Old Testament Reading: Ezekiel 37:15–28

“The word of the Lord came to me: ‘Son of man, take a stick and write on it, ‘For Judah, and the people of Israel associated with him’; then take another stick and write on it, ‘For Joseph (the stick of Ephraim) and all the house of Israel associated with him.’ And join them one to another into one stick, that they may become one in your hand. And when your people say to you, ‘Will you not tell us what you mean by these?’ say to them, Thus says the Lord God: Behold, I am about to take the stick of Joseph (that is in the hand of Ephraim) and the tribes of Israel associated with him. And I will join with it the stick of Judah, and make them one stick, that they may be one in my hand. When the sticks on which you write are in your hand before their eyes, then say to them, Thus says the Lord God: Behold, I will take the people of Israel from the nations among which they have gone, and will gather them from all around, and bring them to their own land. And I will make them one nation in the land, on the mountains of Israel. And one king shall be king over them all, and they shall be no longer two nations, and no longer divided into two kingdoms. They shall not defile themselves anymore with their idols and their detestable things, or with any of their transgressions. But I will save them from all the backslidings in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God. My servant David shall be king over them, and they shall all have one shepherd. They shall walk in my rules and be careful to obey my statutes. They shall dwell in the land that I gave to my servant Jacob, where your fathers lived. They and their children and their children’s children shall dwell there forever, and David my servant shall be their prince forever. I will make a covenant of peace with them. It shall be an everlasting covenant with them. And I will set them in their land and multiply them, and will set my sanctuary in their midst forevermore. My dwelling place shall be with them, and I will be their God, and they shall be my people. Then the nations will know that I am the Lord who sanctifies Israel, when my sanctuary is in their midst forevermore.’”(Ezekiel 37:15–28, ESV)

New Testament Reading: John 14:1-3

“Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” (John 14:1–3, ESV)

Introduction

Brothers and sisters, I want to begin to our consideration of the text before us by remembering things that happened long ago. It will eventually become clear why it is that I am introducing this sermon in this way. We should begin our consideration of John 14 by first of all remembering that “In the beginning, God created the heavens and the earth”, that is, all things visible and invisible. The scriptures tell us that “the earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.” (Genesis 1:1–2, ESV) I think you would agree with me, this was no place for man to dwell. This empty and chaotic darkness was by no means suitable for man. There was no place for him in this dark and chaotic abyss.

And so God began to bring the earth into shape. He began, by the power of his word, to form and fashion the earth into a realm suitable for his creatures.  “God said, ‘Let there be light,’ and there was light. And God saw that the light was good. And God separated the light from the darkness.” (Genesis 1:3–4, ESV) He then divided the waters below from the waters above – the sky and the sea were created. And then he separated the seas from the dry land, and the dry land produced vegetation. These realms God created so that they might be filled with their proper rulers.

And that is in fact what God proceeded to do. Now that the earth was brought into shape – now that suitable realms had been created – he proceeded to fill those realms with things that would govern them. The scriptures tell us that on day four of creation God created the sun, moon, and stars. These were placed within their proper realm in order to rule the day and the night. In like manner God, on day five, created the flying creatures and the sea creatures, and they were placed within the realms created for them on day two. They were to multiply and fill the sky and the sea. And on day six we are told that God filled the land, which was created on day three,  with “the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind. And God saw that it was good.” (Genesis 1:25, ESV)

The creation account of Genesis 1 follows this pattern: realms were created, and then those realms were filled with creature kings. A place was made – light; the sky and the sea; dry land – and then those places were filled with God’s creatures who were given the task of governing in one way or another.

But you say, there is more to the creation story! And you are right! In Genesis 1:26 we hear of the pinnacle of God’s creation:

“Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’ So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’ And God said, ‘Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.’ And it was so. And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.” (Genesis 1:26–31, ESV)

Much can be said about the creation account of Genesis 1, but what I want you to see is that at the heart of it is this idea: God made a place for man. He created all things visible and invisible by the power of his Word. He then, by the power of his Word, brought the earth out of its formless, empty, and dark state. And he did so until there was a place where man could dwell.

Genesis 2 tells us the same story but from a different vantage point. It zooms in upon man. Man, we are told was created directly by God. He was created from the dust of the ground. God breathed into him the breath of life. And the woman was taken out of man. After man was created by God he “put the man whom he had formed” into the garden paradise that he had created (Genesis 2:8, ESV).

Church, there is a question that we must answer before we move on. And the question is this: what made that garden paradise, paradise? Have you ever considered that? We might be tempted to think that it was the climate, or the lushness of the place? Perhaps it was the abundance of food? Or maybe it was the absence of sickness and death. These things certainly contributed to man’s enjoyment of paradise, but may I suggest to you the thing that made paradise, paradise, had nothing to do with the physical creation, but rather had everything to do with the fact that it was there that man walked with God. Eden – the original creation – was like a temple where man enjoyed unbroken, unhindered, unmediated, fellowship with the God who made him. Adam and Eve walked with God. He was their God, and they his people. God tabernacled with man there in that place. God is what made paradise, paradise.

Those of you familiar with the Bible are aware of the fact that Genesis 1and 2 are followed quickly by Genesis 3 which tells us of man’s original sin, the fall. The consequence of the sin of our first parents was that paradise was lost. The wages of sin is death. Sickness and suffering became the norm. Man was put out of the garden paradise, the way to the tree of life being blocked. But more than all of this we should notice that man lost his place before God. No longer would he walk with God in an unbroken, unhindered, unmediated way. No, he was now a sinner. He was a child of wrath. He stood guiltily before God – condemned.

But as you know, God showed mercy to fallen man. In an act of sheer grace he promised to redeem. He promised to defeat the evil one. He promised to send a Savior. God promised to make a way for fallen man to dwell with him. The Bible, as complicated as it may seem, is really quite simple – it is the story of God making and keeping his promise to save a people unto himself through Jesus who is the Christ.

With that in mind let us now move from our consideration of the creation and fall forward through the history of redemption. Let us pass by Able and Seth, Enoch and Noah. Let us move past Abraham, Isaac and Jacob. And passing by Moses and David let us now fix our attention upon Jesus, who is the Christ, the Promised one from long ago.

Picture him there in the upper room with his disciples. He had walked with them for over three years. He taught them many things. He preformed miracles before their eyes, and in the sight of others. They believed that he was the Christ, the Savior of the world, and they expected him to remain forever. But now he is talking about going away. In John 13:33 we hear Jesus say, “Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’” (John 13:33, ESV)

The disciples were troubled at this word. They were greatly distressed. They were bothered at the thought of their Master going away. After all, they expected him to remain forever! They thought to themselves, why does he need to leave? Where does he plan to go? Will will see him again? And how will we possibly get along in this world without him? These were the thoughts that were troubling the disciples of Jesus.

Notice that Jesus brings comfort to his disciples. That is what John 14 is all about. Jesus is comforting his disciples concerning his departure. And not only did he comfort the 11 who remained with him in the upper room on the night of of his betrayal and arrest, but he, by way of extension, also comforts you and I who live in this age between Christ first and second coming.

And how does Christ comfort those who are his who will live in the time between his first and second comings?

Christ commands us, saying, “let not your hearts be troubled.”

Look at verse 1. Jesus says, “Let not your hearts be troubled. Believe in God; believe also in me.” (John 14:1, ESV) Isn’t this like our Lord! We know that he himself was “troubled in spirit”, and yet, even with with the weight of the world upon his shoulders, his gives himself to the task of comforting his disciples with the words, “Let not your hearts be troubled. Believe in God; believe also in me.”

These words were originally for the 11 disciples who remained, it is true. But they are also for you and me. Jesus says to all who are his who live in this world between his first and second coming, “Let not your hearts be troubled”.

Christian, do you see that this is a command? “Let not your hearts be troubled”, Jesus says. It is an imperative in the Greek.  And as a command it is something that we are to obey. When our hearts are anxious – when our hearts are troubled with the cares that come with living in this world – we are to hear the command of our Savior saying, “let not your hearts be troubled.” And upon hearing his words, we are to obey them.

Christ urges us, saying, “believe in God, believe also in me.”

Thankfully there is substance to the command. There is weight behind it! You and I might say to one another, “don’t worry”, or “be happy”, but there is little substance to that. We might respond to encouragement like that saying, but why should I not worry? Or, why should I be happy? Jesus gives us a reason. He says,  “let not your hearts be troubled”, but he does not leave us with and empty command. He directs our attention to God and urges us to take comfort in him! “Believe in God; believe also in me”, he says. I can think of no greater reason to refrain from fretting than to remember the God who made us and love that he has for us in Christ Jesus. And that is where Jesus directs our attention. “Believe in God”, he says. And “believe also in me”

And so what are we to do when our hearts are filled with angst? We are to heed the command of Christ! We are to run to God and place all of our trust in him. We are to follow the advice of Peter who urges us to, “[cast] all [our] anxieties on [God], because he cares for [us].” (1 Peter 5:7, ESV)

Christ encourages us, saying, “I go and prepare a place for you.”

But Jesus goes further than this as he comforts his disciples assuring them that he his departure is for good a reason. It was not a purposeless departure, but a purposeful one. His departure was for their benefit as he would go away in order to prepare a place for those who belong to him.

Verse 2: “In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?” (John 14:2, ESV)

When I hear these words the image that comes to mind is that of a husband going away to prepare a place for his bride. Now there is a vast difference between a husband leaving his bride for no good reason, and a husband going away in order to prepare a place for her. In both instances the bride will undoubtably experience a measure of trepidation concerning the departure of her husband, but the two things are entirely different. In the one the departure is for no good reason and to no good end; in the other the departure is for a good purpose – a purpose that will eventually benefit the bride. When a husband separates from his wife for a time in order to prepare a place for her, the wife ultimately rejoices, for she knows that his leaving is essentially good, though it may be difficult for a time. His leaving will bring about something better than what currently is.

So it was with Christ’s death, burial, resurrection, and assertion to the Father. He would leave his disciples on earth for a time, but for good reason. He departed in order to prepare a place for those who belong to him – he has gone to prepare a place for us.

Clearly, Jesus was talking about heaven. He refers to heaven as “my Fathers house”. Heaven is the place where God dwells. It is true, there is a sense in which God is everywhere – he is omnipresent. But heaven is that place where his glory dwells. In the scriptures we are, from time to time, given a glimpse into heaven – that is,  of the third heaven – where God is worshipped day and night by the heavenly hosts and the saints who have passed from this world into glory. Jesus here refers to this place as “my Fathers house”.

I suppose it can also be said that Jesus ultimately has in mind the new heavens and the new earth that those who are in Christ will enjoy for all eternity at the consummation. This is ultimately what we should have in mind when we hear Jesus say, “I go to prepare a place for you.” Ultimately, the place that Christ will prepare for us is the new heavens and the new earth.

John describes this place for us at the end of the book of Revelation, saying,

“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away… And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.’ And he who was seated on the throne said, ‘Behold, I am making all things new.’ Also he said, ‘Write this down, for these words are trustworthy and true.’” (Revelation 21:1–5, ESV)

This is the ultimate and final place that Christ is preparing for those who are his – that is, for his bride, the church.

Jesus tells us that “in his Fathers house their are many rooms.” Are we to think of heaven (as it is now), or the new heavens and new earth (as they will be at the consummation) as giant apartment complex, then? A mansion with many individual rooms in which the people of God will dwell? No. It seems to me that Christ is using figurative language here. The point is that Christ is going away to prepare a place for those who belong to him, and that in that place there is ample room for his people.

There is a reason why I began this sermon by rehearsing the creation account. When thinking of the new heavens and the new earth we ought to have in mind the original creation. In the end, the original creation will be restored. In the end, the people of God will possess that which the first Adam forfeited. We will possess what the first Adam forfeited by trusting in the second Adam, who is the Christ, who accomplished salvation for us. Just as God created the heavens and earth in the beginning (making a place suitable for the first Adam to dwell), so too Christ will usher in the new creation at the end of time (having prepared a place suitable for those united to him to dwell).

The difference between the first creation and the new creation is that in the new creation there will be no possibility for rebellion. We will enter into consummate rest – secure rest – everlasting rest. The first paradise could be lost. The second paradise cannot be lost, because it has been earned (paid in full!) by Jesus, who is the Christ, the second Adam. This is difference between Eden and the eternal state.

The similarity is this: in both the original creation and the new creation, the central and significant feature that God dwells in the midst of his people. The people of God will enjoy unbroken, unhindered, unmediated, fellowship with the God who made them. This is what makes paradise, paradise. 

When talking about heaven people are accustom to speaking of pearly gates, streets of gold, and mansions on hills. We speak often of no more sin, sickness, or death. And it is true that we long for these things. But we are amiss – terribly amiss – if, when thinking of the new heavens and the new earth, we fail to see “God with us” as the most treasured feature of all. He is what makes heaven, heaven. He is what makes paradise, paradise. He indeed is our life.

It was true of the first creation, and will be true of the last. We will walk with God in the cool of the evening.

When the prophet spoke of the glories to come this is very thing that they emphasized – God with us! Remember Ezekiel 37? The promise was this, “But I will save them from all the backslidings in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God.” (Ezekiel 37:23, ESV)

Again in verse 26,

“I will make a covenant of peace with them. It shall be an everlasting covenant with them. And I will set them in their land and multiply them, and will set my sanctuary in their midst forevermore. My dwelling place shall be with them, and I will be their God, and they shall be my people. Then the nations will know that I am the Lord who sanctifies Israel, when my sanctuary is in their midst forevermore.” (Ezekiel 37:26–28, ESV)

These things have already been fulfilled in part at Christ’s first coming, but they will be fulfilled fully at his second coming.

And the book of Revelation paints the same picture for us, doesn’t it? The voice that John heard, said, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” (Revelation 21:3, ESV)

This is what makes paradise, paradise – God with us. We will indeed enjoy unbroken, unhindered, unmediated, fellowship with the God, and our Lord Jesus Christ.

Do you see that this is precisely what Jesus emphasizes in John 14? He says, “And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” (John 14:3, ESV)

Oh church, are you not comforted by these things? Are you not comforted by the fact that, though we may struggle here on earth in the time between Christ’s first and second coming, he has prepared a place for you?

What you and I deserve is to be cast from the presence of God into utter darkness – into the void if you will. But just as God made a place suitable for Adam, so too Christ as had made a place suitable for you and me through his obedient life, his sacrificial death, and his resurrection.

And he has promised to return for us! He would depart for a time. But this separation will not be final. He will return for his bride at the end of time so that where he is we may also be.

Old Testament Reading: Leviticus 19:13–18

“You shall not oppress your neighbor or rob him. The wages of a hired worker shall not remain with you all night until the morning. You shall not curse the deaf or put a stumbling block before the blind, but you shall fear your God: I am the Lord. You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor. You shall not go around as a slanderer among your people, and you shall not stand up against the life of your neighbor: I am the Lord. You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord.” (Leviticus 19:13–18, ESV)

New Testament Reading: John 13:21-38

“After saying these things, Jesus was troubled in his spirit, and testified, ‘Truly, truly, I say to you, one of you will betray me.’ The disciples looked at one another, uncertain of whom he spoke. One of his disciples, whom Jesus loved, was reclining at table at Jesus’ side, so Simon Peter motioned to him to ask Jesus of whom he was speaking. So that disciple, leaning back against Jesus, said to him, ‘Lord, who is it?’ Jesus answered, ‘It is he to whom I will give this morsel of bread when I have dipped it.’ So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. Then after he had taken the morsel, Satan entered into him. Jesus said to him, ‘What you are going to do, do quickly.’ Now no one at the table knew why he said this to him. Some thought that, because Judas had the moneybag, Jesus was telling him, ‘Buy what we need for the feast,’ or that he should give something to the poor. So, after receiving the morsel of bread, he immediately went out. And it was night. When he had gone out, Jesus said, ‘Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and glorify him at once. Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.’ Simon Peter said to him, ‘Lord, where are you going?’ Jesus answered him, ‘Where I am going you cannot follow me now, but you will follow afterward.’ Peter said to him, ‘Lord, why can I not follow you now? I will lay down my life for you.’ Jesus answered, ‘Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.’” (John 13:21–38, ESV)

Introduction

Have you ever been in a room filled with tension? You can feel it, can’t you? It’s amazing how emotionally connected we can be with one another. You can feel the tension in the air when it is present.

As I think about the celebration of the Passover feast that John 13:21-38 describes, I imagine a room filled with tension. I picture Jesus and his disciples with faces that are serious and somber. John tells us that “after saying these things, Jesus was troubled in his spirit…” (John 13:21, ESV) We might ask, how did John know that about Jesus’ spirit? For one, he was there. He was an eye witness to these things. And two, Jesus must have been visibly troubled. We should remember that Jesus, though he was divine, was also fully human. He experienced the full range of human emotions, yet without sin. He was troubled in his spirit.

And why was he so troubled? First of all, we should remember that he knew of the suffering that he would soon endure. His hour had come. He knew that he would suffer and die. This was troubling to him, and understandably so. But there is something more specific mentioned in this text: he knew that he would be betrayed by one of the twelve. Again, though it is true that Jesus was Immanuel – God with us, we should remember that he was fully human. Just as you would be deeply troubled by the betrayal of a close friend, so too Jesus was troubled, yet without sin.

Judas Identified – Notice the Darkness that Can Exist Even Within the Visible Church of God

It is here in the text before us that Jesus specifically identifies Judas as the one who will betray him. And it is with this revelation that we are reminded of the darkness that can exist even within the visible church of God.

Again, Jesus brings up the fact that one of his own disciples would betray him: “Truly, truly, I say to you, one of you will betray me.” (John 13:21, ESV) The words, “truly, truly”, should grab the attention. Jesus was saying, listen up and pay attention! What I am about to say is important and will surely come to pass! One of you will hand me over to my enemies. That is what the word “betray” means – to hand a person over.

This must have increased the tension already present in the room by tenfold. Now all of the disciples are thinking to themselves, who is it? Is he talking about me? Peter, being the leader of the group, motioned to “the disciple whom Jesus loved” (remember, that is the way that John refers to himself in his Gospel) urging him to ask who it would be.

Apparently, John was “reclining at table with Jesus”. The Greek is more descriptive than the English. John was, in fact, reclining against Jesus’ bosom, or chest.  We might see this as strange in our culture, but this is how men would interact in Jesus’ day. Even today it is not uncommon for men in other cultures to show affection for one another through physical touch. In Turkey, for example, I am told that men might hold hands as they walk down the street as a display of their friendship. Perhaps we are the strange ones! Have you ever thought of that?

At any rate, John was reclining at table with Jesus and he leaned back and asked the question, “Lord, who is it?” (John 13:25, ESV) Who is the one who will betray you? “Jesus answered, ‘It is he to whom I will give this morsel of bread when I have dipped it.’ So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. Then after he had taken the morsel, Satan entered into him. Jesus said to him, ‘What you are going to do, do quickly.’” (John 13:26–27, ESV)

Some have imagined that there was something magical or mystical about the “morsel” that Jesus gave to Judas as if somehow the morsel facilitated the entrance of Satan into Judas. The texts makes no such point. Rather, we should probably view the giving of the “morsel” as the last act of kindness from Jesus to Judas. The morsel was a probably a choice morsel.  Perhaps it was the kindness that drove him away!

Notice that Jesus makes this known only to John. The other disciples are still wondering who it will be. In fact they do not suspect Judas in the least.  When Jesus says to him, “What you are going to do, do quickly” (John 13:27, ESV), they do not think to themselves, Judas is the betrayer! No, they assume that “because Judas had the moneybag, Jesus was telling him, ‘Buy what we need for the feast,’ or that he should give something to the poor.” (John 13:29, ESV) The giving of alms to the poor was a common practice on the night of Passover. Apparently, Judas had them all fooled.

The point is this, though. Judas knew his own heart. More than that, Jesus knew Judas’ heart. And now John was aware of Judas’ heart! In the past Jesus had made it know that one of them was a devil from the start. In John 6:70, for example, “Jesus answered them, ‘Did I not choose you, the Twelve? And yet one of you is a devil’” – but here he is specific. Jesus revealed it to John so that John would know that he really knew who his betrayer was ahead of time.

Why is this important? It is important because John’s has made much of the doctrines of election, particular redemption, effectual calling, and preservation in his Gospel.

Concerning election, he has made it clear that God the Father gave the Son certain people to save from before the foundation of the earth. That was the Son’s mission – to come and to save those given to him by the Father.

Concerning particular redemption, John’s Gospel makes it clear that he came to lay down his life for his sheep. In John 10:15 Jesus says,  “I lay down my life for the sheep.” He came to die for the one’s that the Father had given to him. He came to atone for the sins of his sheep, and not the others. He payed for the sins of the individuals given to him by the Father from throughout the whole world, Jew and Gentile alike.

Concerning effectual calling, John’s Gospel also makes it clear that it is these that Father brings to repentance by the power of the Holy Spirit. John 10:27: “My sheep hear my voice, and I know them, and they follow me.” (John 10:27, ESV)

And not only will Christ’s sheep follow him without fail, but they will also be preserved.  Again, John 10:27 and following: “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” (John 10:27–30, ESV) This is the doctrine of the preservation of the saints.

The issue with Judas has the potential of confusing us concerning all of this. We might wonder, if it is true that some were give to the Son by the Father that they be saved; and if it is true that Christ died for their sins; that it is they who hear the voice of God in Christ Jesus and come to to faith in him, having been predestined to do so from all eternity; and if it is true that Jesus has accomplished this mission given to him by the Father to save all who were given to him, then what about Judas? What about him? He seems to have been lost!

I know that I have made this point before, but it is worth making again – it is obviously important to John because he brings it up time and again in his Gospel – Jesus did not loose Judas! Judas did not slip through Jesus’ fingers. He did not jump out of Jesus’ hand, if you will. No, Judas betrayed Jesus because he never belonged to Jesus from the heart. He was “a devil” all along (John 6:70).

Jesus had made it clear that one of the twelve was a devil. Here he specifies Judas and tells John about it so that there might be a witness to these things. He told all of the disciples that there would be a betrayer, and he told John that it would be Judas, so that, according to 13:19, “when it does take place you may believe that I am he.” (John 13:19, ESV)

The truth illustrated by Jesus’ prediction of Judas’ betrayal is an important truth for the church to understand. Jesus is Lord of the church. He is sovereign over all things, but especially the church. He is building his church as he effectively brings the elect to salvation through the proclamation of the gospel, by the power of the Holy Spirit. He preserves his people. We expect that the church will be assaulted from without! But it can be difficult for the Christian to comprehend the assaults that come against the church from within. The assaults from within tend to shake us more than the pressures that we experience from the world around us. But we are reminded by the story of Judas that Christ is Lord of the church. He is able to build and sustain the church in the face of external and internal threats. He knows who are his. He is not surprised by the apostates. He is not caught off guard by the Judas’ of the world. In eternity the church will be pure! But in this age the visible church will be a mixture of sheep and goats, wheat and tares. The goats and weeds may surprise us, but they do not surprise Christ. The Judas’ of the world may disrupt us and grieve our hearts, but they will not thwart the purposes of God. “I will build my church [Jesus says], and the gates of hell shall not prevail against it.” (Matthew 16:18, ESV)

This, I think, is the purpose of the Judas story. We are to take comfort in the fact that Christ reigns supreme over his his church as the omnipotent, omnipresent, omniscient Lord of all.  It is true that unthinkable darkness sometimes resides with the visible church of God, but Christ is sovereign still.

Notice that after Judas took the morsel from Jesus and went out to do his dastardly deed, John inserts a little comment – a literary flourish, we might say. He simply remarks in verse 30, “And it was night.” That is was literally nighttime is undoubtably true. But why did John take the time to say this? What difference does it make that it was nighttime?

Think of the theme of light and darkness in John’s Gospel. Jesus is “the light of the world”. Men and women are exhorted to “walk in the light” as they have opportunity. Jesus tells his disciples that they must continue doing the work of the Father “while it is day; night is coming, when no one can work.” (John 9:4, ESV) This theme of light and darkness, day and night permeates John’s Gospel. And now John simply tells us that “it was night.” Everything is cloaked in darkness. Judas has decisively rejected the light and has walked out into the abyss. And the time for ministry in the world has also come to an end. No more signs will be preformed; no longer will truth be proclaimed to the world – this is the hour of Jesus’ suffering (ironically, it will also be the hour of his glory). The words, “and it was night”, are more than historical fact. They signal a major transition in the ministry of Christ and in John’s Gospel from daytime to darkness.

Peter’s Denial Predicted – Notice the Darkness that Can Reside Even Within the Heart of a True Christian

But notice that Judas is not the only one touched by darkness in this text. Jesus utters predictions concerning two of his followers. Judas would betray Jesus, but Peter, we are told, would deny him three times over.  We are reminded here that darkness can reside even within the heart of a true Christian.

When Peter impulsively requested that Jesus wash, not only his feet, but also his hands and his head (John 13:9), what did Jesus say to him? “Jesus said…, ‘The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” (John 13:10, ESV) Peter was declared to be clean by Jesus. Judas was the unclean one. Peter was clean and did not need to bathed; only his feet needed to be washed.

But in verse 38 Jesus says to Peter, “Truly, truly, I say to you, the rooster will not crow till you have denied me three times.” (John 13:38, ESV) Notice that the same “truly, truly” used to announce Judas’ betrayal of Christ was also used to announce Peter’s threefold denial of Christ.

I can’t decide which is more shocking? Is it the fact that a man could walk with Jesus for three years and then betray him to his enemies, or that the leader of the band – the one who was pronounced clean – would deny his Lord three times in the night of his suffering?

Brothers and sisters, do you see that it is possible for darkness to win even within the heart of a true Christian? Peter was a true Christian – he was clean – and yet he would stumble in a serious way.

Let us for a brief moment consider what this passage has to say about Peter.

After Judas had left the room Jesus began to speak in verse 31,saying, “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and glorify him at once…” Isn’t it interesting the way that Jesus speaks of his hour of suffering? It would be through this dark hour that the Son of Man would be glorified. The Father would also be glorified by the Son, and the Son would be glorified by the Father at once. When you and I think of the suffering of Christ and the cross of Christ we might be tempted to see only darkness. Jesus spoke of it as the hour of his glory. It was the hour of glory because it was through the cross that he would accomplish the will of the Father. It was the hour of glory because it was there that the love and justice of God would be most fully displayed. It was the hour of glory because it was through the cross that Christ won the victory over sin and death and Satan. The suffering of Christ was cloaked in darkness given the evil that enveloped him, but it was out of that gloomy and chaotic darkness – it was out of that deep and ominous abyss – that the glory of God in Christ Jesus shone forth.

In verse 33 Jesus said, “Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’” (John 13:33, ESV) More was said after this (and we will come back to those words in a moment), but notice that it is the words of verse 33 that Peter latched on to.

Look down to verse 36: “Simon Peter said to him, ‘Lord, where are you going?’ “ Peter was still confused about where Jesus intended to go. “Jesus answered him, ‘Where I am going you cannot follow me now, but you will follow afterward.’” (John 13:36, ESV) Jesus, of course spoke of his death, his resurrection, and his assent to the right hand of the Father. Peter would not follow him right away, but he would eventually follow. Evidently Peter started to get the gist of it, saying, “Lord, why can I not follow you now? I will lay down my life for you.” (John 13:37, ESV)

Peter is bold with his words, isn’t he? He talks a big talk. And it is was to this that Jesus responded, saying, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.” (John 13:38, ESV)

It appears that Peter needed to be humbled. Perhaps he was prideful. It was not, Thy will be done! It was not, Lord sustain me! It was, I will lay down my life for you! Evidently he was not a strong on the inside as he portrayed on the outside.

The thing I want you to notice is that Judas and Peter are set before us side by side. “Truly, truly, I say to you, one of you will betray me…” (John 13:21, ESV), and, “Truly, truly, I say to you, the rooster will not crow till you have denied me three times.” (John 13:38, ESV)

The sin of Judas and the sin of Peter are both serious indeed. But there is a difference between the two. Judas would betray Jesus and never return. Peter would deny Jesus and then repent. Judas, it would seem, betrayed Jesus acting out of a heart of pure darkness. Peter would deny Jesus in a moment of weakness. That darkness resided within his heart is undeniable, but he was of the light. Peter stumbled; Judas fell.

But as you read of Jesus’ prediction concerning these two men – the betrayal of Judas and the denial of Peter – are you not left with the impression that the church of Christ will be characterized by struggle. Sin will threaten the church. The church will struggle with sin.

There will be some who, although they identify with Christ and his people, are really not of Christ – they do not truly belong to him. The church will be threatened from within. Darkness will exist even within the visible church of God. Goats will wander amongst the sheep. Weeds will spring up among the wheat.

And concerning those who do truly belong to Christ, even they will struggle with sin – serious sin. They may be of the light, and they may be clean, but darkness threatens. The filth of the flesh lingers even within those who belong to Christ truly.

It is important for us to recognize these things. How common it is to hear, even those who call themselves Christians, complain saying, I will not join myself to the church because it is filled with hypocrites! Two things need to be said. One, it should be acknowledged that there are some churches that have been so overrun with sin and hypocrisy that Christ threatens to remove their lamp-stand. Sometimes the complaint squares with reality. But more often than not those who say I will not join myself to the church because of the sin within it have misunderstood the nature of Christ’s church. Perhaps they are expecting to much, in other words. Perhaps they expecting the church to be in the here and now what it will only be in eternity.

Never do the scriptures claim that Christ’s church will be pure. Christ’s church will go on struggling against sin until the Lord returns and makes all things new. Oh, how we long for that day when there will be no more sin. But until that day we should expect a battle – a battle with those who claim to be Christ’s and are not; and a battle within our own hearts as we are tempted to deny our Lord as the things of this world press in upon us.

This is not to say that we should excuse sin. But it is to say that we shouldn’t be surprised by it. We should not loose heart, or faith, when we see it rear its ugly head within the church of God. Christ is Lord of the church, at the church can be a mess at times.

I’ve been doing ministry for some time now. One of the things you learn early on in ministry is that ministry is messy. Christians – true Christians – struggle with sin. The Christian life is far from a walk in the park! It’s a battle! It’s marked by struggle. Struggles without and struggles within. Listen to how Paul described his time in Macedonia:  “For even when we came into Macedonia, our bodies had no rest, but we were afflicted at every turn—fighting without and fear within.” (2 Corinthians 7:5, ESV).

One of the worst things we can do is to gather with the church thinking, this here is an utterly pure church; Or these people are utterly pure people. There is no such thing! A church like that cannot be found in all the earth. And if you ever hear a church claims such a thing, run! Times of humiliation are not far off.  We who are in Christ have been cleansed. We have been made pure by the blood of Christ. And yes, we are being conformed into the image of Christ. But that, brothers and sisters, is a process. And it is a process marked by struggle.

So how are to walk with Christ between his first and second comings given the sinful tendencies of his people? The temptation is to say, I will walk alone! But what does Christ command?

The Key to Living in Christian Community Tainted by Sin is to Love One Another

Verse 34: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.”” (John 13:34–35, ESV)

The key to living in Christian community tainted by sin is to love one another.

Brothers and sisters, do you think it is a coincidence that Jesus issued this command here with all of this going on? One of you will betray me. Peter, you, the leader, will deny me, not once, but three times before the rooster crows. Everything is falling to pieces, it would seem. The disciples are now suspicious of one another. They are wondering, who can I trust? Who can I rely upon? It is into this setting that Christ utters the words, “A new commandment I give to you, that you love one another…” How is the church to deal with the threats from without and the threats from within? We are to love one another!

Christ calls this a “new commandment”. It’s interesting that the command is not really “new” in the sense that nothing like it had been said before. Leviticus 19:18 says, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord.” (Leviticus 19:18, ESV)

It is “new” in the sense that the love we are to have for one another has now been modeled for us by Jesus Christ. “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.” (John 13:34, ESV) The love we are to have for one another has been displayed. This changes everything! When a brother or sister sins against you and you think to yourself, should I hold a grudge, or should I forgive?, we are to think of Christ’s love for us. Or when a brother or sister is in need and you think to yourself, is he or she worthy of my help?, we are to of Christ’s love for us. Or when we are tempted to slander a brother, or take to advantage of him, are we not to set our eyes upon Christ and to consider the way that he loved us? He has forgiven us so much. He has loved us and served us to the full. Brothers and sisters, how could we not love one another in this way, given the way that Christ has loved us?

Peter puts it this way: “Above all, keep loving one another earnestly, since love covers a multitude of sins.” (1 Peter 4:8, ESV)

John reiterates this principle in his letter, saying, “Whoever says he is in the light and hates his brother is still in darkness. Whoever loves his brother abides in the light, and in him there is no cause for stumbling. But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.” (1 John 2:9–11, ESV)

The “new” commandment is also new in that Holy Spirit has been poured out enabling us to keep it from the heart. Paul says,“But the fruit of the Spirit is love…” (Galatians 5:22, ESV) Christ has given us an example that we are to follow, but he has also given us the Spirit in order to enable to keep that commandment from the heart.

The end result should be that the church, despite all of it’s messiness, would be known for it’s love. When Jesus wept for Lazarus the Jew’s said, “See how he loved him!” (John 11:36, ESV) The non-believing world ought to look in upon us saying, see how those Christians love one another! Look at how they forgive! Look at how they care! Look at how they provide for those among them who are in need! “By this all people will know that you are my disciples, if you have love for one another”, Jesus says.

Conclusion 

Brothers and sisters, in the time between Christ’s first and second coming the church will indeed struggle with sin. There will be some who identify with the visible church who do not really belong to Christ. And even those who belong to Christ will struggle with sin in their own hearts. We are a foreign people, but we are also a messy people. But we are to go on in Christ loving one another.

Old Testament Reading: Ezekiel 34:23–24 

“And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the Lord, will be their God, and my servant David shall be prince among them. I am the Lord; I have spoken.” (Ezekiel 34:23–24, ESV)

New Testament Reading: John 13:1-20

“Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. During supper, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him, Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him. He came to Simon Peter, who said to him, ‘Lord, do you wash my feet?’ Jesus answered him, ‘What I am doing you do not understand now, but afterward you will understand.’ Peter said to him, ‘You shall never wash my feet.’ Jesus answered him, ‘If I do not wash you, you have no share with me.’ Simon Peter said to him, ‘Lord, not my feet only but also my hands and my head!’ Jesus said to him, ‘The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.’ For he knew who was to betray him; that was why he said, ‘Not all of you are clean.’ When he had washed their feet and put on his outer garments and resumed his place, he said to them, ‘Do you understand what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them. I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’ I am telling you this now, before it takes place, that when it does take place you may believe that I am he. Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.’” (John 13:1–20, ESV)

Introduction

John13:1 introduces a new section in the Gospel of John. Chapters 11 and 12 built up to the triumphal entry of Jesus into Jerusalem and to Jesus’ interaction with the multitudes who had welcomed him with the words, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!’” (John 12:13, ESV)

Here in chapter 13 we see the focus shift to the interaction between Jesus and his disciples. Even a quick look at chapters 13-17 reveals that they are focused upon Jesus’ interaction with his disciples from the time of the celebration of the Passover feast to his betrayal and arrest in the garden of Gethsemane. Jesus had much to say to his disciples in those hours.

13:1 introduces this beautiful, and wonderfully intimate, section by saying, “Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.” (John 13:1, ESV) What follows, then, is a demonstration of this very thing – that is, Jesus loving “his own… to the end”.

The word end has a twofold significance. It means that Jesus loved those who were his – his true disciples; the elect – up to the final moment. But, perhaps more importantly, it also means that he loved them to the full. He loved them in a complete way.  It was, to quote Ridderbos, “love to it’s last breath and love in it’s highest intensity.” Chapters 13-17 tell us about that. It isn’t until 18:1 that we read: “When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered.” (John 18:1, ESV) 18:1 marks another transition where Christ, having invested intensely into his disciples, begins to suffer at the hands of his enemies.

I say all of this in order to draw your attention to the fact that we are entering a very unique section in John’s Gospel. We are given a glimpse into the interaction that Jesus had with his disciples in the moments leading up to his arrest, trial, and death. We see Jesus, from chapter 13 through 17, preparing his disciples for his departure. School is in session, we might say. The words are intimate. The lessons are powerful and potent. It is no wonder, then, that many of the most beloved portions of John’s Gospel are found here in these chapters.

That being said, it is important to notice how it is that John introduces this section. He does so by telling a story – the story of Jesus washing the feet of his disciples. May I suggest to you that this story is told in order to set the tone for what is to come. School is in session. Jesus is preparing his disciples for his departure. Everything is intense, powerful, and potent. And this story sets the tone for it all. Jesus is putting the finishing touches on his disciples, if you will. He is preparing them to live the Christian life as he desires them to live it. He has been training them for some time now, but it is the last hour.  You know how this goes. Think back to your days in school. You study all semester long, but the night before the big exam is that night that you cram. John 13-17 reminds me a bit of that. Jesus is preparing his disciples, in an intense way, for the challenges that the future will bring. And he begins the session by washing their feet.

Two truths, which are basic and fundamental to the Christian life, emerge as we consider the story of Jesus washing the feet of his disciples.  The first is this: We cannot walk with Jesus, nor can we benefit from him, unless we allow him to first serve us. And the second principle is this: Once we have allow Jesus to serve us, then we too are to go on serving one another. 

We Cannot Walk With Jesus, Nor Can We Benefit From Him, Unless We Allow Him To First Serve Us

Let us consider the first point together: This story makes it abundantly clear that it is impossible to walk with Jesus, or to benefit from him, if we do not allow him to, first of all, serve us.

The scene is set when we are told that Jesus was, yet again, celebrating Passover with his disciples. This is significant given that Jesus was the lamb of God who takes away the sin of the world. We know that the Passover, as it was celebrated by the Jews in remembrance of the Exodus event, pointed forward to the coming of the Christ. In other words, Jesus was the fulfillment of the Passover feast. It was, in many respects, a picture of him. But it is interesting how little John makes of this fact. There are theories as to why John seems to downplay the Passover. Could it be because the other Gospels – Matthew, Mark, and Luke – have already adequately emphasized Jesus as the fulfillment of the Passover? It is in the other Gospels that we learn of Jesus’ institution of the Lord’s Supper at the last Passover. This clearly communicates that Jesus had fulfilled and advanced that which the Passover signified. Notice that John does not mention the institution of the Lord’s Supper. Or could it be that John felt he had already introduced and developed the Passover theme in a sufficient way earlier in his Gospel, and so he leaves it to the reader to work out the connection? Or perhaps, given that he was writing a relatively late date (85-90 A.D.), John knew that it was common knowledge amongst Christians that Jesus was the fulfillment to the Passover.

It’s difficult to know for sure. The thing to recognize is that he chooses to passover the significance of the Passover and to emphasize the foot washing instead (something the other Gospels tell us little about; see Luke 22:24-26). And that is the thing to be noticed. John downplays the Passover in order to emphasize Jesus’ washing of the disciples feet.

We are simply told that Jesus, being fully aware of the significance of the moment, and the fact that  (verse 3) “…the Father had given all things into his hands, and that he had come from God and was going back to God, rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him.” (John 13:3–5, ESV)

You and I know this story well, and so it is possible that it has grown common to us. I hope not. It is meant to surprise. To think of Jesus setting aside his outer garments and taking upon himself the garb of a servant – to think of him humbling himself in this way, washing the dirty feet of his lowly disciples – should surprise us. It should be especially surprising to us given all that we have learned of him in the Gospel of John: “In the beginning was the word, and the word was with God, and the word was God”; “I am the light of the world”, Jesus says; “I am the bread of life”;  “I have come down from heaven, not to do my own will but the will of him who sent me”; “Before Abraham was, I Am”. It was this one – the eternal Son of God come in the flesh – who rose from the table, clothed himself with the garb of a servant, and began to wash the filth from the feet of his lowly disciples. This should surprise us.

It surprised Peter.  As Jesus made his way around the table he came to Peter. I would imagine that most of the men were thinking the same thing, but it was Peter who spoke, saying, “Lord, do you wash my feet?” (John 13:6, ESV) It was a reasonable question, don’t you agree? This act seemed out of place, backwards, and upside down. But Jesus replied, “What I am doing you do not understand now, but afterward you will understand.” (John 13:7, ESV) Peter should have taken the warning, but instead he doubled down saying, “You shall never wash my feet.” And to that Jesus responded more firmly, saying, “If I do not wash you, you have no share with me.” (John 13:8, ESV) And then Peter, true to character, overreached yet again but in the opposite direction, saying, “Lord, not my feet only but also my hands and my head!” (John 13:9, ESV) And again the Lord offered a corrective to Peter’s impulsiveness saying, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” (John 13:10, ESV)

What is the meaning of this exchange between Jesus and Peter? What does it reveal?

The thing it reveals – and this is certainly the main point of it all – is what has already been said. We are reminded that we cannot walk with Jesus, nor can we benefit from him, unless we allow him to serve us. 

At first glance we might see Peter’s refusal to allow Christ to wash his feet as a good and humble thing. Lord, who am I to have someone as great as you stoop down to serve me in this way? There is a sense in which Peter was right to object. This indeed seemed to be a backwards and upside down act. Peter should have been washing Jesus’ feet, and not the other way around.

But this act of Jesus washing the feet of his disciples was meant to demonstrate an all important principle. It illustrated the fact that Christ came to serve us. And it pointed powerfully to the reality that we stand in need of his service.

Jesus rose from the table, girded himself with the garb of servant , and began to wash in order to teach his disciples a lesson. And the first point of the lesson was this: he came to serve! And if we refuse his service, we have nothing to do with him – he benefits us nothing at all!

Matthew 20:25 puts it this way:

“But Jesus called them to him and said, ‘You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.’” (Matthew 20:25–28, ESV)

Here is a difference between true and false religion. False religion promotes, first and foremost, the service of God, but refuses to be served by him. True religion, on the other hand – the Christian religion – begins with being served by God. And only after having been served by him – cleansed by him – does it proceed to the service of God. This may seem insignificant at first glance, but it is in fact the difference between true and false religion. False religions says, I will serve God and thus earn my place before him.  True religion says, God I have nothing to give. Have mercy upon me, Lord!

The true Christian sings from the heart the words found in the old hymn, Rock of Ages:

“Nothing in my hand I bring,
simply to the cross I cling;
naked, come to thee for dress;
helpless, look to thee for grace;
foul, I to the fountain fly;
wash me, Savior, or I die.”

Peter’s refusal to allow Christ to wash him at first seems reasonable, humble, and altruistic, but in the end it sets him at odds with Jesus. “If I do not wash you [Jesus says], you have no share with me”. In other words, our whole relationship is predicated upon me washing you; It starts with me serving you, Peter. We must begin there! “If I do not wash you, you have no share with me”.

Peter’s response to this is true to character. He said, “Lord, not my feet only but also my hands and my head!” (John 13:9, ESV) At least now Peter understands the symbolism of the washing. But he overcorrects saying, if that it was it takes Lord, then wash me head to toe. 

This is a bit of a side note, but it is worth saying. As a rule of thumb it is best to remain silent when you do not understand something. Questions are good. But when we speak to something before we understand it, we tend to look foolish.  Proverbs 17:28 puts it nicely, saying, “Even a fool who keeps silent is considered wise; when he closes his lips, he is deemed intelligent.” (Proverbs 17:28, ESV)

But it was this statement from Peter, misinformed as it was, that provided an opportunity for Jesus to elaborate upon the symbolism of the foot washing. He replied to Peter, saying, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” (John 13:10, ESV)

It becomes clear, then, that the thing symbolized by the washing is the forgiveness of sins. Jesus refused to wash Peter (and the others) from head to toe because they had already been cleansed. In other words, they had already been forgiven; their sins had already been washed away; they had already been justified because they had already believed upon Christ for the forgiveness of their sins. Jesus insisted that “the one who has bathed does not need to wash… but is completely clean. And you are clean…”

A bath was not needed. What was needed is for their feet to be washed. They had bathed in the morning, perhaps. And now, after walking through the dusty streets all day in their sandals, it was necessary to have their feet washed as they reclined at table to celebrate the supper.

As it is with bathing and the washing of feet, so it is with the Christian life. We are washed completely in the moment we believe upon Christ. Our sins are washed away – all of them. We are forgiven; we are justified; we are declared “not guilty” by God Almighty on the basis of Christ’s death and resurrection. “Though your sins [were] like scarlet, they…[are] white as snow; though they [were] red like crimson, they [have] become like wool.” (Isaiah 1:18, ESV) This is true and real and cannot be undone. But as we walk in this world we find that our feet our dirtied. And here is why we are to come to Christ regularly to confess our sins to him from the heart, and to turn from them. This is why we give time for the confession of sin and the assurance of pardon each and every Lord’s Day. The regular confession of sin from the heart is a key component of the Christian life. “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:8–9, ESV) This is one thing that the foot washing symbolizes.

But the main point should not be forgotten. We cannot walk with Jesus, nor can we benefit from him, unless we allow him to first serve us.

Let us turn our attention for a moment from Jesus’ interaction with Peter, to what is said about the other prominent figure in this text, whose name is Judas.

Have you noticed that Judas is mentioned a lot in John’s Gospel? This is significant especially when you consider that little to nothing is said about many of the other disciples of Jesus. But Judas is mentioned time and again!

Notice that it is often emphasized how Jesus was aware of Judas’ wickedness all along. This is especially important given that John has emphasized time and again that Jesus came to save his sheep, that he knows his sheep and they know him, and that he has lost none of those given to him by the Father from before the foundation of the world. This is a repeated theme in John’s Gospel. All is well and good concerning this until you think of Judas. What about Judas? we say. How could it be that Judas betrayed Christ if it is true that Jesus lost none of those who were his.  This is why we are told time and time again that Jesus knew of Judas’ wicked heart from the beginning. Here we read, “‘And you are clean, but not every one of you.’ For he knew who was to betray him; that was why he said, ‘Not all of you are clean.’” (John 13:10–11, ESV) Jesus did not loose Judas given that Judas never belonged to Jesus. He was never “clean” as the others were. Judas belonged to Christ externally, but not internally and from the heart. He was not found and then lost, saved and then unsaved, but rather lost and unclean all along. This is why Jesus says in verse 17 “…I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’ I am telling you this now, before it takes place, that when it does take place you may believe that I am he.” (John 13:17–19, ESV)

I want you to notice two things about Judas before we move on.

First of all, remember that he was worldly. He was fleshly. He followed Jesus so long as he thought there was a chance that it would benefit him in this world. He was in love with money. It would seem that he, like the other unbelieving Jews, was looking for a Messiah that would establish an earthly kingdom and reign forever. And it would also seem that as it became more and more clear that Jesus was not interested in this kind of kingdom, his heart grew more and more cold to Jesus, leading to his act of betrayal. I cannot help but think that the act of Jesus washing the feet of his disciples helped to seal the deal for Judas. We know that there was a spiritual struggle going on. We read in 13:27 that, “after he had taken the morsel, Satan entered into him. Jesus said to him, ‘What you are going to do, do quickly.’” (John 13:27, ESV) The spiritual struggle was real, I’m not denying that. But you can imagine the battle that raged within the heart of Judas as he watched Jesus clothe himself in the garb of a servant and proceed to wash the feet of his disciples in such a lowly way. I think Judas looked upon Jesus with disdain. I imagine him looking down upon Jesus thinking to himself, what a pitiful thing this is! What kind of Messiah is this? Peter, after he came to understand the significance of the washing, was eager to be washed! But in contrast it would seem that it was the washing which helped to seal the deal for Judas. He evidently had no appetite for a lowly, humble, and servile Messiah such as this. He had this in common with the unbelieving multitudes who were ill-prepared to receive a Christ who was a humble servant in fulfillment to Isaiah 53.

Secondly, I want you to notice that Judas, though his heart was far from Jesus, and though he in fact disbelieved, still identified with Jesus externally. He had walked with him for years. His feet were washed by him! He would eat the meal with him! But it benefited him nothing, because his heart was far from him. This should serve as a warning to you and I as we identify with Jesus today in an external way. May we also identify with hm from the heart. “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin.” (Hebrews 3:12–13, ESV)

Brothers and sisters, we cannot walk with Jesus, nor can we benefit from him, unless we allow him to serve us. And we must allow him to serve us with a heart full of faith. An external show of religion will do us no good. We must trust in him from the heart if we are to be cleansed by him.

Having Been Served By Jesus, We Must Then Go On To Serve One Another

Let us now briefly consider the second truth revealed in this story. The second truth is this: having been served by Jesus, we must then go on to serve one another. This is the way of the Christian. The Christian – once he has been cleansed by Jesus, having received, by faith, the forgiveness earned by him through his death and resurrection – is to go on living a life marked by the selfless service of others. Christ has served us, and we are likewise to serve one another.

In 13:12 we read:

“When he had washed their feet and put on his outer garments and resumed his place, he said to them, ‘Do you understand what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them.’” (John 13:12–17, ESV)

Notice that a blessing is pronounced upon those who know these things and do them? Do you want to be blessed in this life – blessed in your marriage, blessed in your parenting, blessed in the church, blessed in all things? Then know and do what is said here. Wash one another’s feet.

Some Christian’s have taken this literally and have, as a part of their liturgy, the practice of foot washing. This seems to me to be a misunderstanding of the text. Jesus washed the feet of his disciples in order to symbolize the way in which he came to serve in the whole of life in general, and particularly through the cross. In the same way we are exhorted, not to wash one another feet in ceremonial fashion, but to apply the principle to the whole of life. We are to wash one another feet, figuratively speaking.

Brothers and sisters, we are to serve one another. We are to serve one another even it that means engaging in the most lowly and humble of tasks. This is the kind of love that Christians are to have for one another. Listen to how John speaks of this in his brief letter:

1 John 3:11: “For this is the message that you have heard from the beginning, that we should love one another.” (1 John 3:11, ESV)

3:23: “And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us.” (1 John 3:23, ESV)

4:7: “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God.” (1 John 4:7, ESV)

4:11: “Beloved, if God so loved us, we also ought to love one another.” (1 John 4:11, ESV)

4:12: “No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.” (1 John 4:12, ESV)

The point is this: Those who have been served by Christ – those who know what it is to be loved by Christ, ought to extend that same kind of love to their brother and sister in Christ, and even to their neighbors.

Pride is the thing that hinders this. The proud person thinks to himself, I am better the him, or I am better then her. The proud person reasons within herself, that job is to low for me; I am certainly above it. 

The remedy to this deadly disease called pride is to reflect deeply upon the cross of Christ and God’s great love for us. He did not die for us because we were high and nobel and worthy, but because we were lowly and in great need. And consider who it is that has served us! God himself! The second person of the Trinity has humbled himself in order to meet our great need. If God has loved us in this way, how could we possibly withhold this kind of love from one another? If Christ stooped down to serve us in this way, how could we possibly refuse to serve a brother or sister who is our equal.

Conclusion 

It would seem to me that Paul had all of this in mind when wrote to the Philippians, saying,

“Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” (Philippians 2:5–8, ESV)

This was the mindset of Christ towards us, and it is to be the mindset of every Christian. Brothers and sisters, having been loved by God in Christ Jesus, and having been served by him in such a magnificent way, let us love and serve one another to the end.

Old Testament Reading: Genesis 12:1–3

“Now the Lord said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.’” (Genesis 12:1–3, ESV)

New Testament Reading: John 12:20-36a

“Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, ‘Sir, we wish to see Jesus.’ Philip went and told Andrew; Andrew and Philip went and told Jesus. And Jesus answered them, ‘The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him. Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. Father, glorify your name.’  Then a voice came from heaven: ‘I have glorified it, and I will glorify it again.’ The crowd that stood there and heard it said that it had thundered. Others said, ‘An angel has spoken to him.’ Jesus answered, ‘This voice has come for your sake, not mine. Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.’ He said this to show by what kind of death he was going to die. So the crowd answered him, ‘We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?’ So Jesus said to them, ‘The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. While you have the light, believe in the light, that you may become sons of light.’” (John 12:20–36a, ESV)

Introduction 

We should really begin our study of this passage by remembering what has just happened in the Gospel of John. Jesus, not long before this episode, rode into Jerusalem on the colt of a donkey. Thousands welcomed him as the Messiah, the King of Israel, shouting, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” (John 12:13, ESV)

It would be difficult to exaggerate the significance of that moment. It was a huge moment. Keep in mind that the people of God had been anticipating the arrival of the Messiah, their Savior-King, from shortly after the fall of Adam. God, in response to the rebellion of man, immediately promised to send a Savior who would defeat the evil one who brought sin and evil into the world. This promise, which is found in Genesis 3:15, was like a seed which would eventually sprout forth, growing in size and complexity as history progressed.

Abram (later called Abraham) was chosen. The nation of Israel was chosen. King David was chosen. Covenants were made with these.  And though each of these covenants differed somewhat in substance, the thing which bound them together – the thing they all had in common – was the promise of God. When God, shortly after the fall, promised to crush the head of the serpent, it was as if he planted a seed. And that that seed began to grow. The promise, which was at first small, and rather unspecific, grew to affect more and more people – it grew in size, we might say. And it grew in complexity and clarity with the making of each new covenant.

The end result of these covenants and promises was that every Jew living in Jesus’ day lived with an expectation that the Messiah would come. I think it is safe to say that virtually all Jews expected the Messiah, or Christ, to appear. They were waiting for the Promised one – the Anointed one, who is the Christ, or Messiah. They were waiting for the King who would come from David’s loins to bring salvation.

And so this was no insignificant moment when Jesus rode into Jerusalem to shouts of praise from Psalm118 (which is a Messianic Psalm), and in fulfillment to Zechariah 9 (which is a prophesy concerning the coming the / Savior-King of Israel). The people were saying, in no uncertain terms, that Jesus was their Messiah – he was their long awaited King. Without a doubt they expected that the Kingdom of God would be established by him. And notice that Jesus did not rebuke them concerning their opinion. He received their praise.

But a question is left somewhat unanswered. And the question is this: What kind of Messiah would Jesus be? What kind of King would he be? And what would be the nature, or character, of his kingdom? Though most all expected the Christ to appear, there were certainly a diversity of opinions concerning these questions.

It seems to me that the passage that we are looking at today serves to answer the questions that the previous passage left unanswered. The previous passage made it clear that Jesus was indeed the Messiah, the King of Israel. This one seems to clarify what kind of King he would be.

Notice three things:

Jesus Came as King, Not Only of the Jews, but Also the Greeks

First of all, notice that Jesus came as King, not only of the Jews, but also the Greeks.

Up to this point in his ministry Jesus had insisted that his hour had not yet come. Now finally he says in verse 23, “The hour has come for the Son of Man to be glorified.” And what prompted this declaration? It was the arrival of a group of Greeks who wanted to see Jesus.

These Greeks, we are told in verse 20, had come up to Jerusalem to “worship at the feast.” They were, what we would call, “God-fearers”. They were Gentiles who sought to worship the God of Israel.

And we are told in verse 21 that these God-fearing Greeks, approached one of Jesus’ disciples named Philip and said, “Sir, we wish to see Jesus.” Many have wondered why they approached Philip, of all people. Perhaps it was coincidence? Or perhaps it was because Philip had a Greek name? Or perhaps it was because Philip was born and raised in a region near where these men were from? I tend to think that this last view carries some weight given that John emphasizes in verse 21, that “Philip…was from Bethsaida in Galilee.” I suppose it does not matter in the end. The important thing to notice is that the Greeks came to Philip, and Philip went to Andrew, and the two of them together went to Jesus to tell him the news.

It was upon hearing the news that Greeks were seeking him that Jesus said, “The hour has come for the Son of Man to be glorified.”

This is significant. It is significant because it marks a turning point in Jesus’ ministry – “my hour has not yet come” has now turned into “the hour has come for the Son of Man to be glorified.”

But I think it is even more important to notice the way that this event brings a major theme contained in John’s Gospel to the forefront. Jesus came to save, not the Jews only, but also the Greeks! John the Baptist announced the arrival of Jesus the Christ, saying “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29, ESV). John, the Apostle, and author of this Gospel, interjected this word after telling of the interaction between Jesus and Nicodemus: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16, ESV) In chapter 4 the people of the Samaritan village repented, saying, “we believe, for we have heard for ourselves, and we know that this [Jesus] is indeed the Savior of the world.” (John 4:42, ESV) And in 6:51 Jesus spoke of himself this way, saying, “I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.” (John 6:51, ESV) John’s Gospel, from beginning to end, is concerned to stress the fact that the Jesus is not only the Messiah and King of the Jews, but also the Greeks. God’s love for the world is demonstrated in this way, that he gave his unique Son, for the purpose that all who believe in him will not perish but have eternal life.

And please know that this is not only a central theme in John, but of the whole of scripture. Tell me church, to whom was the promise of the gospel first given? Was it not given first of all to Adam? God promised within the hearing of Adam that one would come who would crush the head of the serpent. And who was Adam the Father of? He was the Father of the human race! The promise of the gospel was that God would provide salvation, not only for the Jews, but also the Gentiles. This was the plan from the beginning.

And when God reissued that promise through the covenant made with Abraham, what did he say? He promised to give him a land, it is true. And he promised to bring a great nation from his loins. But was the scope of God’s saving purposes limited to one sliver of land and to one nation out of many? No! God made a promise, even to Abraham saying, “in you all the families of the earth shall be blessed.” (Genesis 12:3, ESV)

The Old Testament prophets were certainly aware of this. Take for example the prophesy of Joel 2:28 which says, “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.” (Joel 2:28, ESV) It is the phrase “all flesh” that is pertinent to the topic at hand. The Messiah would usher in an age marked by the outpouring of the Spirit of God upon “all flesh”, meaning all the peoples of the earth, or all nations. 

I do wish that you would learn to read your Bibles with this progression in mind. We live 2,000 years after the Christ has come. We live 2,000 years after the giving of the Great Commission and the Pentecost event. And so we have perhaps grown accustom to seeing God’s activities amongst the Gentiles. But we must remember and not forget that from the day of Abraham to the day of Pentecost the Kingdom of God, and the saving activities of God, were largely limited to the nation of Israel and to the Jewish people. The Spirt was most active, in a saving way, amongst the Jews. There were exceptions, of course, but they were rare. Those instances under the Old Covenant where Gentiles came to the proper worship of God served as a foretaste of what would be the norm under the New Covenant.

This brief point of application will probably resonate more with those who are in the Eschatology class right now, but I’m sure many others will pick up on the significance of what I’m about to say: Any theological system that has at it is core that idea that the gospel going to the Gentiles was God’s plan B due to the fact that Israel rejected her King, is flawed to the core. It is unbiblical. And connected to that (and I will speak more gently here), any theological system that presses the idea that it is ethnic Israel who is at the heart of God’s redemptive purposes seems to me to have overlooked some very important teachings in the Holy Scriptures. It is true that ethnic Israel held a prominent place in redemptive history. Through them the prophets spoke! Through them the law was given! And through them the Messiah came! But the Messiah came, that is the point! And he is the Savior of the world! Old Covenant Israel was a conduit. They were the means through which the Christ came into the world. Certainly we should pray for ethnic Israel. Certainly we should, like our brother Paul, long to see the Jews recognize Jesus as their Messiah. But let us not miss the fact that he came to be the Savior and King of the world – Jew and Greek alike.

Jesus Would be Glorified as King of the World Through Suffering and Death

Secondly, notice that Jesus would be glorified as King of the world through suffering and by his death.

Notice verse 24. Jesus says, “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” Later in verse 32 Jesus would say, “And I, when I am lifted up from the earth, will draw all people to myself.”  And in verse 33 we see that  John understood that “He said this to show by what kind of death he was going to die.” (John 12:33, ESV)

This is not the normal way for a King to be glorified, is it? The Kings of this world receive glory through triumph. But Jesus, the King of Kings and Lord of Lords would be glorified by passing through the gates of suffering and death. That is not to say that there was no triumph in his first coming – we will come back to this in a moment – but that the triumph and glory that he did earn was earned through suffering and death. He was the grain of wheat that would fall into the earth to die and, in turn, bear much fruit.

You understand this metaphor, I’m sure. We can understand it even though most of us have little to do with agriculture. How much more would the people to whom Jesus was originally speaking understand this metaphor! They understood that they could reap a harvest only if they were willing to sacrifice some of their grain as seed. The seed would be put into the earth and it would be lost for a time, but it would eventually produce a harvest.

This was how our salvation was earned. This was how the Christ won the decisive victory. He would suffer and die, he would go into the grave, and from there he would rise, having in his hand victory over sin and Satan and death. Jesus would indeed be glorified as King of the world, but through suffering and death.

This is of course true of Jesus, but it should be noticed how this way to glory, or this way to life is set forth by Christ as a model, or pattern, for the Christian. Jesus would lay ahold of glory and life by passing through the gates of suffering and death, and we are urged to follow the same pattern.

Verse 25: “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.” (John 12:25–26, ESV)

Do you want to have life? Then Jesus says that you must die. Of course Jesus is not necessarily calling us to die physically (though it may involve that). He would suffer and die physically, and in so doing defeat sin and death and earn life for all who believe in him. But he calls out to us to die in spiritual sense. If we want to have life then we must let go of our life. We must surrender to Christ and make him Lord. We must submit to God and to his ways for us. We must live, not for self, but for the God who made us, trusting in him for the forgiveness of our sins. This is where true life is found.  Most chase after abundant life by living for their own pleasures. Christ calls us to lay ahold of abundant life by taking pleasure in the God who made us, seeking his glory above all else. “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.” (John 12:25, ESV)

I do wish that you would take some time to think upon this paradox. It at first seems unreasonable, even absurd, to say that the way to life is through surfing and death. “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life” seems backwards to the natural man. But this is the way of our Lord. This is how he earned life for all who believe.

You cannot benefit from Christ’s work on the cross unless you come to him in this way. Christ will benefit you nothing if you come to him saying, I will live my for my pleasure, according to my rules, trusting in my own strength. That is the way of death! But Christ will benefit you to all eternity when you come to him saying, I lay it all down. I will live, not for my pleasure, but for yours, O God. I will live, not according to my rules, but yours, trusting, not in my self, but in you alone. This is how we must approach Christ if he is to help us. This is the way of life – the way of the Christian.

Furthermore, we would be foolish to assume that this way of life only pertains to the beginning of the Christian life and to the reception of salvation. No! It is the way of Christ, and the way of the Christian from beginning to end! The whole of our life is to be characterized by this way! Brother, you are to die to self daily! Sister, put to death the desires of the flesh and your self-serving, self-protecting,  self-exalting ways! Loose your life and see if you don’t begin to even now taste more and more of the fullness of the life that is ours in Christ Jesus.

Husband, do you want a blessed marriage? Do you want a marriage filled with life and every good thing? Then lay down your life. Serve your wife. Consider her needs as more important than your own. Wife, do you want a blessed marriage? Do you want a marriage filled with every good thing? Then lay down your life. Submit to your husband, considering his needs as more important than your own. See if your marriage is not filled to the brim and overflowing with life and happiness as you  live in this way. The way to life is found through dying to self daily.

Children, can I reason with you for a moment? Do you want to be happy? Do want to have joy? Do you want to have peace? It is never to early to learn this lesson, that you will be most happy, most joyous, most at peace when you are living in the way that we are describing. Don’t be selfish. Don’t live for your own self. Obey God’s commands. Honor your parents. Share with others. Serve others. Do good to your siblings and your friends. Speak kind and encouraging words, seeking to build others up. Don’t live for yourselves! Live for God and others. This is where the best kind of life is found! You are never to young (or old) to start learning this.

You say, Joe, I am neither a husband or wife, nor a child. What about me? I think it is clear that this principle can be applied be anyone, and in any circumstance of life. Jesus said in another place, “whoever does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it.” (Matthew 10:38–39, ESV)

Jesus would be glorified as King of the world through suffering and death. Let us follow in his way.

King Jesus Would Win the Decisive Victory Through His Death

Thirdly, notice that King Jesus would win the decisive victory through his death.

This needs to be said given the emphasis upon Jesus’ death in this passage. If we are not carful we might misunderstand, thinking that Jesus would be defeated through his death. Not so! The opposite is true! Jesus, through his death, would win the victory!

Notice these five simple things:

One, Jesus speaks of the hour of his death as the hour of his glory. He would be “lifted up” from the earth. This, of course, is a reference to the cross. But it is symbolic of his being glorified, or exalted. He would, as we know, also raise from the dead and be exalted to the right hand of the Father. But that is not mentioned here. His hour of death was, in itself, his hour of glory because of what was accomplished there.

Two, notice that the Father would also be glorified through the death of the Son. In verse 27 Jesus says, “Now is my soul troubled.“ Jesus, in his humanity, was troubled at the thought of the suffering that lay ahead of him, and understandably so. Having acknowledged this, he posed a question: “And what shall I say? ‘Father, save me from this hour’? [His response to his own question? By no means!] But for this purpose I have come to this hour. Father, glorify your name.” Jesus submitted fully to the will of the Father. His prayer was that the Father would be glorified in and through his death. And the Father responded in a miraculous way, saying, “I have glorified it, and I will glorify it again.” (John 12:27–28, ESV) Jesus would bring glory to the Father through his death.

Three, notice that it was through his death that the world would be judged. The word “now” is significant. Verse 31: “Now is the judgment of this world…” It appeared as if the world were judging Christ when they beat him and hung him on that tree. But with God things are not always as they appear.  The truth of the matter is that Jesus was beginning his judgment of the world even then. We tend to think of the judgment as a future thing, for so it is. But it is also true that the judgment of Christ began at his first coming as men and women decided for or against Christ. Their acceptance or rejection of him has the effect of putting them into one of two camps. Judgment, in some respects, has already begun.

Four, notice that the ruler of this world was cast out at the death of Christ. Again, the word “now” is significant. The second part of verse 31 says, “now will the ruler of this world be cast out.”

This verse should be of special interest to those of you taking the eschatology class. One of the main questions we are asking in that class is when is Satan bound, and when does the millennial reign of Christ begin, as described in Revelation 20? The predominant view in our day is that Satan will be bound, and the millennial reign of Christ will begin in the future. But I am of the opinion that Satan was in fact bound (from deceiving the nations) and that Christ began to reign at his first coming.  A proper interpretation of Revelation 20 should lead us to this conclusion. And so should a careful consideration of other New Testament texts, including this one.

Jesus said, in John 12:31, “now will the ruler of this world [Satan] be cast out.”

In John16:8-11 Jesus speaks of the promised Holy Spirit saying, “And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged.” The ruler of the world [Satan] has been judged at Christ’s first coming.

In Mark 3:27 Jesus says, “But no one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. Then indeed he may plunder his house.” The implication is clear. Jesus was claiming to be doing that very thing – binding Satan, the strong man, so that he might plunder is his house. This he accomplished at his first coming. This he accomplished through his death and resurrection.

This is why he could say, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations…” (Matthew 28:18–19, ESV)

Jesus won the decisive victory through his death, and one of the things he accomplished was the casting out, or binding, of the evil one. Satan is still active, it’s true. But he cannot accuse you before God as he did in the days of Job. Furthermore, he has been rendered powerless from hindering the advancement the gospel and the establishment of the Kingdom of God to the ends of the earth. From this he has been bound by the death and resurrection of Christ.

Five, notice that Christ won the victory through his death in that from that day forward he would effectively draw all people to himself. That is what 12:32 says: “And I, when I am lifted up from the earth, will draw all people to myself.”

Jesus is not claiming that all people – that is, each and every person who has lived – will be drawn to him. That is not what “all” means. Clearly “all” is referring to all the peoples of the earth – all nations – Jews and Greeks alike. The context makes this abundantly clear.

And so, though it would appear that Jesus was defeated in his death, the truth of the matter is that he was victorious. He glorified himself and the Father who sent him. His judgment of the world began there. He cast out the ruler of the world so that he might draw all peoples to himself. 

Our Lord was not a victim but the victor. He won the decisive victory through his death and resurrection.

Conclusion 

We should remember Jesus’ audience as we move towards the conclusion. Thousands had greeted Jesus as the King of Israel not long before he spoke these words. They were right to call him King, but these words of Christ prove difficult to them. He shook their understanding of what kind of King he would be.

Look at how the crowd responded to him in verse 34: “So the crowd answered him, ‘We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” (John 12:34, ESV)

They were confused. They were right to confess that Jesus was the Christ – the Messiah – but they expected that the Christ, when he came, would remain forever – that he would not go away. But here Jesus spoke of his death. They didn’t know what to make of that. They didn’t have a category for that in their understanding of things.

Here is what some of them thought: The Messiah will come – the King of Israel will arrive – and he will save us from our enemies and establish the nation of Israel once more, remaining forever and ever. But Jesus was not interested in being this kind of Messiah. He came to defeat, not Rome, but Satan, sin and death. He came to establish, not an earthly kingdom, but a spiritual one, saying “my kingdom is not of this world.” He came, not to rule and reign as that kings of this earth do, but to, through suffering and death, establish an eternal kingdom, to the glory of God the Father and for our good.

Jesus was indeed the Christ – the Jews were right about that. And they were also right to think that when the Christ came that he would remain forever. But they were wrong to assume that he would remain to reign on earth. No, his rule and reign would be far more significant that that. His kingdom would be inaugurated at his first coming after his death and resurrection. From there he would ascend to the right hand of the Father, ruling and reigning from where? From heaven! And from there he will return to finish that which which he started at his first coming.

Brothers and sisters, you serve a victorious King. He was crucified, it’s true. But do not be fooled by the appearance of things. It was through the suffering of the cross that he won the victory for you and me and for all who look forward to his return.

Let us serve him boldly to his glory honor and praise.

Old Testament Reading: Zechariah 9:9–10, ESV

“Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey. I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth.” (Zechariah 9:9–10, ESV)

New Testament Reading: John 12:9-19

“When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. So the chief priests made plans to put Lazarus to death as well, because on account of him many of the Jews were going away and believing in Jesus. The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. So they took branches of palm trees and went out to meet him, crying out, ‘Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!’ And Jesus found a young donkey and sat on it, just as it is written, ‘Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt!’ His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. The reason why the crowd went to meet him was that they heard he had done this sign. So the Pharisees said to one another, ‘You see that you are gaining nothing. Look, the world has gone after him.’” (John 12:9–19, ESV)

Introduction 

There are three things that I would like to draw your attention to in this story. The first has to do with a change in Jesus’ method. The second has to do with manner in which Jesus approaches this change. And the third has to do with motive.

Consider Jesus’ Method

Let us first consider the change that we see in Jesus’ method.

As you have noticed how, up to this point in his ministry, Jesus would engage with the people – he would engage with the leaders of Israel, he would do some great act, or deliver some teaching, and when his popularity would increase – and then he would retreat. The pattern, up to this point, has been one of withdrawal. The motto has been, “my hour has not yet come.”

Take, for example, Jesus’ response to the multitude who followed him into the wilderness. Having been miraculously fed with bread and fish they wanted to make him King. So, “Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself.” (John 6:15, ESV)

And do you remember how Jesus’ siblings were urging him to go up to Jerusalem to celebrate the Feast of Booths? They wanted him to go up in a public way, making himself known to the people of Israel, so that he might rule in power. His response? “My time has not yet come, but your time is always here.” (John 7:6, ESV) So he did not go with them publicly, “But after his brothers had gone up to the feast, then he also went up…but in private.” (John 7:10, ESV)

And just recently we were told how, after Jesus called Lazarus out of the grave, “[He] therefore no longer walked openly among the Jews, but went from [Bethany] to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples.” (John 11:54, ESV)

Many more examples could be provided, but the point is this: Jesus had labored to avoid public recognition; he had worked to remain relatively private; he had resisted the impulses of the people to make much of him. Now all of that seems to change. Now Jesus takes a different approach – the opposite approach. He employs a different method as he now goes up to Jerusalem in the most public of ways.

According to John there is great excitement surrounding Jesus again. Crowds of people come to Bethany to see him. Crowds of people are in Jerusalem to celebrate the Passover, and they are wondering, will Jesus make an appearance? 

We don’t know how many traveled from Jerusalem to Bethany to see Jesus (it was only a couple of miles away). The text simply says that it was “a large crowd.”  And we don’t know exactly how many lined the streets to welcome Jesus into Jerusalem on the following day. Certainly this crowd was much larger than the other one given that it was a portion of those who had come to Jerusalem to celebrate the Passover. Understand that the population of Jerusalem would have swelled significantly as thousands upon thousands of Jews would have made the pilgrimage to the Holy City to celebrate this great feast. It was a portion of that population that welcomed Jesus into the city on, what we now call, palm Sunday. We don’t know how many, but I picture in my mind thousands of people – perhaps tens of thousands.

We might ask why it was that Jesus’ popularity had grown in such drastic way? I suppose we could say that it had been consistently growing throughout his ministry. I’m sure there is some truth to that. With each miracle, and with each teaching, Jesus, no doubt, caught the attention of more and more people. But John tells us that this recent surge in popularity was due to the great miracle of the raising of Lazarus from the dead. People wanted to see Jesus because of it, but they also wanted to see Lazarus!

So powerful was this miracle (or sign) that “the chief priests made plans to put Lazarus to death as well, because on account of him many of the Jews were going away and believing in Jesus.” (John 12:10–11, ESV)

It never ceases to amaze me how the leaders of the Jews, instead of believing upon the Jesus on account of this great miracle, determine to put Jesus to death. And not only Jesus, but Lazarus too! But this reminds me that such is our condition apart form the life giving work of the Holy Spirit. Apart from the work of Christ our spiritual eyes are so accustom to darkness that when light shines in upon us we recoil – we resist – we throw the blinds shut so that we might return back to our comfortable and sleepy state. So it was with the unbelieving Jews. The light was not welcome. It was an annoyance to them. Their solution was to exterminate to the source of it. They made plans to blot out the radiance of the sun and to draw the shades on the reflective splendor of the moon by putting both Jesus and Lazarus to death.

I would like to pause here for just a moment to make a bit of a side point. You have probably noticed in John’s Gospel how the phrase, “the Jews”, is often used in a negative way. It is often used to describe those who do not believe. And it is often used to describe those who were enemies of Christ. It is true that many of the Jews were enemies of the Christ. And it is certainly true that the Jews played a large role in the crucifixion of Christ. But it would be a terrible mistake to assume that the Gospel of John is somehow against the Jews. No! Jesus himself was Jewish. John was Jewish. The Apostles were Jewish. And, as you can see in the text before us, the first to believe in Christ – the first to respond to the gospel of Jesus Christ in faith – were Jews. The Gospel of John is not against the Jews. It is against unbelief! That is the point! In Christ there is neither Jew nor Greek, but all are one by faith in the Lamb of God who takes away the sin of the world. By the time that John wrote his Gospel in the late 80’s AD there were certainly tensions that existed between the Christian Church and the Jewish Synagogue. The Jews were persecuting the Christians at this point in history.  But the Gospel of John was written, not to condemn the Jewish race, but to confront their unbelief. His purpose in writing was to persuade Jew and Gentile alike to believe, or trust, in Jesus Christ for the forgiveness of their sins. Our objective should be the same today as we labor to make disciples of all nations.

Notice that many of the Jews continued in unbelief, but not all were of the same opinion. Some saw the sign of the raising of Lazarus for what it was. Many went out to see Jesus and Lazarus. Many more would welcome Jesus into Jerusalem on the following day.  So numerous were they that the unbelieving “Pharisees said to one another, ‘You see that you are gaining nothing. Look, the world has gone after him.’” (John 12:19, ESV)

This is a significant statement. The word “world” is obviously used here, as it often is in John’s Gospel, not in reference to every person without exception (to take it that way would be absurd), but in reference to a great number of people. The Pharisees were lamenting that fact that thousands seemed to be following Christ. And the context should also lead us to recognize that the word “world” here has more to it than just a reference to a great number of people – it also is used in reference to a great diversity of people – not only Jews, but also Gentiles were flocking to Jesus. Look at the heading above 12:20. Mine says, “Some Greeks Seek Jesus”. When we come to that passage we will learn that it was the Greeks seeking Jesus which prompted him finally to say, “The hour has come for the Son of Man to be glorified.” (John 12:23, ESV) And so the Pharisees are bothered by the fact that many people – mainly Jews, but also Gentiles – were flocking to the Christ because of what he had done with Lazarus.

The point is this: Jesus has changed is method. Whereas before he would have retreated to the mountain, or gone up to Jerusalem in secret, or moved with his disciples to a rural place – now he moves forward publicly. He is ready to receive the accolades of the people, and to be received by them.

And what is the meaning of this? We are to recognize that God was in control of the situation. Jesus was in control. Jesus’ life progressed on God’s timetable. From a human perspective we might say that Jesus owed his successes and, so-called, failures to other men. He was made great because men wanted to make him great, and he was brought low because men wanted to bring him low.  But John wants us to see that God was in control – Jesus was in control. He chose when to go up. And when he went up, he went up in full control of the situation. This principle has already been stated in 10:17, where Jesus says,

“For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.” (John 10:17–18, ESV)

So first of all, it is clear that Jesus has changed his method.

Consider Jesus’ Manner 

Secondly, notice the manner in which Jesus implements this new method. Jesus goes up to Jerusalem to be received as King, but he goes humbly, and in fulfillment to Old Testament prophesy.

Look with me at verse 12 and see that the people received Jesus as King of Israel:

“The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. So they took branches of palm trees and went out to meet him, crying out, ‘Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!’” (John 12:12–13, ESV)

It is cleat that the people had a very particular view of Jesus. They thought him to be the Messiah, the long awaited King that was promised to David. Whether their expectations of him were correct is a conversation for another time. For now it should be noted that they thought him to be the King of Israel, their Savior.

This is clear for there reasons:

One, the people greeted him with palm branches. This might have little significance to you and I but, “From about two centuries earlier, palm branches had already become a national symbol. When Simon the Maccabee drove the Syrian forces out of the Jerusalem citadel he was fêted with music and the waving of palm branches (cf. 1 Macc. 13:51, 141 BC).” This was a customary way to greet a great king, or savior.

Two, the people cried out saying, “Hosanna! Blessed is he who comes in the name of the Lord…!” (John 12:13, ESV) Hosanna means “save us”. This is an allusion to Psalm 118 which says in verse 25, “Save us, we pray, O Lord! O Lord, we pray, give us success! Blessed is he who comes in the name of the Lord! We bless you from the house of the Lord.” (Psalm 118:25–26, ESV) A quick read of Psalm 118 makes it clear that it is about the coming Messiah. The people sung it to Jesus because they thought him to be the Messiah, their Savior King.

Three, notice that the people explicitly call Jesus the King of Israel at the end of verse 13 saying, “even the King of Israel”

Notice that Jesus did not rebuke them. He received their praise. And he was willing to receive it because he thought of himself as the King of Israel, the Messiah, the Savior. They were right to call him King.

But notice the manner in which Jesus entered into Jerusalem – notice the way he went about it. He entered Jerusalem ridding upon a young donkey. His manner said a lot about Jesus and the kind of King that he would be.

Were he interested in exerting political or military power we would expect him to ride into Jerusalem siting atop a mighty war horse. But no, he entered Jerusalem humbly, not as a political or military figure, but as a lowly servant King. The reason for this is obvious. The Kingdom that he came to inaugurate was not an earthly or political Kingdom. It was spiritual in nature. This Kingdom would advance, not by the sword, but by Spirit and truth.

Christ’s first coming was marked my meekness, humility, and gentleness. He did not come to judge, but to save. But tell me church, will Christ be riding upon the foal of a donkey at his second coming? No! Revelation 19:11:

“Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.” (Revelation 19:11–13, ESV)

How different the first and second comings of Christ are! Christ came the first time in meekness and humility to bring salvation to the elect. He will come again in great power and splendor, and to judge.

Notice that Jesus riding into Jerusalem on the foal of a donkey was also in fulfillment to prophesy. Hosea 9:9 was written some 500 years before the Christ was born. The prophet declared,

“Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey. I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth.” (Zechariah 9:9–10, ESV)

Christ fulfilled this at his first coming, according to John. He was the long awaited King of Israel, the Messiah. He brought salvation. He came humbly. And notice also that he did indeed “cut off the chariot from Ephraim and the war horse from Jerusalem” along with the “battle bow”. Some read that and say, how did Christ fulfill that? Aren’t there wars all around us? The point is this: Old Covenant Israel prefigured the Kingdom of God and it advanced by way of horse and chariot, bow and sword. Read the Old Testament and see that it is true. But under the New Covenant, now that the Kingdom of God has been inaugurated, the true Israel, consisting of all who believe in Christ – Jew and Gentile – advances, not by the sword, but by the power of the Spirit and by truth. The day will come when peace will fill the earth, but not until Christ returns in power and in judgment.

Christ has, at his first coming, “cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow [has been] cut off” – John tells us that Jesus rode into Jerusalem in fulfillment of this prophesy. And he has also spoken “peace to the nations”! “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,” (Matthew 28:19, ESV) And his “rule [is] from sea to sea, and from the River to the ends of the earth”! Tell me church, is Jesus Savior of the Jews only? No! He is the Savior of the world!

When Jesus rode into Jerusalem in the manner that he did – “humble and mounted on a donkey, on a colt, the foal of a donkey” – he was doing more than claiming to have a humble disposition. No, more than that, he was claiming to be the fulfillment of all that Zachariah had prophesied over 500 years earlier.

Consider Jesus’ Motive

We have considered Jesus’ method and his manner. Let us now consider (for a brief moment) his motive.

Why did Jesus go to Jerusalem as he did? What were his hopes? What were his intentions? Did he hope that it would all go well for him? Did he think that he would win over his opponents and that all would come to love him in the end? No. Jesus, he went to die for those who would believe.

This has been made clear from the moment Jesus was introduced to us in John’s Gospel. He was introduced by the baptist. And how did John introduce him? “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29, ESV) Jesus is our sacrificial lamb. He came to die.

And so as we imaging Jesus ridding into Jerusalem on, what we now call Palm Sunday, we should think of a focused, clear minded, and driven individual. Jesus, though he was willing to receive the praise of the people because the words were true, was not fooled by them into thinking that maybe an earthly kingdom – a political one – could possibly work out. No, his sights were set on the cross (this will become more clear later in chapter 12). His sights were set on the cross. He came to die. He came to establish a spiritual Kingdom. He came to defeat, not Rome, but sin and death and Satan.

And he did this being motivated by the glory of God, and for the good of you and I and all who ever have and ever will set their hope in the Messiah, from the beginning of the world, to this day, and on to end of time.

Old Testament Reading: Deuteronomy 15:7–11

“If among you, one of your brothers should become poor, in any of your towns within your land that the Lord your God is giving you, you shall not harden your heart or shut your hand against your poor brother, but you shall open your hand to him and lend him sufficient for his need, whatever it may be. Take care lest there be an unworthy thought in your heart and you say, ‘The seventh year, the year of release is near,’ and your eye look grudgingly on your poor brother, and you give him nothing, and he cry to the Lord against you, and you be guilty of sin. You shall give to him freely, and your heart shall not be grudging when you give to him, because for this the Lord your God will bless you in all your work and in all that you undertake. For there will never cease to be poor in the land. Therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor, in your land.” (Deuteronomy 15:7–11, ESV)

New Testament Reading: John 12:1-8

“Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (he who was about to betray him), said, ‘Why was this ointment not sold for three hundred denarii and given to the poor?’ He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. Jesus said, ‘Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me.’” (John 12:1–8, ESV)

Introduction 

The thing that I want you to notice in the text before us today is that a contrast is made between two figures. Two people take center stage in this story: one is good, the other bad; one is a child of the light, the other a child of darkness. One’s name is Mary, the other Judas. Mary is to be commended, her ways imitated. Judas is to be condemned, his ways forsaken.

This story plays an important role in John’s Gospel. I think it is interesting to note that all four Gospels – Matthew, Mark Luke, and John – contain a story about a woman anointing Jesus with costly perfume. The story found in Luke 7:36–38 is very much unlike the one found in Mathew, Mark, and John. Though there are some similarities, a close comparison of Luke’s story with the other three make it abundantly clear that Luke is telling of a different incident.

But when we compare Matthew 26:6–13 and Mark 14:3–9 with John 12:1-8 it becomes clear that these three have the same event in mind. They are all telling of the story of the anointing of Jesus by Mary, the sister of Lazarus, within a week of the crucifixion of Christ.

The similarities between Matthew, Mark, and John’s account of the story are clear enough. I’m more interested in how they are different. Notice five things;

One, Matthew and Mark place this event after Jesus’ triumphal entry, into Jerusalem, whereas John says it happened just before it. Remember though, that it was not uncommon for the Gospel writers (especially Matthew and Mark) to organize their material according to theme, and not chronologically. That is the case here. Notice that John explicitly says that this anointing of Jesus happened “six days before the passover”, and a day before the triumphal entry (that is, a day according the Jewish way of marking the beginning and end of days). Matthew and Mark do not introduce their story with a specific chronological marker. They simply say, “Now when Jesus was at Bethany…”, and  they continue from there. John presents the actual chronology; Matthew and Mark are organized thematically when it comes to the story of Mary’s anointing of Jesus.

Secondly, notice that Matthew and Mark provide us with more information concerning where this anointing happened. John tells us that it happened at Bethany. But Matthew and Mark are more specific, telling us that it happened in the home of “Simon the leper.” We do not know who this man was. Simon was a very common name in Jesus’ day. We do know that this man had leprosy at one point, for that was his nickname – Simon the leper. Whether he recovered naturally or was cured by Jesus, we don’t know. At any rate, he was the host. It seems that this was a celebration which involved a great many from the village of Bethany. They were without a doubt giving honor to Jesus. Certainly this celebration had a lot to do with what had happened just a few weeks earlier with the raising of Lazarus from the grave. Lazarus, we are told, was “reclining at table” with Jesus. Ponder that for moment! Think of the power of that testimony!

Thirdly, it is interesting that Matthew and Mark do not mention Mary by name. In their telling of the story Mary is simply referred to as “a woman”. She remains anonymous in Matthew and Mark.

Someone asked me last week why it is that Matthew, Mark, and Luke do not contain the story of the raising of Lazarus. You would thinking that all four Gospels would tell the story given the power of it, and the significant role it plays in John’s Gospel. Why would they pass on telling the story? Many have wondered about this, and we can only speculate. But it should be acknowledged that there are good reasons to not tell a story, even if it is a good one. One possible reason to refrain is to guard against distracting from another more important point being made. I would imaging that Lazarus was rather famous after all of this. I would imagine that people looked in upon him with much curiosity – will he age? Will he die again? What was it like, Lazarus? You can imagine how interested people must have been in him and his two sisters. Perhaps Matthew, Mark, and Luke, having been written much earlier than John – much more close to the event itself – decided to downplay the story of the raising of Lazarus so as to highlight in a more pronounced way the resurrection of Jesus Christ, which was of much greater significance in the end. It is possible that by the time John wrote things had settled down for Lazarus and his sisters. Or perhaps they had passed. Or maybe John felt compelled to record it in writing, knowing that the other Gospel writers had omitted it.

Here we see evidence of this way of thinking in Matthew and Mark. They are telling the same story as John concerning the anointing of Jesus, but they decide to let Mary remain anonymous, calling her “a woman” instead of by her name.

Fourthly, note that Matthew and Mark tell us that the woman anointed Jesus’ head, whereas as John tells us that she used her hair to anoint his feet. Some see this as a blatant contradiction. In fact it is not a contradiction, but a paradox (our Jr. high youth know the difference between a contradiction and a paradox, don’t you?). A paradox is something that at first appears to be contradiction, but proves not to be upon closer examination. It is true that Matthew and Mark tell us that the woman anointed Jesus’ head, but afterwards Jesus says that, “In pouring this ointment on my body, [the woman] has done it to prepare me for burial.” (Matthew 26:12, ESV) This pound of costly ointment was evidently used to anoint Jesus head to toe. Matthew and Mark emphasized the anointing of Jesus’ head, whereas John emphasized the fact that Mary used her hair to anoint his feet.

Now let’s stop for a moment, lest you begin to think that I am doing nothing more than preparing you for a game of Bible trivia. Why did Matthew and Mark emphasize the anointing of Jesus’ head, and John the anointing of his feet? That is the question. Think of this – to anoint the head is a symbol of power and honor, and that is what Matthew and Mark were desiring to communicate – Jesus is King! But John was desiring to emphasize something else. The image of Mary, the friend of Jesus, bowing at his feet and using her precious hair to catch the excess oil so that all it might serve her master, is an incredibly moving image of humble, extravagant, and authentic worship. That is the image that John wanted to highlight because it supported the theme that he was developing in his Gospel.

Turn over a page to John chapter 13. What does the heading say above that chapter? Mine says, “Jesus washes the disciples feet.” Do you see the trajectory of John’s Gospel? Do you understand the point that he is making? Be like Mary! Mimic her! Fall humbly before Jesus in worship! Serve him, and serve others. Forsake the love of the world and the pride of life.

This leads to the fifth and last observation concerning the difference between Matthew and Mark, when compared to John. Matthew and Mark do not single out Judas, whereas John does. In Matthew and Mark it is the disciples in general who are said to be indignant about the pouring out of such a costly perfume. John speaks more specifically though, revealing that it was Judas in particular who complained.

All of these observations are important, but especially the last three, for it is Mary and Judas who John introduces in order to contrast the one against the other. One is good, the other bad; one is a child of the light, the other a child of darkness. Mary is to be commended, her ways imitated. Judas is to be condemned, his ways forsaken.

Having considered Mary’s example, let us worship the Lord in humility, being fully aware of his significance, and without reservation. 

So let us consider Mary for moment. [SLIDE] And having considered her example let us be moved to worship the Lord in humility, being fully aware of his significance, and without reservation.

Humility

That Mary approached Jesus in a spirit of humility is hard to miss. She fell at his feet; she anointed his feet. She took the position of a humble servant. More than that, she used her own hair to anoint the feet of Jesus. She was completely invested in this act – completely involved.

Her humble act certainly sprung from a sense of gratitude. She was clearly grateful for what Jesus had done. Many were grateful. Many from the town of Bethany were involved in throwing this party for Jesus. Lazarus was grateful as he reclined at table with Jesus.

Notice that Mary’s sister Martha was there too. She expressed her humble gratitude in a way that was consistent with her character – she served Jesus. We know from Luke 10 that Martha was bent in that direction. She enjoyed serving. She was a doer. Mary, on the other hand, was more bent towards relationships. In Luke 10 Mary is the one who sat at the feet of Jesus while Martha worked. Here Mary anoints the feet of Jesus while Martha serves. Serving is good. Being a doer is good. But in both stories Mary is commended for choosing the better thing. In Luke 10 Jesus explicitly says that she choose the better thing; here it is implied by the fact that here act of humble adoration takes center stage in the story. The meaning is this: it is good to serve Jesus, but we ought not to neglect knowing him and worshipping him. Serve him, yes! But not to the neglect of worship.

Our gratitude for what Christ has done for us ought to lead us to humble adoration. It is true that Jesus raised Lazarus from the dead, but he has done something even greater for us. He has given us eternal life.

“God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus…” (Ephesians 2:4–6, ESV)

How could we not fall before our Savior with in spirit of humility considering all that he has done for us?

Also, I’m sure that Mary bowed before Jesus in humility because she was more aware than ever of her smallness before him. That Jesus was great – that Jesus was the Christ – she had long confessed. But her understanding of what that meant was undoubtably altered when she saw Jesus call her brother out of the grave. Her thoughts towards him increased. Certainly she had spent the few weeks that had passed between the raising the anointing pondering the greatness of her friend. She prepared for his arrival. She thought of what she should do. And when he came, her heart was humble before his greatness.

You say, but Pastor, I have pride in my heart. I could never fall before Christ in the way that Mary did. I could never bring myself to worship in such a public and self-effacing way. Brothers and sisters, humility is cultivated within the heart – pride is driven out – when we think of God, and the Christ whom he sent, as we ought to think of him. Humility grows with our hearts when our thoughts concerning God are high and true. And once we have begun to think of God as we ought, it is then that we are adequately prepared to begin to think of ourselves. For it is only in the light of his glory that we are able to accurately assess our own worth. Mary had seen the glory of God demonstrated before her very eyes in the raising of her brother. She was more aware of her smallness before Jesus then ever before. Her heart was prepared to worship in a spirit of utter humility.

Fully aware of the significance of Jesus

Notice also that Mary seems to be fully aware – or at least more aware than others – concerning the significance of Jesus, and the importance of the moment. Why did she anoint Jesus? She anointed him in preparation for his death. When Jesus rebuked Judas he said, “Leave her alone, so that she may keep it for the day of my burial.” (John 12:7, ESV) This is a notoriously difficult phrase to translate, but it seems to mean, Judas, do not take this moment away from her. She has done this in preparation for my death. Let her keep it. Let her do what she has done. Do not hinder her.

Jesus commends Mary for her act. He verified that it was indeed good that Mary understood the significance of the moment. She knew that his death was near. She was attuned to the purposes of God.

The Gospel of John has been preparing us for this moment. We were told from the beginning that Jesus was the Lamb of God who would take away the sins of the world. Christ consistently alluded to the fact that he came to die – he was sent by the Father to suffer and die, to pay for the sins of his sheep. But up to this point, his hour had not yet come (2:4). There was still daylight, and so Jesus still walked in the open, fulfilling his public ministry (12:35). But notice that chapter 12 records the last of Jesus’ public ministry. From chapter 13 onward Jesus will speak mainly to his disciples. And look ahead to 12:23. It is after some of the greeks seek Jesus that he utters the words, “The hour has come for the Son of Man to be glorified.”

Mary understand this while others (some or all of the disciples) seem to be oblivious to it. She understood that Jesus came to die. She understood that suffering was in his future. She seemed to be very much aware of the significance of Jesus, and the mission that he came to accomplish.

Without reservation

Notice, lastly, that Mary worshipped without reservation.

The ointment that she used to anoint Jesus for burial was of great value. Verse 3 tells us that, “Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus…” (John 12:3, ESV) Judas estimated that the value of the ointment was 300 denarii, which was the equivalent of a years wage for a common worker. That’s a great deal of money!

It may be that Mary and Martha were wealthy and could afford such a thing. It may be that this ointment was a family heirloom that Mary chose to use for this occasion. We simply do not know. But what is clear is that Mary worshipped Christ without reservation. She was fully invested. She spared no expense. She knew the significance of the man and the moment, and she poured herself out before the Lord.

The result was that Christ was adequately honored, he was prepared for burial ahead of time, and the whole house was filled with the fragrance – others were blessed by the extravagance of her worship.

Brothers and sisters, Mary is to be commended, her ways imitated. Let us worship the Lord in humility, being fully aware of his significance, and without reservation.

Having considered Judas’ failure, let us forsake our love for the things of this world, set our eyes upon Christ’s eternal kingdom, and confess Jesus as Lord.

Let us now take a moment to consider Judas.  And having considered Judas’ failure let us forsake our love for the things of this world, set our eyes upon Christ’s eternal kingdom, and confess Jesus as Lord.

John tells us that it was Judas who complained, saying, “‘Why was this ointment not sold for three hundred denarii and given to the poor?’ He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.” (John 12:5–6, ESV)

Judas is contrasted with Mary. While Mary is consumed with the desire to worship, Judas is consumed with a desire for things of this world.

Judas was one of the twelve disciples, but John’s Gospel makes it clear that he was corrupt from the beginning. He was a disciple of Christ, but not from the heart. He belonged to Christ externally, but not inwardly. He appeared to be a follower of Christ, but he was a false disciple – a temporary believer.

The other disciples did not know this at the time, but Jesus did. In John 6:70 Jesus says, “Did I not choose you, the Twelve? And yet one of you is a devil.” In the upper room Jesus will identify his betrayer. All of this is revealed to us so that we might understand that Jesus did not loose any whom the Father had given him. Judas never belonged to Christ. Judas never believed. He was a member of the band of disciples outwardly, but not inwardly. He was a devil.

John, as he wrote is Gospel decades after the death and resurrection of Christ, remembered the comment that Judas made concerning Mary. His comment probably sounded reasonable and altruistic at the time. “Why was this ointment not sold for three hundred denarii and given to the poor?” Some of the other disciples were probably thinking the same thing! And perhaps we too would have had the same thought if we were there! A years salary poured out in one moment! Couldn’t this have been put to better use? 

But consider these two things:

One, this circumstance was utterly unique. Mary was anointing the Christ for burial. That would happen only once in the history of the world. The utterly unique moment called for an extravagant act.

That being said, notice this principle: the churches care for the poor is to take place within the context of, and under the umbrella of, the extravagant worship of Jesus. I am not saying that we ought to spend a great deal of money in our worship of Jesus. I’m simply pointing out that Mary’s act of extravagant worship was declared to be good by Jesus. There is a tendency within the modern church to emphasize mercy ministry so much so, and in such a way,  that the proper worship of God takes back seat. Should the church be concerned for the poor? Absolutely! But we are to do so while giving priority to proper worship. Our mission is make disciples. We are proclaim the gospel, plant churches, appoint Elders and Deacons, and administer the sacraments, teaching all that Christ commanded. And we are to care for the poor as we worship God in the way that he has prescribed. Worship seems to be given the priority here in this passage. Jesus alludes to Deuteronomy  15, saying “the poor you will always have with you.” The implication is that we are to care for the poor, but that the extravagant worship of Jesus should not take a back seat to it.

I appreciate the way that D.A. Carson makes the point in his commentary, saying, “If self-righteous piety sometimes snuffs out genuine compassion, it must also be admitted, with shame, that social activism, even that which meets real needs, sometimes masks a spirit that knows nothing of worship and adoration.”

We should admit that Judas’ concern is understandable. We ought to be good stewards of what God has given us. That that was a part of the ethos of the apostles is clear from this passage. But the circumstances made this act appropriate.

Furthermore we should not that John, putting all of the pieces of the puzzle together, and seeing with the clarity of hindsight, clarifies that Judas was not really concerned for the poor. He was more concerned with building up the bank account so that he might steal from it.

Notice that Mary was humble. She was aware of the significance of the Christ and the nature of his kingdom – she knew that the way forward involved suffering and death. She was therefore extravagant in her worship. Judas, on the other hand, was worldly. He was in love with the world, obsessed with the things of this earth, obsessed with money. This will prove true when he betrays the Lord for a measly 30 pieces of silver!

Do you see the role that Judas plays in the narrative? John is saying, don’t be that guy! 

Jesus feed thousands in the wilderness with physical bread and fish. They followed him until he instead that they turn their attention from the physical bread to feasting upon the spiritual bread, who is the Christ. Those who were in love with the things of this earth turned back.

The Jewish leaders claimed that it would be best for the people if one man die instead of the whole nation suffer. But in fact they were concerned about their place and their position. They loved this world and the things of this world so much so that they were blind to the things of God which were being demonstrated right before their eyes.

And Judas would betray Jesus because his heart was consumed with love for the things of this earth. When he realized that Jesus wasn’t interested in establishing an earthly kingdom, and making the disciple powerful and rich, he would abandon ship, seeking his fame and fortune in another place.

Christian, do you see how the love of money leads to destruction? Paul warned Timothy saying, “For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1 Timothy 6:10, ESV) The writer to the Hebrews warns, “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you.’” (Hebrews 13:5, ESV)

We wonder, how could Judas do such a horrific thing in betraying Jesus?  The answer is that he never loved him from the heart. He was in love with the things of this world from the beginning. His desire was to have power in this world. He did not see the significance of Christ’s eternal kingdom, therefore, never did he have Christ as Lord. May it never be said of us.

Conclusion

Brothers and sisters, do you see that the contrast that is to exist between the way of the Christian and the way of the worldly man? Look at Mary and look at Judas. See that Judas had his eyes fixed upon this world, and he could not bring himself to worship the Christ. But notice that Mary had her eyes fixed upon the glory of God. She, by contrast, could not help but worship humbly, in gratitude, and without reservation. Let us mimic her.

 

Old Testament Reading: Isaiah 2:1-5

“The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it, and many peoples shall come, and say: ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.’ For out of Zion shall go the law, and the word of the Lord from Jerusalem. He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come, let us walk in the light of the Lord.” (Isaiah 2:1–5, ESV)

New Testament Reading: John 11:45-57

“Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, but some of them went to the Pharisees and told them what Jesus had done. So the chief priests and the Pharisees gathered the council and said, ‘What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.’ But one of them, Caiaphas, who was high priest that year, said to them, ‘You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.’ He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad. So from that day on they made plans to put him to death. Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples. Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. They were looking for Jesus and saying to one another as they stood in the temple, ‘What do you think? That he will not come to the feast at all?’ Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him.’” (John 11:45–57, ESV)

Introduction 

As we considered the story of the rising of Lazarus last week I made the point that this is one of those places in scripture where we are given a rare glimpse into the inner workings of a trial, or difficult circumstance. Typically we are not able to see how God is working in the trials of life. We are often left to speculate concerning God’s purposes. But the story of the raising of Lazarus demonstrates that, though it is true that God is control of all things and is able to act, he does allow trials of various kinds to enter our lives for his glory and our good. But the story also demonstrates that Jesus truly loves those who belong to him, though he may allow a variety of trials for a time. We saw that Jesus wept. All of this was demonstrated before our eyes as we considered the story of the rising of Lazarus last week.

Notice that something else is demonstrated in the passage that is before us today. Instead of a demonstration of the love that Christ has for his sheep, we have here a demonstration of the depth of man’s depravity. John 11:45-57 is a demonstration of just how blind and wicked the heart of man is apart from the regenerating work of the Holy Spirit.

While it is certainly more enjoyable to set our eyes upon the image of Christ weeping for his friends, it is necessary that we also ponder this less pleasant thing. There are lessons to be learned here. Though it is true that we have believed upon Christ and are not like these who persist in stubborn unbelief, there is something to be learned from the sin of those who persisted in their unbelief. The sin that these men committed is the same sin that tempts us. May we learn to run from it!

Remember that Jesus raised a man from the grave who had been dead for four days. Tell me, if you had never heard this story before, what would you expect the result of this miracle to be? Would you not expect all who were present – all who were eye witness to this miracle – to believe in Jesus? How could anyone remain in a state of unbelief after witnessing a miracle of this magnitude? How could anyone reject such a magnificent sign? We would expect everyone who was there, and many more who would hear their testimony to believe!

And yet what do we read? Verse 45: “Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, but some of them went to the Pharisees and told them what Jesus had done.” (John 11:45–46, ESV)

The Unbelief of the Jews Demonstrates the Blindness of Man’s Heart to the Things of God Apart from the Regenerating Work of the Holy Spirit

The first thing I want you to notice in this passage is how the unbelief of the Jews serves to demonstrate the blindness of man’s heart to the things of God apart from the regenerating work of the Holy Spirit.

It is true that verse 45 starts by informing us that many of the Jews believed in Christ after witnessing the miracle of the raising of Lazarus. This is the result that we would expect – belief in Christ. The fact that many believed is not surprising to us. How could they not after seeing such a thing?

The surprising thing is that not all believed! We would expect that all who witnessed such a great miracle would walk away believing in Jesus. But the text only says “many”. And it also reveals something more surprising. Some of the eyewitnesses to this miracle actually took it upon themselves to go to the Pharisees to tell of all that Jesus had done.

Now please do not misunderstand their intentions. I suppose that you could read verse 46 thinking that these people went to the Pharisees because they were excited and proud of what Jesus had done. It is possible to think that these went to the Pharisees as disciples of Christ – his evangelists and missionaries. But no. The ones who went to the Pharisees are contrasted with those who believed. They went to Pharisees in unbelief. They went in order to accuse Jesus. They went to tattle on him. Isn’t that something!

This all becomes clear as the story unfolds. For when the chief priests and the Pharisees hear about what Jesus had done they do not rejoice; they do not respond by repenting, or by falling to their knees in faith. No, they call a counsel and ask the question, “What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” (John 11:47–48, ESV)

Notice that these are the chief priests and the Pharisees who are talking this way. These are the men who are supposed to lead the people to God, and yet here they are found conspiring against God, and seeking to hinder the people from seeing what is true. They come together, not in humble submission to the Word of God, but in order to oppose him.

I cannot help but see here a vivid demonstration of the blindness of man’s heart to the things of God. Jesus called a man back to life from four days in the grave. Many people saw it with their physical eyes, but only some perceived the significance of it with their spiritual eyes. Others were blind to it.

Does this episode not demonstrate what has already been revealed in John’s Gospel concerning what is needed in order for someone to believe in Jesus? Jesus said, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.” (John 6:44, ESV) “Jesus answered [Nicodemous], ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’” (John 3:3, ESV)

We know that the Spirit of God must work if someone is to believe – John’s Gospel has made that clear. We know that God must call, or woo, or draw a sinner to himself if he is to believe. We know that Christ must heal our blindness – just as he physically healed the man who was blind from birth, so too much he provide a remedy to our spiritual blindness. We know these things because the Gospel of John has told us so. But I cannot think of a more potent and vivid demonstration of these truths than the text that is before us. If anything were to get the attention of natural man wouldn’t it be this? And yet so many persisted in their unbelief.

I’m reminded of the story that Jesus told about a rich man and man named Lazarus (not the same Lazarus as in this passage). This story is found in Luke 16 and goes something like this: Lazarus – a poor man died and wend to Abraham’s bosom. A rich man also died and was in torment in Hades – there is much to be said about this story but he point I am making is this – he made this request of Abraham, saying “‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’” (Luke 16:27–28, ESV) And what was Abraham’s response in this story? Luke 16:29:

“But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” (Luke 16:29–31, ESV)

Such is the depth of our depravity! Such is our blindness apart from the regenerating work of the Spirit. Even if a man is raised, be it Lazarus of Bethany, or Jesus of Nazareth himself, the natural man will not believe.

I’m also reminded of what Paul had to say about man’s natural condition apart from the regenerating work of Christ. He wrote in 1 Corinthians 2:14, saying, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they [that is, the things of God] are spiritually discerned [judged, evaluated, understood.]” (1 Corinthians 2:14, ESV)

When Jesus rose Lazarus from the grave, the Spirit of God used that miracle to prepare some men and women for faith. The Spirit also used the miracle to confirm those who already believed in the faith – their faith was made stronger. But those with whom the Spirit was not at work, as surprising as it to us, remained in their unbelief, even though they saw this miracle with their own eyes. Their unbelief demonstrates the blindness of man’s heart to the things of God apart from the work of the Spirit.

The Unbelief of the Jews Demonstrates the Self-Centeredness of Man’s Heart Apart from the Regenerating Work of the Holy Spirit

The second thing that I want you to see in this text how the unbelief of the Jews demonstrates the self-centeredness of man’s heart apart from the regenerating work of the Holy Spirit.

It has been said that sin at its essence is love turned inward. I think this can be easily demonstrated by looking at Genesis 3 and the account of the fall. Adam and Eve had all that they needed. They lived in paradise. They enjoyed perfection. The pinnacle of their paradise existence was their intimate and unbroken relationship with the God who made them. But when the serpent came he brought temptation with him. And what was the essence of the temptation except the suggestion that perhaps God was holding out on them? Perhaps there was more to be had than what God had provided. Perhaps life would be even better if they ate of the forbidden fruit. Perhaps they could elevate themselves even higher by casing off the restraints that God had laid upon them.

Adam and Eve fell because they began to love themselves more than they loved God. They should have loved God supremely, obeying his word forever. But they listened to the voice of the tempter instead, and they began to turn the love that was once so perfectly directed towards God, inward. Believing the lie, they began to love themselves. And being more concerned about themselves they began to act according to that world, satanic, counterfeit wisdom which.The end was destruction and death.

Notice that chief priests and Pharisees are possessed by the same spirit of self-love  and the same desire for self-exultation.

They received word that Jesus had raised a man from the dead. And instead of believing, as you would expect, they began to reason amongst themselves. They called a counsel. They began to converse with one another (if we have learned anything from our past it is that bad things happen when humans get together to reason with one another, disregarding the Word of God).

And what is their concern? Verse 47: “So the chief priests and the Pharisees gathered the council and said, ‘What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.’” (John 11:47–48, ESV)

That he preformed many signs, they could not deny. And the fact that those signs were genuine and true, leading many to believe, they had to admit. But if they allowed him to continue unchecked, “everyone would believe in him”, they said. Instead of believing in Christ they were more concerned that the Romans might get word of all of this and come and take away their place and their nation.

The Romans did not like movements like the one that was brewing around Jesus. Movements like this were viewed as a threat to national security. And so the Jews were right. If things got out of hand they might suffer at the hands of the Romans. It was possible that the temple be destroyed, and the nation overthrown. The leaders claim to be concerned with the wellbeing of the nation, but what do you think they were really concerned with? They were concerned about loosing their prestigious position. They we concerned that following Jesus would mean that they themselves be humbled. It is true that the Romans posed a threat, but that what all hypothetical. The real threat to them was Jesus himself. To believe in Jesus would require that these men bow before him. To believe in Jesus would require that they humbly submit to him. Faith in Christ would have demanded that these men, in one way or another, be humbled from their place of high standing.

This is what they were concerned about. And this, folks, was simply to much to ask. These powerful men were far to concerned with maintaining their prestigious position than to bother paying attention to insignificant things such as a man being raised to life after four days in the grave.

Self-centeredness, self-protection, self-love has a way of blinding us to the most obvious of things. Love is like a flashlight, it only illuminates our path when it is pointed outwards – first towards he one true God, and then towards others. When love is turned inward it has the opposite effect. It blinds us to the truth instead of making it visible to us. Even obvious things become impossible to see.

And yet this is our natural condition. We are born into this world lovers of self. And so instead of saying, what is truth? I will do whatever it takes to live according to the truth. I’ll even even lay down my life! We say, how can get ahead? How can I be comfortable? How can I profit in the here and now? To heck with the truth so long as damage is not done to my little kingdom. This is the way of the natural, unregenerate man. The unbelief of the Jews in this story demonstrates the self-centeredness of man’s heart apart from the regenerating work of the Holy Spirit.

The Unbelief of the Jews Demonstrates the Callousness of Man’s Heart Towards God Apart from the Regenerating Work of the Holy Spirit

The third thing that I would like you to see in this text is how the unbelief of the Jews demonstrates the callousness of man’s heart towards God apart from the regenerating work of the Holy Spirit.

These men not only remained in their unbelief, they actually conspired to put Jesus to death. This is the depth of their depravity – this is how hard their hearts were.  They respond to Jesus’ raising of Lazarus from the dead with a death sentence – a death sentence for Jesus and, as we will see in chapter 12, a death sentence for Lazarus! His testimony was to strong.

Most astonishingly, it was the high priest himself who initiated the plan. Verse 49: “But one of them, Caiaphas, who was high priest that year, said to them, ‘You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.’” (John 11:49–50, ESV)

Caiaphas was a skilled politician. He waited until the right time, he spoke boldly, he spoke persuasively, he spoke with clarity, giving the counsel direction. And what was his advice? It would be better to murder one innocent man than for the whole nation to suffer under Rome, should things get out of hand.      

Remember, this was the high priest of Israel! This was the one who was to mediate between God and the people! This was the one who was to walk in purity and uprightness, teaching the people the ways of God. Instead he behaves like a tyrant.

Interestingly, John points out how the high priest’s words turned out to be prophetic. Of course Caiphas meant one thing with these words, but there was irony in them. His words would be fulfilled by Jesus in a way that Caiphas would never have expected. Jesus would indeed die for the nation! He would died for the sins of all his sheep from among the Jewish nation. And “not for the nation only, but also to gather into one the children of God who are scattered abroad.” Christ would die, not only for the sins of Jews, but also for the sins of gentiles. His sheep from both would be united into one body, one church, one family of God.

The point to be noticed is this: God was in control. He was in control even of Caiphas’ words, directing him in his moment of wickedness to speak prophetically concerning the will of God. Jesus would not be killed unwillingly. He came to lay down his life for the sheep. And not only for the sheep of the fold of Israel, but for the sheep of the fold of the gentiles as well.

Isn’t it astonishing, though, the way that God accomplishes his purposes even by and through men with unregenerate hearts?  The purposes of God simply march on. He is not hindered in the least. His will is accomplished, not only by and through the righteous, but by and through the blind, self-centered, and calloused of this world. This is the God that we serve. He is Lord of all. Take comfort in that fact, Christian, as you live in this world.

Conclusion

So how does all of this apply?

Some might be thinking, what does all of this have to do with us? We are believing in Christ? We have confessed him as Lord! We are not like these unbelieving ones!

But that would assume that all who are here today are in fact believing in Christ. It may be that are some who have not believed in Christ. If that is you, I would say consider the works of Christ. Consider all that he did in his life as a demonstration of his power from on high. Consider this work – the raising of Lazarus – and the way that it serves as a precursor to the even greater work of his own death and resurrection. In these works Christ is demonstrating that he indeed has power over the grave. He has the power to give life eternal.

See the works, die to self, and give glory to God. Stop trying to hold on to your life as the unbelieving Jews did. For in holding on to it, you will loose it, whereas in letting it go, you will find it. Repent and believe upon Jesus who is the Christ, the Savior of the world. That is the application for the unbeliever.

But the passage is also applicable to the Christian. It is true that you are numbered among the many Jews who went away believing in Christ. But the sin of the unbelieving Jews serves to warn us of the propensity of the remaining corruptions within us.

Are we not still tempted, even in Christ, to turn a blind eye to the truths of God? Are we not tempted to neglect and doubt his word? Are we not tempted to go at it alone, relying upon our own human wisdom to deal with the demands of life? I know that you are tempted in this way. I have been tempted in this way.

But may it never be! May we forever live with eyes fixed upon the Word of God. May we forever give attention to the truth that God has revealed to us. May we look squarely upon it, receive it by faith, and live according to it all the days of our life. The Spirit of God has blessed us with the ability to see with spiritual clarity. He has cured our blindness so that we might see his face. How tragic and wasteful it is to squander the gift of spiritual sight by fixing our eyes upon the garbage of this world when we could gaze perpetually upon our Savior, the eternal Word of God. He has opened our eyes! Let us fix them upon him, the author and finisher of our faith.

And are we not also tempted to turn away from Christ, our bridegroom, the lover of our souls.?We are tempted to turn back to old lovers. The most seductive of them all is named self.  The desires of the flesh, the desires of the eyes, the pride of life – these are the things that keep many from ever turning to Christ.  But they even call out to those who are in Christ, tempting the bride of Christ to turn back.

May it never be of us. May we never forget that the love of the world and the love of self leads only to death and destruction. May we never forget how good it is to know Christ and to walk in his ways. It is a satisfaction that never grows stale, but increases with the passing of time, and will increase on into eternity, as we walk with him. Die to self and live to Christ.

Brothers and sisters, if you have turned your eyes from Christ, and have directed your love towards other things, why are you surprised that your heart has grown calloused towards God and toward your neighbor? It is a love for God and his word which make makes our heart soft towards his.

Let me close with this warning from Hebrews 3:12-14:

“Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. [Run to him today] …that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end.” (Hebrews 3:12–14, ESV)