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INS:Portraits of Christ as Painted in John's Gospel  by Mark S. Camp

   COPYRIGHT 1985 by Mark S. Camp

   All rights reserved. No portion of this book may be reproduced in
any manner without the written permission of the author except for
portions used in articles, reviews, sermons, or Bible studies.

   - CONTENTS -

   1. JESUS CHRIST - WORD AND SON OF GOD ...................

   2. JESUS CHRIST - SON OF MAN ............................

   3. JESUS CHRIST - TEACHER ...............................

   4. JESUS CHRIST - SOUL WINNER ...........................

   5. JESUS CHRIST - GREAT PHYSICIAN .......................

   6. JESUS CHRIST - BREAD OF LIFE .........................

   7. JESUS CHRIST - WATER OF LIFE .........................

   8. JESUS CHRIST - LIGHT OF THE WORLD ....................

   9. JESUS CHRIST - GIVER OF SIGHT ........................

   10. JESUS CHRIST - THE GOOD SHEPHERD .....................

   11. JESUS CHRIST - THE PRINCE OF LIFE ....................

   12. JESUS CHRIST - KING ..................................

   13. JESUS CHRIST - SERVANT ...............................

   14. JESUS CHRIST - CONSOLER ..............................

   15. JESUS CHRIST - THE TRUE VINE .........................

   16. JESUS CHRIST - GIVER OF THE HOLY SPIRIT ..............

   17. JESUS CHRIST - GREAT INTERCESSOR .....................

   18. JESUS CHRIST - BETRAYED AND ISOLATED .................

   19. JESUS CHRIST - UPLIFTED SAVIOR .......................

   20. JESUS CHRIST - VICTOR ................................

   21. JESUS CHRIST - FORGIVER OF THE REPENTANT .............

   JESUS CHRIST - WORD AND SON OF GOD

   John 1:1-18

   John presents us with a biography of the Messiah. However, it is not
the Apostle's intention to present us a fully detailed account of the
life of Christ. Rather, John selects from Christ's life material which
will convince men that Jesus is the Christ, the Son of God. The Apostle
closes chapter 20 by writing, "But these are written that you may
believe that Jesus is the Christ, the Son of God, and that by believing
you may have life in his name."

   It is always a tendancy when reading a biography to assume that it
entails the whole life of a person. We must remember that this is not
so in most cases and especially here in John's gospel. No biography
ever written could possibly contain every minute detail of a person's
life. Therefore, this gospel must always stand in context with the
three other gospel accounts. We may divide the gospel into two
sections. The first 12 chapters can be called "Christ's
self-revelation." In them we see our Lord revealing himself and the
nature of his person and work. The second section, from chapter 13 to
the end of the gospel may be called "Christ's glory." Here we see our
Lord in his final days, facing the anger of his enemies, the
humiliation of the cross, and the grand glory of the resurrection. In
each chapter of the book we can see a different aspect or portrait of
the Lord Jesus and in the course of our study we shall examine each of
these beautiful portraits as painted by the Apostle John.

   In the passage before us today, John introduces the subject of his
biography, the Lord Jesus Christ. John refers to Christ as the "Logos"
or "Word." Christ is presented in relationship to God and in
relationship to the created order of the universe. Christ is presented
as the true light which shines in the darkness; a light that cannot be
overtaken by the darkness. We are shown that in Christ is the life of
all things and, that he was ignored by some and welcomed by others.
Upon examination of this passage, three logical divisions come to
light. In verses one through five we are given a description of the
Logos. Verses six through thirteen show the manifestation of the Logos.
And, verses fourteen through eighteen reveal to us the incarnation of
the Logos.

   First, we are given a description of the Logos. John writes so that
we may grasp a continuous history which runs out of an unmeasured past,
and the identity of the person who is the subject of that history. The
opening phrase in the Greek is simply "in beginning." John, by omitting
the article "the," carries our thoughts to a point before time began.
There is no argument here as to whether or not God existed or whether
or not Christ existed; both are assumed by the apostle to be true. At
the point when everything else came to be, the Logos already was. We
have set before us the timeless eternal existence of our Lord. The
Lord's own words ring in our ears when we recall him saying to the
Pharisees, "Before Abraham was born, I am!"

   Christ is described as the "Word." The Greek word "Logos" can mean
to speak, to give a teaching, or to express an opinion. The word
"logos" was already well known in the philosophical circles of that
day. There was in the Jewish mind a need to express God without using
his name. John chooses to equate Jesus with "Logos." Thus, Jesus, or
"Word," is the revealer of the invisible and incomprehensible God.
Jesus is the visible teaching of God. When the "Word" speaks, he speaks
of God and for God. It is interesting how the many writers of the New
Testament were able to take common words and give fresh and expanded
meaning to them.

   Next, John tells us, "The Word was with God." The preposition "with"
in the Greek means to be face to face with, on equal terms with, or to
have an equality with. The particular grammar construction here implies
separate personalities.

   Christ, as the "Word" stood in close communion with God on an equal
plane. In the beginning the Lord Jesus was in such fellowship with the
Father that he can be described as being "face to face with God." In
fact, the opening verse goes even further by saying "and the Word was
God." This phrase cannot be expressed as "the Word was a god." To do so
would be to violate the precise rules of Greek grammar. Jesus as the
Word was not "a god" as some sects propose. They read this verse as
saying, "and the Word was a god" because in the original Greek the
definite article is missing before the word "Theos" (God). Without
going into a Greek grammar lesson, let it suffice to say that John
intentionally and deliberately meant to say, "and the Word was God." To
have Jesus merely being "a god" implies that there is more than one
god. For a Jew to imply that there was more than one God would have
been abominable to the Jewish ears! Christ had the same divine nature
as God. He was not a lesser being. He was the same nature as God, yet
had a distinct personality apart from God. He existed from eternity
with God. ( Again, there is no definite article with "beginning.")

   In describing the Word, John now identifies him as the agent of
creation. In verse three, the Apostle shows that although Christ has
always existed, he was not a passive, inactive spectator, but was the
actual active source of all life and existence. The words "were made"
show that there was a definite beginning to time-space history. The
steady-state theory of science which says that the world has always
been in existence is disproved by the infallible Scriptures. Christ is
the Creator of the universe. The writer of Hebrews speaks of the Son as
the one through whom God made the universe. The

   Apostle Paul writes "...all things were created by him and for him.
He is before all things, and in him all things hold together"
(Col.1:16-17). So, not only is the Logos equal with God, not only has
he always existed, not only is he God yet with a distinct personality,
but he is also the source of all life and being in the universe.

   John further refers to the Word as a "light." Christ is the light
that shines in the darkness of a sin-sick world; a darkness which has
tried to overtake him by force but has never succeeded. Jesus is both
life and light, showing the world its wickedness and alienation from
its Creator. The light which Christ brings is also the life of men.
Men, women, boys and girls who are dead in their sins can only have
life when the light of Christ shines into their hearts and minds,
setting their wills free from bondage, enabling them to receive the
free gift of salvation. Christ as sovereign Lord dispenses both light
and life according to his good pleasure.

   Here then is the description of the Logos or Word. Have you seen
him? Does your conception of the Lord Jesus Christ match John's
description of him? Jesus is not just one of many gods. Nor is he
someone who only asks for an intellectual assent from you. The Word,
the Lord Jesus Christ is very God of very God. He is the eternal
sovereign Lord of creation to whom your love, allegiance and obedience
are due. Is the Word your Lord today?

   Having described the Logos for us, the beloved Apostle now informs
us of the manifestation of the Word in verses six through thirteen.
After a long period of darkness, a herald came forth to announce the
coming of the Logos. John the

   Baptist was that herald. There are three things to note about him.
First, he was a man. Throughout the Bible, the usual plan of God's
sovereign decrees is that human instruments are used to both foretell
and forthtell his intentions. Second, he was sent from God. The
authority for John's message was God. Third, he came as a witness. John
the Baptist had a distinct purpose for being. These three thoughts
about John can also apply to believers today. We are to be human
instruments, ambassadors as Paul would say, taking the good news of
salvation by free grace to a world living in darkness. Our authority to
do so is from God himself through his Son, who in his commission to the
disciples said, "Go and make disciples of all nations." Thus, we have a
distinct reason for being namely: to serve our Creator for his honor
and glory and for the advancement of his Son's kingdom.

   In verse 10 we read, "He was in the world." The verb once again
implies a timelessness. The beauty of God was manifested in nature, in
the plants, in animals, and in the weather. Yet, people did not know
him. God at times visited humanity in the form of theophanies but was
not recognized by the masses.

   Christ was present in the ceremonies of the law, in the rock, and in
the manna, but he was not recognized. And now, Christ as the Logos
manifests himself in a physical way at birth and is still unrecognized
and unwelcomed by the very people who had been taught to look for him.

   He came unto his own, the Jews, his close family, and unto the very
world which he created, yet he was not welcomed.

   Think of it! Man's creator walking beside him, eating with him,
speaking with him, and yet, being unwelcome and cast out! The parable
of the tenants shows us that those who should have welcomed Jesus and
received him turned upon him and killed him! But, a small minority, a
remnant, did receive him. "To all who received him, to those who
believed in his name, he gave the right to become children of God." Now
note this - they did not have this right or power in and of themselves,
the Logos gave it to them. When the Logos sovereignly dispenses his
light and life, people are enabled to become a spiritual child of God.
How, did this act of becoming a child of God come about? John writes
that it did not come about as a result of human will. There was nothing
natural about this spiritual birth. People did not decide to produce
it. They did not exercise their free will to will it. In fact, (the
word "blood" or "natural descent" is in the plural), nothing in one's
ancestry gave him or her a sacred right to become a child of God.

   Salvation is totally a work of free grace. What a glorious and
blessed truth. I admonish those who believe that the so-called free
choice of man determines whether or not he will be saved, to meditate
upon verses 12 and 13. One man has so well said, "Human will is
repudiated as the source of the new birth...In spiritual as in physical
birth the origination is from without, not from ourselves." Thus, when
the Logos was manifested, he brought and gave the power to become a
child of God; therefore, Christ is not only the Creator, he is also the
Re-creator. All authority and power under heaven belong to him and to
those to whom he chooses to give his power. We said that as the Logos
Christ is the revealer of God. To know God and to commune with him, one
must become a child of God by believing on and receiving Jesus Christ
as the Son of God. Do you desire to know

   God? If so, cry unto Christ with repentance and ask him for mercy.
Whoever comes to Christ will not be cast out. You have no power in and
of yourself, but Christ is able to make you a child of the heavenly
Father.

   Finally, in verses 14 - 18, John speaks of the incarnation of the
Logos, that is: the eternally existent Logos entering into human
time-space history to become flesh. We do not have a mere repetition of
his previous statements. John now wants to tell the actual mode or
method of Christ's manifestation. John has already shown the deity of
Christ in verse one, and now he brings into view our Lord's humanity.
John says the Logos became flesh; not that he turned into flesh, but
that he added to himself the character and nature of fleshly human
existence. In other words, there was no exchange one for the other. It
was an adding to. Notice that John does not say "born" but "became."
The Logos retained his deity but became flesh in order to live among
human beings in a recognizable way. The incarnate Logos "lived among
us" or "tabernacled among us." In other words, he pitched his tent
among us; reminding us of wording which also refers to the "Shekinah
glory" tabernacling among the people in the wilderness. What the
tabernacle had been, the dwelling of God in the midst of his people,
the humanity of the Logos now was. How humbling a doctrine! To think
that the eternal God, the Almighty God of holiness and majesty would
condescend not only to dwell among sinners and rebels, but would, while
living amongst them, reveal his glory.

   How did Christ manifest glory? Did he radiate with some glow about
his head as some paintings portray? No. What the disciples beheld was
an ethical glory; a pure, holy, unspotted life; a life which kept the
law of God perfectly. A life which radiated a one-of-a-kind glory, just
as an only son reflects his father. As the only Son of God, Christ has
a glory which no one else has. John the Baptist, as significant as he
was in redemptive history, did not possess or radiate this kind of
glory. Only the Logos was capable of such an effulgence of brightness
and beauty.

   The incarnate Logos brought with him grace and truth. He did not
bring more law, he brought grace. He brought what the law could not
give, light and life. He also brought "reality" or "truth." No longer
would there be the necessity for types, shadows, or ceremonies. Truth,
the reality was here. It is from the incarnate Logos that we receive
grace upon grace. The songwriter has written, "He giveth more grace."
This is what the Apostle means. The grace of Christ can never run dry.
The well of living water will always spring forth. Harnack has

   written:

   Where in the history of mankind can we find anything resembling
this, that men who had eaten and drunk with their Master should glorify
him, not only as the Revealer of God, but as the Prince of Life, as the
Redeemer and Judge of the world, as the living power of its existence,
and that a choir of Jews and Gentiles, Greeks and barbarians, wise and
foolish, should along with them immediately confess that out of the
fulness of this one man they have received grace for grace."

   A. T. Robertson has said, "Here the picture is 'grace' taking the
place of 'grace' like the manna fresh each morning, new grace for the
new day and the new service."

   John closes this prologue by saying that no one has ever seen God
the Father. The only one who has seen the Father is Jesus Christ his
Son. Therefore, only the Son can reveal the Father. The Greek word for
"has made him known," is the word from which we derive our word
"exegesis." When we exegete something, we explain the meaning of it.
The Son explains the Father. Robertson says, "This word fitly closes
the Prologue in which the Logos is pictured in marvellous fashion as
the Word of God in human flesh, the Son of God with the Glory of God in
him, showing men who God is and what he is."

   We have come today to the first painting in John's collection. Our
eyes have beheld Jesus as the Word and Son of God. Jesus Christ, the
eternal Word, the Creator and Sustainer of all things, is the very Son
of the living God. You and I must believe on Jesus Christ as the only
Son of God. We must welcome him and receive him by faith, for "He is
God's Living Speech, the Eternal Idea of God spoken in flesh and blood
that men may see and hear and handle ... and yet live and obtain
eternal life ... by loving God in Christ" (Robertson).

   Think upon this passage and reflect upon it. Allow the Spirit to
cause your heart and imagination to marvel and wonder at so great a
miracle, the eternal Word of God manifesting himself among men,
explaining the unseen Father. For only if we can grasp a clear
understanding of this can we really appreciate the nature of grace. Are
you a spiritual child of God today? I pray that the Holy Spirit would
reveal the Word to you; that you might behold the glory of the Son of
God; and that through repentance and faith you would come to know him
as your Lord and Savior. If you are already a believer, pray for those
whom you know that need to be made a child of God. Pray for convicting
power to come upon them. Rejoice in your own salvation. What you could
not do for yourself, the Word, the Son of God, did for you.

   JESUS CHRIST - SON OF MAN

   John 2:1-11

   Set before us today is the first miracle performed by our Lord as he
begins his ministry. He has been tempted in the wilderness, has
resisted the devil's snares, and has now called his first disciples. We
would perhaps expect that his Messianic rule should begin with some
sort of grand flourish, some great pronouncement, or some epic-making
event. Such is true among the kings and princes of the world. However,
we have none of that here. Instead, we see our Lord mingling as the Son
of Man among the common people.

   Our Lord has been invited to be a guest at a wedding. Here is the
Son of God, very God of very God, the eternal Word, the great Creator,
taking opportunity to share in the earthly joys of mere men; taking
opportunity to participate in an event which he himself ordained. As we
consider this passage with the aid of the Holy Spirit, three points
come into focus. In painting this portrait of Christ as the Son of Man,
John shows us Jesus in the process of asserting his Messiahship,
exercising his sovereignty, and showing his humanity.

   First, the Lord from heaven asserts his Messiahship. Mary is already
at the wedding when Jesus arrives. She is evidently a close friend of
the family and perhaps at her suggestion Jesus and his disciples have
been invited. She is familiar with the condition of the wine, and her
directions to the servants suggest her familiarity with them. In the
course of events the wine runs out. Mary expresses this to Jesus,
knowing full well who he is. Those things which she has been pondering
in her heart for these many years since Jesus' birth are in the
forefront of her mind. She is aware of Jesus' tenderness of heart and
knows that if she expresses a need he will move upon that need.

   Mary says to Jesus, "They have no more wine." Jesus answers, "Woman,
what is there between you and me?" The NIV has translated this, "Dear
woman, why do you involve me?" The address "woman" appears at first to
be a gruff, even rude remark from a son to his mother. We need to
understand that in Jesus' day this was not an unkind means of address.
It is very significant here. By his remark, Jesus asserts his
Messiahship. Jesus has been in subjection to his parents but now he
shows that a new relationship exists between himself and them. The old
relation of mother to son must now be replaced by the relation of
disciple to master. By his words, Jesus shows that he can no longer
have his mother prescribe his conduct and actions to him. His own
consciousness must dictate when and how he acts. He now operates in the
sphere in which he only says what he hears the heavenly Father say, and
he only does what he sees the heavenly Father do.

   And so, our Lord asserts his Messiahship. He asserts his
independence from paternal control. He asserts that new relationships
must be formed. When the king was a young prince he was subject to
mother and father, even though an heir to a throne. So also our Lord,
subject to the government of his earthly parents while still in his
youth; but, now he must come out from under that rule in order to begin
the exercise of his sovereignty.

   It is therefore logical that John proceeds to show us Christ
exercising his sovereignty. Mary apparently accepts Jesus' assertion,
yet she still instructs the servants to immediately do whatever Jesus
commands. The servants are instructed to fill the water pots with water
and are then commanded to draw the water out. Sometime during the
process, the water is miraculously changed into wine.

   We are not told many of the particulars concerning the miracle. We
do not know if all the water changed into wine; if the water changed
when it touched the lips of the person; if it changed before being
drawn out or while being drawn out. We are not told the "when" of the
miracle because to focus on such would be to overlook the "Who" of the
miracle. However, there is a unique thing here. There is no record that
Jesus touched the water and changed it. There is no record of his
speaking a word of command to change the water. Somehow the water is
silently changed by the mere effect of the volition of his will. Jesus
willed the water to be changed, and so it was.

   Many times, Christ used a physical means in performing a miracle. A
woman is healed when she touches the mere hem of his garment. Another
is healed when Christ spits upon the ground, makes clay, coats the
man's eyes and instructs him to wash in the pool. But here there is
simply the effect of sovereign, omnipotent will. Jesus exercises his
divine sovereignty over that which he has created. He is the Messiah,
Lord and King; he is sovereign. Alexander Maclaren has said:

   Is this not the signature of divinity, that without means the mere
forth-putting of the will is all that is wanted to mould matter as
plastic to his command. It is not even, 'He spake and it was done,' but
silently He willed, and 'the conscious water knew its Lord, and
blushed.'

   The Lord Jesus Christ is a mighty sovereign. He rules and reigns
over all that he has created. He can change water into wine, still the
waters on a stormy sea, lay down his life when he chooses to do so, and
dear friend, he can change the nature of the human heart when he
desires to do so. Modern evangelism in its efforts to ply "decisions
for Christ" have made man to be the sovereign. Man, they say, decides
when and where he will be saved. Man controls his fate and destiny.
Christ is left out in the cold as a mere beggar, forlornly knocking at
the heart's door which he is powerless to open without permission.
That, dear one, is not the Christ of the New Testament. Any teaching
which does not exalt Jesus to the place of absolute Lord and sovereign
King is a false doctrine. The water knew its master and turned into
wine. Jesus said, "My sheep listen to my voice; I know them, and they
follow me." Why could he say that? Because he is sovereign. When he
exerts the power of his will his creation obeys.

   Thirdly, we find our Savior showing his humanity. The mere presence
of our Lord at the wedding shows his humanity. He is the Son of Man,
the representative man of all men, and as such he partakes in the
common events, joys and sorrows of those whom he represents. In effect,
his presence says, "I am a Man, and nothing that is human do I reckon
foreign to myself" (Maclaren). He sanctifies the wedding by his
presence, and it is now a holy place. He shows that his gospel is not
isolated from where it is needed the most. He mingles among the people,
being salt and light, being an example of righteousness and truth.
Jesus Christ is not only the Son of God, he is also the Son of Man.
Jesus came to live and dwell among his people, not to hide himself away
in some obscure cave in the mountains.

   In showing his humanity he teaches us a valuable lesson. He teaches
us that the sphere of his rule is everything which a man can do or feel
or think. Wherever Christ's footsteps have walked is sacred ground. He
protects against a notion of dividing life into secular and sacred
divisions. For the believer there can be no distinction. One man has
said, "Let us learn that all things done with the consciousness of his
presence are sacred." For the Lord, there was not any notion on his
part that life is divided into the components which we call "sacred"
and "secular."

   I submit to you that here is a great lesson for us as Jesus'
disciples. You may not pastor a church and because of this feel that
you are not in the ministry. You do not serve on the foreign mission
field. It is told to you that you a "layman" not a "professional." Oh
friends, when will we cease this unholy division? If you have been
cleansed by Christ's blood you are now his ambassador, his minister,
his representative to a dying, chaotic world. Indeed, many are called
and gifted by God to serve as pastors and elders. Many are called upon
to bear witness to the heathen native in the jungles.

   But, you are called upon to minister and bear testimony wherever you
live and work, be it in the shop, store or home. On the other hand,
there are many who are so caught up in religious duties that their
christianity is never taken out of the church into the arena of life.
Many preach about the plight of the poor and homeless, yet somehow they
never seem to get out amongst the poverty stricken to help them. Many
talk about all the sinners who need the gospel, yet they never seem to
go out among sinners to evangelize among them. Our theology is of no
value whatsoever if it does not make us like the Master who went and
labored among the common people.

   In conclusion, we have seen Christ's Messiahship, his sovereignty,
and his humanity. In this picture which John gives us, we view our Lord
as a sovereign ruler who did not think it below his dignity to immerse
himself in those things common to his creatures. The question to you is
this: What is your relationship to the Son of Man? Is he your Lord? Do
you understand fully his sovereign claims upon your life? Saint, are
you taking your christianity into the highways of life?

   As I close, let me make just a few additional remarks from this
passage. I do not wish to be accused of "spiritualizing" the text
before us, but I do wish to make one very practical application by way
of it. There is a lesson to be found in the words of the head waiter of
the banquet who said to the bridegroom, "Everyone brings out the choice
wine first and then the cheaper wine after the guests have had too much
to drink; but you have saved the best till now." Wine, in the Old
Testament, is the symbol of gladness. It makes the heart merry. What is
the value of this remark by the head waiter? It is this: The world
serves its best wine first, and when it runs out the cheaper, less
valuable, less tasteful wine is served. How many have drunk freely from
the first wine offered by the world only to wind up drinking the dregs
that are served last? Young people take the wine of drugs and
pre-marital activity and are lured by its tastefulness and promises of
happiness. Soon, the well runs dry and what is left is nothing but
broken lives, broken hearts, and broken promises. Young adults first
into marriage take the first wine of materialism and strive to obtain
the promise of realizing the "American dream" of wealth and success.
Young athletes have tasted the world's best wine and by the time they
are thirty-five have found that there seems to nothing else. All else
is cheaper wine.

   Maclaren's words seem appropriate here:

   "In the individual the early days of hope and vigour, when all
things were fresh and wondrous, when everything was apparelled in the
glory of a dream, contrast miserably with the bitter experiences of
life that most of us have made. Habit comes and takes the edge off
everything. We drag remembrance, like a lengthening chain, through all
our life; and with remembrance come remorse and regret....The best
comes first, for the men who have no good but this world's."

   Our Lord saves his best wine until last. The world's banquet runs
out; Christ supplies an infinite gift. What joy there shall be for the
saint, who upon seeing his Savior face to face can say, "You have saved
the best till now." May God grant us understanding, conviction and
comfort from his word. May his Spirit teach us from the Word more about
the Son of Man.

   JESUS CHRIST - TEACHER

   John 3:1-21

   We have seen thus far both the deity and the humanity of our Lord. A
short time after the event of turning the water into wine, our Lord
went up to Jerusalem to celebrate the Passover. While there, he entered
into the temple and found much corruption and the merchants turning the
temple into a market. In righteous zeal he cleansed the temple and
drove the money changers and merchants out.

   During the Passover, John records that Jesus did many miraculous
signs among the people. Many believed on him, yet the Scripture says
that "Jesus would not entrust himself to them, for he knew all men"
(2:24). Our Lord knew that the belief of many was a superficial belief,
founded not upon his teaching but upon his miracles. There are other
instances recorded in the New Testament which show that people followed
Jesus as long as the miraculous and supernatural was occurring; but,
when it came time to hear sound doctrine many left him and followed him
no more. How sad that this is so true in our own day. People choose a
church to attend based not upon the quality of the teaching and
preaching, but upon the kinds of activities and programs that are going
on. A church is considered to be "alive" if the music program is
terrific or if people shout and raise their hands during the service.

   There was apparently one man who saw these signs and wanted to know
more about Jesus. Chapter three records for us the visit of this man,
Nicodemus, a Pharisee, to Jesus. Perhaps it was curiosity which
compelled Nicodemus to come to Christ. He obviously realized that there
was more to this Nazarene than met the eye. Whatever may have been
Nicodemus' reason, we can be sure that it was a working of the Spirit
which prompted this evening visit.

   As we read the passage, there are four distinct elements which stand
out and we shall examine them today. First, we see a confession from
Nicodemus. Second, we see Christ dealing with that confession. Third,
we see Christ teaching and explaining the process of the new birth.
Fourth, we see Christ explaining the meaning of redemption and his part
in it. As we continue our visit through John's art gallery we see in
this chapter a clear portrait of Jesus Christ as Teacher.

   Let us consider first the confession of Nicodemus. This man was a
Pharisee, a member of the judicial council of the nation. He comes to
Jesus by night possibly for two reasons. During the day the crowds
would be flocking around Jesus and Nicodemus would not be able to hold
a meaningful and lengthy conversation with him. There are some
perplexing questions which demand attention. Also, his reputation was
at stake. He must approach this new upstart rather cautiously. After
all, since Nicodemus was a leader of the people, should he not know
more about this one who charmed the people with these seeming miracles?
Oh yes, he should, but he must do so in such a way that his fellow
Pharisees will not think he has been taken in by something new and
novel. Nevertheless, something is working inside of him which arouses
his interest and curiosity.

   Notice that Nicodemus' confession, while being true, is very
imperfect. He says, "We know you are a teacher who has come from God."
This is quite true indeed, but it misses the point. Jesus is a teacher,
as we shall see this in a few moments. However, Nicodemus and his
companions have failed to realize that Jesus is something much more
than a teacher.

   Nicodemus says, "We know." This is remarkable in that the Pharisees
do not yet feel the threatening position of Jesus. Later on, these same
Pharisees will say that they do not know Jesus. They will condescend
and recognize him as a teacher until he confronts their formalism,
their legalism, their traditions, and their bondage of the people.

   This confession is also imperfect because it is totally built upon
miraculous evidence. Nicodemus says, "For no one could perform the
miraculous signs you are doing if God were not with him." The miracles
of Jesus are important. But, if only taken at face value, one misses
the point of the miracles. In the miracles Jesus was teaching about
grace, mercy, and forgiveness. The miracles are signs and proofs of
Jesus' authority. But they are also signs of the spiritual work which
he does. They are manifestations of his redeeming power. If Christ was
able to heal the lame, the deaf, and the blind, surely he was capable
of healing the soul. It is precisely this aspect which Nicodemus'
confession overlooks.

   There is no hint whatsoever in this confession that Nicodemus may
even in the slightest comprehend Jesus as the Messiah and promised
Savior. Any confession about Christ, no matter how true it may be
factually, is a poor confession, and is not a saving confession, unless
Jesus is acknowledged as Savior and Lord. Many will confess that Jesus
was a great man. Hundreds of thousands are willing to confess a head
belief in the historical Jesus. Others will confess that Jesus is a way
to God; but, of course, not the only way. Evangelical Christianity has
fallen into error in regards to a confession of Christ. The "Carnal
Christian" theory has been invented, which teaches that at salvation a
person may confess Christ as Savior, but may not confess him as Lord
until a later time. Beware of this teaching my friends. A saving
confession is that which agrees with what God says about Christ. God
the Father has set his Son as Messiah, Savior, and Lord at one and the
same time. What is your confession about Jesus? You say that you have
confessed him as Savior but have never made him Lord of your life? I
say that you should question your salvation if he is not your Lord as
well as your Savior!

   Secondly, Christ proceeds to deal with this imperfect confession
from the mouth of the Pharisee. Our Lord does not thank Nicodemus for
his kind words, or for coming to visit. In the Koran there is a passage
where Mohammed pours out his soul in blessing at finding someone who
would believe his teachings. Not so with our Lord. Jesus does not
intend to placate his visitor, yet neither does he quench the possible
moving of the spirit. He does not pour water on the spark of fire or
snuff out the smoking flax. Jesus, instead of heaping good words upon
the inquirer, immediately confronts Nicodemus with the centrality of
the gospel concerning man's need, namely - to see the kingdom of God
one must be born again, or born from above. Here is the touchstone for
all theological arguments and debates. How does one conceive man? Does
man have a universal need? Jesus shows that man's need is to be born
again, and by this implies that man is spiritually dead. There are no
words from Jesus such as, "Thank you, Nicodemus, for seeing that I am a
teacher. Let me teach you something else." Jesus simply lays out the
facts. "Nicodemus, if you want to be part of God's kingdom, you must be
born again." And so, Jesus points out a universal need among all men.
He points out that man must have a radical change of nature and
character; a transformation must take place.

   Here is a great lesson for us concerning evangelism. Often, people
get themselves into arguments over which denomination is best, which
groups are the antichrist, and other such rabbit trails. When
presenting the gospel to a sinner, elicit from him his confession of
Christ. What are his preconceived ideas about Jesus? Then proceed to
deal with that confession, showing the absolute depravity of man and
the need to be born again. Keep the focus centered on the questions,
"What do you think of Christ?" and "How do you perceive your own
spiritual condition?" Friend, if a man rebels and rejects your witness
let it be because he stumbled over the Rock of Offense, not over your
particular church choice or other non-essential.

   Show sinners their condition and need! People who are dead in their
sins cannot understand doctrinal truths; only those who have been made
spiritually alive can. Do not get into discussions over modes of
baptism or types of church government. Keep to Christ.

   Having hit Nicodemus squarely between the eyes, the master Teacher
now explains the new birth. Never leave the sinner hanging my friend
once you have shown him his need; explain how the need can be met.
Nicodemus is perplexed. He has already been born once, how can he be
born again?

   There are several interpretations which have been given to the words
"born of water" in verse five. Some have said that it refers to
baptism. Not believing, as some do that the Bible teaches baptismal
regeneration, I feel this view to be incorrect. Since Jesus says that
"flesh gives birth to flesh," I believe that the water here refers to
the womb of the mother. Not only must a man be born physically, but he
must also be born by the Spirit because the "Spirit gives birth to
spirit." I would certainly allow you the liberty to disagree with my
reasoning here. However, in my mind it seems most appropriate to the
larger context. The new birth, this being born from above, is a
spiritual work which cannot be brought about by "natural descent, nor
of human decision or a husband's will" (1:13). It is a sovereign work
of God.

   Jesus then likens the work of the Spirit to the blowing of the wind.
We do not know where the wind comes from; it is just there. Nor can we
control the direction of the wind; it blows where it wants. So also is
the supernatural work of the Holy Spirit. We cannot see his beginning,
although after he works we can see the results. C. H. Spurgeon once
likened the new birth to falling rain. Suppose you go inside a building
while the sun is shining, but when you come out there is a thunderstorm
in progress. You did not see it start raining, but by the results you
can be sure that it started somewhere at sometime. The same is true
with the effectual working of the Holy Spirit, that is - we cannot
channel how he works or upon whom he works. The working of the Spirit
is a sovereign working. The whole experience of the believer depends
upon the working of the Spirit. The wind is sometimes gentle, while at
other times it is forceful and catastrophic. The working of the Spirit
is similar. Upon some there has been a gentle working in bringing them
under conviction and then regenerating them. In others there has been a
great and mighty move of the Spirit, like a tornado, breaking down
sinful practices and barriers, and removing obstacles. Let us be ever
so cautious that we do not prescribe the manner in which we were
converted as the norm for all those who would be saved. Some indeed
have groveled in the dust and ashes, weeping and moaning, crying out
and screaming to God for mercy. Others, have quietly acknowledged their
sinful state and in the quiet hour of the night have repented by their
bedside, confessing Christ as Lord and Savior. Many have not come unto
Christ until the golden years of life.

   Others have found rest and quietness on Jesus' lap as a little
child. Oh my friends, let God be God! Let him prescribe the manner, the
time, and the place in drawing his elect unto his Son.

   Perhaps you are not a believer. Here is the remedy for your need.
You must be born again. This is not my statement or the statement of a
particular denomination. This is the statement of the Son of God! You
must be born again, and there is nothing you can do in and of yourself
to produce this new birth; the Spirit must effectually work it within
you. Pray for him to do so. Look at yourself and your sinfulness. Your
self-produced righteousness is but as filthy rags before the holy
throne of grace. Receive Christ's righteousness this day, this very
hour.

   Fourthly, our Teacher explains the meaning of redemption and his
part in it. The meaning of redemption is to be found in the wilderness
experience of Moses. In Numbers 21, we find the account of the people
who grumbled against God and Moses. The Lord sent poisonous snakes
among the people as chastisement. When the people realized the gravity
of their sin they pleaded with Moses to pray that God would stay his
hand. When Moses prayed the Lord gave him a plan for redemption. A
bronze serpent was to be lifted up on a pole in the midst of the
people. Everyone who looked upon the serpent when they were bitten
would be saved. In the midst of sin God is gracious in providing a plan
for redemption. Can you even imagine that someone who was dying could
be so arrogant and ignorant and not gaze upon the serpent. Only those
who looked were saved. This event is a foreshadowing of the work of
Christ.

   Redemption is this - the plan whereby God has purposed to save and
restore to life those who have been bitten and poisoned by sin. By his
remarks, Jesus asserts himself to be the Son of Man. His assertion
implies that he will be lifted up just as the serpent was lifted up in
the wilderness. All who look to him will be saved. There is no other
way for sinful depraved man to be saved. He must gaze upon the uplifted
Savior, placing faith and trust in him.

   In verse 16, Jesus explains the plan of redemption further to
Nicodemus. Not only is redemption for the Jews, it is for the whole
world, all races and classes of people. The Son of Man is not the
Savior of the Jews only, but of all who will put their trust in him.
This verse has usually been taken out of its context and interpreted as
saying that the Lord died for everyone without exception. The context
will not support this. Did Christ die for those who were already in
hell as a result of unbelief? Hardly not! The Pharisees were mostly
bigots who felt that salvation was only for the Jews. Jesus shows
Nicodemus the error of his thinking. We see here more of God's grace in
that he sent his Son to redeem men from every nation, tribe, race, and
tongue. Had salvation been reserved only for the Jews, those of us who
are not Jews would have no hope.

   Jesus goes on to teach that he is the Light which has come into the
world. To believe in him is to love the light. To believe in him is to
allow your evil deeds to be exposed so that repentance and forgiveness
may come. Men by nature are lovers of darkness. They love it because
the true thoughts of their hearts and minds are hidden from view. Those
who look upon the Savior by faith allow their evil nature to be exposed
to Christ's light. The Spirit grants them repentance and they are
cleansed and saved.

   What a precious portrait of Christ as Teacher. But we see that he is
much more than a mere teacher. Jesus is the Son of Man, the Redeemer,
the Savior, the Light of the world. He is a teacher who instructs
sinners about the way into the kingdom of heaven; a teacher who not
only instructs about salvation, he also provides salvation, To believe
upon Jesus Christ is to believe more than that he was a good man who
taught fine, moral principles and performed miraculous signs. To truly
believe on Jesus is to acknowledge him as the Savior and Lord; as the
fulfillment of the serpent lifted up in the wilderness. To enter the
kingdom one must see his need to be born again. One must see the need
for a radical change in his or her character and nature.

   Have you seen your need? Do you realize that to reject Christ is to
love the darkness? Do you understand that Jesus Christ is more than
just a miracle worker? May God bring the truths of the gospel home to
the heart. May the wind of the Holy Spirit sovereignly breathe upon
men, women, boys and girls, effectually calling them unto the Lord
Jesus.

   Breathe on me, Breath of God,

   Fill me with life anew,

   That I may love what Thou dost love

   And do what Thou wouldst do.

   Breathe on me, Breath of God,

   Till I am wholly Thine,

   Till all this earthly part of me

   Glows with Thy fire divine.

   JESUS CHRIST - SOUL WINNER

   John 4:1-26

   In the previous message we beheld a portrait of Jesus as Teacher. We
saw our Lord explaining the gospel message of redemption to Nicodemus
the Pharisee. Our Lord addressed the weak confession of Nicodemus,
showing him his basic need, explaining the need to be born again, and
explaining the part which he, Jesus, would play in redemption. Those of
us who are believers often look upon the third chapter of John as one
of the simplest in the Scriptures. New converts are often told to begin
reading the gospel of John because of the simplicity of its style. Yet,
to the learned Nicodemus, Jesus' explanation of the new birth was quite
profound. The Pharisee's intellect was by stimulated to think about his
own knowledge of the Scriptures and to compare them with the teachings
of Jesus. So, we see that our Lord could deal on a high plane of
thought when necessary. Our Lord was of a humble character and nature,
but he could still deal with the great intellectual minds of his day.

   In our chapter today, we see the Lord presenting his message on
another level of understanding to the Samaritan woman. This time it is
Jesus who is out and about, not on a planned door-to-door visitation
program, but on a short journey, taking opportunities for evangelism as
they present themselves in the normal course of events. On this
particular occasion, Jesus has left the region of Judea to go into
Galilee and passes through Samaria. At Jacob's well he stops for a
drink of water and there encounters the Samaritan woman who has come in
the heat of the day to draw water. We shall see a method in our Lord's
presentation in which he establishes a relationship with the woman,
presents portions of truth to her, and ultimately reveals himself as
both Giver and Gift.

   Upon examination of this passage before us, we see that John has
portrayed Jesus as the Soul-Winner. Jesus is the perfect example of an
evangelist. Let us consider this text and see from it lessons which can
be applied in our own evangelism.

   Initially, in verses four through nine, we see a dependent Christ.
Jesus says, "Will you give me a drink?" It is in this phrase that we
see the first step in evangelism. Jesus could have performed a miracle,
could he not, and somehow drawn the water out of the well. What a
marvelous conversation starter that would have been. In fact, being
God, we should wonder that he is even thirsty! Yet, this short request
of our Lord reveals a principle truth, namely - our Lord is totally
dependent upon the Father. We lose a great deal of meaning here if we
assume that Jesus merely makes this request in order to strike up a
conversation, or to "break the ice" so to speak. The Lord, in his human
identity, exercises total dependence upon the Father. Jesus performed
many miracles in which he acted on behalf of others. Yet, concerning
himself, he had consented to identify with humans in all aspects,
including their physical needs.

   How does this dependence relate to the situation at hand? Jesus
could have very well simply exerted his will and converted her without
speaking to her at all. In chapter two, Jesus exercised his will and
the water changed into wine. He who can change the nature of water can
surely just as easily change the nature of the human soul. Yet, he is
content to be an instrument at the disposal of his Father. He speaks
and allows the Holy Spirit to do an effectual work upon the woman. And
here is the lesson and question for us - How many times do we witness
or speak about our Lord to others without a really conscious sense of
total dependence upon God? Perhaps we try to make our words convincing,
or we resort to tugging at the emotions with tearful stories. If
witnessing is not done with a total conscious dependence upon the
Spirit, those things are useless. You may say, "Well, such things do
produce results don't they?" I would readily admit that they do. But, I
would be prepared to argue that usually the results are only movements
of the flesh and not the results of spiritual regeneration.

   Also notice here that our Lord does not immediately confront this
woman with the need for repentance. He does not immediately confront
her with the fact that she is a sinner, or that she needs to be born
again. We do not have every word of Jesus' conversations recorded in
the Scripture and I think it is safe to assume that our Lord first
established a positive relationship with this woman. After all, he was
a total stranger. Then, as this relationship develops he begins to
unfold spiritual truth to her.

   I believe that the normal method of evangelism for most of us, and
the easiest I propose, is to first establish relationships with people.
People must be aware that we honestly care about them. We must show
that our concern is with their spiritual welfare, not merely with
adding some members to our church rolls. How many visitation programs
and outreach programs really have the conversion of the sinner as their
primary goal? Most that I have seen are primarily concerned with
getting people to attend a particular church. A person has truly become
evangelistic when he or she can witness to an unsaved person without
thought of whether or not that person will eventually attend his or her
church. Do not misunderstand what I am saying. Outreach programs are
not evil if conducted properly, and there is nothing wrong with wanting
to see your particular fellowship grow; something would be wrong if you
did not. But, the goal of outreach and visitation programs should be to
meet the spiritual needs of people. Those you visit should be
encouraged to seek a doctrinally sound church fellowship. The Lord may
well lead them to your flock.

   Although it concerns a person already saved, let me give an example
of what I am saying. Recently, one of our members made contact with a
75 year old woman who lived down the street from her; an ex-nun who,
having been converted to Christ, left the convent, and subsequently
married. Since her husband died she has lived in virtual isolation,
being shunned and persecuted by neighbors and family because she no
longer prays to Mary and so forth. When contacted by the member from
our church, this dear old saint was ecstatic that she had found another
believer with whom she could talk about the things of the Lord. She
stated, however, that she would not be able to attend our church since
it is some distance from her home. Our member said that was perfectly
alright, as the purpose of the visit was not to get her to come to our
church, but simply to minister to her needs. Not believing her ears,
the elderly woman explained that people from many other church groups
had visited and called her, but when they found out that she could not
attend their church they quit their visitations. Is that not pathetic
my dear friends? Here is this elderly saint, living her last days with
no friends or family comfort, infirm and fearful because of things
being done to her, having a desperate need for Christian fellowship,
and because she will not attend someone's church is forgotten about.
May God convict us of such ungodly conduct!

   Forgive my excursion but the truth is sometimes painful. Let us have
the consciously dependent attitude which Christ had. Witness with a
total confidence in the sovereignty of God. Do not place your trust in
your ability to communicate or in your powers of debate. Trust God and
the working of his Spirit. Build relationships with people by which you
show a genuine concern for them.

   Having established a relationship with the Samaritan woman, Christ
begins revealing himself to her in verses 10 19. The conversation is
centered around a drink of water, that substance which will satisfy a
basic human need. The woman is typical of all human beings. All human
beings look for those things which will adequately supply basic
physical needs. Our Lord uses the water as a means of pointing out a
greater human need, the satisfaction of the spiritual man. Herein is
another lesson for us in our own evangelism. The gospel is meant to
satisfy spiritual needs, not physical needs. To present the gospel as a
cure-all or bandage for physical wants and wishes is a gross
misrepresentation. There is a great error in preaching the gospel as
the "gospel of prosperity." When people see the gospel presented as the
means by which they will become financially successful or the means
which will keep them from being sick, it becomes something which they
will accept purely for selfish reasons. Physical needs must be
continually satisfied. Jesus says in verses 13 and 14, "Everyone who
drinks this water (physical) will be thirsty again, but whoever drinks
the water I give him (spiritual) will never thirst." God, out of his
good pleasure, may well determine to grant physical wants and wishes
for his children. If so, they are the results of grace, not the reason
for wanting or accepting grace. A person will be saved from the terrors
of an eternal hell as a result of believing the gospel. But the desire
not to go to hell should not be the reason for believing the gospel.
The desire for the water of life should be because it is what pleases
the Creator; because conscience says that it is right to believe;
because a person wants to be holy and righteous before a holy God. Time
does not permit me to go into this idea of selfish salvation here.
However, I would strongly recommend that all those who desire to
present a faithful presentation of the gospel read "A Phase of
Religious Selfishness" by Robert L. Dabney which can be found in volume
one of his collected writings entitled, "Discussions: Evangelical and
Theological", printed by The Banner of Truth.

   As the Lord begins to reveal spiritual truth the woman responds,
"Sir, give me this water so that I won't get thirsty." But, our Lord is
not yet through. The desire to possess the water of life which he gives
is a necessity, but it is not the means to the end. Her request is an
admirable one but she must know more before she can receive that water
which Christ offers. In verses 16 - 19, Jesus confronts her with her
way of life; the fact that she has had five husbands and her present
companion is not her husband. He begins to show her that repentance
from one's sin is also necessary along with the desire to possess the
water. Again, we have another lesson for us any presentation of the
gospel without a call for repentance is not a full presentation.
Sinners must be told of the need for a change in their lifestyles.
Those things which are an abomination to God must be shunned. One who
is running away from the Creator must turn back towards him. Oh the
many who have wanted the water which will satisfy their thirst forever,
but who are unwilling to turn from their sins and transgressions. The
full offer of the gospel includes the call for repentance. Continuing
to reveal himself, Jesus realizes that this

   Samaritan woman will have problems with spiritual truth offered by a
Jew and therefore he reveals the universal nature of the gospel to her
in verses 20 - 24. The woman wondered earlier how Jesus, being a Jew,
could have anything to do with her, a Samaritan woman; especially a
woman whose reputation was not of the better kind. Our Lord shows her
that salvation is from the Jews, that is, the Messiah or Redeemer will
come from the Jewish nation. Yet, he also shows that worship of God is
not dependent upon a particular mountain or temple. Salvation
originates with the Jews but, it is an all embracing gospel. It is a
gospel which is for the Jewish Pharisee as well as the Samaritan
peasant woman; a gospel for those who worship in Jerusalem as well as
those who worship on Mount Gerizim; a gospel for those under covenant
law as well as for those under natural law.

   Once again there is another lesson for us - we must present the
universal Christ when witnessing to others. Far too often we get caught
up in talking about a particular denomination or a particular church.
It begins to sound as though God can only be worshipped in a Baptist
church, or that if a person is truly saved he will naturally accept
Baptist principles. Yes, I believe we should steer converts away from
those places in which heresy is preached, and we should direct them to
a sound gospel church. But let us keep in mind that our primary goal is
to present the universal Christ, who is to be worshipped in Spirit and
in Truth.

   Finally, the Lord presents himself as both Gift and Giver. The woman
has an understanding of the Messiah. Notice that her understanding is
much different than that of the Jews. The Jews were looking for a
conqueror, a King who would come and destroy their enemies and set up a
physical kingdom. But the woman says about the Messiah, "When he comes,
he will explain everything to us." As the final revelation about
himself to her, Jesus answers, "I who speak to you am he." Jesus shows
that he is the Messiah and that he has just been explaining to her what
is necessary in order to become a part of the kingdom. As the Messiah,
Jesus is both Giver and Gift. He gives the gift of living water to
those who are truly thirsty. The living water is of course the gift of
eternal life. Spiritual life is found by believing upon the Lord Jesus.
He is the well which springs forth ever abundantly. The whole summation
of the encounter then is that nothing else will suffice to satisfy the
longings of the spiritual being in a person other than Jesus Christ,
the Messiah, the Giver of living water, the Giver of eternal life.

   In presenting the gospel we must so give our presentation that the
hearer will have a sense of need, have a conviction of Christ's ability
to satisfy that need, and have an assurance that Christ desires to
bless with his love, mercy, and forgiveness. Jesus Christ must be
presented as Giver and Gift.

   Jesus Christ is portrayed here in vivid detail as the Soul-Winner.
From this passage we who are believers learn the need for our total
dependence upon God in witnessing; the need to establish relationships;
that no presentation of the gospel is complete without a call for
repentance; that we must present Christ as available for all classes
and races of people without exception; that our primary goal is to see
people converted; that our presentation must contain those elements
which will allow people to see their need and to have a conviction of
Christ's ability to save and of his desire to do so.

   If you are without Christ, if you have never placed your faith and
trust in him, you can see from this passage what is necessary for you
to do. You must first sense your need for spiritual satisfaction. You
must have a desire to have Christ satisfy that desire. You must take
stock of your life and repent of your sins and confess them to God
asking his forgiveness. And, you must be convinced that Christ is
willing, ready, and able to save you if you trust in him. May God grant
us grace from his Word.

   JESUS CHRIST - GREAT PHYSICIAN

   John 5:1-30

   Thus far in our studies we have seen Jesus portrayed as Son of God,
Son of Man, Teacher, and Soul Winner. In the passage before us today
Jesus is shown to be the Great Physician. As Jesus revealed more of
himself to those around him, the hostility towards him by the Jews, the
Pharisees and Scribes in particular, began to increase. Jesus held
great power over the people and his plans for them were at great
opposition to the religious leaders. You remember that in chapter three
the night visitor Nicodemus said, "We know you are a teacher." But now,
Jesus has begun to cross over more and more into the territory that the
hypocritical "shepherds" had reserved for themselves. In chapters five
through eleven of his gospel, John selects those events which both
reveal more of Jesus, as well as more of the opposition against him.

   Recorded for us in our passage today another miracle which Christ
performed. I have said previously that the miracles of Jesus are proofs
of his power and authority. But they are much more than that, for they
also teach spiritual truths. The miracle recorded here is important for
two reasons. First, it marks the beginning of the angry opposition and
unbelief towards Jesus and second, it is the occasion for Christ's
teaching about his Sonship and his divine working. Let us proceed then
to examine the text, considering first the miracle itself, and then the
teaching about Christ as the Son.

   The miracle found here is not any more spectacular than any other
miracle of Jesus. However, it is striking in its force because it takes
place on the Sabbath. It is the time of a feast and we find the Lord in
the city of Jerusalem. Near the Sheep Gate is a pool called Bethesda.
The name Bethesda means "a house of mercy." Great multitudes of the
sick and diseased would linger around the pool, believing that the
waters of the pool were thought to have some type of healing power.
Some ancient manuscripts include verse four which reads, "From time to
time an angel of the Lord would come down and stir up the waters. The
first one into the pool after each such disturbance would be cured of
whatever disease he had." Jesus found a man there who had been sick for
thirty-eight years. The poor invalid had no one to help him into the
waters so that he might be cured. Jesus comes to him and asks, "Do you
want to get well?" The man's reply shows that this is his desire and
Jesus commands him, "Get up! Pick up your mat and walk." The Scripture
records that at once the man was cured; he picked up the mat and walked
away. What trust! Here comes a stranger who commands this man to take
up his mat and walk; knowing that the Jews forbid such a thing on the
Sabbath.

   Being sick and diseased, the man's only thought is to be made well;
he could care less about some petty regulation. Oh that those who are
spiritually sick and diseased would exhibit this same trust and
confidence in the Stranger of Galilee. All else had failed for this
poor man. Competition to get into the water was fierce. A man has no
friends at such a time as that. Sinners are in the same condition.
Every attempt by their own efforts to be made right with God have
failed, and friends are of no help in such a matter either.

   We do not believe that all sickness, disease, or death is a direct
result of personal sin. Yes, sickness, disease and physical death exist
because of the fall, but many times people are afflicted and it is not
a direct result of sin on their part. But, in the case of this fellow
it was (v. 14). Not only is this man physically sick, he is spiritually
sick as well. What does this say to us in spiritual truth? Man is
spiritually sick; he cannot help himself; he continually tries to find
some peace, fulfillment, or cure by seeking after worldly goals and
enjoyments. But all of these fail. Someone says do this or that, buy
this, invest in this, read this, listen to this, but all these things
fall short of satisfying a lost person fully.

   As I said earlier, the name Bethesda means "a house of mercy." This
man has lain in a "house of mercy" for thirtyeight years, yet never
found mercy. Friends, the Word of God may be likened to this "house of
mercy," for in it we see the way to be cured. In it we see that our
efforts at helping ourselves are useless. There is only one way to be
cured of our spiritual sickness and that is to put faith and trust in
Jesus Christ according to the revealed Word of God. Christ alone can
heal, for only he is the Great Physician. Jesus Christ is the Giver of
power to the powerless. When he commands, he gives the power to obey.
When he says, "Do this!", he promises us power to do it. The same is
true in conversion. Sick men and women have no power to cure
themselves. Yet, Jesus commands repentance and faith in him. If he so
commands, then he also provides the power by which one is able to
repent and believe. The man had tried all else to be healed; now,
Christ was his only hope. If you are spiritually sick, if you see
yourself to be a sinner and unable to save yourself from spiritual
death, Christ is your only hope. He commands you to walk. Get up then
and come to him.

   We now come to the teaching about Christ's Sonship. Jesus performs
this act of mercy on the Sabbath day. When the Jews saw the healed man
they berated him for carrying his mat on the Sabbath. What blindness
and ignorance. One would think that these Jews should have been
praising God for the wonder performed among them. But no, they are only
concerned about the keeping of the letter of the law. They saw the
carrying of the mat as work. Nowhere in the true law of God is a person
who has been made well forbidden to carry his mat and enjoy his
restoration to wholeness. There is no rejoicing that a miracle has
taken place. There is no seeking out of Jesus to learn from him about
this great event. Instead, the anger of sinful hearts is stirred. To
one this miracle was a great blessing, to others it was an occasion for
anger. Men who are in sin's grip do not, by nature, want to hear about
Jesus. Hardened hearts get angry upon hearing the glory and wonders of
the gospel.

   In their rage, the Pharisees sought out Jesus to kill him, not only
because he broke their Sabbath laws, but because he called God his
Father (v. 17). Jesus, under persecution, takes opportunity to tell
them about his relationship to God. As God works, so also Jesus works.
It may well be the Sabbath; but God is working on the Sabbath,
therefore, so also Jesus in like manner as his father. Jesus does not
need a rest on one day in seven because his activity as the Creator and
Sustainer of the world does not cease. The continuation of work is the
unique characteristic of God. Jesus' performance of the miracle
displays this. He asserts to them his equality with the Father. His
deeds are precisely the deeds of the father. As Son, Jesus has
complete, open access to the love, mercy and compassion of his Father.
The Father is not concerned whether or not a man carries his mat on the
Sabbath. What concerns him is a sick man in need of mercy. By his
teaching here Jesus shows that the Pharisees have twisted the true
meaning of the Sabbath into something which it was not meant to be.
Yes, it was meant to be a day of rest from ordinary labors, but, it was
right and proper to perform acts of necessity and mercy on the Sabbath.
In their anger against Christ and by their refusal to acknowledge the
divinity of Christ, the Jews have dishonored the Son. By dishonoring
the Son, the Pharisees have dishonored the Father. How many today
profess to believe in God, even praying to him and seeking his help,
but when confronted with the claims of Jesus the Son they will have
nothing to do with it. You cannot honor the Father unless you
acknowledge his Son. To properly acknowledge the Son is to place your
faith and trust in him as your Lord and Savior. Acknowledging Christ as
God, co-equal with the Father, honors both Father and Son. Jesus is the
Judge of mankind. On the great day when you stand before the judgement
seat of righteousness, it will not be God that you reckon with, it will
be Jesus Christ the Son who will try your case. If you have rejected
him you will be found guilty or high treason against the Father. You
will stand condemned, with no hope.

   John Calvin has paraphrased the teaching of Christ in

   verse 19 and following as this:

   As the Father has poured out His mind on Me, so also His power, that
in my works the divine glory may shine; yea, so that men cannot seek
anything divine which they may not find in Me.

   Calvin then goes on to say that "out of Christ the power of God is
sought in vain." Can you feel the force of those words my dear friend?
Search high and low; try one cultic religion after another; read your
horoscope charts; consult the cards; meditate and chant until your mind
is a boggled mess; outside of the Lord Jesus Christ, the Son of God,
you will not find the power and knowledge of God. Read the humanistic
books which tell you how good you are; listen to the lecturers who say
that all we need is love and everything will turn out alright. I tell
you upon the absolute authority of the Word of God that unless you
realize the sick condition of your soul, you will never be well.

   Jesus Christ is the Great Physician who can heal physical ailments.
But more than that, he is the One, the only One, who can heal the
sin-sick soul. Has he healed you? Do you understand that to be right
with God you must first be right with his Son? In hearing the Word
today you are under the canopy of a "house of mercy." The Healer stands
by ready to heal the one who will obey his command to repent and
believe by child-like faith in him. Do not delay lest the hour of mercy
pass you by; lest you miss the disturbance of the waters. Let the plea
of your heart be as the old hymn:

   Pass me not, O gentle Savior, hear my humble cry!

   While on others Thou art calling, Do not pass me by.

   Let me at a throne of mercy, Find a sweet relief;

   Kneeling there in deep contrition, Help my unbelief.

   Trusting only in Thy merit, Would I seek Thy face;

   Heal my wounded, broken spirit, Save me by Thy grace.

   Savior, Savior, hear my humble cry!

   While on others Thou art calling, Do not pass me by.

   If you are a true believer take this opportunity to rejoice and well
up with thanksgiving that you have been healed. One day you sat without
any hope of cure. You found your spirit wounded, broken and bruised.
Then, after such a long season of despair, the Great Physician came
near and commanded you to rise and walk. Oh bless God and the Lamb
forever! Lift holy hands of praise to the Savior. May God receive
praise and glory through his Son, the Great Physician.

   JESUS CHRIST - BREAD OF LIFE

   John 6:25-59

   Thus far in our trek through John's gospel, we have seen Christ
portrayed as the Word and Son of God, the Son of Man, the Teacher, the
Soul-Winner, and the Great Physician. In each of these we have seen the
Lord portrayed in a different manner. Some special theme or event has
shown us a different view of the person and work of Jesus Christ. Just
as chapter five opened with a mighty account of a miracle, so does the
chapter before us. Chapter five gave us the picture of the Jews
rejecting Christ and his Sonship; chapter six shows us an increase in
their hatred of him.

   People have always looked for some type of Utopian society where
their every need would be met and every desire satisfied. The people of
Jesus' day were no different in this regard.

   Their rejection of Jesus as the Messiah was based upon their desire
to see an earthly kingdom; a kingdom where the enemies of the Law would
be destroyed, a kingdom where the Romans could not interfere, and a
kingdom where economic prosperity was the norm for everyone. The hopes
for such a kingdom were momentarily heightened by the feeding of the
multitude in the first part of chapter six. Our Lord multiplies five
small barley loaves and two small fish, and suddenly the people are
ready to make him their king by force.

   As stated in previous sermons, and it cannot be stated enough, the
miracles of Christ are not only signs of his power and authority, but
they convey spiritual truths to those able to comprehend such things.
Instead of seeking a spiritual lesson in the feeding, the people only
sought the power which was shown by the miracle.

   The spiritual truth which is to be learned, is that Jesus is the
true bread which satisfies the true spiritual needs of mankind. Jesus,
in the feeding of the masses, meets their physical need of hunger. But,
the miracle is meant to convey that Jesus is also able to satisfy the
hunger of the soul. It is Jesus' intention to show the people just what
kind of Messiah he really is. And so, John portrays Christ here as the
Bread of Life.

   When Jesus tells his hearers of the true bread, they do not wish to
hear it. Instead, they demand another sign. They wanted not just one
meal on one afternoon, but something like unto the daily provision of
manna which their forefathers received under the leadership of Moses in
the wilderness. When our blessed Lord offers them something far better
than literal bread they, as A. T. Robertson writes, "murmur like a
swarm of bees with skeptical scorn at his divine claims." What was his
claim? "I am the bread of life."

   In particular today, I want to focus on verse 53 in which Jesus
says, "I tell you the truth, unless you eat the flesh of the Son of Man
and drink his blood, you have no life in you." We can, as F. F. Bruce
has done, classify this statement as one of Jesus' "hard sayings," for
in verse 60 we read, "On hearing it, many of his disciples said, 'This
is a hard teaching. Who can accept it?'"

   Let us consider first of all what Jesus means when he says, "I am
the bread of life." The belief of Jesus' followers was based upon a
complete misunderstanding of the miracle he had performed. They had a
carnal belief which was willing to trust him to provide the material
necessities of life. To them, the miracle was not a sign of his
divinity, but a sign that he possessed some magical power.

   In verse 26, Jesus tells the people that they only looked for him
and sought to make him king because of the food which he gave them, not
because they saw in the miracle a sign of his divine person. Mark has
even recorded for us, in Mark 6:52, that the disciples had not
understood about the loaves. Jesus takes opportunity to teach that food
which gives eternal life is what is really necessary. This food is
received by believing in the one upon whom the Father "has placed his
seal of approval" (v. 27). So, the people ask for another sign as more
proof. They ask for a sign like the continual provision of manna which
had been supplied to their forefathers in the wilderness.

   Jesus goes on to explain that the manna was only a temporary food.
It could not provide immortality. Jesus says that he can offer them
bread better than the manna; a bread which when eaten will satisfy
spiritual hunger and lead one to eternal life. Just as Jesus had
offered the Samaritan woman better water than the well had to offer, so
he offers these people a better bread, and, quite naturally, the people
ask for that bread.

   At their request (v. 34), Jesus declares that he himself is that
bread, the bread of life. Everyone who believes on him as the Son of
God receives him as the food for their soul. But, at this the Jews
begin their infamous grumbling about the Lord. At this, as though to
irritate their wound Jesus amplifies his assertion and says, "I am the
bread that came down from heaven" (v. 41).

   True life is to be had by believing in Jesus Christ. That is the
only way to have true life and to have it abundantly. What Jesus is
saying is this - man not only has a physical need for food, he also has
a spiritual need for nourishment which physical food simply cannot
satisfy. Jesus himself is food for the soul. Those who come to him in
faith will find a continual provision of spiritual food and
refreshment. Moreover, they will never die spiritually.

   To believe in Jesus Christ is not a mere assent of the intellect. It
is more than a belief in a set of facts. It is more than just affirming
that his teachings are true. Belief in Jesus means to unite with him by
faith and to participate in his life; to let his life be ours; to let
his persecutions be ours; to let his sufferings be ours; to let his
spirit be our spirit; and to let his Father be our Father also. Jesus
is the bread of life.

   Having said all of this, I would like to concentrate on the "hard
saying" of verse 53. The people listening are still confused. In verse
52 they say, "How can this man give us his flesh to eat?" They were
repulsed by thoughts of cannibalism. It may strike us as somewhat odd
that these people would even think that Jesus was inferring that they
must actually eat his physical flesh. But remember, these were people
who had strict regulations about the consumption of flesh and blood.
They had strict dietary laws which governed their eating habits.

   Their bewilderment and grumbling give Jesus another opportunity to
explain his teaching more fully. He says that unless a person eats his
flesh and drinks his blood they are dead and have no life in them. Yes,
they may well believe that he performed a miracle. They may well
believe that he interprets the Scriptures differently. But, unless they
eat his flesh and drink his blood, he says, they are dead.

   What then does Jesus mean by this hard saying? In verse 63 he will
tell his disciples, "The words I have spoken to you are spirit and they
are life." He points out to them that his words are to be understood
spiritually. Therefore, Jesus is not calling upon the people to
practice cannibalism, but to open their understandings to a spiritual
truth. What we have here is a tremendous metaphor. A metaphor is a way
of explaining or describing something by comparing it to, or
illustrating it with, something else. The thing being explained is not
distinctly mentioned. Jesus is stating that a share in the life of God,
eternal life, is granted to those who by faith come to Jesus,
appropriate his sacrificial death unto themselves, and enter into union
with him.

   In other words, if a person will come to Christ, recognize who Jesus
is as the Son of God, lay self aside and "put on" the Lord Jesus
Christ, that person will have eternal life. The flesh of which Christ
speaks, is his sacrifice upon the cross. The blood of which he speaks
is his blood poured out for the forgiveness of sins. When a person
appropriates Christ's death and sacrifice unto himself, that person can
then be said to have eaten Christ's flesh and to have drank his blood.

   Augustine has said that our Lord's words must be a figure, "bidding
us to communicate in the sufferings of our Lord, and secretly and
profitably treasure in our hearts the fact that his flesh was crucified
and pierced for us....Believe and you have eaten." In the Anglican Book
of Common Prayer, particularly the part dealing with the Lord's Supper,
this spiritual truth is beautifully expressed as, "Take and eat this in
remembrance that Christ died for you, and feed on him in your heart by
faith with thanksgiving." To feed on Christ in one's heart by faith
with thanksgiving is to "eat the flesh of the Son of Man and drink his
blood."

   In conclusion then, we have Christ portrayed for us as the Bread of
Life. No other can take his place. Nothing else can provide eternal
life. Have you eaten of his flesh and drank his blood? Have you come to
see that fleshly provisions cannot satisfy the soul? Have you come by
faith and said,

   "Lord, I am spiritually hungry. I am nothing but a sinner in need of
mercy and forgiveness and spiritual nourishment. Let me have the bread
which you alone can give. Without it I will surely die." My friend, you
may search high and low but you will never find the Utopia you are
looking for if you are searching outside of Christ. You may seek to
gratify your every earthly desire, but you will find that no sooner do
you satisfy one than another creeps in. Only the sacrificial death of
Christ, applied to your heart by faith, can satisfy your real need. If
the Spirit has been pleased to show you your condition, then look at
the wonderful promise in verse 37 "All that the Father gives me will
come to me, and whoever comes to me I will never drive away." Come to
Christ my friend, he will not cast you out.

   If you are a believer remember that only Jesus has the words of
eternal life. Feed upon him by reading his word. Communicate with him
in prayer. Be open to the ministry of the Holy Spirit in your inner
being. Be molded by him. Resolve to participate in Christ's life and in
his sufferings. When you partake of the Lord's Supper in your
particular fellowship, keep in mind what the bread and wine represent.
Do not just take the Supper out of habit or sense of duty. Allow it to
be a means by which you are drawn closer to the Lord. In the Supper you
are not eating real flesh or drinking real blood. But, in your heart,
as you take the elements, you feed on Christ in your heart by faith.
Keep in mind the wonderful promise of verse 54 - "Whoever eats my flesh
and drinks my blood has eternal life, and I will raise him up at the
last day."

   Bread of the world, in mercy broken,

   Wine of the soul, in mercy shed,

   By whom the words of life were spoken,

   And in whose death our sins are dead:

   Look on the heart by sorrow broken,

   Look on the tears by sinners shed,

   And be Thy feast to us the token

   That by Thy grace our souls are fed.

   JESUS CHRIST - WATER OF LIFE

   John 7:11-52

   Six months pass between chapters six and seven, and about a year and
a half have elapsed since the healing of the man at the pool of
Bethesda in chapter five. We now find ourselves late in the second year
of Jesus' ministry. He is hated by the Jews, disliked by the people in
Galilee, and is now, in the first part of chapter seven, being scorned
by his very own brothers. They encourage him to go the Feast of
Tabernacles in Judea; to come out of hiding and perform more miracles.
After all, they said, "No one who wants to become a public figure acts
in secret." In reality they did not believe in him and were mocking him
by their speech.

   Eventually, Jesus does go to Jerusalem and attends the feast. Here,
the events which take place cause us to behold yet another portrait of
our Lord. In the middle of the feast, Jesus stands and cries out, "If a
man is thirsty, let him come to me and drink. Whoever believes in me,
as the Scripture has said, streams of living water will flow from
within him." By these words, we see Jesus pictured as the Water of
Life. In chapter six we came to understand him as being the Bread of
Life, and now we shall understand him to be the Water of Life. The
Scripture tells us that at the feast the Jews were on the alert for
him. Even though Jesus has been in virtual isolation for the past six
months he is still the topic of conversation. People were divided over
him, some for, some against. He was fulfilling the prophecy of the aged
Simeon who had said, "This child is destined to cause the falling and
rising of many in Israel, and to be a sign that will be spoken against,
so that the thoughts of many hearts will be revealed" (Luke 2:34, 35).
Jesus is the light which has come into the darkness of the world. He
has invaded the religiosity of the people and has begun to expose the
sham and mockery which the people, especially the religious leaders,
have made of God's law and worship. The most puzzling question of the
day is - "Who is this Jesus?" "Who is this Nazarene that the religious
leaders hate so much?"

   With calmness and a sense of his mission, in spite of the mounted
opposition against him, our Lord appears at the Feast of Tabernacles.
He appears in the temple courts without fear, for he knows that his
hour has not yet come in which he is to be delivered up and handed over
by his traitor to the dealers of death. The sufferings, passion, and
death of Christ are totally voluntary on his part; therefore, no one
can lay hold of him to harm him, until he determines that they may do
so. As our Lord begins to teach, the Jewish leaders scoff at him
because he is not a graduate from the rabbinical schools. He has no
ecclesiastical permit to teach, neither does he have any certificates
of accomplishment or degrees with which to impress his hearers. Jesus
is considered to be the "country bumpkin," the "hick preacher" who has
not met the stringent qualifications of the presbytery or ordination
council. In the opinion of the leaders he is, as A. T. Robertson puts
it, "a sort of theological ignoramus."

   But, our Lord accepts their challenge. In a sense he says that they
are technically correct in that he does not have the approval of men or
the scholarship of men behind his teaching. He is in that sense
"unlearned." However, his message and teaching are valid because he
receives them from God. It is not something which he has made up on his
own. In fact, he points out, they would perceive the truth of his
claims if only they were truly interested in seeking God's will. But,
they are only interested in academic debate and in seeking to accuse
him of breaking the law because of his acts of mercy on the Sabbath.
Even more, he makes plain that instead of seeking God and his honor,
they are trying to kill him.

   Let me step back for a moment and say a few words to those of you
who desire to preach and minister to the flock as a pastor or teacher.
I would not discredit a college and seminary education for one minute.
The person who desires to be used by the Lord to teach others needs to
acquire all the knowledge he possibly can. Even those who teach
children should seek to better their own knowledge of the Scriptures.
If one can obtain training in the Hebrew and Greek, one should endeavor
to do so. But, an education, or the lack of it, has never, never,
never, been the cause of one's success or failure in the ministry. The
cause of success, godly success that is, has been because the hand of
God, by the Spirit, has been upon a person. Failure has resulted from
either the hand of God having never been upon someone, or because of a
sin of some sort on the part of the person. I could list numbers of men
and women who have been mightily used by God, who never had the
privilege of sitting in a seminary classroom and who could not read one
word of Greek. God has used many men who never went before an
ordination or licensing council. Once again, I do not despise the
agreement of the brethren in regards to one's entering the ministry. We
must strive to keep the ministry pure and holy. But, God is the one who
ultimately calls a person for holy service. And so it is with the
calling of his Son.

   The sparks of hatred are flying fast and heavy. Having no good
defense with which to dispute the Lord, the crowd accuses him of being
demon-possessed. The pot is hot and boiling, so to speak. The people
begin to comment on the apparent failure of the leaders to arrest
Jesus, and question even further his origin, and whether or not he is
the Messiah. Upon hearing the rumblings from the people, the Pharisees
send temple guards to arrest Jesus, but despite the presence of
arresting officers Jesus continues to teach, and makes two interesting
points. First, that he will eventually return back to God and his
enemies will not be able to find him. Second, that he is able to
provide living water to those who are truly thirsty. By these two
points, Jesus foretells his death and resurrection, and the outpouring
of the Holy Spirit.

   The Pharisees will not be able to find Jesus when he dies because
their character and nature will prevent them from being able to do so.
The place where Jesus will be is a holy place. No unclean thing can
enter in. Because they refuse to accept the teachings of Jesus as being
from God, the Pharisees remain unclean and doomed. Maclaren has written:

   God does not slam the door of heaven in anybody's face; it stands
wide open. But there is a mystic barrier, unseen, but most real, more
repellent than cherub and flaming sword, which makes it impossible for
any foot to cross that threshold except the foot of the man whose heart
and nature have been made Christlike, and fitted for heaven by simple
faith in him.

   Our Lord does not leave the door shut with the teaching of verse 34.
On the last, greatest, and most festive day of the feast, he stands and
in a loud voice proclaims, "If a man is thirsty, let him come to me and
drink. Whoever believes in me, as the Scripture has said, streams of
living water will flow from within him" (v. 37). These were strange
words, especially in light of Jesus saying them in the temple court!
For there and then these words could only mean that Jesus was saying
that he was the fulfillment of the Jewish ceremony. At the feast, part
of the ritual was to pour out water from a vase while chanting the
words of the prophet, "With joy you shall draw water out of the wells
of salvation." Jesus is in effect proclaiming, "I am the well of
salvation. If you are thirsty for salvation come unto me. I will give
you saving water and so transform your character and nature that
streams of living water will flow from within you." Isaiah the prophet
had said, "The poor and needy search for water, but there is none;
their tongues are parched with thirst" (41:17).

   Our Lord very publically shows again and again that he is the
fulfillment of the Old Testament prophecies. He is the substance which
the ceremonies of the law had foreshadowed. He is that toward which all
types and shadows had pointed. If only these poor blind "religious"
people would open their eyes and their scrolls! If only they would
sense their urgent need for that which satisfies the spiritual
necessities of a person. How sad the situation in our own day. In any
town of any size there are more churches than one could visit in a
year. Some of the most magnificent works of architecture in modern
history are being built in the form of church buildings. More religious
programming is on the television and radio than ever before. Preachers
are now into the business of building Christian vacation resorts and
conference centers. Yet, for all the apparent "church growth" going on,
there is relatively little true holiness and godliness. So many who sit
in these huge houses of worship have no concept whatsoever of the
sovereignty of God. Little country churches are so steeped in tradition
that were the Spirit of God to move mightily upon them some would be
upset because "this ain't the way we've always done things." There are
now even such luxuries afforded to the body of Christ as Christian
exercise albums and praise aerobics! But where, I ask, is the true
knowledge of the grace of our Lord Jesus Christ? Listen, my friend, I
am not against large churches, small churches, or good Christian praise
music. But the people of Jesus' day were religious fanatics, yet they
were quite dead spiritually.

   People today thirst for activity and entertainment. How often do we
find ourselves toying with the idea of staying away from the fellowship
of the saints because a first-run movie is on television? How often do
people choose a church, not because of its doctrinal soundness, but
because it is close by or because it has a good youth and music
program, things that will keep us "occupied." Oh dear one, thirst for
Jesus! One man has written, "More of you Lord, more of you. I've had
all but what I need, just more of you."

   From Christ's words of verses 37 and 38, we have the plain
invitation of the gospel. We are first exhorted to approach Christ in
the words, "If a man is thirsty, let him come." Secondly, we are
invited to "drink." And thirdly, we are told that whoever believes in
Christ, shall become a well of living water, just as Christ is a well
of living water. Not that we become able to give life to others, but
that the life of Christ now erupts from within us. Christ promises that
the man who approaches him, appropriates him, and adheres to him, shall
in fact become like him. He receives the Holy Spirit of Christ so that
he has in himself a fountain springing up into eternal life.

   I would ask you to search your soul this day. The heart is
deceitful, but I ask you to look as deep as you are able into the
recesses of your innermost being. Do any rivers of living water flow
out from you? Are you always drinking but never flowing? Is the water
which flows from you in your daily life the pure water of Christ, or is
it the water of self, containing all of self's impurities? Christ's way
of communicating the news about the blessing of eternal life to the
world is through the medium of those who have already received it. Have
you received it? If so, are you communicating it to others? Christians
are to so show forth the life of Christ, that by their presence they
become as rivers of water in a dry place.

   Jesus Christ is the Water of Life. The Psalmist, in speaking of the
power of God wrote:

   He turned rivers into a desert, flowing springs into thirsty ground,
and fruitful land into a salt waste....He turned the desert into pools
of water and the parched ground into flowing springs. (Psalm 107:33-35)

   Dear friend, Jesus Christ, the Water of Life, is able to take the
parched desert of your heart and turn it into a flowing spring. He is
able to make living water flow freely from the ground which was once a
salt waste. Will you not this day come to Christ, drink from him, and
believe upon him? May God grant us grace from his Word.

   JESUS CHRIST - LIGHT OF THE WORLD

   John 8:12-41

   In the chapter now before us, our Lord continues to address the same
group of people that he was speaking to in chapter seven. There is some
question about the first eleven verses of chapter eight which record
the incident of the woman caught in adultery. It is not so much a
question of whether or not these verses are true, but rather whether or
not they belong where our translations have placed them. Many of the
ancient manuscripts disagree and place them at various places. Some
omit them altogether, some place them at the end of John, some place
them after Luke 21:38, and many who place them where we find them in
our translations mark them with asterisks, indicating some doubt as to
whether or not they belong here.

   The reason for this question is that the structure of verses twelve
and following of chapter eight, indicate that chapter eight is a
continuation of the discourse in chapter seven. Therefore, in chapter
eight, Jesus is speaking to the same people as in chapter seven. Notice
verse 12, "When Jesus spoke again to the people..." I am persuaded that
the incident of the woman caught in adultery is true and factual.
However, it seems that it has been placed incorrectly by translators
down through the years. I cast no bad light upon holy inspiration and
inerrancy, and I am convinced that were we to have the very original
copies of the gospels, we would find this incident also recorded
somewhere in the them. The subject in question is simply brought to
your attention in order that you may sense the continuous flow between
chapters seven and eight.

   Thus far, by way of review, we have seen our Lord portrayed as the
Son of God, the Son of Man, the Teacher, the Soul-Winner, the Great
Physician, the Bread of Life, and the Water of Life. Today, we shall
see our Lord pictured as the Light of the World, based upon our Lord's
words in verse 12, "I am the light of the world. Whoever follows me
will never walk in darkness, but will have the light of life."

   As we have already seen in the first chapter, light is linked to
life. In verses four and five of that chapter we read, "In him was
life, and that life was the light of men. The light shines in darkness,
but the darkness has not understood it." In the spiritual world as well
as in the physical world, life cannot continue to thrive in darkness.
The uniqueness of Jesus' words in chapter eight, is that he speaks of
spiritual light existing in the form of a person, himself. We are all
blind by nature, but a remedy is offered to rescue and free us from our
darkness and make us partakers of true light. As we consider the Word
of God before us today, let us look into two matters. First, we shall
have to answer the question - How is Christ the light of the world?
Second, we must then consider what it means to have the light of life.

   How is Christ the light of the world? If we are correct in assuming
that this discourse is part of that which we saw in chapter seven, then
Jesus' words here tie in with the Feast of Tabernacles. He is now
teaching in that part of the temple where the offerings were deposited,
the treasury. In this area were large lampstands. As was the custom, on
the first night of the Feast, in recollection and memorium of the
pillar of cloud by day and the pillar of fire by night which led the
Israelites in their forty years of wandering in the wilderness, the
lampstands were lit. These pillars of light had led the people and had
given them the direction in which God intended them to go. The pillar
and cloud had been a sign of the glory and presence of God among the
people. God had often manifested his presence by various forms of light.

   When Christ says, "I am the light of the world," he makes a
tremendous claim. Here is the son of a carpenter, considered by many of
his day to have been born out of wedlock between Joseph and Mary,
considered by the religious leaders as a backwoods bumpkin, who
proclaims, "I am the light of the world. Whoever follows me will never
walk in darkness, but will have the light of life." Jesus asserts that
he is the source of illumination for the world, in fact, the only
source. His claim is that by following him, one can find be delivered
from darkness. What is more, considering the place and circumstances,
Jesus' words assert that he is now the manifestation of God's glory and
presence among the people.

   How then is Jesus Christ the light of the world? He is the light of
the world because in him is the glory of God. In Christ dwells the
fulness of the Godhead in bodily form. The Apostle Paul writes
concerning Jesus, "For God was pleased to have all his fulness dwell in
him." Christ was made flesh and lived among us for a time, and in
beholding him we beheld the glory of the Father. People in every era of
history have been searching for God. Beginning with the building of the
tower of Babel up through our present day, men and women have searched
for God. But God can only be found by accepting Christ as the light of
the world. For when we see Christ in all of his beauty, splendor and
majesty, we have indeed found the God for whom we are searching.

   When Jesus claimed that his Father bore witness to him he was asked,
"Where is your father?" Instead of responding to this "where" question,
Jesus responded with an answer as to "who" his father was. He said,
"You do not know me or my Father. . . . If you knew me, you would also
know my Father" (v. 19). And so, Christ is the light of the world in
that he is the only means by which people may attain a true knowledge
of God. Only in Christ can we find the most perfect, visible
presentation and manifestation of God the holy Father.

   But Christ is also the light of the world in that he brings
judgement to the world (v. 26). He comes to expose the sins and errors
of men; to prove judicially that they walk in darkness and that they
are guilty before God. Men love darkness rather than light because of
their sinful nature. Jesus comes and presents saving truth, yet because
of their depraved nature, people rebel. This rebellion is a cause for
judgement. As a piercing light Jesus is able to discern the many
thoughts and intentions of a man's heart. What others cannot see,
either in others or in themselves, Jesus can see, because his light is
the only true light to be found.

   Jesus is the light of the world because his truth is able to set men
free from their bondage to sin. In verse 32 we read the familiar words,
"Then you shall know the truth, and the truth will set you free." The
implication here is clear. If a person does not know the saving truth
which Christ offers, he is in bondage to Satan (v. 41, 44). To be in
bondage to Satan means to have one's will under the dominion of the
evil one. Since the will is in bondage to evil it cannot perform any
good spiritual work. A person in this type of bondage cannot honor his
Creator as he should. He cannot have fellowship and communion with the
heavenly father, nor can he do anything good that would give God cause
to favor him with mercy and grace. Therefore, when men, women, boys or
girls come to Christ, and cling to him as the light of life, they are
set free from their bondage to Satan. The truth, the light, indeed sets
them free to have fellowship with God, to perform good and acceptable
works which are pleasing to him, and enables them to honor and glorify
God as they ought. They are given the ability to know the Father's will
and to do it.

   People often speak of having "seen the light." What they mean is
that they have come to a new or better understanding of something. They
imply by their words, that until they saw this "light," they were in a
darkness of some kind. They were held in a type of bondage in which
true comprehension was kept from them. So it is when a person, by
faith, comes to Jesus. Jesus enables the person to see him, the light,
the true light which dispels the grip of spiritual darkness.

   Yes, Jesus Christ is the light of the world. He is the Son of God,
the Son of Man, the Teacher, the Soul-Winner, the Great Physician, the
Bread of Life, the Water of Life, and he is certainly the light which
shines in a dark place.

   Since it is true that Christ is the light of the world, we must of
necessity consider what it means to have the light of life. It is not
enough to know that Jesus is the light of the world; one must possess
him as the light of the world. It is not enough to admit that society
is a dark place in need of light; one must personally admit that
without the light of Christ shining on and in him, he walks in darkness
and is in great danger.

   The imagery presented here is that of a group of people walking down
a dark path in the dead of night. The leader has a bright light with
which he lights the path. As long as the people are following him, they
are walking in the light of life. But if they refuse to follow him, or
stray from his leading, they put themselves in great danger. To walk in
darkness is to live on the razor's edge of uncertainty. One does not
know what pit awaits him or what rock lies in his path. Staying in the
light is the only way to sure safety.

   The word "walk" here signifies a progressive act. Once a person
follows Christ he must continue to do so. How many are the experiences
of those who at one time followed Christ but for one reason or another
strayed from him and fell into gross sin and hurt. The indwelling sin
in us fights for control. Sin cannot stand the light and seeks to pull
us out of line and lead us we know not where.

   If we are believers, the light of life is now in us by the presence
of the Holy Spirit who guides and corrects us. We maintain the glow of
that light by adherence to the Word of God. When we are in the Word and
led by the Spirit we are not in darkness. When we turn to our own ways
and plans we find ourselves stumbling and groping in thick Egyptian
night. To be sure, there will be many times when we find ourselves
seeking clear direction. There will be times when our best wisdom will
have to be exercised. But, many confusing moments will be avoided
because the light of Christ in us provides clear unmistakable direction
and guidance. In fact, more often than not, it will be something in
ourselves which prohibits us from walking in Christ's light; things
such as a reluctant will, a stubborn attitude, or the love of self.

   To have the light of life means to have the radiance of Christ
permeating every area, every corner of our beings. The light of life in
us should produce a light that radiates from us to those around us. As
Christ's light shines in us, our light is to shine in the world.

   To have the light of life means to be a possessor of eternal life.
It means to have one's sins forgiven and to be justified before our
holy God. It means to be a joint-heir with Christ, sharing in the
blessed citizenship of the heavenly city.

   In conclusion, I would say today that if you are without Christ as
your Lord and Savior, you are walking in darkness. You have no light.
You must come to realize that you are in slavery to the evil one, the
devil. Christ is your only hope of ever being set free. You may not see
them, but the chains of sin have you in captivity. You may not realize
it, but you are in a deep, dark dungeon, hidden from the light and
glory of God's presence. Why not pray that the Holy Spirit by sovereign
power, would open your eyes to the dazzling brightness of the Lord
Jesus Christ?

   To you who are believers in Christ, let this passage cause your
heart to well up with thanksgiving to God for his mercy and grace.
Think of what you might be today without the light of life dwelling
within you. Charles Wesley said it well when he penned these familiar
words:

   Long my imprisoned spirit lay

   Fast bound in sin and nature's night.

   Thine eye diffused a quickening ray:

   I woke - the dungeon flamed with light!

   My chains fell off, my heart was free,

   I rose, went forth, and followed Thee.

   May God grant us grace from his word.

   JESUS CHRIST - GIVER OF SIGHT

   John 9:1-41

   I am sure that most Christians have a favorite verse, a favorite
Psalm, a favorite story, a favorite character, or a favorite chapter in
the Bible. Today, we come to what is personally my most favorite
chapter in the New Testament. The chapter before us blends a richness
of deep thought, vivid action, seriousness and humor.

   The chapters we are now in are designed to portray for us the
growing hatred of Jesus by the religious leaders. This chapter does
that very thing, yet, at the risk of being lighthearted, this chapter
is probably the most humorous in the Bible. Here we find the wit and
humor on the part of the blind man towards the theological giants of
his day. Robertson says, "He tells the simple straightforward story of
the facts relative to the opening of his eyes, sticks to it all the
time, parries every effort to get himself tangled in his words,
expresses his own opinion that Jesus is a prophet, refuses to call
Jesus a sinner to relieve the Pharisees of their own theological
embarassments. . . stands by the crucial fact of his receiving sight at
the hands of Jesus, playfully twits the Pharisees with the desire to
become the disciples of Jesus, makes merry over their ignorance about
Jesus, and finally argues conclusively to show that God must be with
Jesus at any rate."

   We also see in this chapter a picture of spiritual development. The
man begins by speaking of a man called Jesus; then calls him a prophet;
then says that Jesus is a worshipper of God who does his will; then
expresses a belief that there is a Son of Man; and then, when Jesus
declares who he is, places full trust and belief in Christ, and
worships him. Once again, we have another striking portrait of our Lord
given to us here by the Apostle whom Jesus loved. Because of his words
in verse 39, we behold Jesus Christ as the Giver of Sight. "For
judgement I have come into this world, so that the blind will see and
those who see will become blind."

   I would like for us to consider three sections of this chapter. We
will overlook many of the details concerning the man's confrontation
with the Pharisees, and focus our attention upon the first and last
parts of the narrative. Let us think upon the wonderful providence of
God, the merciful work of

   Christ, and the great responsibility of man.

   First of all, we have in verse three, the wonderful providence of
God. Jesus and his disciples came upon a man who had been blind from
birth. To the disciples, this man presented a theological problem - Was
he blind because he had sinned or because his parents had sinned? It
was a universal opinion among the Jews that all sickness, misfortune or
calamity was the result of sin. Some held that the soul of a man at
death, because of sin, would be forced to pass into other bodies in
order to be punished there. Others held that infants could sin prior to
being born, and consequently, deformity or disability at birth was
punishment for that sin. Others held that the punishment for the sins
of parents was bestowed on their children.

   Today, many people still have the conception that if a person is
sick or ill in some way, or if some tragedy occurs, then the person
must have sinned in some way. Unfortunately, many people are sick
because of sin. Sickness and death are the results of the fall of man
in the garden. But, not all sickness and tragedy which we experience is
a result of personal sin. We often experience such things because of
Satanic attack. But, most people simply cannot understand that God will
often allow sickness or trials in a person's life in order to somehow
bring glory to himself. The dear Pastor M'Cheyne of Scotland used to
experience severe heart troubles. He was a holy and godly man in every
way. He was extremely busy and diligent in the work of the gospel,
often to the point of exhaustion. When afflicted, and forced to retire
to bed for several days, he said he felt that God allowed his heart
troubles in order to get him to rest and recuperate. During the
recovery period he was able to read and meditate upon the word and
thereby not only regain physical health, but spiritual health as well.

   Jesus states that in the case of the beggar, the blindness was not
the direct result of personal sin. Jesus is certainly not saying that
the man or his parents were without any sin, but that sickness or
disability is not always the result of sin. In this case, God had
permitted the blindness so that his glory could one day be shown both
to and through the man.

   Here then, is the wonderful providence of God. The blindness has
happened, not by fault of parents or child, but in the providence of
God, so that the glory of God's manifold mercies might be set forth. It
is part of God's plan to adapt his mercies to the pitiful conditions
among men. He often permits sickness, disease, poverty, misfortune, and
trouble to come in order that men might cast themselves upon his mercy,
that men might prize his many blessings, and that a heart-felt
gratitude would arise for God's deliverance from the trials.

   At the Christian college which I attended, a course was offerred on
the problem of pain and suffering. Pain and suffering were presented as
theological problems. I do not want to appear to be making light of the
problems, but, I honestly believe that pain, suffering, and tragedies
are only puzzles if one does not have a correct understanding of the
divine sovereignty of God. Instead of looking upon human sorrow as a
theological puzzle, we should look upon it as an opportunity for the
manifestation of God's mercy. Maclaren has written, "Do not make
miserable men theological problems, but see in them a call for service.
See in them an opportunity for letting the light of God, so much of it
as is in you, shine from your hands, and your hands move in works of
mercy."

   If you are afflicted in some way, do not use it for an opportunity
to question God and his love, look upon it as an opportunity for God to
show forth his mercy. God has, for reasons known only to himself,
ordained everything that comes to pass. All things are by his
appointment, and when the universe comes to an end and all his works
are seen, we will feel and know that he has done all things well.

   And when to that bright world I rise,

   And join the anthems in the skies;

   Above the rest, this note shall swell:

   My Jesus has done all things well!

   Secondly, let us look in verses 6 - 7 and 35 - 39 at the merciful
work of Christ. Our Lord looks upon this man with compassion. The
theological geniuses have often seen him and sneered as they passed by.
After all, he was a sinner who was only getting his just reward. But
our Lord, seeking to glorify the Father in all things, takes pity upon
him and heals him. The Lord spits on the ground and makes mud with
which he coats the man's eyes. The man is not conscious of who Jesus
is, but when told to go and wash in the pool of Siloam, he does so. He
does not question the strange means which Jesus uses, but simply trusts
his kind benefactor.

   The Lord chooses to work through means. The clay had no healing
power, nor did the water of the pool. The source of healing is from the
person of Christ himself as exerted upon by the power of God. The
reason for the instructions, I believe, is to test the man's obedience.
Many want to be healed but few will be obedient. Many want signs and
miracles but they refuse to wholly dedicate themselves to obeying the
revealed will of God as found in the Scripture.

   Since this was the Sabbath, Jesus is accused of breaking it. The man
is brought before the Jewish council for questioning where he is asked
many questions, some of which he does not know the answer to. But, the
blind man knows one thing for certain, "Whether he is a sinner or not,
I don't know. One thing I do know. I was blind but now I see!"

   Never did a sweeter word of praise come forth from this man. Oh the
glory of it - I was blind but now I see. Dear saint, is that not the
joy of your soul? Once you were a poor blind beggar. Then, Jesus came
along and gave you sight.

   Blessed be God and the Lamb forever! The souls of the saints should
fly upward to heaven in rapturous ecstasy.

   Come to the light, 'tis shining for Thee!

   Sweetly the light has dawned upon me;

   Once I was blind, but now I can see The light of the world is Jesus.

   Jesus knows full well that this poor man has been "put through the
wringer" so to speak, and seeks the man out and finds him. As I said in
the introduction, the man progressed in knowledge throughout his
ordeal. Now, Jesus, the Giver of Sight, will give him more light. He
has already opened the beggar's physical eyes; now he will open the
spiritual eyes. The man, when Jesus asks him about the Son of Man,
exhibits the type of thirst and hunger which Jesus spoke of in chapters
six and seven. "Who is he, sir?. . . Tell me so that I may believe in
him." The Lord, in another and greater act of mercy reveals himself to
the man by saying, "You have now seen him; in fact, he is the one
speaking with you." What a merciful act! The restoration of sight was a
great mercy in and of itself; but, to have Jesus reveal himself to you
as the Son of Man is an even greater mercy.

   The providence of God cannot be known to us beforehand. But, in
looking back, we can see his hand at work time and time again. As a
blind beggar, the man was constantly aware of his needs. Now, he is
aware of a greater need. Our Lord has been most merciful in both cases.
The pre-appointed events by the hand of God have led to this man's
salvation. God has brought glory to himself through this man.

   Thirdly, let us dwell upon the great responsibility of man found in
verse 4, and verses 36-38. In this passage we see two basic
responsibilities. The first is found in verse four.

   Here we see that the followers of Christ are to be at work doing the
work of the Father. Jesus said, "As long as it is day, we must do the
work of him who sent me." We are to employ our time in doing the will
of God. The disciples, rather than looking upon the occasion as an
opportunity to do the will of God, took occasion to present a
theological problem. So much of the church's time is taken up with
debates and issues that the real work of God is never accomplished.
People are hungry and in need. People we work with need to discuss
family problems. People are experiencing calamities in their lives, yet
the church is too involved with issues, arguments, and religious
rhetoric to help.

   Albert Barnes has said, "We go but once through the world, and we
cannot return to correct errors, and recall neglected opportunities of
doing our duty." The responsibility of Christ's followers is to follow
his example in doing the work of the Father, and in so doing, to see
the Father glorified. The second responsibility is found in the closing
verses of the incident. We are to use and exercise the knowledge of
Christ which we possess, if we hope to gain more knowledge of him.
Maclaren writes:

   Are there any of you groping in darkness, compassed about with
theological perplexities and religious doubts? Obey what you know. Do
what you see clearly you ought to do. Bow your wills to the recognized
truth. He who has turned all his knowledge into action will get more
knowledge as soon as he needs it. 'Go and wash; and he went, and came
seeing.'

   Finally, when the man gained a true knowledge of Christ, he not only
believed, he also worshipped. This is our supreme duty, to pay honor
and respect to the one who has given us sight. He looked upon us with
compassion and opened our eyes when we were in such desperate need. We
owe him our total love and allegiance.

   Oh dear saint, put your knowledge of God into action. Be busy in
doing his will and work. Seek and you will find. Why should the Lord
grant more knowledge to those who will not rightfully use what they
have already been given. If you are not a follower of Christ, then you
sit in darkness. Your spiritual eyes are blind to the mercies of God.
Consider it as the Lord's providence that you have read these words
today. Pray that this would be the day you receive your sight.

   Jesus Christ is the Giver of Sight. May God grant us grace by his
Word and Spirit. May he give sight to those who cannot see. And may
those of us who see, resolve to do his will, to reflect his glory, and
to worship him.

   JESUS CHRIST - THE GOOD SHEPHERD

   John 10:1-21

   The beauty of John's gospel continues in the chapter before us
today. By way of review, we have thus far seen our Lord portrayed as
Son of God, Son of Man, Teacher, Soul-Winner, Great Physician, Bread of
Life, Water of Life, Light of the World, and Giver of Sight. Today we
shall see Christ portrayed as the Good Shepherd, based upon his
statement in verse 11, "I am the good shepherd."

   Jesus has just healed the blind beggar in chapter nine. In doing so
he has once again stirred the anger of the hypocritical, self-righteous
Pharisees. He now uses this allegory (a self-explanatory parable) of
the good shepherd, in order to draw a sharp distinction between the
Pharisees and himself. Being more than a single proverb or parable,
this passage is full of rich truths. Westcott says that "it suggests
the notion of a mysterious saying full of compressed thought." The
Lord's sheep, like the man born blind, hear his voice and come at his
call. Jesus implies that the Pharisees are not his of sheep because
they do not respond to his teachings. He goes on to explain that he is
the Good Shepherd who is willing to lay down his life for the sheep. He
has the power to voluntarily give his life as well as the power to take
it up again. In addition, he has other sheep, the Gentiles, whom he
must bring out. He goes on to implicate the Pharisees as being thieves
and robbers. Because the Pharisees are blind leaders, they are also
false shepherds. All who claim to be caring for God's flock but who do
not enter through the door, which is Christ, are deceivers, spiritual
quacks who deprive men of genuine salvation.

   We only have to look at our own day to see that this is true. One
cult after another is springing up, all claiming to offer the promise
of a higher and better life. But this life is offered apart from the
atoning blood of our Lord Jesus Christ. People are deceived by false
shepherds. They follow after strangers. What a relief and joy to know
that the elect of God will only follow the voice of the Good Shepherd,
Jesus Christ.

   In the Old Testament God's people are often referred to as a flock.
They are often entrusted to shepherds, men appointed by the ordination
of God to care for his sheep. Moses, Joshua, and other such men are
shepherds who were "types" of the true Shepherd who was to come.

   The sheep pen was usually a walled enclosure or a cave with a single
entrance. At night the shepherd would lay across the entrance. The only
way in or out was to cross over the shepherd. The sheep pen signifies
the kingdom and the shepherd signifies Christ. The thieves and robbers
signify those such as the Scribes, Pharisees, and others who try to
come in by some other entrance, in order to take the sheep captive and
lead them astray.

   I would like for us to consider from this passage today just a
sampling of the truths which it contains. As we do, let us examine the
type of shepherd set forth, and then the type of sheep which Christ
speaks of.

   First, when Christ says, "I am the Good Shepherd", a wealth of
picturesque thoughts come to mind. He is a "good" shepherd. The word
here for "good" is a word which in the Greek means intrinsic loveliness
and moral purity. Jesus Christ is infinitely lovely and perfectly
beautiful. He is the express image and glory of the Father. The
hymnwriter has entitled him, "Fairest Lord Jesus" and "Beautiful
Savior".

   Fair is the sunshine, fair is the moonlight,

   And all the twinkling starry host:

   Jesus shines brighter, Jesus shines purer

   Than all the angels heaven can boast.

   Second, the fact that he is a shepherd implies five basic ideas. It
implies guidance. The shepherd's task is to lead and guide the sheep to
green pastures. He takes them to cool waters in the heat of the day. He
corrects and rebukes them when they stray towards poisonous plants. Our
Lord guides his sheep in the paths of righteousness. He takes us to
greener pastures where plentiful food for the soul may be found. In the
heat of spiritual conflict he guides us to waters of refreshment.

   His words also imply companionship. He is ever with us. He walks
beside us in fellowship and communion. Since he now sits at the right
hand of God, and cannot physically be with us, he has given us the Holy
Spirit to be our comforter and encourager. We shall speak more of this
when we come to chapter 16.

   The description of his being the Good Shepherd says to us that he is
our guardian. His task is to ward off the evil one, the devil, that
thief and robber who comes to seek and destroy our souls; who comes to
deceive us with vain philosophies and the pleasures of this world. Our
Good Shepherd provides us with his Word and Spirit, that we might put
on the whole armor of God and defend ourselves against the scheming
plots of the wicked one.

   The Good Shepherd provides sustenance for his sheep. He does not
leave us to ourselves to grope about for nourishment. Not only does he
lead us to green pastures and cool waters, but he provides daily
provisions of great grace which are able to strengthen and fortify us,
thereby enabling us to persevere in the pursuit of holiness.

   And, the fact that he is the Good Shepherd clearly shows that he has
ownership of us. He has laid down his life for us and bought us with a
price. The false shepherds will run and flee when they must put their
lives on the line. But, not our Christ! He not only lays down his life,
he willingly does so! All those sheep whom the Father has given unto
him will, at the predestined moment, come unto him. The owner will have
that which is rightfully his. The Son will claim and take his
inheritance.

   Jesus Christ is the Good Shepherd. He is altogether lovely and
fairer than all the sons of men. He guides and directs our going out
and our coming in. He is our companion and friend, our comfort. He is
the one who guards us and hedges us about for safety and protection.
Daily he provides sustaining grace to meet the trials of each hour.
And, he is our owner. He has given his own life; he has shed his blood
so that we might receive the adoption as sons.

   Our Lord Jesus is truly the Good Shepherd. Little children can look
to him at night and pray, "Jesus, tender shepherd, hear me, Bless your
little lamb this night." Elderly saints may come before him and say,
"Even though I walk through the valley of the shadow of death, I will
fear no evil, for you are with me." Oh my friend, what a precious
portrait of the Lord! Is Christ your shepherd? Are you numbered among
those who find safety and refuge in his fold?

   We have already mentioned one class of people which Jesus referred
to, the thieves and robbers. Suffice it to say that there will always
be those who seek to have a following who offer promises which are not
based upon the redeeming work of the Good Shepherd. The Scripture has
said, "Many will say to Me on that day, 'Lord, Lord'. . . And I will
declare to them, 'I never knew you" (Matt. 7:22-23). Beware dear
friends, of those who would seek to lead you. Do they watch over your
souls as those who will give an account? Do they lead you into pastures
where good and wholesome spiritual food may be found? Are they willing
to sacrifice themselves for you?

   And now we must consider the type of sheep spoken of by the Lord.
The type of sheep mentioned here are the elect of God; those people
chosen by God, foreloved by God in eternity past, to be the recipients
of grace through Christ's call.

   When the shepherd calls they follow. Christ's sheep are obedient to
his guidance. When he takes them to feed they follow. When he leads
them to shelter they follow. When he inspects them for parasites they
willingly submit to him. How many there are in churches today, claiming
to be sheep, who will not obey the Word, who will not take corrective
measures in their lives, and who will rebel at every opportunity. Pure
food for the soul is placed in front of them and they push it away. Are
you a rebel my friend? True sheep hear the voice of the shepherd and
they follow him.

   But there is something else about the sheep. Christ says that he
came to give them life and to give it to them more abundantly. These
words raise a considerable amount of questions concerning the nature of
many who fill places of worship this very day. If Christ promises
abundant life to his sheep, why are there so many who do not seem to
have it?

   First, all are not Israel who are of Israel. There are many who have
joined themselves to the visible church through membership and baptism,
but there has never been an inward renewal of the soul through
regeneration. A person who is dead in his trespasses and sins can
neither demonstrate nor possess the abundant life which Christ has to
offer. People who have come into the visible church by some entrance
other than Christ cannot possibly have spiritual life abundantly.

   Second, there are genuine believers who, through a quenching of the
Spirit, do not have this abundant life. There is some sin that they
refuse to rid themselves of. They want to be a disciple of Jesus, yet
they hold on to prejudices, hatreds of one thing or another, or some
other ungodly thing. They will not allow the whole man to be controlled
by the Spirit. Some Christians may become wrapped up in the
intellectual aspects of Christianity to the point where the emotions
are stifled. They know all the finer points of doctrine, yet they are
infants when it comes to displaying the joy of the Lord in open praise.
There are those whose joy is solely tied to the emotions. They do not
know the joy and adoration that can spring up in the heart from a
knowledge of God's predestinating love and the workings of his ways in
redemption. There are those who know doctrine and who will let their
emotions glorify God, yet who have not experienced the power of
specific prayer. I believe abundant life can be simply described like
this: when everything about your spiritual life is functioning properly
as God intended it to. Jesus Christ came to give life, abundant life.
When we are filled with the Spirit, led by the Spirit, and walking in
the Spirit we will truly experience this abundant life. Christ is the
door to abundant living, to abundant service, and to abundant supply.
We will find that indeed he "is able to do immeasurably more than all
we ask or imagine, according to his power that is work within us." And,
we will eagerly look expectantly for the day when abundant life will be
enjoyed to its fullest, as we spend eternity with him. For here is the
apex of abundant life - not just a life reigning with Christ now, but a
life that will reign with him in the portals of heaven's glory and
splendor.

   In conclusion then, Jesus Christ is the Good Shepherd. He seeks out
his own and calls them by name. He lays down his life so that the sheep
might have life, and that they might have it more abundantly. Do you
possess this life? Is your christianity a real joy or has it perhaps
become a burden and drudgery? Renew your dedication to the Lord this
day. Allow him to lead and guide you by his Word and Spirit. Be willing
to accept the discipline of the Word when it rebukes and corrects you.

   If you are reading these words and are still outside of the fold, I
urge you to enter while the providence of God permits. Who knows when
the door to the kingdom will be shut forever. When Christ shuts it no
man can open it. Come, do not delay. Place your life into the hands of
the only true shepherd, the Good Shepherd, the Lord Jesus Christ.

   The King of love my Shepherd is,

   Whose goodness faileth never;

   I lack nothing if I am his

   And he is mine forever.

   Perverse and foolish oft I strayed,

   But yet in love he sought me,

   And on his shoulder gently laid,

   And home rejoicing brought me.

   And so through all the length of days

   With Thee, dear Lord, beside me;

   Good Shepherd, may I sing Thy praise

   Within Thy house forever.

   May the Lord apply his Word to our hearts by his Spirit.

   JESUS CHRIST - THE PRINCE OF LIFE

   John 11:1-44

   The chapter which is now before us brings us close to the start of
Christ's final days of his earthly life. Jesus has claimed to be
working in complete and conscious union with his Father. For this the
Jews had tried to stone him but were unsuccessful in their attempts. It
was his claim to be able to bestow life however, which was the ultimate
cause for his crucifixion. He would bestow this life by dying and then
by returning from the grave. The Jews obviously thought he was a
fanatic. The Apostle John records this significant event, the raising
of Lazarus, to emphasize that Jesus could make his claims come to pass.
If the Lord could raise a human being from the dead, then it would also
show that he was capable of raising himself and capable of bestowing
eternal life upon those who believed in him.

   Through the miracle of the raising of Lazarus, we shall now behold
our Christ as the Prince of Life. We shall gaze upon the Savior as he
exercises dominion over death; as he exerts the powerful force of his
creative will; and, as he speaks commanding words which carry life in
them. He is indeed the Prince of Life.

   Before we examine Christ's portrait, I would like to make some
brief, passing comments about the text in general. In verse two, John
makes reference to Mary, Lazarus' sister, "the same one who poured
perfume on the Lord and wiped his feet with her hair." The incident
which John mentions does not take place until chapter 12. The Apostle
is looking back over a period of time as he writes his gospel. The
insertion here of the later incident is simply a means of providing
some identification for the readers.

   In verse four, when told that Lazarus was ill, Jesus states, "This
sickness will not end in death." It is obvious that Lazarus later dies.
Jesus can only mean that Lazarus will not remain in the state of death.
In other words, this sickness will not be the finality of Lazarus' life.

   In verses nine and ten, Jesus is referring to what he spoke of in
9:4. The daylight refers to the time allotted by the Father for Jesus
to do his work. Jesus was confident that he could safely go back near
the camp of his enemies because his time or hour had not yet come;
"daylight" was still available to him. What a comfort to us to know
that God orders all things; that nothing is a surprise to him; that
nothing can thwart his plans. Jesus could go to the home of Lazarus
because God's determinate will is stronger than mere human will. The
Lord plainly tells the disciples that Lazarus has fallen asleep. By
this, he meant that his friend had died, but the disciples did not
understand what Jesus meant by the words, "fallen asleep." He told them
quite bluntly that Lazarus had died, and then he says, "For your sake I
am glad I was not there." Jesus was going to powerfully illustrate a
lesson to his disciples. He wanted them to be witnesses to what was
about to take place. Therefore, by not being there and by not
preventing the death of Lazarus, Jesus would have an excellent
opportunity to teach a spiritual lesson.

   Having made these few comments I want to now examine Christ's
portrait. Jesus Christ is the Prince of Life. As we examine the text
before us, we shall see two prominent aspects about the nature of the
Lord Jesus. We shall see both his humanity and his sovereignty.

   The larger purpose of this miraculous event is to show that Jesus
Christ is the resurrection and the life. As is his usual teaching
custom, he expresses a spiritual truth by means of a physical
illustration. Desiring to show that he can indeed give spiritual life
to those who have faith in him, he bestows physical life to one who is
dead.

   The first thing we see here is the humanity of Christ. He has
claimed to be the Son of Man, and has claimed to be one with the
Father. John paints a picture of Jesus which shows the human element.
We see Jesus being troubled in spirit. The Greek word used in verse 33,
means to "snort with anger", like a horse struggling for control. Jesus
is so troubled by the attitude and unbelief of those at the scene, that
he struggled with self-control. You remember how he, in righteous
anger, cleansed the temple. In verse 35, the Lord weeps. This weeping
contains two elements. The Lord cries because of his love for his dead
friend and also as a means of providing an emotional release for his
troubled spirit. I am sure that you can identify with this type of
crying. Something happens which hurts you and causes you to cry; a cry
mixed with grief and anger.

   Jesus Christ was a human being with emotions like ours. His tears
were genuine tears. His anger was a righteous anger towards sin and
unbelief. Our Lord is also angry with death. Death is the enemy which
he must himself defeat. As our Lord thinks of his departed friend, he
also thinks of the effects of the fall and how terribly man has been
affected.

   We are told that Jesus loved Lazarus like a brother. In Christ, we
truly have a high priest who can identify with us in every way; one who
can sympathize with our own hurts and griefs.

   The second, and even greater thing we seen in this picture is the
sovereignty of Christ. The Lord is the Messianic King who has come to
save his people from their sins. He does not exercise his power as the
people expect, by overthrowing the government, causing a revolt, or by
trodding all the sinners and lawbreakers underfoot. Instead, our Lord
comes before a grave. He comes face to face with man's dreaded enemy,
death. He commands the dead Lazarus to come forth. With the command
goes power and ability so that Lazarus is immediately restored to life.
The corruption and stench of death is removed. The King has conquered.
He has given life to that which sin gave nothing but death.

   The sovereign Lord Jesus Christ is the Prince of Life. He is able to
re-create because he is the one who originally created. He exerts his
will and life is created. His crying out in a loud voice to Lazarus was
not necessary. He could have simply willed it in his mind and Lazarus
would have come out from death's jail. He cried out for the benefit of
the people. In a sense, he was telling them to mark this miracle. If
Lazarus came out they should accept Christ as the Son of God. If Jesus
failed, then they could reject him.

   The spiritual truth taught here is twofold. First, Jesus himself
will feel the sting of death. He will undergo the stalking by the enemy
and will fall victim to its teeth. But, just as he is Lord over human
life, so also is he Lord over his own life. He has the authority and
power to raise it again. He shall be resurrected! His resurrection is a
promise both of a spiritual resurrection when we are regenerated, and
of a physical resurrection at the last day. The Lord Jesus has
conquered the last enemy which will ever face those who fall asleep in
him!

   Second, we see once again that Christ's sheep hear his voice and
respond to his commands. When a person is dead in trespasses and sins,
he is, so to speak, bound hand and foot and carries the smell of death.
He has no power or ability to free himself, nor has he any desire. But,
when Christ by his Spirit comes to renew and convert, when he issues
forth the command to come forth, both ability and desire are given with
the command and a response is made. The sinner comes freely and
willingly to Christ, but only because he was given the power to do so
by the Prince of Life.

   How well modern evangelism with its "altar call" would do to take a
lesson here. All the emotional pleading and story telling from the
pulpit is powerless to persuade a person to come to Christ, unless the
Spirit of Christ first gives life to the dead sinner! You may have
heard something like this "Come to Christ! If you will take the first
step, Jesus will give you the power to come the rest of the way!" My
friend, is that not just the reverse of what actually happens? The
sovereign Lord regenerates a person and enables him to take the "first
step." Once made alive, the sinner runs to Christ!

   Picture this scene if you will: the Lord is standing outside of the
tomb of Lazarus. Jesus begs and pleads with Lazarus to come out. He
says, "Lazarus, if you will take the first step towards life, I will
enable you to come the rest of the way." How ridiculous, yet that is
the way that the precious gospel invitations are given today. Dear
friend, if Christ had waited for Lazarus to take the "first step," he
would still be standing outside the tomb today - waiting!

   In conclusion, the Lord Jesus is the Prince of Life. He creates life
and sustains it, both physically and spiritually. He has conquered the
last enemy which we must face, death. He is the Lord over death. Have
you heard his voice commanding you to come forth? His life must be your
life. You must be grafted as a branch into the life-giving vine. Oh
friend, hear the voice of the Prince of Life today and come forth from
your tomb of death and decay.

   I believe we also have an implied word of admonishment and
exhortation for us. How do we face death? How are we to act when we
lose a loved one? I would say that it is very proper to weep and
express grief. Grief is an emotion that needs to be released. But,
there is such a thing as being too grieved. For a Christian to go into
uncontrollable hysterics seems to say something about their hope. If a
loved one or friend dies who is a saint, our tears should be tears of
sadness mixed with tears of joy; sad because we have experienced a deep
loss, but with joy, knowing that the loss is only temporary.

   If a loved one or friend dies who is not a believer, there may well
be tears of sadness because of this permanent loss. Yet, there should
be tears of joy and thanksgiving that we have a hope founded upon the
resurrection of Christ. And, perhaps, tears of acknowledgment that this
unsaved loved one is now in the hands of a merciful and just God.

   Jesus Christ is the Prince of Life. Let us rejoice in him. May God
grant us grace from his word.

   JESUS CHRIST - KING

   John 12:1-16

   The text before us today places us at the beginning of the last week
of our Lord's ministry. As he enters into the holy city, the multitudes
come out to meet him. The raising of Lazarus had caused a stir of
excitement among the people. When they heard that Jesus was in nearby
Bethany, and that he would be coming to Jerusalem to celebrate the
feast, they had to see for themselves this one who had the power over
life and death. In our text today we see Jesus presented as King. Our
Lord enters the city riding on a young colt. The pathway is strewn with
palm branches as a symbol of rejoicing and as a symbol of honor, and
the people in almost uncontrollable ecstasy cry out, "Blessed is the
King of Israel."

   Although verses 12-16 would be considered the portrait of Christ as
King, I believe it would be also beneficial to examine the preceding
verses. I would like for us to examine three divisions in the text.
First, let us consider the honor given unto the King prior to his
entry, second, the dishonor given unto the King prior to his entry, and
lastly, the Praise given unto the King upon his entry.

   The honor given unto the King prior to his entry is our first
consideration in verses one through three. We have in verses one
through eight, a contrast between the types of people who claimed to be
followers of the King. In particular, this contrast is shown in the
honor of Mary (verses one through three), and the dishonor of Judas
Iscariot (verses four through eight). In Bethany, a week prior to the
Passover, a dinner is given in Jesus' honor. Bethany as you will
remember was the home of Lazarus, whom our Lord raised from the dead.
The excitement had not yet died down concerning this miracle. It is
exciting that a man who had been dead just a few weeks ago was now
enjoying the fellowship of his closest friends once again. The two
sisters of Lazarus are present, Mary and Martha. As the meal was being
served and eaten, Mary takes an expensive jar of perfume, breaks the
bottle, and annoints the feet of Jesus with the perfume. She then wipes
the feet of the King with her hair. This act of Mary was an act of deep
love. She apparently was one of the few who understood what Jesus'
death would be all about. Her tenderness shows an understanding about
the love of God which would be manifested in the death of Jesus. She
selected the best she had to offer him as a token of her love and
devotion without hesitation or reservation. We see in Mary a true
spirit of humility.

   Mary's deed became a memorial to her. Jesus said that her act would
be remembered wherever the gospel is preached, and the Holy Spirit saw
to it that John, and two other gospel writers, included the incident in
the pages of Scripture. I believe it would be proper for us to compare
the extent of our giving to her's. Whenever one mentions giving in a
sermon, people immediately assume that money is being talked about.
But, I am not speaking of finances, but rather, the giving to Christ
which consists of our worship, our adoration, our love, our respect,
and our honor. I believe the extent of our giving in these areas will
show forth the true depth of our understanding concerning the ministry
and death of Christ, just as Mary's paying honor to the Lord showed her
depth of understanding. Our giving will show, in attitude and motive,
the genuine reality or falsity of our loyalty to the King. Do you give
unto the Lord the honor, respect and praise that is due unto him by
those he has redeemed? When you truly understand what Christ's death
did for you, you will spare nothing in seeing that he is reverenced as
he so greatly deserves.

   Let me stop with Mary for just a moment. Even though the prime
comparison in the first eight verses is between Mary and Judas
Iscariot, I do not want to overlook the service of Martha in this
incident. Mary seems to have been the emotional sister whereas Martha
seems to have been the practical one. As Mary showed her love to Jesus
by the outpouring of emotional feelings, Martha honored him by the
intensity of her service. She undoubtedly gave Jesus the best dishes to
eat from, the finest cut of meat, and the best looking fruit. While
Mary sat at the Lord's feet, Martha was diligently engaged in the
kitchen work. As Alexander Maclaren has said this about these two
sisters:

   We do Martha less than justice if we do not honor her, and recognize
that her kind of service is true service. She has many successors among
Christ's true followers, who cannot 'gush' nor rise to the heights of
his loftiest teaching, but who have taken Him for their Lord, and can,
at any rate, do humble, practical service in kitchen or workshop. The
more 'intellectual' or poetically emotional brethren are tempted to
look down on them, but Jesus is as ready to defend Martha against Mary,
if she depreciates her, as He is to vindicate Mary's rights to her kind
of expression of love, if Martha should seek to force her own kind on
her sister.

   We are so prone to judge the love of Christ by others based upon
whether or not they show that love or honor or praise in the same
manner as we do. If we are quite emotional in our expression, we tend
to think that those who are not as open as ourselves are spiritually
dead. If we are reserved in our expression, we almost immediately
consider anything more emotional to be fanatical. Let us take a lesson
from these two sisters and realize that God has given each of us a
different personality, a different intellectual level, and a different
emotional level. We must learn to judge ourselves and remove the
splinter from our own eye, before we attempt to pass judgement on
others.

   Here then, we see the type of honor given to King Jesus prior to his
entry. It was a loving honor, an outpouring of deepest devotion, an act
of the most reverential worship. We should examine ourselves concerning
the way in which we honor him. Are we using the best we have for him?
Are we willing to honor him with great self-sacrifice as did Mary? Are
we willing to give of our best to the Master? He is King. He is Lord.
Our worship and honor of him must reflect that.

   We now come to consider Judas Iscariot and the dishonor which he
rendered unto the King. We see here a professing servant of the King
who rejects Mary's worship and is indignant about it. Is it not
ludicrous to think that someone who professes to follow a king should
be upset when others honor that same king? Yet this is precisely what
Judas does.

   The true nature of Judas comes forth at last. He is only a wolf in
sheep's clothing. In reality, Judas is a thief. He is the keeper of the
money bag, the handler of the disciples' operating funds. He makes a
pretense of righteous indignation in that he says Mary could have sold
her perfume and given the money to help the poor. Judas was not
concerned about the poor at all. If the perfume were sold, it would
only have served to give him more money which he could help himself to.

   Judas represents those who follow Christ only for personal ambition
or selfish gain. Judas was hoping to have a great part in the
establishment of an earthly kingdom. He would perhaps be the chief
financier. Our churches are full of people who have embraced Christ
purely for a selfish reason. People love themselves and so they accept
Christ only to escape the terrors of hell and eternal punishment. Jesus
is reduced from his position of King to being a mere fire insurance
policy. Or perhaps, Christ is embraced because a person was told that
by coming to Christ they would be healed of a sickness, or that they
would prosper economically.

   To embrace Christ in such a manner is to show nothing but dishonor
for the royal position which he occupies. It proves that ones knows
nothing about the priestly work or sanctifying work of Christ. How
typical is Judas of those who unite themselves to a local body of
believers, yet never grow in the grace and true knowledge of Christ;
who take no part in active ministry; who like to be around when the
miracles are taking place, while the action is going on, but who leave
when given a steady dose of sound doctrine.

   Perhaps here we should also hold a self-examination and ask
ourselves just why we have followed Christ. The truly regenerate person
follows the King because it is pleasing to the Creator; because it is
an act of obedience to the commands of God; because he knows that he
needs a continual work of grace in his heart; and simply because he
knows in his conscience that it is right to do so. Why have you
followed Christ?

   Judas typifies the people I spoke of earlier who look down upon
others and the manner in which they pay respect to the Lord. I remember
being in a gospel meeting one evening where, when spirited music was
being played, one fellow in front of me began raising his hands and
jumping up and down. My first reaction was to consider him fanatical or
insane. Then I thought of David, who danced for joy at the coming up of
the ark of the covenant. My heart was immediately pricked by
conviction. Who am I to judge whether or not another man's praise is
accepted by the Christ who died for him?

   Now lastly, let us consider the praise which was given to our
blessed King upon his entry into Jerusalem (vv. 12-16). At the
triumphant entry of the King into the holy city, there was a multitude
of people there at the entrance to greet him. Why? Because they were
thrill seekers! They wanted to see Lazarus and the one who had raised
him from the dead. If Jesus could raise a man from the dead then surely
he could deliver the people out of the bondage of Roman tyranny. These
people still had a misconception of the Messiah. Yet, what they said in
praise of him was indeed true.

   As I stated earlier, the pathway was strewn with palm branches, a
sign of victory, honor and rejoicing. The people shouted to him from
the Psalms, "Hosanna!" which means "Save!". Christ was being proclaimed
as the Savior of the nation. They called him "Blessed" because he was
coming in the name of God. They hail him as King.

   Prior to this, Jesus had evaded all attempts of the people to make
him a king by force. Now, he deliberately intensified their actions to
do so. His open entry into the city of his enemies only increased their
fervor and excitement. However, in fulfillment of Zechariah 9:9, Jesus
comes into the city not by means of a chariot or battle-horse, but on
the back of a small, young, slow colt. By so doing, he indicates that
the kingly rule which he exercises is vastly different from their
misguided conceptions. Yes, he is a king, but his kingdom is one of
meekness and humility. It is spiritual not worldly.

   He is a Savior, he is a king. The people are right to praise and
glorify him for being so. But it is obvious that they do not understand
just what type of Savior and King he is, since in a few days many of
these same people will turn against him and cry out for his
crucifixion. The people wanted to "try Jesus" for awhile and when he
didn't work out to their expectations they were ready to cast him aside.

   How often are alleged gospel invitations given where people are
asked to "try Jesus", as if there was some doubt that he would not work
out for them; as if Jesus was a mere toy, an object of rental to be
discarded at will. The Lord Jesus is a King. He rules a spiritual
people. For a certainty he promises spiritual prosperity and eternal
life. Praise and honor should be given to him. But when a person
praises and honors Jesus as Savior and King he or she had better
understand the true nature of his salvation and the true extent and
demands of his kingly rule.

   Have you recognized Christ as Savior and as King? Are you honoring
him by the intensity of your worship and service? Do you strive daily
to bring out the most costly goods for him? Do you come to Jesus simply
out of curiosity, in order to see if he meets your requirements? What
are you motives for following him? Jesus Christ is King of Kings, and
Lord of Lords. Your honor, worship, praise, and love must reflect that.

   Oh, for more followers of Christ like Mary and Martha. Oh, that the
Lord would purge his flock of those like Judas. May God give us a
deeper knowledge and a more reverencing love for his Son, Jesus Christ,
our KING.

   More love to Thee, O Christ,

   More love to Thee!

   Hear Thou the prayer I make

   On bended knee;

   This is my earnest plea:

   More love, O Christ to Thee!

   More love to Thee, More love to Thee!

   JESUS CHRIST - SERVANT

   John 13:1-20

   As preceding chapters were designed to show the depth and extent of
the hatred which Christ's enemies had for him, chapters 13-17 are
designed to show the depth and extent of the love which our Lord had
for those whom he would save. It is in these chapters that some of the
most tender portraits of Christ are set forth for our observation.

   Thus far, reviewing once again, we have seen the Lord Jesus
presented as Son of God, Son of Man, Teacher, SoulWinner, Great
Physician, Bread of Life, Water of Life, Light of the World, Giver of
Sight, Good Shepherd, Prince of Life, and as King.

   Today, we shall look upon the portrait of our blessed Lord as
Servant. We want to consider the portrait of the Servant, our
relationship to the Servant, and our responsibility to the Servant.

   First, look if you will at the portrait of our Lord as Servant. We
are now placed at the last couple of days of our Lord's life. The
"hour" of Christ, which has been spoken of frequently prior to this,
has at last arrived. His hour has come. Through all the teachings,
trials, and temptations of the past three years, our Lord has loved his
chosen ones with an intense love. That deep love now becomes the ruling
principle of these last days. By his gracious act which we shall see
today, by his intimate teaching and words of comfort of chapters 14-16,
by his great agonizing in prayer in the garden in chapter 17, and by
his ultimate death on the cross in the later chapters, he will show the
great expanse and fulness of his love for them.

   The Lord himself is now in total control of his destiny. The power
to do so has been committed to his charge by the Father. All power and
authority has become his. The time is soon to come in which he will
decidedly lay down his life on behalf of his elect.

   The Lord and his disciples are assembled in the upper room to
observe the passover meal. While the meal is being served our Lord gets
up, takes off his outer garments, and girds himself about with a towel.
He gets the wash basin which was used to cleanse the feet of guests in
the house. Going from disciple to disciple, he stoops to his knees,
unlooses their sandals, and washes their feet.

   By custom, footwashing was performed by a slave or by the youngest
member of the family who was able to do so. It was a pleasant and
refreshing time. However, according to Luke, the disciples had been
arguing earlier about who was the greatest among them. With this
attitude, it is easy to understand why none of them would undertake the
task. Someone who is arguing that he is the greatest will not perform
duties assigned to a slave. He who thinks he holds some special
privilege above all others will certainly not stoop to cleanse the
dusty, dirty feet of another. He who prizes rank and position would
never belittle himself by becoming a servant to others.

   And so, our Lord takes it upon himself to play the role of a servant
and thereby teach the disciples a great spiritual lesson. Our Lord
displays true humility. He has laid aside his kingly position. At
birth, he humbled himself to become a man (Phil. 2:5-8). At the cross,
he will humble himself to receive the penalty of death. Now, he humbles
himself to be a servant, a washer of feet. He goes from disciple to
disciple, carefully and tenderly untying each sandal, taking each dirty
foot in his hand, cleaning them, and humbly drying each one. Peter
cannot understand this strange act of the Lord. The Lord must once
again take his hard-headed pupil and explain. Before we go on and look
further into this event and the lesson which it contains, I want you to
take a moment and reflect upon this touching portrait. Here is the
Almighty God, Maker of heaven and earth and all that dwell therein, the
sovereign, covenant God, now humbling himself to wash the filth and
scum from the feet of his creatures. Can any other picture, besides the
picture of Christ crucified, more fully show the depth of love which
our heavenly Father has for those whom he has chosen? Is your heart so
hardened that you cannot be humbled in spirit enough to see and sense
this?

   Now, let us examine our relationship to the Lord as Servant, looking
in particular at verses seven through eleven. Two words are used in
this passage for "wash." In verses 5, 6, 9 and the first instance in
10, the word is one which refers to washing parts of the body such as
the hands or feet. The second instance in 10 is a word that means "to
perform a complete absolution or cleansing." These two words portray a
vivid picture of the believer's standing in Christ.

   Someone has said, "Union with Jesus is so strong, that nothing can
break it. Communion with Jesus is so fragile that the slightest sin can
break it." Rome had established public baths throughout the cities of
the empire. A person would go to these and take a complete bath.
However, due to the dusty roads and the types of foot coverings used,
it would be necessary to wash the feet upon arriving at home or the
home of someone else. Our Lord comes around to wash only a part of the
body, not the whole man. The lesson which Peter learns, and we as well,
is this - Every believer upon coming to Christ, is washed completely by
Christ's shed blood. The scarlet sins of stain are washed and become as
wool. Therefore, the believer stands justified before God, free of
guilt and condemnation. This position is permanent. However, sin often
enters the daily walk or experience of the justified believer. This
entrance of sin cannot alter or change our permanent position in
Christ, but this sin can change the communion or fellowship which we
have in Christ. Therefore, we do not need to be saved all over again,
we simply need to have the defilement removed. When Peter expresses his
thoughts that Christ should not wash his feet, Jesus replies, "Unless I
wash you, you have no part with me." Unless our Lord is allowed to
cleanse "our feet" there can be no fellowship with him. This washing
comes as we confess our sins to him with broken and contrite hearts.
When we acknowledge that we have indeed sinned he is willing, ready,
and able to cleanse us from our sin and to cleanse us from all
unrighteousness (1 John 1:9).

   There is an element of self-surrender which we must note here.
Westcott has said, "The first condition of discipleship is
self-surrender." Each day we must humble ourselves and surrender
ourselves to the Lord for this cleansing. A sweet relationship is
maintained with our Lord when we allow him to fulfill the role of the
servant who stoops in glad humility to wash the filth and grime which
we have accumulated in our daily experience.

   When we come to Christ and seek cleansing for the daily sins which
dirty us and break our communion with him, we are in effect making the
sin offering of Leviticus 4. When a person who had already been
justified sinned, it was necessary to offer a sin offering in order to
be cleansed from the guilt of that sin. It was not necessary to make an
offering for total atonement (save the yearly sacrifice made by the
High Priest on the day of atonement), but only for the new found sin.
By his death on Calvary's cross, the Lord Jesus has made a once for all
time atonement for the sins of his people. But, because of the effects
of remaining sin within us, it is necessary to come to Christ many
times and have our feet washed, so to speak. Our relationship to Christ
as Servant is one of total dependence. We depend upon him for our
initial salvation, and we must also depend upon him for continual
cleansing of all that defiles us. As we progress in sanctification and
more hidden faults are uncovered, we must humbly come to the Servant,
place our feet before him, and ask for his cleansing. Finally, let us
consider our responsibility to the Lord as Servant. The first
responsibility which becomes our duty is to follow the Lord's example
(vv. 14-15). I do not believe the Lord is teaching here that
footwashing is to be a church ordinance. To assume so is to limit the
extent of Christ's actions. (I would say however, that it would do many
of us some practical good to occasionally humble ourselves and wash the
feet of our brothers and sisters in Christ!) We are to follow the
Lord's example of service by performing any needed service to others
which we are able to render. Whoever desires to be great in the kingdom
of heaven must be a servant. Our Lord teaches by example so that we
might have a clear understanding of our duties as disciples. Do not be
like the disciples who strove for positions of greatness within the
kingdom. Be like the Lord, who laid aside his rights and privileges and
stooped to perform the menial, thankless tasks. Look for ways in which
you can serve those in the church.

   I have known many deacons who do not fully realize the meaning of
the word "deacon." To many, it is a word which denotes one who has
power and authority rather than one who is a waiter of tables. Too many
pastors or elders have forgotten the admonition of Peter who said that
elders were not to lord their position over those placed in their
charge. Too many members of the flock have forgotten that the one who
desires to be first must be last. Look for ways to serve.

   The second responsibility laid upon us is the duty of obedience. The
Lord is not just one who sits around throwing out philosophical ideals
that his hearers are to mull over in their minds and think upon. The
Lord is a teacher who gives instruction which is to be obeyed, whether
that instruction is by word or deed. Blessing in the kingdom is the
reward for obedience, not for understanding. To have truth and not obey
it is to show that one holds no truth at all. Truth which is properly
understood leads to active obedience. For example, in 1 John 3:17 we
read, "If anyone has material possessions and sees his brother in need
but has no pity on him, how can the love of God be in him?" James
writes, "What good is it, my brothers, if a man claims to have faith
but has no deeds?"

   Very simply stated, our responsibility to the Servant is to be like
him.

   In conclusion, let me make just a few practical applications. First
of all, a servant does not announce or parade himself. Our Lord simply
got up and went about his business without fanfare. We should do
likewise. Second, being a servant is not a sign of weakness but rather,
a sign of inner strength. It takes strength to do the tasks which
others will not stoop to do. When you serve, do not feel that you are
only useful for the menial tasks and nothing else in the Lord's
service. One man has said that it is far better to be a janitor in
God's house, than a king in a palace. Third, a servant must learn to be
sensitive. He or she must be able to sense when a need must be met,
because often others will not express their needs openly. The servant
must train himself or herself to hear the voice of the Spirit moving
him to action.

   Fourth, as a servant, be prepared to be rejected. Many will not
accept or appreciate your service. Often you will do what is right only
to find yourself tossed aside, at times even hurt. For his service, the
Apostle Paul often received beatings, imprisonments and other
persecutions. Fifth, the servant must constantly search his motives.
Why is a certain thing being done? Is it for the glory of God? Blessing
is a promised result of obedient service, not the reason for it. Do not
serve to be blessed, serve to obey.

   May God grant us grace from his word and the ability to imitate his
Son.

   JESUS CHRIST - CONSOLER

   John 14:1-4

   We are now in final hours of Christ's life. He is gathered with his
disciples in the upper room observing the passover meal. In chapter 13,
we saw our Lord perform the role of a servant. During the meal, he
girded himself about with a towel and using a basin of water washed
their feet. In this episode, we saw our relationship to Jesus the
Servant, and our responsibility to Jesus the Servant.

   Now, still in the upper room, we see Jesus portrayed as a Consoler,
when he says, "Do not let your hearts be troubled. Trust in God; trust
also in me." Here is a very tender portrait of our Lord. He is burdened
with his enemy, death, crouching at his door. From all outward
appearances his desire for a kingdom has abruptly ended. The situation
looks bleak to his close friends. Yet, our Lord, displaying the fulness
of his love for them, lays aside for a few moments his own sorrow and
offers consolation to these troubled men.

   As we examine this passage we shall find three comforts in it.
First, we shall see that trusting in Christ is the secret to having a
quiet heart. Second, we shall see that Christ is now preparing an
eternal resting place for us. Third, we shall see that Christ is coming
again, visibly, literally, personally and locally, to take his
followers to be with him.

   Before we go into this, I would like to make a comment concerning
not only this passage but also chapters 14, 15, and 16 in general. Many
would say that since these passages were spoken directly to the
disciples, they are of little value for us today. In other words, these
are apostolic passages and we cannot lay a total claim to the promises
herein. I must take exception to this and would offer a quote from the
late Dr. Martyn Lloyd-Jones. He writes:

   ...the Scriptures are also meant to apply to us today, and that if
you confine all ... to the Apostolic era you are leaving very little
for us at the present time. In any case how do you decide what was
meant for them only, and what is for us also? On what grounds do you do
that; what are your canons of judgement? I suggest that there are none
save prejudice. The whole Scripture is for us. In the New Testament we
have a picture of the Church, and it is relevant to the Church at all
times and in all ages.

   We must be very careful in taking it upon ourselves to relegate
parts of the Bible to certain eras only. Yes, I believe there are many
things which are not for us today, such as the ceremonial observances
of the Law, and other things which served as shadows of Christ. I am
fully aware that many have hyper-literalized the New Testament and have
gone into wild extremism. But I believe that careful consideration of
the passages before us will show that while they were indeed spoken to
the Apostles, there are still hopes and promises there for us today.

   Let us now consider the first comfort given by the Consoler. The
words of verse 1 are in reference to the previous verses at the end of
chapter 13. Peter cannot accept the fact that he cannot follow Jesus.
In fact, it is unbelievable to Peter that Jesus would tell him that he
would deny the Lord three times within just a few hours.

   Christ literally exhorts his followers, "Stop letting your hearts be
agitated like water tossed about by violent winds." That is, stop
letting the seat of your spiritual life, the center of your feeling and
faith, be troubled. The faith of the disciples was up and down, there
was no consistency to it. It is so easy for us to be like Elijah, who
one moment was basking in the slaying of the false prophets, and soon
afterwards was hiding in fear for his life.

   How does this agitation stop? Well, Jesus goes on in answer to the
question in their minds, Trust!! Trust in God and trust in me, Jesus
says. The wording here means, "Keep clinging to God, keep relying on
him, keep adhering to him, and keep clinging to me, keep relying on me,
keep adhering to me. Jesus points to himself as the object of precisely
the same religious trust which is to be given to God.

   We are so familiar with these words that we may forget their full
force. Here is Jesus, about to leave them by death, who says to them,
"Trust!" There is a call here for an act of the will and an act of the
deepest inner man. Jesus is saying, "Trust Him who overrules all events
for He will bring you through this crisis in which you feel yourselves
to be incompetent." When Christ says these words, there are only two
possible choices upon hearing them. Either he is to be regarded as an
egotistical, insane fanatic, or he is in reality God manifest in the
flesh.

   In Christ, God is revealed. Trust in God is not complete unless
there is also a trust in Jesus Christ. Jesus has shown us a Father in
God. He has shown us a God whom we can know and love. He has shown us a
God whom we can trust. He has shown us a God who is approachable, who
although he dwells in majestic holiness, he permits the little children
to come unto him. The first comfort then, is that the secret of having
a quiet heart is to trust in Christ. Maclaren has said, "I am sure that
when stress comes, and you want a god, unless your god is the God
revealed in Jesus Christ, he will be a powerless deity." To cast our
burdens off of our own shoulders onto those of someone else is always a
relief. The storm is raging about, the winds are tossing the waves
high, yet there is peace in the cleft of the rock. In Jesus Christ we
find the cleft where peace exists.

   There was once an art exhibit in which the theme was "peace." Among
the many entries were beautiful pictures of quiet farm scenes,
paintings of soft, cuddly animals and so forth. One picture stood out
above the rest. On the canvas was painted the picture of a violent
storm raging against some unknown coastline. Down in the lower corner
of the picture was a small bird who had taken shelter in among the
rocks. The little bird had his head tucked under his wing. One word was
painted on the lower portion of the picture, "peace." With the storm
raging about, a storm whose force could easily crush the little bird,
this little creature had found refuge and peace in the cleft of the
rock. So it is with those who will put their trust in the Consoler,
Jesus Christ. The storms of life may rage with all their might and may
hurl their mightiest breakers at you. But, trusting in Christ, you can
find peace. In Christ you can find the secret of a quiet heart.

   In verse 2, we find the second comfort. Having encouraged the
disciples to trust him, Jesus now further expands the reason why they
should and thus provides them a basis of hope. He speaks to them about
his Father's house. The word used for "house" here means a dwelling
place. It denotes a place of presence. The house of God is the place of
his immediate presence. The word for "rooms" here refers to resting
places such as were common along the road for travelers.

   Even the greatest faith is sometimes tempted to waiver when facing
an extremely difficult crisis. The thought of death is especially
likely to produce an unholy fear in the believer. Our Lord makes
comment here about what lies beyond. Beyond is the home of the Father;
the fortress of safety for his children; the storehouse of abundant
supply; the place of rest for the weary traveler. The Lord is going to
this heavenly home in order to prepare resting places for us; places
for us to spend our eternal sabbath rest.

   There are two things that we should consider when thinking of the
subject of heaven. First, heaven is a condition or a state. Heaven is
found in the presence of God where his love is continually manifested
from the throne. Heaven is a state of eternal fellowship and communion.
Second, heaven is a location. Jesus says, "I am going there." Our Lord
now has a glorified human body, the type we shall have at the day of
the final resurrection. He is now someplace and where he is, we who
believe shall one day be also.

   The comfort here is that a better place awaits us. The end of this
life is not the end of life. An implied comfort is that there will be
ample room for all. Many will be turned away from heaven's gates
because of unbelief, but none will be turned away because of a lack of
room. Many will reject the gracious invitations of the gospel and find
that they have no part or parcel in the heavenly city. But, those who
by faith and repentance have found salvation in Jesus Christ, will find
a resting place awaiting them in the presence of God.

   This comfort is a sure comfort because Christ is our forerunner
there. He is going ahead to prepare the way. His entrance assures us of
our entrance there. He is the captain of our salvation, the author and
finisher of our faith, and he is the one who paves the way that we
might enter into the very house of God. Is this not a comfort to you,
weary saint? Do you not long to be with the Father and the Savior? Take
heart, he is preparing a place just for you.

   Finally, we come to the third comfort offered by the Consoler. We
find this in verse 3. This comfort is the promise of his return. The
Greek here is a present tense which can be translated, "I am coming
back." This present statement is a promise of a future certainty. Not
only is our Lord now in the Father's house preparing resting places for
us, but he will also return for us and escort us there.

   The entrance to heaven is made possible as Jesus the high priest
passes through the veil into the holy of holies, offering himself as
the once for all time sacrifice for sin. The entrance to heaven for us
is kept open by his present work as mediator.

   Once the preparations have been made complete, Jesus will return and
take us to be with him there. If we die before he returns, we still
enter immediately into the heavenly house. Since his departure was a
visible, personal, literal departure, his return will also be a
visible, personal, literal return. I do not have the time to go into
the necessity of believing in a future return of Jesus. But, suffice it
to say that the Scriptures clearly teach it and any doctrine which
denies a yet to come return of the Lord is a doctrine from the pit, an
utter heresy. The angel told the onlooking disciples that Christ would
return in the same manner that he ascended into heaven. This can only
mean a visible, literal, localized return of Christ. Beware of the
heresy which is taking root today which says that our Lord came the
second time at the destruction of Jerusalem in 70 A.D. Coupled with
this view is the denial of the bodily resurrection of the saints at the
end of time. Our Lord is coming again. We are told to look for the
blessed hope.

   In conclusion, we have seen Jesus as the Consoler. We have found
three timeless comforts in this passage. First, that trusting in Christ
is the secret of a quiet heart.

   Second, Christ is now preparing a heavenly resting place for his
people. The troubles of this life may be many, but there is a better
day coming. Third, Christ promises to return again and take his own
unto himself forever.

   We should be reminded of the Scripture which says, "In Thy presence
is fulness of joy, and at Thy right hand there are pleasures for
evermore." May the Lord be our Consoler this day.

   JESUS CHRIST - THE TRUE VINE

   John 15:1-8

   We find ourselves still in the upper room on the night before Jesus
is crucified. The Lord is comforting his disciples, encouraging them to
maintain a confident trust in him. He has washed their feet, giving
them an example of humility and service and explaining the need for a
cleansing from sin in their daily experience. The Lord has explained
that they cannot follow him at this time. But, he is going to prepare a
resting place for them where they will one day be with him. He gives
them the promise of the coming Holy Spirit, another Comforter of the
same type as he himself is. They do not understand all things now, but
when the Spirit comes they will be taught all things.

   Now today, we see still another portrait of our Lord as he speaks
figuratively to his close disciples. We see our Lord represented as the
True Vine, when he says, "I am the true vine and my Father is the
gardener." He says this emphatic statement twice, once in verse 1 and
again in verse 5. It appears that the Lord has made a general statement
in verses 1 - 4. Perhaps the disciples were somewhat perplexed as how
these words would apply to them, and so Christ becomes more specific in
verses 5-8. Let us look then at the general statement and then at the
particular statement of personal application.

   "I am the true vine." The word "true" here means that which is real
or genuine as opposed to that which is false or that which is a copy.
Israel was often referred to as a vine in the Scriptures. On coins of
the Maccabean period Israel was represented as a vine. Israel was the
source of God's blessing upon mankind. Yet, Israel was a lesser vine.
It was only a copy or shadow of the True Vine which would one day come.

   Jesus is that True Vine, being the substance of the shadow. He is
the original from which all copies were fashioned. He is the greater
pointed to by the lesser. Many false Messiahs appeared here and there,
but only Jesus is the true or real Messiah. There are no copies of
Jesus. He and the Father are one. As the only one who gives eternal
eternal life, Jesus alone is the real vine.

   Attached to any vine are branches or shoots. These branches receive
their lifeblood or sap from the vine. The branches do not nourish
themselves or each other. They receive everything from the vine, the
source of life. These branches serve one main function, which is to
bear fruit. The Lord reminds us that some branches are fruitful while
others do not bear any fruit. Those that are fruitful are pruned and
cut back so that they will bear a greater amount of fruit. The
worthless branches are cut off and cast away.

   No branch can bear fruit by itself. To be separated from the vine
means a sure death, for a broken off branch can only wither and die.
Jesus implies that his followers are the branches and that he is the
source of life. To bear fruit which is acceptable to God, one must be
united to the vine or Jesus. There is a living union between Christ and
his disciples. To sever this union will only render a person fruitless
and worthless.

   "Remain in me." This word used in verse 4 means to abide or to stay
with. It is imperative that a branch adide or stay with the vine. The
branch can never say, "I think I will go off by myself for awhile."
Such a departure from the source of life would mean death to the branch.

   Well, this all sounds fine and makes quite a bit of sense as far as
vines and branches are concerned. But it is obvious that there are many
people who have heard these words throughout the centuries who have not
personally applied them. How many are the people who hear someone speak
about what the Bible says, accept the sermon or lesson as very nice and
somewhat thought provoking, but never take the time to apply it to
their own every day life so that the Word of God becomes effective in
them.

   The fruitless branches spoken of here are those who have only a
superficial or external attachment to Christ. They appear to be visibly
united with him because they have become members of the visible church,
partaking of its ordinances, attending its meetings, and busying
themselves in its activities. Yet, there is no spiritual life in these
people. The life of Christ is not pulsating through their veins. The
church has become so full of these fruitless branches that one is often
tempted to pray as Maclaren has said, "for a storm to come, of some
sort or other, to blow the dead wood out of the tree."

   Therefore, in verses 5-8, our Lord makes a more specific application
of this analogy to his hearers. There are four points which can be
discerned here. First of all, fruitfulness is guaranteed from a union
with Christ. Second, separation from the vine leads to sure
destruction. Third, abiding in Christ leads to the satisfaction of
desire. And fourth, the bearing of much fruit glorifies God and proves
one's discipleship.

   The Lord Jesus, as the True Vine, gives more to us than mere
commandments, patterns, motives, proverbs, and moral teachings. Many
false vines had offered these same things and many still do today. But,
Christ as the true vine, not only gives these things, he also gives his
branches the life and power which is necessary to live soberly,
righteously, and godly. The glory of the New Covenant is that we now
have the Spirit who lives within and who is able to make us have the
desire and ability to both obey God and produce fruit which is
acceptable to him.

   So, fruitfulness is guaranteed when one abides or remains in Christ,
the True Vine. Jesus says, "If a man remains in me and I in him, he
will bear much fruit." Notice these two things. A disciple will bear
fruit and it will not be scarce or puny, it will be much fruit. Jesus
makes this a particular promise. He says, "You are the branches." Now,
I say to you that this immediately calls each one of us who profess to
be branches, to examine ourselves for this "much fruit." The Lord has
made a promise. Fruit-bearing has become an option in the minds of many
professing believers. It most certainly is not! It is a promise made
sure by the words and work of Jesus Christ.

   This fruit-bearing is guaranteed because the Father, as the
gardener, is continually pruning and cleaning the branches which are
bearing fruit. He is cutting away at all that would hinder us from
bearing good and pleasing fruit. Oh that our daily prayer would be,
"Cut to the quick, Lord! if only thereby my fruit unto Thee may
increase." What is this fruit? I believe it is simply the life of
Christ being made more manifest in us. It is the fruit of the Spirit
coming out and shining forth. This act of fruit-bearing is promised in
the words of the Apostle Paul who said, "For those God foreknew he also
predestined to be conformed to the likeness of his Son" (Rom. 8: 29).
If we are truly becoming more Christ-like, we will also be bearing more
and more fruit.

   It is quite possible to be very active in the work of the church and
still be fruitless. The question arises then as to just how one abides
or remains in Christ. It means to draw your spiritual lifeblood from
Christ. It involves a constant feeding upon his word. It involves
continual meditation upon his Word, allowing the meaning of a passage
to sink deep into the understanding. It involves much prayer. It means
having all your hopes and motives fixed in Christ. It means adhering to
and practicing the commandments of Christ. It means being in tune with
the operations of the Holy Spirit within you. The Apostle Paul said it
in these words, "I have been crucified with Christ, and I no longer
live, but Christ lives in me. The life I live in the body, I live by
faith in the Son of God, who loved me and gave himself for me" (Gal.
2:20). Oh the numbers of church members who give no evidence that the
life of Christ is being lived through them. Bearing fruit does not mean
coming to all the meetings of the church, or doing all kinds of jobs
within the church, or even giving great sums of money to the church.
Any unbeliever can do this and will often do it more diligently than a
believer, because the unbeliever thinks that his or her spiritual life
is assurred by works.

   The second truth expressed here is that death is the result of not
being united with Christ. When one is severed from the vine, it means
that his or her life adds up to one big zero on the balance sheet of
life. It is not a life which glorifies God, nor is it a life which
contributes anything of lasting value to the kingdom of the Lord Jesus
Christ. Jesus says that apart from him you and I can do nothing.

   The third truth set here for us, is that abiding in Christ will
result in satisfied desires. Verse 7 is like all the other promises of
God, that is, it has conditions and limitations. Christ's words or his
teachings must be at work in us, saturating our entire beings. Maclaren
has put it in these words:

   What is meant by Christ's words abiding in us? Something a great
deal more than the mere intellectual acceptance of them. Something very
different from reading a verse of the Gospels of a morning before we go
to our work, and forgetting all about it all the day long; something
very different from coming in contact with Christian truth on a
Sunday...It means the whole of the conscious nature of a man being, so
to speak, saturated with Christ's words; his desires, his
understanding, his affections, his will, all being steeped in these
great truths which the Master spoke.

   If Christ's words are the foundational layer of our lives, and if
there is a constant reference to them, then our wills and desires will
harmonize with his will and desire and we will not ask amiss in our
prayers, nor will we have problems in discerning his will for us. The
condition of our getting what we will is our willing what he desires.

   Finally, the fourth truth found herein is that our fruit bearing
will abound to the glory of God and will prove our discipleship. When
we are bearing much fruit, people will be drawn to God. Others will
notice that our religion is indeed the true religion. We will never be
perfect disciples on this earth because we are always in the process of
"becoming" disciples. We are ever increasing from one degree of glory
to another.

   In conclusion, as we behold the True Vine, two alternatives are
before us. We can either be a branch which is vitally united to Christ
and which is bearing much fruit to the glory of God, or we can be a
worthless branch which is only good as fuel for the fire. If the Lord
were to come to you this day and ask for an accounting of the fruit
which you have produced, what would you be able to say to him or show
him? Would you be able to show him Spirit-produced fruit which has
brought the Father much glory, or would you only have an empty bushel
basket to set before him?

   This passage portrays Christ as the True Vine. But it is also a
portrait of each one of us hearing this message today. Are you
remaining in Christ, or do you simply have some occasional nice
thoughts about him. Does his truth sink deep into your understanding
and saturate your entire being? Is it ever on your mind, undergirding
your every thought, your every decision, your every action? When you
take a course of action on some problem or situation, do you consult
the Word and the Writer of the Word? What is your hope of spiritual
life, your good works or the merits of Christ?

   May God convict us deeply this day.

   JESUS CHRIST - GIVER OF THE HOLY SPIRIT

   John 15:26-16:15

   (Also read 14:25-26)

   Once again we are placed by our passage on the eve of the death of
our Lord. Our Lord has been speaking words of consolation to his
disciples in order to comfort them as they prepare to face the trials
which are about to come. He has explained to them that they must remain
vitally united to him, drawing from him that which is vital to maintain
spiritual life.

   Our Lord is going to depart and go away, yet he will not leave the
disciples or the church without a source of comfort. He will send
another Comforter, the Holy Spirit. The text before us then, portrays
Christ as the Giver of the Holy Spirit. From the passages read for
today's text, we shall see that the Holy Spirit whom Christ shall give
will convict of sin, will teach us about Christ, and will aid our
memories. Let us consider these three important ministries of the Holy
Spirit, keeping in mind that Jesus, the Father, and the Spirit are one.
We pick up our study in 16:5. Jesus reiterates to his disciples that he
is going away. They have already been informed that at the present time
they cannot follow him to the place where he is going. Jesus realizes
the distraught nature of his pupils as they are about to graduate from
the school of discipleship and enter into the college of the church age.

   They are naturally concerned about the departure of the Master and
about the persecution which he has promised will come upon them.

   In verse 6, Jesus says that their hearts are filled with grief.
Grief has so consumed them that it is now the ruling element of the
beings. Because of this grief they have failed to clearly understand
where he is going. But, in spite of this feeling, Jesus says, "It is
for your good that I am going away." To paraphrase his words, our Lord
is saying, "I who see the entire situation tell you that in spite of
your present feelings it is for your advantage that I am going away."

   Not leaving them to wonder at his words, Jesus tells them why it
will work for their good. Jesus must go away so that the Counselor
could come. The Holy Spirit, who is a counselor, comforter, and
advocate cannot come in fulness unless Christ first departs. Christ
must be universally present in the world and he will be so through the
Holy Spirit. However, his bodily presence must first be withdrawn from
the earth.

   When the Counselor comes, his pre-eminent work will be to convict
the world of sin. He will do this convicting work in three stages. The
first stage is in regard to sin. The Counselor will press home to
peoples' hearts the reality of sin, showing them the true nature of
their hearts. He will convict men, women, boys and girls that they have
wronged both God and man. He will convict people that they have not
believed in Jesus Christ as the Son of God. The convicting Spirit will
show people that they are rebels against their Creator, and that a
right relationship must be established with him.

   The second stage of the convicting work of the Holy Spirit will be
in regard to righteousness. This is the opposite of sin. The Spirit,
having convicted people of their unbelief and depravity, will give
people a hungering and thirsting for righteousness and holiness before
God. The Spirit will cause people to see the exalted Christ and thus
see proof of the Lord's righteousness. The Spirit not only convicts of
sin and ungodliness, but also convicts men that there is a proper way
to live in the sight of God.

   The third stage concerns conviction about judgement. The Spirit will
convict people that unless they turn from sin and seek righteousness,
they must of necessity perish. The Spirit will cause people to choose
between sin and holiness, and between Christ and the spirit of the
world.

   Jesus Christ, by virtue of his exaltation to the right hand of God,
has become our advocate or defense attorney before the court of heaven.
The Holy Spirit, given by Christ, becomes his prosecuting attorney
before the court of the world. As the Holy Spirit convicts, he will
show that Satan, the prince of this world, already stands condemned.
This present world has been placed in his grip, but ultimately he will
be cast out. And, not only Satan, but all those who reject the offer of
the gospel and who turn deaf ears to the convicting work of the Holy
Spirit. A holy God must react against sin. Judgement awaits those who
continue in this hated sin.

   The primary work of the Spirit then is to convict the world of sin.
Jesus' preaching had relatively small results. But, on the day of
Pentecost when the Spirit was poured out in fulfillment of Joel's
prophecy, three thousand at least were converted under one sermon.
Persecution did indeed come. The early saints were beaten, stoned and
imprisoned, yet the Apostle Paul, when thrown into a Philippian jail,
saw the Holy Spirit do his convicting work upon the jailer who cried
out "What must I do to be saved?" Persecution continues to this present
day. Missionary and pilot Jim Elliot was persecuted and killed by the
Auca Indians in Ecuador. Yet, the Spirit worked and some of those who
had actually taken part in the killing were later converted to Christ
and are now spreading the gospel among their people.

   The convicting work of Christ through the Spirit is an effective
work. It is a powerful work and an irresistible work.

   The second work of the promised Counselor is to teach us the things
of Christ. In verse 12, Jesus basically says, "In spite of all that I
have taught you concerning the Father, the kingdom, and myself, there
is still more that you need to learn. Because of your present condition
you could not receive and understand them all now. But, when the
Counselor, who is the Spirit of Truth, comes, he will give you more
revelation and illumination."

   This teaching by the Spirit is a gradual process. What he speaks is
what the Father tells him to speak. The Psalmist prayed in Psalm
25:4-5, "Show me your ways, O Lord, teach me your paths; guide me in
your truth and teach me." We who are believers, could not contain nor
understand all of God's truth if it were given to us all at once.
Therefore, the Spirit shows us the Lord's ways gradually. As we mature,
we are taught more.

   Some people have a misconception about this teaching work of the
Holy Spirit. Since the Scripture says that the Holy Spirit will do this
teaching, some professing believers feel that all they need in life is
their Bible and the Holy Spirit. We need to remember that God can well
teach a person simply by the Word and Spirit. But, there is more often
than not, a human instrument used to convey spiritual truth. From
Peter's words in his epistles, it is obvious that he came to understand
some deep spiritual truths by means of the Apostle Paul. Let us also
remember that as the writer of Ecclesiastes has written, there is
nothing new under the sun. There comes a point in time when Christians
should have learned all the basic doctrines contained in the Word.
Nothing new, no secret or hidden thing never previously revealed to
anyone will be revealed to them. There comes a point where future
learning simply becomes a learning of how to apply to one's daily walk
the things previously taught.

   Therefore, that leads us to another consideration. Just as it is
deadly to think that one will receive new revelation not previously
revealed to others about the workings of God and Christ, it is also
just as deadly for a person to assume the attitude that there is
nothing more he can learn; that having been a Christian and church-goer
for these many years there is nothing more to know about God, Christ,
the Spirit, and the plan of redemption. There are far too many
spiritual infants in the church when it comes to a knowledge of
doctrine. By the Spirit's work we need to strike a balance between
being people who think they know everything and being people who are
always learning but never coming to a settled knowledge of the truth.
The third important work of the Spirit is to aid our memories. How is
it that the Apostles and writers of the New Testament could remember so
many of the details and exact words of Christ so many years later when
they wrote the Word for us? Very simply, the Holy Spirit caused them to
remember. Read 14: 25-26. This is such a miraculous work of the Spirit.
Without this work we would have a very limited New Testament. And,
because of this work of the Spirit, we are assured that even though the
New Testament writers may often present the same event viewed from
different angles, there is no possibility of error or legend creeping
into the pages of the sacred Word.

   This work of the Spirit continues to this day. I do not mean that he
is causing people to write more Scripture. The sacred canon is closed.
But, how often have you been asked a question or confronted by someone
concerning the Scriptures knowing full well that you were unprepared to
speak. Yet, as you began to speak for the Lord the Spirit brought to
your mind verses of Scripture and illustrations to use. This is a work
of the Spirit within you. There is nothing wrong with being prepared to
speak for Christ. In fact, the Scripture tells us that we are to be
ready to give an answer for the hope that is within us. But we can
never rely upon ourselves. Along with preparation, there must be a
dependence upon the Holy Spirit to give us wisdom, tact, diplomacy, and
sound words.

   In conclusion, we have seen three promised ministries of the Holy
Spirit whom Christ promised to give us in his personal absence. While
we have perhaps focused more upon the Spirit today than upon Christ
himself, we must keep in mind that while separate they are also one and
the same person. Also, the Spirit and his work are not possible without
first having been given by the Lord Jesus Christ. I would encourage
each of you to do some additional study in the days ahead concerning
the nature and work of the Holy Spirit. Because of the extremes which
many Christians have gone to in the realm of understanding the present
work of the Spirit, others have tried to counter this by almost denying
any work of the Spirit after salvation. The church has only suffered
because of these two extremes. Seek a balance. Be open to the working
of the Spirit and do not quench it.

   If you are without Christ, you are in desperate need for the
convicting work of the Holy Spirit. Pray to God this day that the
Spirit would soften your hardened heart, that he would open your eyes
to Christ, and that he would grant you a spirit of repentance. May God
grant us grace from his Word.

   Come, Holy Spirit, Dark is the hour;

   We need your filling, Your love and

   Your mighty power!

   Move now among us, Stir us we pray;

   Come Holy Spirit,

   Revive the Church today!

   JESUS CHRIST - GREAT INTERCESSOR

   John 17

   In the previous message we saw that one of the functions of the Holy
Spirit is to aid our memories. This was an especially important work in
the course of the writing of the New Testament. The Holy Spirit caused
the writers to remember after many years the exact words and actions of
our Lord. We have a beautiful example of this contained here in the
seventeenth chapter. The aged Apostle John, under influence of the
Spirit of Truth, has recorded for us the real Lord's Prayer. Throughout
the history of the church the prayer of the Lord in the Sermon on the
Mount has been referred to as the Lord's Prayer. However, it would be
more correct, I believe, to call it the Model Prayer for it was an
example to the disciples as to how they should pray. What is found in
the passage today is not necessarily meant to be a model for us;
although we can certainly learn some elements of God-honoring prayer
from it. This prayer is meant to show us the intensity of Christ's
communion with the Father; the labor of his soul before the holy throne
of grace. We have therefore, turned another corner and entered into
another room of the gallery of Christ's portraits. Here we have hanging
before us a picture of Jesus Christ, the Great Intercessor.

   Volumes have been written upon this prayer which has often been
called the "High Priestly Prayer." It would not be possible to
duplicate all that has been written in just a few short minutes.
Nevertheless, I would attempt to focus your thoughts upon the Great
Intercessor as he prays for himself, for his immediate disciples and
for future believers.

   First, our Lord prays for himself in verses 1-5. He is not merely
praying for strength to meet the demands of the cross which is about to
come upon him. Being human, it is quite natural that he should desire
the grace which is necessary to prevent him from faltering in his part
of the redemptive plan of God. But, being divine, it is also his desire
to glorify the Father, particularly in death and in the coming
resurrection. Christ's hour has come. The zenith of redemptive history
is about to take place. The glory of the ages is about to come to pass.
Christ petitions the Father to glorify him so that he may in turn
glorify the Father.

   This glorification of the Son has several aspects. Since Christ is
about to die, it will be glory for both him and the Father that his
dead body should be made alive once again. Not only should the dead
body be made alive, it should also be raised from the grave. Then, the
raised body would be united once again with the Spirit. Eventually,
after a few weeks, the body would be taken into heaven and there, in
the final home, Jesus would inherit all the promises made concerning
his reign and rule. Herein is the Father glorified. Christ shall be the
first fruits from among the dead.

   What a promise is contained here for the saints of the ages. We too
shall one day be glorified in a similar fashion. Our bodies will die in
weakness but will be raised in power. This earthly body dies in
dishonor but is raised with honor. It dies a mortal body but is raised
an immortal body. We die in corruption but are raised incorruptible.
What dies is a natural body; what is raised is a spiritual body. Oh
bless God and the Lamb forever! What hope we can have because of the
glorification of the Son. Flesh and blood cannot enter into the eternal
kingdom. That which perishes cannot inherit that which is imperishable.
Through Christ, the first fruits, however, we will be changed into his
likeness and will be able to enter into the full joy of the presence of
God.

   Notice in verse 5 that Christ prays to be glorified with the glory
he had with the Father before the world began. The words of chapter one
concerning the eternal Logos should come to mind here. Christ has
always existed face to face with God. He shared the majesty and
splendor of the heavenly presence. He was worshipped and adored by the
heavenly hosts. In the incarnation he laid this majesty and splendor
aside for a time in order to dwell among men. This is what the Apostle
Paul speaks of when he writes, "Your attitude should be the same as
that of Christ Jesus: Who, being in very nature God, did not consider
equality with God something to be grasped, but made himself nothing,
taking the form of a servant, being made in human likeness. And being
found in appearance as a man, he humbled himself and became obedient to
death - even death on a cross!" (Phil. 2:5-8). Our Lord prays that he
would have restored all that he had laid aside in order to become a man
and pay the sin penalty.

   And so, our Lord prays for himself. Before we go on, I would like to
make a few probing comments about Christ's words: "For you have granted
him authority over all people that he might give eternal life to all
those you have given him." The soon coming death of our Lord would be
the means of securing eternal life for those whom God had given him.
The Scriptures clearly teach that in eternity past God made a sovereign
choice of those whom he would save. Paul writes in the Ephesian letter
that God "chose us in him before the creation of the world" (Eph. 1:4).
The Greek wording there means "to choose out for oneself." God did the
choosing. The fact that he made a choice indicates that there were some
who were not chosen. The ones who were chosen are the same ones
referred to by Christ. These are the elect and Christ is going to give
eternal life to all of them. Salvation is not just a possibility for
the elect, it is an actual accomplished fact. All of the elect will
come to Christ in God's own timing because God chose to save them and
because Christ secured salvation for them. No one who was chosen to be
saved will be lost! Jesus says in the sixth chapter of John, "All that
the Father gives me will come to me...And this is the will of him who
sent me, that I shall lose none of all that he has given me." Away
forever with the notion that one of God's elect can lose their
salvation. What foolishness to think that Christ's death at Calvary is
not sufficiently strong to hold onto those who are his. Human
responsibility is not to be denied. A believer must persevere in
holiness and righteousness. But take comfort dear saint, your salvation
was secured by Christ and remains secure in him.

   The second aspect of this prayer is that Christ prays for his
immediate disciples in verses six through eighteen. Obviously, Judas
Iscariot, the Son of Perdition, is not included. Jesus is not praying
for sinners but for believers. Jesus often prayed for sinners and wept
over them. Away with the Hyper-Calvinism which teaches that sinners
should not be prayed for. God has chosen whom he will save, but he has
also ordained all the means and instrumentalities by which they are
saved. Prayer is part of those means. Do not be slothful in praying for
the unconverted.

   He first prays that God would keep the disciples in his care now
that Jesus is about to leave the world. They will meet with trials,
tribulation and persecution. These men have not been perfect by any
means. Often they have doubted and wavered in their faith. But, they
have obeyed God's word or message. They have believed that Jesus is the
Christ, the Son of the living God. They are true believers. Therefore,
the Great Intercessor prays for their protection. He prays later that
they may be kept from the evil one, the devil. Satan will hurl all of
his fiery missiles at them in an effort to cause them to fall and
stumble and shame Christ. They will need the protective armor of God
with which to stand fast in the faith. When the disciples are deprived
of the bodily presence of the Lord, as Calvin says, it will be "no
detriment to them, because God received them under his guardianship,
the power of which is everlasting."

   Next, he prays for their unity. Jesus is not asking that they be
made into one person, but that they will be of one spirit, of one mind
and will. We have seen even in the upper room their wranglings over
prominence in the kingdom. Their power struggles have often surfaced.
It is necessary for them to have a united front, a singleness of
purpose if the church is to grow and spread.

   Our Lord also prays that "they may have the full measure of my joy
within them" (v. 13). Jesus is going to gain victory over the evil one
at Calvary. This will be a triumph of great joy. Jesus prays that the
disciples will experience this fulness of joy within themselves. The
verse can be translated as, "That they may keep on having the full
measure of my joy within them." By their faithfulness and perseverance
the disciples will be able to bear up under afflictions and maintain
the joy of Christ within them.

   Finally, the Great Intercessor prays for their sanctification.
"Sanctify them by the truth; your word is truth." The instrument of
sanctification is God's truth or his word. In other words, "Father, by
your word make my disciples more and more like yourself." Tasker has
written:

   No memory of Jesus' words apart from the abiding influence of His
death will enable His disciples to discharge faithfully the duty that
confronts them. They will only be dedicated and sanctified because
Jesus dedicates Himself to a death which has cleansing power.

   Jesus has consecrated himself to dying for these men. His dedication
ensures their dedication. They possess no power in and of themselves to
be sanctified and set apart for the work of God. Christ's power,
through the Word, must be transferred to them. Oh yes, there is the
responsibility on their part for personal consecration. They are to
seek the kingdom of God and his righteousness. They are to cast off the
weights which encumber them and hinder them from running the race. But
the power to do these things comes from Christ.

   In verses twenty through twenty six, the Lord now comes before the
throne of grace on behalf of future believers; those who will come to a
knowledge of the truth through the foundations laid by the Apostles.
Here is the prayer for us dear saint. And for what does he pray? For
the very same things as he did for the disciples namely:
sanctification, preservation, protection from the evil one, and unity.
How blessed we are that our Lord did not leave us out of his petitions.
In our human frailty as mere creatures of dust, we too need to be
preserved. How often do we doubt and waver. Yes, we believe the message
of God concerning Christ Jesus, but are we not like the one who said,
"Lord, I believe; help Thou mine unbelief." How easy it is to let our
guard down and soon the evil one has us swimming in the slough of
despond.

   Our sanctification is prayed for, as B. H. Carroll has written,
because "the full salvation secured for us by Christ is not yet
fulfilled in us....Considered legally in Christ we are complete now,
but in us the work commenced in regeneration must be carried on until
the day of Jesus Christ." There is one sense in which I am completely
sanctified in Christ as regards my judicial standing in Christ. At
salvation, Jesus set me apart for the work of God. I am now his
peculiar possession. Therefore I am legally holy. However, in my daily
experience, I often find myself battling with indwelling sin.
Experientially I must have a sanctifying work of grace each and every
moment of the day.

   The main thrust of this prayer for future believers is for unity.
Once again, not that they will be one physical unit, but that they will
be of one mind and purpose. I do not personally believe that the Lord
seeks denominational oneness by his prayer here. It is obvious that
there were disagreements in the early church as to how certain matters
should be taken care of. Thus, his emphasis is not upon unity of
organization but upon unity of spirit. Bishop Moule has said:

   In the field of ecclesiastical order it is quite conceivable that
divisions of administration... might be entirely eliminated, and the
vast hosts of visible Christendom reduced under one all pervading
regimen, with one creed, the same everywhere and in every article, one
ritual of worship and sacraments, one ordered ministry everywhere the
same....It might be a perfect organization, and yet anything whatever
but a Christ-manifesting organism.

   The answer to unity within the church of Christ is not for everyone
to become a Baptist, a Presbyterian, a Methodist, or anything else. The
answer is to have the saints from these various members of the body
united with a singleness of purpose and spirit. All the members should
be united for the advancement of the kingdom, in seeing the lost
converted to Christ, and in seeing the saints grow in the grace and
knowledge of the Lord Jesus Christ. Petty jealousies creep in.
Arguments over nonessentials run rampant. What difference does it make
if one group uses one cup in the Supper rather than many cups as
another group does? Why make divisions over whether a child should be
educated in a public school or church school? Moule goes on to write:

   Alas for the pulpits whose 'Gospel' too often, consists of little
but censure, sometimes seriously unthinking, sometimes altogether
unloving, sometimes recklessly untruthful, of other Christians, and
their worship, and their order. May the blessing of God rest, as
assuredly it will, on all His children who, from every side, adoring
Him in His Son, 'follow after the things that make for peace, and the
things whereby one may build up another.'

   As believers, we are to be strong on love for the brethren, not
strong on competition with them. This was the mistake of the disciples.
They were not so much concerned for the advancement of the kingdom as
they were about who would sit at Christ's right and left hands in
heaven. Competition such as this is thick in the church today. A very
good example is in the area of evangelism. Too often, Christians will
go about witnessing for their particular church instead of witnessing
for Christ. In speaking to someone about the gospel they parade the
activities of their church in front of the sinner as a means of
enticement. We will know we have made a large step towards unity when
we can witness to the lost, want to see them genuinely converted, and
have no ulterior motive of getting them to our particular congregation.
Yes, we should direct them to a doctrinally sound fellowship; we should
encourage them to become involved in Bible study. But let us ever keep
in mind that we are not competing with the brethren.

   Our Lord prays that future believers will be with him where he is,
to see his glory. Oh how precious a prayer. Here is the blessed hope
for the saints, to see in person the Lord Jesus Christ, the Great
Intercessor who prayed specifically for them. The hymnwriter caught the
feeling of that day when he wrote:

   Face to face with Christ my Savior,

   Face to face what will it be?

   When with rapture I behold him,

   Jesus Christ who died for me.

   The Apostle has painted another magnificent portrait of the blessed
Lord. Here he is on the eve of his death, the culmination of his work
about to take place, in close communion with the heavenly Father. Can
you feel the pulse-beat of his love for you here? Be assured dear
saint, when he prayed that night and when he went to the cross the next
day, your name was indelibly written on his breastplate. He has prayed
for your sanctification; pursue holiness and purity of life. He prayed
for your preservation; praise him for it in the midst of tribulation.
He prayed for your unity with other saints; seek it. He prayed that one
day you should be with him and behold his glory; hope, trust, and look
for the blessed hope, the appearing of our Great God and Savior, Jesus
Christ.

   JESUS CHRIST - BETRAYED AND ISOLATED

   John 18:1-27

   Continuing our tour of John's gallery containing the various
portraits of Christ, we come to a different type of painting today. Up
to this point, John has portrayed the Lord in different types of roles,
that is - Jesus has been seen in his role as the Word, as the Son of
God and Son of Man, as the Soul-Winner, as the Prince of life, and so
forth. Chapters 1921, will also portray Jesus in other of his roles.
However, in chapter 18, Jesus is portrayed as being in a condition or
state. The picture in the passage before us shows us the Lord Jesus
Christ - betrayed and isolated.

   In verses one though eleven, Judas betrays Jesus; in verses twelve
through twenty-seven, Peter denies Jesus. A great deal can be said, and
has been said, concerning the persons of Judas and Peter. It would
appear quite natural to focus on the betrayer; his association with
Jesus, his personal motives for wanting to have a part in the kingdom,
his reasons for betraying Jesus; and, whether or not he was in fact
saved, and if not, why did Jesus choose him as a disciple. It would
also be natural to focus on the denyer; his association with Jesus; his
natural boldness and rashness; his bravery and daring; his reasons for
denying Jesus; and, the shame which was brought to him when Jesus gazed
upon him.

   There would be nothing wrong with presenting the passage in this
manner and many have done so. But I believe that in doing so, we really
miss the focal point of this entire passion narrative. The main
character here is neither Judas or Peter, but the Lord Jesus Christ. In
order to see the full depth of the Scripture, we must focus on the
person of Christ here.

   When Christ hangs on the cross in the three hours of darkness, he is
suspended between heaven and earth in total isolation. The Father has
turned his back on the Son, the angels are not near to minister unto
him in his affliction, the soldiers have no feeling for him, and the
few close relatives and one disciple who stand below are powerless to
help him. Jesus is in absolute isolation. Now, this isolation did not
happen suddenly, that is, when the sun ceased to shine and the world
grew black. The isolation which our Lord experienced on the cross began
the night before when the disciples fled from the garden, leaving him
to the cruelty of the soldiers. The isolation came in gradual stages,
almost as though it were an increasing preparation for the dreaded
moment when the Father would look upon the Son as being sin, and turn
his back upon the Beloved.

   Therefore, while we can certainly make proper applications
concerning Judas and Peter, and while we can make several appropriate
applications to ourselves wherein often times our actions resemble
their actions, our attention here must be riveted upon Jesus Christ -
betrayed and isolated, for that is the portrait which John wishes us to
see.

   First, in verses one through eleven, we find the encounter in the
garden where Jesus is confronted by his betrayer, and by the numerous
officials and soldiers which have come in order to seize this
"criminal." In this act of betrayal and in the arrest which follows, we
see three beams of light concerning the Lord Jesus; the manifestation
of his glory, the voluntary nature of his sufferings, and his
self-sacrificing care regarding the disciples.

   The betrayer has come and has placed the kiss of identification upon
the Lord. The Lord, knowing fully the intention of the horde of men
asks, "Who is it you want?" The reply is, "Jesus of Nazareth." With a
firm, majestic calmness, the Lord answers, "I am he." At this statement
the enemies of Christ are overwhelmed and they fall to the ground.
Here, in the simple words, "I am he," is a manifestation of Christ's
glory.

   There is no further description from the Apostle as to why the
arrestors fall down. Do you remember how the mere exertion of Jesus'
will caused the water to turn into wine? It appears here that the cause
is the sheer majestic force of Christ's spoken word, for this is the
same Lord who had powerfully spoken the world into existence. Christ
manifests his glory by the mere speaking of words; words that are
powerful enough to throw the human mind into momentary confusion and
awkwardness. "I am he," comes with force because of all which those
words mean. Jesus could well have expanded his words by saying, "I am
Jesus, the Messiah, the one spoken of by the prophets, the promised
seed of the woman, the one foreshadowed by the law with its
commandments and ceremonies, the one who shall save his people from
their sins, the eternal Word who has equality with the Father. I am
he!" Even in the hour of passion and suffering, the Lord never ceases
to retain and display his holy glory.

   Next, we see the voluntary nature of Christ's sufferings. Here he
stands, betrayed and considered to be a common criminal. Here he
stands, before a vast multitude of men and weapons. Yet, he cannot be
and will not be taken by force. From eternity past it had been decreed
that Christ would suffer in order to obtain redemption for those whom
God had given him; but, it had also been decreed that this would be a
voluntary act on Christ's part. His destiny is in his hands, not in the
hands of the betrayer nor in the hands of the soldiers. Christ is the
Good Shepherd who lays down his life for the sheep; but he does so
voluntarily. No man can take Christ's life unless he wills it to be so.
Even on the morrow, when he is nailed to the cross, his life and spirit
will be at his disposal. He will say, "Father, into your hands I
commend my spirit." The soldiers will not have opportunity to break his
legs in order to hasten his death; Jesus will die when he decides to do
so. The sufferings of Christ are voluntary in that he was not compelled
by any other factor but love to go to the cross on behalf of sinners.
Your sins and my sins did not force him to go. Rather, he went to the
cross, bearing our sins and guilt, because he loved us, and volunteered
to be the sin sacrifice. Think of the love which Christ had for you my
friend in that he freely chose to suffer in your place.

   Lastly, in this scene of betrayal, we see the beauty of
self-sacrificing concern from our Lord. In verse 8 he says, "If you are
looking for me, then let these men go." Jesus was referring to the
eleven faithful disciples in these words. At the moment of time when he
should have exercised the greatest amount of concern for himself, his
concern turned towards the men who had followed him. It is needful that
Christ dies, not the disciples. Christ's suffering and death will be to
secure safety and refuge for those who trust in him; not to lose them
to the hands of sinful men. The disciples must be let go.

   What humility should be felt by us here. On the cross, when God's
wrath sought a victim for judgement, Christ in effect says, "Father, I
am the one you are looking for. Let your elect go free in order that I
may not lose any of those whom you have given to me." In other words,
"Let me feel your wrath. I am the one who has now become sin in order
that your chosen ones might be justified in your sight. Take me, and
let them go." Oh my friend, let the love of Christ sink down into the
emotional part of your innermost being. Does not that love cause praise
and thanksgiving to well up within?

   Peter, ever the bold and rash fisherman, takes his sword, and in an
attempt to kill, cuts off the ear of one of the high priest's servants.
We are told of the Lord's rebuke to Peter, and in another account are
informed that the Lord healed the ear of the servant. Once again, even
in the hour of betrayal and arrest, the Lord's concern and compassion
for others cannot be quenched. What consistency. If only we who profess
to be Christians would display more of this characteristic of our Lord!

   Matthew 26:56 records that at this time the disciples fled for their
safety. They were concerned for their welfare because they had
identified with Christ. We should at least commend them in that they
did not flatly deny the Lord as Peter will shortly. Their fleeing was a
proof that they had been following the Master. But, the important point
in their running away is this - Jesus now begins his time of isolation.
He now begins to feel alone in his quest for victory over the evil one.
And so, here is the first half of our portrait - Jesus the Betrayed.

   Secondly today, we come to Peter's denial of Christ. We are all
aware of the events here and I will not repeat them, except to say that
our Lord had already predicted that Peter would do so. As I said in the
introduction, the main character here is the Lord Jesus, not Peter.
Peter's denial is an open exclamation by curses and oaths. We can
almost hear the haughty laughter of the disciple as he swears by the
the things of the temple and heaven that he does not know Jesus.

   I want you to sense here the awful isolation which our Lord
experiences as a result of Peter's denial. Here is the Promised Seed,
the Messiah, the Wonderful Counselor, standing isolated from the
support and compassion of those to whom he had daily poured out his
soul for these past three years. Here is the Kinsman Redeemer, who
shall shortly face the penal death of the Law, isolated from any
worldly comfort and compassion. Here is the Conquerer of Satan, the
Defeater of death, only hours from his triumph, isolated and alone.
Here is the Prince of Life, the Good Shepherd who tenderly cares for
the flock, hearing the curses, oaths, and laughs from one who is to
receive the keys of the kingdom - isolated and left to fend for himself
before his accusers. Here is the Great Physician, being wounded in his
soul by the deadly thrust of the sword of isolation. The knife of
betrayal had earlier laid bare his flesh; now the spear of total
desertion cuts to his bones, into his very soul.

   Think of the times in your own life when you have felt alone,
deserted, and isolated from comfort and compassion. Did not your spirit
ache within for the loving touch, the loving word, or the loving
support from a friend or loved one? Well, you say, if Christ knew
beforehand that this would happen, why should it be so hurtful when it
did come about. I would reply that to know something beforehand, and to
actually experience it when it does happen, are two entirely different
matters. You may know, or at least suspect, that you have a terrible
disease. You try to prepare yourself for the upcoming visit to the
doctor, and you try to picture how you will accept the news which he
gives you. Yet, when you finally hear the words, "I'm sorry, you have
cancer," the force of those words cut into your soul with an intensity
which you never imagined. So it is with our Lord. He is pierced by the
conduct of Peter, and suddenly finds himself totally isolated and
cut-off from human comfort. The Lord is crucified in spirit by the
denial.

   The isolation which Christ experiences does have a positive aspect
however. Christ must stand completely alone as the Savior. Redemption
can come only through Christ, not through Christ who has been helped in
the process by another human being. In Christ's isolation lies his
strength; in his bondage he performs his task. The crowing of the
rooster the second time signifies that Christ is now totally alone in
the work of redemption. When a person receives salvation, it is a
salvation which has been brought about by Christ alone, no one else.
Only the High Priest can enter into the Holy of Holies and make
propitiation for sin; everyone else must remain outside.

   Luke tells us that after the third denial the Lord turned and looked
at Peter. The silent gaze seemed to say, "Peter, I told you that you
could not follow me where I am going. You boasted that you would stay
with me to the end, even if everyone abandoned me. But I tried to tell
you that I must go this path alone; your denial has proven that."

   After the look from our Lord, the Scripture records that Peter went
outside and wept bitterly the tears of shame and repentance. Peter's
going outside is significant in the aspect of isolation which we have
been considering. In it the Father isolates the Son even further, in
that the tears of Peter are not allowed to serve as a premature comfort
for the Lord.

   There can be no comfort here. Jesus must drink fully the cup of
bitterness which has been prepared for him. Only after the resurrection
is Jesus permitted to meet Peter and say to him, "Simon, do you love
me?"

   Klass Schilder has commented on this closing scene; the one in which
Jesus looks at Peter and then passes on. Schilder writes:

   ... Jesus fastens His heart upon God. He cleanses the atmosphere
which has been contaminated by Peter's weeping. He pronounces His yea
over the eternal election of Simon Barjona, and He softly sings the new
song: I come, O God, to do Thy will. I will compensate for the false
oaths which Simon swore. Father, Thou knowest all things; Thou knowest
that I love him.

   We have seen presented to us by the Apostle, Jesus Christbetrayed
and isolated. This chapter is the continuation of the passion theme and
should not be broken by focusing upon someone other than the main
character, the Lord Jesus. Christ is betrayed, then left alone to walk
the path of Savior. He is isolated from human comfort and compassion,
so that salvation will be a total work on his part, in the strength
which could only be supplied by the Father.

   I would ask you today, are you a follower of Jesus Christ? Have you
totally committed your life to him, or are you like those who fled when
the going got tough, or like the one who denied him in his hour of
need? Have you ever really appreciated the isolation which Christ
experienced on behalf of those whom he would save? If you are a
disciple, do you tend to deny the Lord where you work, live, or attend
school? Are you one who is afraid to bear witness because of what
others might think? I pray that the Holy Spirit would so move upon our
souls today and penetrate our hearts with the weight of this passage.

   JESUS CHRIST - UPLIFTED SAVIOR

   John 19:1-37

   We have come now to the climax of John's gospel. Chapters 19 and 20
form the apex of the work of Christ in his incarnation. Many portraits
of Christ have been painted for us by the Apostle, but perhaps none so
humbling and effective as the ones painted in these two chapters. It as
as though all the previous portraits and now combined into one here in
chapter 19.

   In the last message, we tasted a bit of the loneliness and isolation
which the Lord experienced when deserted by his human companions, and
left to fend for himself before his accusers. In the text today we
shall taste a bit of his anguish and suffering. In particular, I would
call your attention to two of the sayings of Christ from the cross
which are recorded in verses 28 - 30. Written for us is the cry of
suffering, "I am thirsty," and the cry of victory, "It is finished."
These are weighty words from Jesus Christ, the Uplifted Savior.

   First, let us consider the cry of pain. Jesus has been hanging on
the cross for a while now. His body hangs heavy upon the stake,
heaving, sagging, and gasping for every breath. The pain is
excruciating. It is a period of severe anguish and suffering, both
externally and internally.

   In fulfillment of the Scriptures, our Lord has been pierced in his
hands and feet by the rusty nails. In Psalm 22:16, 17 the psalmist has
written, "Dogs have surrounded me; a band of evil men has encircled me,
they have pierced my hands and feet. I can count all my bones; people
stare and gloat over me." Here is the Lord of Glory, painfully bound to
the cross, and gloated over by the thrill seekers below.

   In the midst of this scene, Jesus cries out, "I am thirsty." The
pain which he is experiencing has caused his throat to dry up and his
tongue to stick to the roof of his mouth. Pain has a way of making a
person thirsty. Compounded with the piercing of his extremities, is the
crown of thorns pressing down upon his head, and the bloody lashes upon
his back caused by the whipping he received from his enemies. The
billows of God's wrath are pouring over his body wave after wave with
no relief. No man lost in a desert has ever experienced the thirst
which our Lord experienced. So, he is thirsty from the external pains
racking his body. This is a body which has never experienced sickness
or pain. Because he has become sin in our place, the Lord must now
experience the tortures of pain which are a result of the fall of man -
and he thirsts. But, not only was this thirst caused by the physical
pain inflicted upon him, it was also brought about by the sufferings
which he suffered in his spirit. Nahum the Prophet has written
concerning God's wrath, "Who can withstand his indignation? Who can
endure his fierce anger? His anger is poured out like fire; the rocks
are shattered before him." The pure, holy spirit of the Lord is being
crushed by the wrath of God. Here is one who has never before felt the
bruising of his spirit by punishment. Our Lord was sinless. He had
never been disciplined by his parents for disobedience. And now, after
33 years of human existence our Savior feels the crushing of his soul
by the fiercest wrath in the universe, the vengeful wrath of a judicial
God.

   No wonder the Lord cries out, "I am thirsty." Could we have endured
such torture of body and spirit? Think of it, friend. If God had spared
his Son from this suffering, we would not be spared. Had not Christ
endured this terrible sentence, you and I would have had to. Yet, we
hear no word of complaint from Christ's lips. He has volunteered to go
through the dark valley of the shadow of death.

   I do not wish to merely play on your emotions today. But, I do want
you to try to imagine just a bit what Christ must have experienced in
those blackened hours of pain and torture. Christ, as a human being, is
experiencing what you and I would have had to. It was terrible,
horrible, awful, painful suffering. Because he endured it, my friend,
if you will trust in him by faith to be your Savior and Lord, you will
not have to experience these tortures yourself. But, what if you refuse
to accept the mercies of Christ? Then, you, yes you, must undergo for
eternity a similar suffering. The intensity of Christ's pain and thirst
lasted a brief time; the intensity of hell's torture will last forever.
Imagine spending eternity never being able to have your thirst
satisfied. Imagine spending eternity with constant spiritual anguish.
Hear Christ's cry from the cross today. Realize that you can be spared
if you will repent of your sins and flee to the cross of Calvary.

   Secondly, let us consider the cry of victory. "When he had received
the drink, Jesus said, 'It is finished.' With that, he bowed his head
and gave up his spirit." After the pain and anguish of God's wrath were
poured out upon the sacrificial Lamb, and after Holy Justice was
satisfied, the Lord cried out the shout of victory, "It is finished."
The work of redemption had been accomplished.

   What was finished? First of all, the Old Covenant was done away
with. The New Covenant had been brought in by the shedding of Christ's
blood. Along with the Old Covenant went the sacrificial system. No
longer could the blood of bulls and goats appease God. The Substance,
the Son, had come and placed himself on the altar of sacrifice as a
once for all time payment. No longer would it be necessary for a human
priest to enter into the Holy of Holies; Christ has done that once and
for all, and God was pleased with his sacrifice.

   What else was finished? All the prophecies about the Messiah and his
coming were fulfilled. The betrayal by a friend, the rejection by the
Jews, the fleeing of the disciples, the refusal on Jesus' part to make
a defense for himself, his unjust condemnation, and his dreadful
sentence, were all prophecies which were fulfilled in the work of
redemption.

   What else was finished? Christ's punishment. Jesus Christ suffered
in a finite period of time what you and I were destined to suffer for
eternity. The whole force of judgement had been pressed upon him and he
endured it.

   What else was finished? The work of securing salvation. This was the
whole purpose for Christ's coming into the world to save his people
from their sins. It has now been accomplished. The work for which Jesus
left the glory of heaven has been completed. A new phase will be
ushered in when he ascends to the right hand of God to continually make
intercession for those who follow him.

   Another important thing is also finished now, that is the end of our
sins. In Isaiah 53 we read, "The Lord has laid on him the iniquity of
us all." Because Jesus Christ bore the sins of those whom he would
save, "There is now no condemnation for those who are in Christ Jesus."
If you have followed Christ, the penalty for your sins has been
transferred to him. To be sure, sin still indwells you because of the
Adamic nature, but now you no longer stand under the sentence of death
because of your sins. Your guilt is finished. As A. W. Pink has said,
"The cross of Christ then, is the grave of our sins." Oh what a blessed
truth and consolation! If I am united to Christ, I now stand judicially
clear before the judgement bar of God. The old Sunday School chorus
says, "Gone, gone, gone, gone, yes my sins are gone." The uplifted
Savior has taken them with him to the cross and nailed them there
forever! It is finished!

   Wounded for me, wounded for me,

   There on the cross, He was wounded for me;

   Gone my transgressions, and now I am free,

   All because Jesus was wounded for me.

   Some would like us to believe that this cry of Jesus was a cry of
despair and disappointment; that he was in effect saying that his work
had ended in failure. Such nonsense is pure heresy and straight from
the pit of hell itself. The cry, "It is finished," was the King's
victory shout. It was a shout of jubilant triumph. It was Christ's way
of saying, "I came, I saw, I conquered." Yes, death would follow in
just a moment for the Lord. But, this shout is in anticipation of the
triumph which would result in the end.

   The head that once was crowned with thorns,

   is crowned with glory now;

   A royal diadem adorns the mighty Victor's brow.

   Here then, as I said earlier, is the climax of this gospel. The Son
of God, the Son of Man, has finished the work of redemption. The
Teacher has died for the sins of all classes and races of people
without exception. The Soul-Winner has shown us that he is both the
Gift and the Giver. The Great Physician has come to heal my wounded
broken body of its spiritual diseases. Because of Christ's work I am
now able to feast off of the Bread of Life and drink from the Water of
Life. By the Spirit's help I have seen the true Light of the World.

   When I was sitting in blindness, the Giver of Sight opened my eyes
and caused me to behold his beauty. On the cross, the Good Shepherd
laid down his life for me. When I was dead in trespasses and sins, the
Prince of Life called my name and I came forth from the grave. When I
hear the cry, "It is finished," I hear the voice of a victorious King.
When I see the uplifted Savior, my eyes behold the Servant who was
obedient unto death. When I see him hanging there dead, I know that the
Consoler has promised to return for me. I behold my Jesus, the True
Vine from which I receive my life and without whom I would surely die.
Even though I see him there on Calvary, I know that he will triumph
over the grave and will give me his Spirit to teach me more truth. When
that cry is heard, I know that the prayer of the Great Intercessor has
been answered, my salvation has been secured. And though isolated for a
time, the uplifted Savior will soon enjoy once again the company of the
Father and the heavenly hosts.

   Oh bless God and the Lamb! What a magnificent portrait of Christ is
painted for us in the text today. Dear friend, is Christ your Savior?
Has he suffered in your place? Dear saint, rejoice! rejoice! Christ has
purchased you with his blood.

   Lifted up was He to die,

   "It is finished!" was his cry;

   Now in heaven exalted high:

   Hallelujah, what a Savior!

   `JESUS CHRIST - VICTOR

   John 20:1-31

   We have spent the last two messages looking upon various aspects of
our Lord's passion and suffering. In chapter 18, we tasted a bit of the
loneliness and isolation experienced by our Lord. One disciple, a wolf
in sheep's clothing, betrayed him, the rest of the disciples fled in
fear for their lives, and one of his most trusted disciples later
denied knowing the Lord. Jesus was left to the hands of his captors, to
be taunted and toyed with at their pleasure. In chapter 19, we felt
more of this dreadful isolation as our Lord hung upon the cross,
becoming sin for us, experiencing the awful heaviness of judicial
wrath. We heard his cry for thirst as the excruciating pain of both
body and spirit drained his being. And, we heard the cry of victory in
the words, "It is finished."

   Chapter 19 ends with Joseph of Arimathea asking for the Lord's body
in order to bury it in a private tomb. The curious Pharisee, Nicodemus,
aided in the burial, providing spices with which to anoint to body of
our Lord. We see that our Lord's instruction to him in chapter 3 was
not in vain. The chapter closes with our Lord dead and in the grave.
The lost world would like to believe that he is still there, that he
was only a man like the rest of us, and that the stories of his
resurrection are only the infantile myths and legends of ignorant,
deceived people.

   Fortunately, chapter 19 is not the end of the gospel. In the text
before us for consideration today, the Apostle has recorded the
triumphant resurrection of our Lord, attested as fact by the
appearances of the risen Lord to various individuals. We who believe
are not as the false religions and cults of the world which worship a
dead leader. We worship a sovereign Lord who has conquered death,
triumphed over the grave, and who now lives and reigns at the right
hand of God Almighty. Our Lord is not Jesus Christ the dead and
departed one, but is Jesus Christ - Victor!

   Since Jesus' death, his followers have become pessimists and
skeptics. The disciples had forgotten all the consolations which the
Lord had offered them. Their hopes to have a part in a kingdom were
wrecked by his death. Therefore, it is the first task of the risen
Christ to restore to them faith, hope, and confidence. To do this, he
personally appears to many of them, talks with them, and gives them a
new apprehension of who he is and what is to take place. The Lord is
now like a general who has undertaken a campaign, and who must rally
his troops behind him. The chapter before us records four instances in
which the faith of the disciples is restored. Let us now consider these.

   The first instance of restoration is found in verses 1-9. The women
come to the grave early on Sunday morning. John only makes mention of
one of the women, Mary of Magdala. She comes to the grave and finds
that the stone has been removed. Without looking into the tomb, she
hastily runs to Simon Peter and John (the one Jesus loved). Both men
run to the tomb, with John outrunning Peter. John comes to the
entrance, stoops to look in, and sees the strips of cloth lying neatly
folded.

   Peter arrives and, being bolder than John, enters the tomb. John,
encouraged by Peter's example, now enters and upon seeing the situation
he believes.

   John is the first to have his faith and confidence restored. The
disciples had believed in Jesus, but the ideas about his rising again
had not been understood. When John sees the orderly manner of the
grave, he understands that Jesus' body has not been stolen or moved to
another place. The neatly folded strips are proof enough that Jesus
himself had folded them and had set things neatly in order. Thieves
would not have been concerned about neatness; and, friends would not
have dishonored the body of the Lord by carrying it away nude. The only
conclusion is that Jesus himself had in fact come forth from death's
grip, and in the majesty of his lordship over death had "left order in
the land of confusion" (Maclaren).

   The second instance of restored hope is found in verses 10 - 18.
Peter and John return to their homes but Mary stays at the tomb. She is
weeping because the truth of the resurrection has not yet dawned upon
her. She can only think that her Lord is gone; his body has been
stolen. As she looks into the tomb, two angels appear. When asked why
she is crying she explains her terrible feelings. Suddenly, she turns
and sees a man before her. She perceives him to be the gardener since
no one else would have been up and about in the garden at that hour.
There is a brief conversation. Then the Lord, with the tenderness which
could only come from him, calls her by name, "Mary." Her only response
is "Rabboni!" or "Master!"

   Why did Mary not recognize the Lord? First, her weeping had
irritated her eyes and blurred her vision. Second, she has not
anticipated seeing the Lord anyway and was overtaken by deep grief.
Third, Jesus has thrown a veil over her eyes until he is ready to
reveal himself to her. He did a similar thing to the two disciples on
the road to Emmaus. When he removes the veil, she sees correctly. So it
is with sinners. A veil is over their hearts and spiritual eyes. They
cannot see the precious Savior until he removes the veil and gives them
perception.

   Mary wants to hold onto Jesus, but that is not possible at the
moment. Jesus says, "Do not hold on to me, for I have not yet returned
to my Father." Mary's exclamation of "Rabboni!" shows that she still
sought fellowship with Jesus on the human level. She did not realize
that he was now changed and that the days of his human existence were
to end shortly. Instead, she is to go to the disciples with the
wonderful news that Jesus has indeed risen from the dead. Her faith and
hope is restored. She has personally seen the Victor - "I have seen the
Lord!" Oh my friend, are you able to say that today?

   The third restoration takes place in verses 19 - 23. Mary runs to
the disciples with the good news of the resurrection. The small band of
followers is meeting behind locked doors for fear of the Jews. The day
had been an exciting one, full of rumors about the Lord. Suddenly, the
Lord appears in their midst and greets them by saying, "Peace be with
you." To calm the disciples' fears that this was perhaps only a ghost
or some type of apparition, Jesus plainly shows them the nail prints in
his hands and the mark of the spear in his side. The disciples are
overjoyed at the sight of Christ.

   They do of course now believe. But to strengthen their belief, Jesus
bestows upon them the gift of the Holy Spirit. He breathes on them; a
gesture which was symbolic of the blowing or working of the Spirit. The
full power of the Holy Spirit will not come until the day of Pentecost,
but there is the need for the disciples to have a new spiritual
comprehension of the Lord. He is beginning the work of equipping them
to go into the world with the news of his kingdom. The Lord reveals
much of himself in this act. He reveals his authority to send them out,
just as the Father sent him. He reveals that he is indeed the giver of
the Holy Spirit, the Spirit which was promised earlier.

   Then, the Lord declares to them that, "If you forgive anyone his
sins, they are forgiven; if you do not forgive them, they are not
forgiven." The disciples will be proclaiming the gospel of salvation.
In this proclamation is contained the necessary requirements for one to
have his or her sins forgiven. If a sinner meets those requirements,
sins are forgiven. If a person rejects those requirements, sins are
retained. There is no notion here that the Lord is conferring power to
humans by which they can themselves forgive a person's sins.
Forgiveness is only granted by the Lord. These words were not only
spoken to the ten disciples (Thomas not present), but to the disciples
and to those who were also in attendance. The forgiveness of sins put
in the hands of believers is simply the declaration of the fact and the
terms by which it is obtained.

   To restore the hope and confidence of these followers, Christ
appeared to them, showed them proof that it was indeed he who had been
crucified, gave them a mission, equipped them for mission by giving the
Spirit, and assured them that the proclamation of the kingdom would
have effect. Maclaren has written:

   Christian men and women have to feel that to them is entrusted a
solemn message, that they walk in the world charged with a mighty
power, that by the preaching of the Word, and by their own utterance of
the forgiving mercy of the Lord Jesus, they may 'remit' or 'retain' not
only the punishment of sin, but sin itself.

   The fourth episode of restoration is found in the remaining verses
of the chapter. Thomas had not been present at the meeting held on the
first Lord's Day evening. When informed of the events which transpired,
Thomas, like most of us would have been, was skeptical. "Unless I see
the nail marks in his hands and put my finger where the nails were, and
put my hand into his side, I will not believe it."

   I am not going to relate all the details about this encounter as it
is well known to most of us. But, I think we should consider two facts
which related to the unbelief by Thomas. First, he was absent at the
first meeting. By being isolated from the fellowship of the saints, he
missed the work of God which was done among them. Many have preached
sermons on this passage, often entitling them, "The Man Who Missed
Church." The disciples of Christ are not to forsake the assembling of
themselves together. No doubt, Thomas was filled with doubt and
uncertainty and probably figured "What's the use anyway?" The worst
thing a believer can do when gripped by doubt, despair, and
despondency, is to keep himself or herself away from the gathering of
the saints. When the flame is dying low, one should gather the still
glowing coals about and catch a spark from them.

   Secondly, Thomas' unbelief was strengthened by his laying down of
the terms by which he would accept the resurrection. Man has no right
to prescribe the terms by which he will believe. Thomas' attitude
exhibits an extreme amount of selfishness. Unless his terms were met,
he would not believe. His remarks are almost childish in nature.
Friend, do not seek to lay down the terms by which you will believe in
Christ as the risen Lord. God's Word has prescribed the terms; if you
accept those terms your sins will be forgiven; if you reject those
terms and seek to prescribe your own, your sins will not be forgiven.

   Well, Thomas is finally persuaded to come to another meeting of the
disciples. Jesus appears once again, shows himself to Thomas, and
Thomas finally confesses, "My Lord and my God!" Christ granted Thomas'
request to touch the scars of the crucifixion. How ashamed the disciple
must have been. He did not now need to reach out and touch. Jesus had
repeated Thomas' very words back to him. The disciple realized that
Jesus had heard the terms of belief and yet, still loved him.

   Here then, we have in this passage, Jesus Christ the Victor,
restoring the faith, hope and confidence of his followers. The Lord is
indeed risen. If the early saints are to have the courage and boldness
to go forth and proclaim the Lord Jesus Christ, it is necessary that he
reveal his resurrected nature to them. I believe that no other proposed
theory could have spurred the disciples onward. Who would be willing to
die for the faith, if the body of the Lord had only been misplaced? Who
would have been willing to endure beatings and imprisonment simply
because a few nervous women could not find the body of the Lord? Who
would have had the courage to endure for the final resurrection of the
saints if Christ had only been sleeping in the tomb, instead of
conquering death?

   Dear saint of God take heart. The Lord is risen! He reigns
victorious over sin and death. Because he is the firstfruits from among
the dead, we too, shall one day rise from the grave which hold us and
shall be reunited with our spirit to live with him forever. Sinner,
quit laying down your own terms for belief. Come to the Savior while
time permits. Repent of your hardened unbelief and flee the wrath of
God to come.

   The strife is o'er - the battle done,

   The victory of life is won;

   The song of triumph has begun: Alleluia!

   The powers of death have done their worst,

   But Christ their legions hath dispersed;

   Let shouts of holy joy outburst: Alleluia!

   Lord, by the stripes which wounded Thee,

   From death's dread sting Thy servants free,

   That we may live and sing to Thee: Alleluia!

   JESUS CHRIST - FORGIVER OF THE REPENTANT

   John 21

   We have reached the end of our tour of John's collection of Christ's
portraits. It appears that the text before us today was an addition or
post-script by the Apostle. Chapter 20 had closed with the words,
"Jesus did many other miracles .. which are not recorded in this book."
However, there was probably some controversy as to whether or not John
would die or live until the Lord returned, because of the words of the
Lord to Peter in verse 22 of chapter 21. Rumors spread about the Lord's
statement, and so it appears that John added our chapter today as a
means of dispelling them. The fact that we speak of an addition by the
Apostle does not in any way hinder the view of an inerrant Scripture.
The Apostle was as much under the inspiration of the Spirit when he
penned today's chapter as he was when he wrote the preceding ones.

   Today's text presents a very heart-warming and loving portrait of
our Lord. He appears for the third time to five of the disciples who
had returned to their pre-ministry occupations and for the time had
gone fishing with Peter. Apparently, they had no word of direction from
the Lord as of yet as to what was next in the plans of the kingdom, and
there were family and financial obligations which still needed to be
met. Through the night, the men had not taken a catch of fish. As the
early light of dawn comes upon the horizon, they look toward the shore
and see Jesus standing there. He calls to them and instructs them to
cast their nets on the right side of the boat. The catch of fish is so
large that they cannot haul it in and have to tow the net behind the
boat as they come in to the shore.

   Peter takes the lead, jumps into the water, and reaches the shore
ahead of the rest. He is instructed to get some of the fish. The Lord
then invites the men to sit and have breakfast, which he has apparently
fixed for them. Now, before I go further, I want to draw a spiritual
truth from this episode. The men had labored all night under their own
power and had caught nothing. But, when the Lord gives instructions
they haul in a large number of fish. I believe that the Lord teaches
them a lesson here about the kingdom. When believers work under their
own power, there is no guarantee that their labors will have any
success. The best laid plans of men often come to nothing. But, when
the Lord's guidance is followed, there is a guarantee. The guarantee to
the disciples is that although the kingdom now appeared to be very
small and insignificant, their labors, under his direction, would soon
reap a manifold number of converts.

   Friends, do not seek to labor under your own power using your own
plans! Seek the Lord. Seek the help of the One who is able to guarantee
an overflowing net. Seek the power and direction from the Lord who
declared that the gates of hell would not prevail against his church.
God's plans done under his power, succeed!

   After breakfast, the Lord begins an encounter with Peter. You
remember that Peter had only recently denied knowing the Lord, and had
departed the Lord's presence with many tears. It is in this
conversation between our Lord and Peter that we see our Lord portrayed
as the Forgiver of the Repentant. There is no unkind rebuke by the
Lord, no asking Peter as to the reason for the denial, and no
condemnation. Peter repented of his sins by his tears. His heart had
been torn by conviction and grief. The Lord's words here show that
Peter's repentance has been accepted and that forgiveness of sins has
been granted. The Lord asks, "Simon, son of John, do you love me more
than these?" This question may refer to one of two things. First, Peter
had once boasted that he loved the Lord more than did any of the other
disciples. If everyone else ran away, he boasted that he would stay by
the Lord's side. So, the question may refer to the other disciples
seated there. In other words, Jesus is asking, "Do you love me more
than these other disciples do?" Second, the question may be in
reference to the fish or to the trade of fishing. In this way, Jesus
would be asking, "Do you love me more than you do your present
occupation?" I prefer the first interpretation, but the point is that
Jesus is asking Peter to confess the sincerity of his love for the Lord.

   Peter is not so boastful now. He answers, "Yes, Lord, you know that
I love you." The Greek here is very picturesque. The word Jesus uses
for "love" is a word that means "unconditional love." Peter's word
means "tender brotherly affection." Peter loves the Lord like a
brother. Yet, a short while ago had denied him, and therefore is not
ready to commit himself to a higher expression of love. Jesus responds,
"Feed my lambs." Again, the Lord asks Peter a second time and Peter
responds in the same way. Finally, Jesus asks Peter a third time, "Do
you love me?" This time, the Lord uses Peter's word for love.

   Peter is hurt at the third inquiry and rightfully so. It has
reminded him of his three denials of the Lord. But, the Lord has not
asked this question in order to hurt Peter. The Lord is attempting to
restore Peter and to assure him that he is forgiven. By asking the
third question using Peter's word for love, Jesus is in effect saying:

   Peter, I understand how you feel. I understand the shame and guilt
which you are feeling in your heart. I understand that you do not want
to boast any longer and commit yourself to such a high confession of
love. But, for now, I am willing to accept your confession that you do
indeed tenderly love me just as you would your own brother. To show you
that I accept your repentance and your love, I am appointing you to
feed my sheep. You may have sinned, but I have forgiven you and desire
to use you to the glory of God. You are useful to me and I love you.

   Oh my dear friend, is not this picture of the Lord Jesus a tender
one? Does it not minister to your own soul as you think of the many
times you, by deed and word, have denied the Lord and sinned against
him? You sin, you fail to speak a word for the Lord, or you act in an
unchristian manner and you feel ashamed in your soul. You feel as
though you are no longer of any use to the Lord; that he does not
desire your fellowship any longer. Jesus Christ is the Forgiver of the
repentant. When you repent, he forgives. And, dear saint, he can
forgive more than you can sin! That is no excuse to sin, but it is a
great encouragement to us to know that our Lord will never cast away
those who come to him. Apply this to your soul today. Find refuge and
peace in the bosom of the precious Lord Jesus. It is perhaps fitting
that the Apostle's gospel closes with this portrait. We have seen Jesus
pictured in many ways. We have seen him as Son of God, Son of Man,
Teacher, SoulWinner, Great Physician, Bread of Life, Water of Life,
Light of the World, Giver of Sight, Good Shepherd, Prince of Life,
King, Servant, Consoler, True Vine, Giver of the Holy Spirit, Great
Intercessor, Betrayed and Isolated, and Uplifted Savior. The sum of all
these portraits is seen here in the last. Because Jesus is all of
these, we can have forgiveness and restoration through him.

   No matter how bad we have been, like the woman at the well we can
have eternal life. No matter how intellectual we are we, like
Nicodemus, can find forgiveness in Christ. No matter how sick our soul
has been we, like the crippled man in the house of mercy, can be healed
and forgiven by the Lord Jesus. No matter how blind we have been we,
like the man born blind, can have our sight restored and our sins
forgiven. No matter how often we have left the Lord alone or denied him
we, like Peter, can be forgiven and can be useful in the work of the
Lord.

   I ask you today, do you love the Lord Jesus? Do you honestly have a
deep, tender, brotherly affection for him? If you do, then heed his
commandments, obey his word, and minister for his glory. Are you a
stranger to Christ? He can cleanse you of your blackest sin and forgive
you. His mercies are endless and his grace without measure. How sad it
would be to have taken in the beautiful pictures which have been set
before us, and walk away unaffected by them.

   I trust that you have seen the Lord in a new way through this study.
May he grant us grace from his word. I close with the words of the hymn:

   Jesus, thy blood and righteousness

   My beauty are, my glorious dress;

   'Midst flaming worlds, in these arrayed,

   With joy shall I lift up my head.

   Jesus, be endless praise to thee,

   Whose boundless mercy hath for me For me a full atonement made,

   An everlasting ransom paid.

   Blessed be God and the Lamb forever!