him. And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands. Pilate went out again and said to them, “See, I am bringing him out to you that you may know that I find no guilt in him.” So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him, for I find no guilt in him.” The Jews answered him, “We have a law, and according to that law he ought to die because he has made himself the Son of God.” When Pilate heard this statement, he was even more afraid. He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.”

From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.” So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!” They cried out, “Away with him, away with him, crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” So he delivered him over to them to be crucified (John 18:33-19:16).

Sometimes we get so caught up in trying to please everyone that we end up backed into a corner–and pleasing no one. This was the experience of Pilate, the governor of Judea during the time of Jesus. During this last of Jesus’ conversations before the crucifixion, we’ll see the Pilate was weak, vacillating, acting more like a negotiator than a ruler, not realizing that the very Truth stood before him.

Context

Jesus has now been arrested. The Gospels tell us that He was tried twice before the Jewish leaders–once in secret (at night) and once openly (to confirm the earlier decision). The leaders have now brought Him before Pilate, since the Jews cannot execute anyone without the consent of Rome–and executing Jesus is exactly what they want to do.

We are told that the Jewish leadership “did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover.” The striking thing here is that they cared more about ritual defilement than true justice–which Jesus has condemned them for many times. Pilate, in an act of both submission and condescension comes outside to them. His initial question, “What charges are you bringing against this man,” was the normal one under Roman law. The answer, obviously, should have been a statement of crimes that Roman law recognized. However, the answer of the high priest was elusive: “If this man were not a criminal, we would not be handing him over to you.” The implication of the statement is that the Jewish leadership knew that Jesus was not guilty of any crime under Roman law.

Pilate therefore replies that if they had no charges to bring against Jesus under the law of Rome, they should try Jesus according to their own law. This they Jewish leaders had already done (in a manner of speaking). Yet, they had now right to enforce the death sentence already pronounced against Jesus, so they had to transfer the case to Rome.

The First Round

Pilate withdraws inside and summons Jesus. He asks Jesus outright, “Are you the King of the Jews?” The tone may be one of surprise, with Pilate being unable to reconcile the calm demeanor of Jesus (who certainly did not look the part of a pretender to the vacant Jewish throne) with the charges brought against Him. This private audience may show that Pilate did not trust the priests; we are told in Matthew’s account that Pilate knew that Jesus had been handed over because of envy (Matt. 27:18).

Jesus’ reply may seem a bit disrespectful; however, the tone is simply one that is inquiring about Pilate’s stance: Was he making inquiry about Jesus because he really wished to know, or was the questioning simply part of a legal procedure? This question by Jesus seems to have irritated Pilate. No doubt the governor was used to having his questions answered rather than being challenged. His answer to Jesus implies that his questioning was not because of any personal interest. Rather, he wanted to know what Jesus had done to arouse the hatred of the Jews.

Jesus then acknowledges that He is a king. But, He notes quickly that His kingdom is “not of this world.” For if His had been a worldly kingdom, His servants would have fought to prevent Jesus’ arrest (of course Peter did try, but Jesus rebuked him, further emphasizing the point). Rather than get into the finer points of Jesus’ statement, Pilate focuses on the central question, that of Jesus’ kingship. “So you are a king then?”

Jesus’ reply, “You say that I am a king,” is actually an affirmative statement. Then He goes back to His mission: to bear witness to the truth. These statements link back throughout John’s gospel to Jesus’ identification of His mission. It is clear He knew His destiny from the beginning. Since “everyone who is of the truth heeds [His] words,” the implication is that Pilate should also listen to Jesus’ words if he truly wants to seek truth. The tone of Pilate’s question seems to be one of frustrated irritation (picture him throwing his hands up). He simply could not understand Jesus.

The Verdict of Not Guilty

Pilate returns outside to the Jews and pronounces: “I find no guilt in Him.” It was a legal pronouncement, and at that point, Jesus should have been released. Pilate, however, seeks to release Jesus not on the basis of his own inquiry but on the basis of a Passover custom. He proposes to release Jesus to them, hoping that would satisfy the people. (He probably knew that the crowd often was at odds with the Jewish leadership.)

However, Pilate’s plan doesn’t work, and further puts him into a corner. The priests and other leaders encourage the crowd to ask for the release of another, Barabbas, a criminal destined for execution–John notes that he is a “robber.” So, Pilate takes Jesus and has Him scourged. This punishment was done by a heavy rawhide strap called a flagellum, which was loaded with bits of zinc, iron and bone. The punishment was often used as a prelude to crucifixion, but also as a means of extracting information non-Roman citizens (which is why Paul objected when he was going to be flogged in Acts 22:24-25). The flogging plus the humiliation at the hands of the Roman soldiers (vv. 2-3) may have been Pilate’s attempt to punish Jesus to the satisfaction of the Jews–and perhaps to deride the idea that any man would save Israel from Rome.

The Verdict Affirmed

Thus, Pilate brings Jesus out to the crowd and again pronounces that he has found no guilt in Jesus. When Jesus appears, Pilate says, “Behold the man!” The tone suggests either derision or an attempt to stir up compassion from the crowd (as in, “Does this man really look like a revolutionary?”) The plan again backfires, for when the leaders see Jesus, they are enraged (the sight of Jesus dressed in a mock royal outfit may have had something to do with the rage). They “cried out” that He should be crucified. By this time, Pilate seems to be thoroughly disgusted with the whole affair–with Jesus as well as the Jewish leaders. His statement to the leaders, that they should crucify Jesus themselves shows traces of sarcasm, since he has pronounced Jesus guiltless at least twice now.

The Jews, however, switch tactics: “According to our law, He must die because He made Himself the Son of God.” Pilate would have understood the implications of such a charge. To him, however, was not the Jewish God, but rather the possibility that Jesus might indeed be divine, in the manner of the Roman gods. Indeed, such a man might easily supplant him or even Caesar, so therefore Pilate was “even more afraid” (v. 8). Because of His fear, He goes back to question Jesus more.

The question that Pilate placed before Jesus, “Where are you from” (v. 9) indicate that Pilate sought to know if Jesus really was some divine being. If indeed Jesus were, Pilate would not want to harm Him, for fear of divine judgment. Jesus remains silent to the questioning, since He has already made His claims clear. Pilate, having refused to listen, was thus denied any new revelation.

Because of his own fear, Pilate determined from that moment on to release Jesus. He had already tried in two different ways–the “custom of the feast” and the flogging. The Jewish leaders would have none of it: “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar” (v. 12). There are two clear implications here. First, the Jews accused Jesus being a “king,” a rival to Caesar, which under Roman law carried the death penalty. Second, the Jews implied that Pilate could be charged as Jesus’ accomplice, by perhaps making an alliance with Him. The “Caesar” at the time (Caesar had become a title for Emperor) was Tiberius, notoriously suspicious of anyone who might be a rival.

Backed into a Corner

Pilate is now in a most difficult position. Either choice will likely mean the end of his political career–and perhaps his life. If he exonerates Jesus, he will only exacerbate the tensions with the Jewish leadership–and perhaps face a charge of treason. If he condemns Jesus, he will be making a travesty of strict Roman justice–and could perhaps face a charge of malfeasance of office. In any event, his decision could no longer be postponed. He went out to the crowd and sat on the bench used for official judgments and brought Jesus out.

Pilate’s words to the Jews, “Here is your king,” show a total lack of understanding for the Jewish mindset, and a terrible miscalculation on his part. The Jewish leaders respond as they had earlier, with a cry to crucify Jesus. Pilate asks, “Do you want me to crucify your king?” His words show bitterness at having been placed into this position, and the reply of the Jewish leaders is equally ironic: “We have no king but Caesar.” The leadership of the Jews, hating the Romans and longing for independence, preferred Caesar as king over the One sent by God as their Savior. Giving in finally to the Jews, Pilate orders that Jesus be crucified.

Takeaways from this Passage

Pilate is seen as a weak leader who sought to try to please everyone. Whatever his religious beliefs–most Roman men had loyalty to the divine emperor–he failed to respond to the light that was offered by Jesus. Because of his refusal to do so, He was denied any further light. His rejection of Jesus as the Truth parallels his intellectual battle with the truth. Because of His inability to embrace the truth, he is left with an impossible choice, and would continue to spiral downward until recalled to Rome in disgrace.

1 John reminds us to walk in the light (1 John 1:5-10). As we are given light, we respond to it, and we are given more When we reject the light, the only alternative is more and continued darkness.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

Conversations With Jesus: The Q&A Session

Posted on by The Shepherd's Voice

Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.

“Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And you know the way to where I am going.” Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.”

Philip said to him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.

“Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.

“If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.

“I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you. Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me. These things I have spoken to you while I am still with you. 26 But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (John 13:36-14:26).

If I had a great teacher who was getting ready to go away, I’d be wanting to ask him all sorts of questions–picking his brain for any knowledge he could pass along to me. We’ve all known people like that, those people we’d love to sit with for hours and glean their wisdom. The disciples of Jesus had such a chance–and one wonders what they were thinking! They clearly still had little to no understanding of Jesus’ mission to the world–or to them.

Context

The time has come for Jesus to complete His mission. Before doing so, He spends some last few moments with His disciples–instructing, encouraging, and answering questions. This “Q&A session” takes place immediately after Judas Iscariot departs. Jesus and the other disciples are now alone, as He continues His teaching to them. This particular scene can be broken up into a few questions by the disciples:

  • Peter’s Questions (13:36-38)
  • Thomas’s Question (14:1-7)
  • Philip’s Question (14:8-14)
  • Judas’s Question (14:15-26)

Peter’s Questioning of Jesus

Peter, responding to Jesus’ earlier comment, asks for clarification on where He is going. Jesus does not tell him specifically, but John makes it clear in other passages that He is referring to His return to the Father. Jesus assures Peter (and the rest) that they will follow Him, only “later” (v. 36). Peter, as impulsive as ever, objects: “Why can’t I follow you now? I would give up my very life for you” (emphasis added)? Jesus replies simply, “Will you really give up your life for Me? Actually, Peter, you will deny that you know Me three times before the rooster crows in the morning” (paraphrase). Jesus concludes that little conversation with this, making no more comments about it.

Of course, we know that Peter did indeed deny Christ three times before the rooster crowed. The difference between Peter’s denials and Judas’ betrayal lie only in the fact that Peter experienced godly sorrow and repented when questioned by Christ (21:15-17, compare 2 Cor. 7:10), whereas Judas’ betrayal seems to have placed him beyond the point of repentance–instead he went out and hung himself, realizing that he was now hopeless.

Thomas Asks about the Way

Jesus now begins to teach and encourage the disciples. In an oft-quoted (but often misquoted) verse, Jesus says, “In my Father’s house are many rooms.” Though the thought of mansions is a pleasant thought, the Greek literally is rooms or dwelling places. Jesus is bringing to mind the traditional Jewish wedding. In that time, after the betrothal, the groom returned to his father’s house to prepare a place for he and his bride to live, this would have been a room in the family home, or a house within a compound, where the groom’s parents also lived. (On a side note, the groom would return for his bride only when his father was satisfied with the preparations. This is why Jesus often said that no one knows the time of His return except for the Father–but that’s another topic for another post.)

Since Jesus is going to prepare a place for them, the disciples can be assured that He will return for them, so that they will be together. This is not a statement referring to a general resurrection; rather, just as the bridegroom returns personally for his bride, Jesus will return personally for His children. Jesus reminds them that they know the way to where He is going.

Thomas disagrees: “Since we don’t know where You are going, how could we know the way?” His question indicates that the disciples have no more understanding of Jesus’ mission than do His Jewish antagonists. The reply of Jesus seems to suggest surprise at the lack of understanding (of course Jesus, as God-incarnate, is never surprised): “I am the way, the truth, and the life. No one comes to the Father but through Me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.” The first part of this reply is no doubt the definitive statement of the Christian faith. Whereas others might see Jesus as a great teacher, a great example, He Himself claims to be the answer to all:

● The way – Literally “road,” Jesus is here proclaiming Himself the “highway,” the only route to the Father. If one seeks to find the Father, he must go through Him (and also according to His way), or be eternally frustrated, hence “no one comes to the Father but through Me.”
● The truth – Note here that Jesus says He is “the truth,” not a means to discovering truth. He is the very source and embodiment of truth. It means more than just being “truthful;” rather it means that no truth exists independently from Him.
● The life – As with “truth,” Jesus asserts that He is the source and embodiment of all life. Indeed John wrote that He created everything and gave life and light to men. As with “truth,” there is no life independent of Christ.

This statement settles any argument about Jesus versus other religions. Many other religions teach that there are many ways to God (some even include Christ). Yet, Jesus says that there is only one way–through Himself. Therefore, one side must be right and one wrong. If Jesus is right, then all other religions fail to deliver. If “all roads lead to God” is correct, then Jesus Himself is a liar since He claims to be the only way, and thus Christianity is not true.

Philip Continues the Questioning

Since Jesus is the way, and since they know Him, they also know the Father. In fact, having seen Jesus, the disciples have seen the Father (v. 7). Jesus asserted that He has provided an adequate presentation of the Father in His own being. Philip, however, seems to think differently. His question–or demand–to see the Father seems to suggest that he wants to have an experience of God similar to Moses and Jacob. In his question, Philip shows the lack of understanding that Jesus is in the Father and the Father in Jesus.

Jesus reminds them that He had been with them for a long time now, and that anyone who has seen Him (this would be better translated as “has had an experiential knowledge“) has seen the Father since 1) His mission was to show the Father to the world; 2) He was only speaking and working as the Father commanded Him–indeed it is the Father doing the works. As He told the Jews, the disciples should at least believe the works He had done to show that He and the Father were one.

One Final Question

Jesus now returns to His task of teaching the disciples (at least He attempts to return to it). He promises to send them another Helper, the Spirit of Truth to both be in them and help them. Like Jesus, the Holy Spirit is the embodiment and Source of truth (thus the united nature of the Godhead). Though the world cannot recognize Him or His work, the disciples will know Him intimately, as He will indwell them. Because of the Holy Spirit, the disciples will not be left alone as “orphans.” Jesus will come to them through the ministry of the Holy Spirit. And because of the Spirit’s ministry, the disciples will continue to see Jesus, even when the world no longer sees Him.

Though they may not understand now, when the Spirit comes, the disciples will realize the nature of the intimate nature of the relationship between the Father, Son and Holy Spirit–and now to include the disciples. Those who are in this intimate relationship are the ones who keep the commands of Jesus, and in turn experience the love of the Father and see the Son (through the ministry of the Spirit). Though obedience may be said to be a condition of experiencing God’s love, obedience is not the cause of His love. Obedience flows from a love for God and that obedience is the proof of our love for Him, and that obedience leads to an experiential knowledge of His love for us.

We know little of the Judas who asks the question in verse 22, except that he is identified as “not Judas Iscariot” by John (and since Iscariot had already left, that would be unlikely anyway). His question to Jesus again focuses on the physical senses: “Lord, how can You show yourself only to us and not to the world?” The question indicates that he is only thinking in the physical realm, rather than the spiritual.

Jesus’ answer supports this, as He indicates that those who love Him (obeying His commandments) will see Him through the ministry of the Holy Spirit. As He had already said, the world cannot recognize the Spirit–because of being outside of that relationship. In fact, the ministry of the Spirit is to be the representative of Jesus to the disciples, just as the disciples are the delegated representatives of Christ to the world (“in My name,” v. 26, cf. vv. 13, 14). The Spirit’s function is to instruct believers, and will bring to mind the teachings and commandments of Christ (v. 26).

The Q&A session is over, Jesus prepares to leave the upper room for His destiny.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

Conversations With Jesus: Different as Night and Day

Posted on by The Shepherd's Voice

It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end. The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus. Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him.

He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus replied, “You do not realize now what I am doing, but later you will understand.” “No,” said Peter, “you shall never wash my feet.” Jesus answered, “Unless I wash you, you have no part with me.” “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!” Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.” For he knew who was going to betray him, and that was why he said not every one was clean.

When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.

“I am not referring to all of you; I know those I have chosen. But this is to fulfill this passage of Scripture: ‘He who shared my bread has turned against me.’ I am telling you now before it happens, so that when it does happen you will believe that I am who I am. Very truly I tell you, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me.”

After he had said this, Jesus was troubled in spirit and testified, “Very truly I tell you, one of you is going to betray me.” His disciples stared at one another, at a loss to know which of them he meant. One of them, the disciple whom Jesus loved, was reclining next to him. Simon Peter motioned to this disciple and said, “Ask him which one he means.” Leaning back against Jesus, [this disciple] asked Him, “Lord, who is it?”

Jesus answered, “It is the one to whom I will give this piece of bread when I have dipped it in the dish.” Then, dipping the piece of bread, he gave it to Judas, the son of Simon Iscariot. As soon as Judas took the bread, Satan entered into him.

So Jesus told him, “What you are about to do, do quickly.” But no one at the meal understood why Jesus said this to him. Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the festival, or to give something to the poor. As soon as Judas had taken the bread, he went out. And it was night (John 13:1-30).

After the raising of Lazarus, Jesus’ public ministry on the earth was effectively finished. From that point on, He began preparing for “His hour,” the time when He would complete the work for which He had been sent by the Father. During this time, Jesus turned His attention to His disciples, to also prepare them for what lay ahead.

Context

This scene takes place at the beginning of the Passover celebration. There is some debate on whether Jesus and the disciples are celebrating the Passover meal or the Last Supper (so called because it was the last meal made with any type of leaven before Passover). The Synoptic Gospels (Matthew, Mark, Luke) seem to indicate that the actual Passover meal is in view (Luke 22:15). In that case, Jesus may have celebrated it early with His disciples, knowing He would be crucified the next day.

There would have been 3 tables arranged in a U-shape, and the guests typically lay on their left sides against pillows. Given the conversations that took place, John most likely sat in the seat traditionally taken by the “friend” of the host (in front of Jesus, making it possible to “lean back against Him”), while Judas Iscariot sat behind Him, in the seat traditionally taken by the guest of honor (making it possible for Jesus to easily give the bread to him).

A Conversation with Peter

John starts by telling us that “Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God.” Jesus knew that His time was fast approaching. He knew that He was on the path that the Father had ordained for Him, and He was committed to following through. John continue by saying, “So he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. . . . [And] began to wash his disciples’ feet, drying them with the towel that was wrapped around him” (vv. 4-5, emphasis mine). This use of “so” is similar to the story of Lazarus. We read in that account that Jesus loved Lazarus and his sisters, and “so, when he heard that Lazarus was sick, he stayed where he was two more days” (11:6). The idea in John 12 is similar. Because Jesus knew that His time was at hand, and knew that the Father had put all under his authority, he now could show what real love is.

In those days, it was of course the servant’s job to wash the feet of guests who might enter a home. In this intimate gathering, there were no servants present. (And we should note that none of the disciples had offered to take this job.) That Jesus would (literally) stoop to perform such a task was unfathomable–and offensive in many eyes, as we see with Peter.

When the Lord came to Peter, He was given a mild rebuke: ““Lord, are you going to wash my feet?” The question is one of unbelief rather than just a simple question. Though Peter doesn’t understand what is happening now, Jesus assures him that he will understand later. But, the idea that Jesus, the Teacher and Lord, should wash his feet offends Peter. Perhaps his attitude is similar to John the Baptizer’s: “I need to be baptized by You! Why then do You come to me” (Matt. 3:14, the difference between Peter and the Baptizer being this: Peter did not offer instead to wash Jesus’ feet).

Jesus tells Peter that it is necessary that He wash Peter’s feet; otherwise “you have no part with Me.” Here Jesus is echoing John’s words in 1 John 1:7-9, “But if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. . . . [and] is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” This prompts Peter’s impulsive reply: “If You are going to wash my feet, then my hands and head need washing so I will be totally clean.” Jesus replies that Peter is already clean; indeed, all the disciples (save one, who John identifies as Judas) are clean, and thus only need to wash their feet.

The picture here is of a person who gets up in the morning and takes a bath. The whole body is now cleansed. In Jesus’ day, it was common for people’s feet to be very dirty after walking along the roads, as the wore sandals–close-toed shoes were not yet a thing. Therefore, they would need their feet washed, especially when entering someone’s home (cf. Luke 7:44). As applied spiritually, one who is “clean” has experienced the new birth of chapter 3, and thus only needs cleansing from walking in a fallen world and stumbling into sin. This is accomplished by confessing our sins, according to 1 John 1:9.

Jesus Explains His Actions

After completing His task, Jesus addresses the disciples. He has given them an example to follow. If He, their Teacher and Lord could stoop to the position of a servant to wash His disciples’ feet, then they should do likewise for each other. To refuse to do so would be saying that the disciple is greater than the teacher. The goal of the disciple, however, is to be like his teacher. Therefore, if the disciples follow the example He has given, they will be blessed.

On a side note, while some in the church see verse 15 as sanctioning foot washing as a continual ordinance of the church, the thrust of the passage argues against a mere outward understanding. While the word translated “example” can mean something done for imitation, the focus of Jesus’ words is on the attitude behind the act. (Greek hypodeigma, “copy; example.” See Heb. 8:5, where it is translated “copy” in the ESV). It is certainly not sufficient to perform the act of foot washing as a ritual without a genuine servant attitude. That would be no different than the Pharisees’ “observance” of the law. Of course, the text does not argue against the practice specifically, but on balance, the context does not support the idea of foot washing as a binding ordinance on the church.

It’s extremely important to remember that Jesus washed all the disciples’ feet–even the one He now identifies as His betrayer! He indicates that one of the disciples has already turned against Him (v. 18). He is telling the disciples this before it happens so that they will know He is the Messiah. And in knowing that, they can have certainty that those who receive the testimony of the disciples receives Jesus Himself, and also receives the Father. The language suggests a close relationship between Jesus, His disciples and the Father.

Jesus is then “troubled” in spirit (the same phrase used in chapter 11 at the resurrection of Lazarus). It is not that the betrayal of Judas was unexpected. On the contrary, Jesus had already predicted it some time ago (see 6:64). Now that the time has come, however, the bitterness of the betrayal weighs heavy on Jesus, showing yet again that He is fully human. Jesus then lets the disciples know that one of them would betray Him (v. 21). The tone suggests that there was no hysteria in His pronouncement (at least not from Jesus), but that He calmly stated the fact. The disciples are both shocked and uncertain (v. 22). Shocked, because they had not taken His previous warning of betrayal to heart, and now that the time has arrived the blunt statement has hit them all the more. Uncertain because they could not fathom which of them would do such a thing. One wonders if some of the disciples, instead of asking, “Who is it” may have instead asked silently, “Could it be me?”

Peter decides to find out. He signals to “the disciple whom Jesus loved, who reclined against Him” to ask Jesus about the identity of the betrayer. This identification has long been held to be John. In the arrangement of the meal, John would have been in the place of the “friend,” and so it was easy for him to lean against Jesus and inquire. Peter alone would have been able to make eye contact with John due to their placement (making it probable that Peter was at the “lowest” place, the place closest to the door).

In any case, John does ask Jesus, “Lord, who is it?” Jesus’ reply, though quite clear in its meaning, apparently was missed by all the other disciples but John (possibly Jesus spoke in low tones). John notes that “Jesus answered, ‘It is he to whom I will give this morsel of bread when I have dipped it.’ So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot.” It was common for the host of a meal to give a piece of bread dipped in the communal bowl to a friend or guest. Thus, Judas would have had to recline at the table with Jesus and John–otherwise he would not have been close enough. Jesus’ reply and actions must have been understood by John, yet he apparently did not communicate this to Peter, for whatever reason.

Up until that point Judas had been planning to betray Jesus. We are told that Satan had prompted Judas to betray Jesus (v. 2, literally “the devil had put it into the heart of Judas”). When Jesus offered Him the morsel of bread, that was his last chance to change his mind. He could have refused the bread, and thus repudiated the plan he had (most likely without any explanation). However, when he accepted the bread from Jesus, he crossed a line of no return, for now “Satan entered him.” The statement of Jesus to Judas, “What you are going to do, do quickly” simply was Jesus’ way of dismissing Judas to the task that Judas had set for himself. In other words, it is a statement of resignation: “Get on with this business and be done with it.”

John records that Judas, after receiving the bread, “immediately went out,” and then points out “it was night.” Night had come, and for Jesus the time was drawing close at hand now. Judas, however, had entered a true spiritual night, from which there would be no end.

Takeaways from the Passage

The main thrust of this passage has to do with the idea of servanthood. Jesus has taught His disciples that to be called great in the Kingdom is to be the servant of all. If He, the Perfect Lord and Teacher, could stoop to wash the feet of those who show unbelief and even betrayal, then His disciples can do no less. We are called to do good and show love to all–even in the face of unbelief, ridicule, and persecution. We are to leave the results up to the Lord.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

Conversations With Jesus: A Visit from the Greeks

Posted on by The Shepherd's Voice

Now there were some Greeks among those who went up to worship at the festival. They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.” Philip went to tell Andrew; Andrew and Philip in turn told Jesus.

Jesus replied, “The hour has come for the Son of Man to be glorified. Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life. Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me. Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. Father, glorify your name!”

Then a voice came from heaven, “I have glorified it, and will glorify it again.” The crowd that was there and heard it said it had thundered; others said an angel had spoken to him.

Jesus said, “This voice was for your benefit, not mine. Now is the time for judgment on this world; now the prince of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show the kind of death he was going to die. The crowd spoke up, “We have heard from the Law that the Messiah will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?”

Then Jesus told them, “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you. Whoever walks in the dark does not know where they are going. Believe in the light while you have the light, so that you may become children of light.” When he had finished speaking, Jesus left and hid himself from them (John 12:20-36).

John’s writings–his Gospel as well as his letters–make it clear that Jesus was to be the Savior of the world, not just of the Jews. He often includes details such as this conversation involving some Greeks just for that purpose. The conversation, however, doesn’t go like the disciples thought it would–or we might think it would.

Context

To paint a broad picture, Jesus has just entered Jerusalem in what is often known as the Triumphal Entry. This is at the very height of Jesus’ popularity. The people had heard of the miracles He had performed–including raising Lazarus from the dead. Of course the religious leaders were outraged by His popularity. John tells us, “Many people, because they had heard that he had performed this sign, went out to meet him. So the Pharisees said to one another, ‘See, this is getting us nowhere. Look how the whole world has gone after him'” (12:18-19). They were more determined than ever to kill Him.

The Request by the Greeks

John tells us that while Jesus was in Jerusalem, some Greeks wanted to see Him. These Greeks would likely have worshiped the God of the Jews, and were often admitted to synagogues as “God-fearers” (Acts 13:26; 17:4, 17), yet had not submitted to the full demands of Jewish law, such as circumcision. These Greeks made a simple request to Philip: “Sir, we would like to see Jesus.” (It’s likely that they sought out Philip because of his Greek-sounding name, and possibly because he was from Bethsaida, which had many Hellenistic cities around the area.)

At first glance, Jesus’ reply seems to ignore the request altogether. Yet, it seems that the request itself signaled to Jesus that his hour had come to be glorified (v. 23). He had promised to bring other sheep into the fold (10:16), and the time had finally come to accomplish that. Though it may seem strange to speak of His death as glorification, this was the very reason He came to His people–to die for them and set them free. And thus, because He is fulfilling the Father’s will, He will be glorified along with the Father.

Verse 24 lays down the principle by which He has lived His life. Jesus has laid down His life voluntarily, seeking nothing but the Father’s will–and shortly will literally lay down His life. And in doing so, there will be a great harvest. He takes that same principle and extends it to those who would be His disciples: “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life” (v. 25). The idea that a disciple must “hate” his life does not mean actual moral hatred. Rather it means that the disciple of Jesus will abandon all for Him, even his very life. This is a common theme in Jesus’ teaching about salvation and discipleship. Those who do so, Jesus promises, will have two rewards: First, they will be with Jesus, where He is–by the Father’s side in heaven. Second, those who serve Him will be honored by the Father (v. 26).

Jesus then lets His disciples know that such a life, such a choice of dying to self-will is not always easy. “My soul is in anguish,” He says, “What shall I say, ‘Father save me from this hour’” (v. 27a)? At this moment He is at a crisis point–the same point that Adam was at in the Garden of Eden. The point of decision, whether to abandon what the Father has called Him to, or press ahead, continuing to live in dependence and surrender. He decides forcefully on the latter. “But for His purpose I have come to this hour. Father, glorify Your Name” (vv. 27b-28a). More than any other scene, this shows Jesus’ full humanity. We have seen indignation, anger, and sorrow. Now we see a struggle to follow God’s will and purpose no matter what the cost. This shows us that temptation itself is not sin, for Jesus was indeed tempted to abandon the plan. Yet, He resisted temptation, whereas Adam gave into the temptation.

The Unbelief of the Jews

The test having been passed, the Father once again speaks on behalf of His Son. His voice came from heaven and declared, “I have glorified it, and I will glorify it again” (v. 28b). As usual, there was a division. Some said that it thundered (the rationalists of the group; they probably did not understand the words that were spoken). Some admitted that perhaps an angel spoke to Jesus (v. 29). Jesus quickly corrects that statement, telling the crowd that the voice came for their benefit, not for His. The voice came for their sake because Jesus knew the Father and knew that He was fulfilling the Father’s plan; therefore, He did not need the audible voice to reassure Him. For the Jews, however, the voice could serve as confirmation of all that Jesus had said up to this point, if only they had the ears to hear.

Now the hour has come, judgment has come to the world–all sin will be judged in the death of Christ. Not only will all sins be judged by the cross, but also the ruler of the earth (Satan) will be defeated. Finally, not only will Satan be defeated, when Christ is lifted up (speaking of His crucifixion), all men will be drawn to Him (vv. 31-32).

The Jews of course do not understand His statement at all. They seize on the last statement and ask, “The Law of Moses says that the Messiah will remain forever! How then can the Son of Man be lifted up? Who is the ‘Son of Man’” (v. 34). Though He in this instance did not mention “the Son of Man,” many in the crowd would have heard Him teach about the Son of Man, and it is clear in His teaching that He is referring to Himself. The Jews ask Him once again for a clear statement of His identity, which He has given them on numerous occasions (such as in John 8:58).

The Final Word on the Ministry

This time, Jesus gives them no answer to their question. Instead He exhorts them to believe and walk in the light, meaning His teachings that He had given up to this point. He had given them all the instruction and information He could. For if they reject the Light that was given to them, they will have no more light. Jesus thus closes His public ministry on the same themes with which He opened it: a command to “Follow Me” (1:43; 12:26) and a command to believe and walk in the light (3:19-21; 12:35-36). His teaching now over, Jesus now departs in preparation for the days ahead.

Takeaways from the Passage

The first and primary takeaway from this passage is what we identified earlier: Jesus is the Savior of all who place their trust in Him. Continuing along that path, the second takeaway is that the disciple of Jesus is called to abandon all for the sake of Christ–even his very life if need be. The disciple’s attitude is to be one of “I have nothing; You have everything. Apart from You, I am nothing.” Finally, all are called to walk in the light that is given. When the Lord gives light, we are to embrace the light so that we might have more light. If we reject the light that is given, we enter a world of darkness where even the light we have will vanish. This was the fate of many of the Jews that heard Jesus teach.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

Conversations With Jesus: A Family in Grief

Posted on by The Shepherd's Voice

Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. So the sisters sent to him, saying, “Lord, he whom you love is ill.” But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

Now Jesus loved Martha and her sister and Lazarus. So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. Then after this he said to the disciples, “Let us go to Judea again.” The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. But if anyone walks in the night, he stumbles, because the light is not in him.” After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” The disciples said to him, “Lord, if he has fallen asleep, he will recover.” Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. Then Jesus told them plainly, “Lazarus has died, and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”

Now when Jesus came, he found that Lazarus had already been in the tomb four days. Bethany was near Jerusalem, about two miles off, and many of the Jews had come to Martha and Mary to console them concerning their brother. So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask from God, God will give you.” Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection on the last day.” Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?” She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”

When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” And when she heard it, she rose quickly and went to him. Now Jesus had not yet come into the village, but was still in the place where Martha had met him. When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled. And he said, “Where have you laid him?” They said to him, “Lord, come and see.” Jesus wept. So the Jews said, “See how he loved him!” But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”

Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” When he had said these things, he cried out with a loud voice, “Lazarus, come out.” The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go (John 11:1-44).

There is nothing that grieves the heart of a person more than the death of a loved one. When someone we love dies, it leaves a hole in our heart that never truly goes away this side of eternity. Even Jesus felt that grief, as we will see in this encounter. As we’ll also mention later, Jesus knows our pain because He has felt it.

Context

Like many of the previous encounters, there is no specific time frame given by John. However, in verse 55 John mentions the Passover is “close at hand,” so we can infer from that this this event took place shortly beforehand. It would be Jesus’ last and most powerful sign given (apart from His own Resurrection).

The family of Lazarus, Mary, and Martha lived in Bethany. It can be supposed that they were a well-known family because of the number of people that turned out for the time of mourning. John notes that this Mary was the one who would anoint Jesus’ feet with oil and wiped them with her hair. Finally, we can infer that the family was close to Jesus, based on the comments in verse 5, “Now Jesus loved Martha and her sister and Lazarus.” Though Jesus loves everyone, John does not include such details arbitrarily,.

The Illness and Death of Lazarus

While Jesus is in Perea (having withdrawn from Judea), Lazarus falls ill. Perea being reasonably close to Bethany, the sisters send word to Jesus “The one You love is sick.” The clear implication is that Jesus should heal Lazarus. It’s what we would expect from someone who is a close friend and has that ability. But, look at what John says, “Now Jesus loved Martha and her sister and Lazarus. So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was” (vv. 5-6, emphasis mine).

Did you catch that? The sense of the verse is that because Jesus loved the family, He stayed two extra days! Now, why would someone who loved Lazarus do that? The answer is found in the previous verse, where Jesus says, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.” He was going to use this to display God’s glory–just not in the way we might expect. After two days, Jesus tells His disciples that He is going back into Judea. The disciples are, to say the least, shocked. “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” (I can easily imagine Peter having this discussion with Jesus!)

He reminds them that He was there to do the work of the Father, and that His time was running out. Then He tells them the real reason He is returning: “Our friend Lazarus has fallen asleep; I am going to wake him up.” The disciples obviously don’t understand this. They knew Lazarus was sick, so their natural response is, “Lord, if he has fallen asleep, he will recover.” Let the man sleep, Jesus, so he will get well.

Of course Jesus is talking about Lazarus’ death, not just sleep (Paul uses the same idea in 1 Cor. 11:30, KJV, NIV). He tells them plainly that Lazarus has died, then adds, “And for your sake I am glad that I was not there, so that you may believe.”

Comforting the Family

Jesus and the disciples thus return to Bethany. Once they get there, they discover that Lazarus has already been dead four days. (This is an important detail because the eliminates the possibility that Lazarus was not really dead or that any sort of trickery was used.) Martha hears that Jesus is coming and she runs out to meet Him. We are not told why Mary didn’t accompany her to meet Jesus. However, her attitude can be deduced from verse 32, where she falls at His feet; clearly she is overcome with grief, and perhaps some resentment.

Martha, in her own grief, blurts out, “If only you had been here! Then my brother would not have died” (v. 21). But then, she seems to calm: “Even now, though, I know that God will give you whatever You ask of Him” (v. 22). The implication, of course, is that Jesus should ask for Lazarus to be restored. Seeming to ignore the implied request, Jesus engages her in a dialogue, starting with an assertion that Lazarus would rise again.

Martha admits this to be true, with perhaps a touch of frustration and impatience: “Yes, I know that!! He will rise again–in the resurrection at the Last Day…. but that is not soon enough for me! I want him back now!” Jesus, however, turns the conversation around to Himself, proclaiming that He is the very Resurrection and the Life (i.e., the Source of all true life). Though one who believes in Him may die (i.e. “fall asleep), he will live and never die.

Martha acknowledges His words and her faith shows through in her profession that He is the Messiah, the Son of God (v. 27). With a new understanding (it seems), she returns to the house and calls Mary aside, and tells her that Jesus is nearby and wants to see her. Mary leaves the house abruptly–so much so that the people think she must be overcome with grief and is going to the tomb to mourn. Instead, she runs to Jesus, who had remained where Mary had met Him.

Mary utters the same words as Martha upon seeing Jesus, yet with some subtle differences. First, she called Him “Lord,” whereas there is no record of Martha doing so until the end of the conversation. Second, John records that Mary “fell at His feet.” The tone suggests both grief and worship, perhaps the same type of crying out that Job experienced during His own agony. Unlike Martha, who seems to have reacted somewhat coldly to Jesus, Mary is not engaged in conversation. Instead, Jesus is moved by her weeping and the weeping of those who have come with her. John writes that Jesus “groaned” in the spirit, and deeply troubled (v. 33). He simply asks, “Where did you bury him?” He is invited to see the tomb and then, John records the shortest verse in the English Bible: “Jesus wept.”

On a side note, it should be pointed out that the words John uses for Jesus’ weeping and the weeping of Mary and the Jews are different. Jesus “wept” (Greek dakruon), suggesting sadness at the pain he sees around Him. Mary and the Jews “were mourning” (Greek klaiō, indicating “mourning for the dead”).

The Son’s Glory Displayed

Jesus commands that stone should be removed. Martha objects, both because of the odor and probably at the idea of exposing a dead body–some would fear ritual defilement. However, this act will serve as an act of faith for what is about to happen. As with His first miracle, turning the water to wine, He allows man to do what man can do, and then does what only He can do. He reminds Martha that through her belief she would see the glory of God, and she acquiesces.

Jesus prays to the Father audibly, so that the people around Him will have a point of contact. There is no record of Him praying to the Father verbally, but no doubt He is in constant communication with the Father, as He consistently maintains that He does only what the Father wills. After thanking the Father for hearing Him, Jesus calls out loudly, “Lazarus! Come out!” He had previously stated that a time would come when the dead would hear the Son call and come out of the tomb, and this was a demonstration of His words (5:28). Lazarus appears at the entrance still bound in grave clothes, and Jesus tells the people to unbind him and let him go.

Takeaways from the Passage

While we must never forget that this was an actual event in the life of Jesus and should not over-spiritualize or analogize it, there is one striking spiritual parallel. When one is born again (John 3), his spirit is made alive. Yet, it is also necessary to remove the “grave clothes,” meaning the old ways of thinking, and “throw off everything that hinders and the sin that so easily entangles” (Heb. 12:1, NIV). Failure to do that will mean that a believer will continue to stumble, whereas he was saved that he might be free.

Had Jesus immediately intervened and healed the sickness, much would have been missed. Not only the “teachable moment” with Martha, but also the display of Jesus’ utter humanity as He wept openly, reminding us that He has experienced the same types of loss that we have, and thus can sympathize with us as our High Priest (Heb. 4:15). Jesus did love His three close friends, but He loved them so much that He wanted to give them the best, not just “good.” This is what He wants for all of us–His best.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

Conversations With Jesus: Born Blind–A Trial in 5 Scenes

Posted on by The Shepherd's Voice

As he passed by, he saw a man blind from birth. And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. We must work the works of him who sent me while it is day; night is coming, when no one can work. As long as I am in the world, I am the light of the world.” Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man’s eyes with the mud and said to him, “Go, wash in the pool of Siloam” (which means Sent). So he went and washed and came back seeing.

The neighbors and those who had seen him before as a beggar were saying, “Is this not the man who used to sit and beg?” Some said, “It is he.” Others said, “No, but he is like him.” He kept saying, “I am the man.” So they said to him, “Then how were your eyes opened?” He answered, “The man called Jesus made mud and anointed my eyes and said to me, ‘Go to Siloam and wash.’ So I went and washed and received my sight.” They said to him, “Where is he?” He said, “I do not know.”

They brought to the Pharisees the man who had formerly been blind. Now it was a Sabbath day when Jesus made the mud and opened his eyes. So the Pharisees again asked him how he had received his sight. And he said to them, “He put mud on my eyes, and I washed, and I see.” Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others said, “How can a man who is a sinner do such signs?” And there was a division among them. So they said again to the blind man, “What do you say about him, since he has opened your eyes?” He said, “He is a prophet.”

The Jews did not believe that he had been blind and had received his sight, until they called the parents of the man who had received his sight and asked them, “Is this your son, who you say was born blind? How then does he now see?” His parents answered, “We know that this is our son and that he was born blind. But how he now sees we do not know, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself.” (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus to be Christ, he was to be put out of the synagogue.) Therefore his parents said, “He is of age; ask him.”

So for the second time they called the man who had been blind and said to him, “Give glory to God. We know that this man is a sinner.” He answered, “Whether he is a sinner I do not know. One thing I do know, that though I was blind, now I see.” They said to him, “What did he do to you? How did he open your eyes?” He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?” And they reviled him, saying, “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses, but as for this man, we do not know where he comes from.” The man answered, “Why, this is an amazing thing! You do not know where he comes from, and yet he opened my eyes. We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him. Never since the world began has it been heard that anyone opened the eyes of a man born blind. If this man were not from God, he could do nothing.” They answered him, “You were born in utter sin, and would you teach us?” And they cast him out.

Jesus heard that they had cast him out, and having found him he said, “Do you believe in the Son of Man?” He answered, “And who is he, sir, that I may believe in him?” Jesus said to him, “You have seen him, and it is he who is speaking to you.” He said, “Lord, I believe,” and he worshiped him. Jesus said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” Some of the Pharisees near him heard these things, and said to him, “Are we also blind?” Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains (John 9:1-41).

Some people during Jesus’ earthly ministry had the spiritual eyes to recognize truth, even though they had not yet believed in Him. The man born blind in John 9 was one such individual. He is at the center of yet another controversy involving Jesus healing on the Sabbath. This time, however, it seems almost everyone gets involved–even the man’s parents. It turns into quite a circus–I mean trial. The question, though, would be just who was on trial.

Context

John’s transitional phrase in 9:1, “As He passed by” (the NIV renders it, “As He walked along”), could be interpreted to mean that the events of chapter 9 follow immediately after the debate with the Jews at the end of chapter 8. However, this is not necessarily the case, and there are no points of reference to indicate the passage of time, so the only thing that is known is that it follows the events of chapter 8 chronologically. In any case, in addition to being the sixth of John’s “signs,” this event has theological significance in looking at disease, sin, and healing.

Scene 1: The Crime–Healing of the Blind Man

As Jesus (and presumably the disciples) walked along, He came to a man who was born blind. The man was apparently well-known in the area–such people would have been taken to the Temple to sit outside and beg for alms (see Acts 3:1-10 for a similar example). Immediately, he attracts the attention of the disciples who ask Jesus, “Who sinned, this man or his parents” (v. 2). Their assumption, like the Jews of the day, was based on an interpretation of Ex. 34:7 that held that any disease or infirmity was a result of sin. In this case, logically one would assume it was the parents’ sin, since the man was blind from birth.

Jesus, however, answers that his blindness is not the result of sin, either his or the parents. Rather, he was born blind “so that God’s work might be displayed in him” (v. 3). Such a statement was certainly contrary to established Jewish interpretation, and it should give us pause also. Jesus clearly dispels such a broad idea that most or all disease, sickness or infirmity is a direct result of sin in the believer’s life. In John’s Gospel, the works of God are always tied to His glory, i.e., God receives glory through a particular event. This event proves to be no different.

You’ll notice that Jesus confesses to the “crime” before even committing it! He says, “We must work the works of him who sent me while it is day; night is coming, when no one can work.” Working on the Sabbath was a big no-no, and it caused a lot of the conflict between Jesus and the Jewish leadership. Now that His purpose is clear (“to work the works of Him who sent Me”), he immediately spits into the dirt, makes mud, and places it on the blind man’s eyes.

Is there theological significance in this specific detail? John does not include such small details as this without a purpose. When one considers that Adam was created from the ground (from dust, as it were), and that the earth was cursed because of him, it becomes at least plausible that Jesus is here tying this act back to the act of creation, as in a message of redemption or renewal. In any case, He tells the man to go to the pool at Siloam and wash his eyes. Unlike the cleansing of the lepers who were healed on the way to the priests (Luke 17:11-19), this man was apparently not healed until he completed Jesus’ instructions, for “he went to the pool and washed, and returned able to see.”

There’s not much suspense in this “crime.” We already know who the Defendant is, the charge, and we even saw Him commit the crime. The only question is who would really be on trial and what the final judgment would be.

Scene 2: Questioning of the Man

Of course, this miracle catches the attention of the man’s neighbors. No one had ever heard of a person born blind being healed! As some do, they try to deny that a miracle took place: “That’s not him, it only looks like him.” The ones who really knew him, however, knew the truth. And it was these, no doubt who asked him, “How were you healed?” Unlike the man at the Pool of Bethesda (John 5), this man knows who healed him: “The man called Jesus made mud and anointed my eyes. I went to the pool of Siloam as He instructed me, washed, and now I see!”

Also unlike the invalid of John 5, the formerly blind man has a much more thankful and objective attitude. He is brought before the Pharisees, and his testimony is direct and simple: “He put mud on my eyes, and I washed, and I see.” This of course caused a stir among the leaders. One can imagine the conversations that were happening

This man is not from God, for he does not keep the Sabbath.

How can a man who is a sinner do such signs?

John tells us, “There was a division among them. So, they turned to the formerly blind man and asked him, “What do you say about Him? After all, He opened your eyes.” The man’s response is like the woman at the well (John 4). Somewhat committed, but still not all in: “He is a prophet.”

Scene 3: Corroboration of the Story

It seems the Pharisees aren’t satisfied. John tells us that they don’t believe the man was born blind. So, they call his parents before them. You can almost hear the malice and contempt in the questions: “Is this your son, who you say was born blind? How then does he now see?” One wonders if suggestion was being made perhaps the whole thing was a hoax (the man was not really blind), or perhaps the parents had a hand in the healing (in which case they’d be in real trouble with the leaders).

The parents are no doubt frightened, as we can tell by their response. The leadership had already “agreed that if anyone should confess Jesus to be Christ, he was to be put out of the synagogue.” The parents had no wish to be flung out of Israel, cut off from God’s people, so they disavowed any knowledge, except to affirm that the man is their son and he was born blind. “We’ve no idea how he received his sight. He’s of age, ask him. He can speak for himself.”

Scene 4: Judgment by the Pharisees

At this point, it seems pretty clear that the Pharisees believed that a miracle had been done–and on the Sabbath no less. So, they call the man before them a second time. This time, he is not so quiet and reserved. I can picture him on the witness stand having this exchange with the lead investigator:

Give glory to God. We know that this man is a sinner. [This can be interpreted as “Give God the glory, and not this man Jesus,” or more likely as a solemn charge to tell the truth, such as the high priest gave to Jesus at His trial, Matt. 26:63.]

Whether he is a sinner I do not know. One thing I do know, that though I was blind, now I see.

What did he do to you? How did he open your eyes?

[At this point, the man is becoming a little impatient.] I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?

[Now the leaders are really mad, they hurl insults at him.] You are his disciple, but we are disciples of Moses! We know that God has spoken to Moses, but as for this man, we do not know where he comes from!

[The witness takes a moment to collect himself and ponder this, and answers reasonably.] Why, this is an amazing thing! You do not know where he comes from, and yet he opened my eyes. We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him. Never since the world began has it been heard that anyone opened the eyes of a man born blind. If this man were not from God, he could do nothing.

We know what happens next. The pride of the Pharisees rises up: “You were born into utter sin! How dare you lecture us!” Case closed. Guilty. The man is guilty and is excommunicated. Jesus is declared to be a sinner for breaking the Sabbath.

Scene 5: The True Judgment by Jesus

The trial is now over (so it seems). The man has left the courtroom. But Jesus found him–just like the invalid in John 5. The implication is that Jesus went looking for him. Jesus always comes to those who have been healed and seeks a deeper commitment. In contrast to the invalid of John 5, this conversation is totally different.

Do you believe in the Son of Man?

And who is he, sir, that I may believe in him?

You have seen Him, and it is He who is speaking to you.

Lord, I believe. [The man falls and worships.]

The attitude of the man is dramatically different than both the Pharisees and the invalid of John 5. He worships in gratefulness. Then Jesus pronounces His own judgment: “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” What does He mean? The meaning is clear from the next exchange. Some of the Pharisees apparently are close at hand and heard His comment.

Are we also blind?

If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.

Jesus has issued His judgment against the world and the Pharisees. Any who fail to come to Him for spiritual sight, claiming that they can see, are in fact guilty of chosen blindness.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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