AUTHORS » Joe Anady

Jan 15
18

Politics, the Church, and Abortion

As a Pastor I’m relatively reserved when it comes to making political statements, especially from the pulpit.

I have my reasons. To state it most concisely, I believe that the mission of the church is to make disciples through the proclamation of the gospel, the preaching and teaching of scripture, and the administration of the sacraments (Matthew 28:18-20). The church, as an institution, is to devote itself to the furtherance of the Kingdom of God. Pastors, accordingly, have this charge: “Preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” (2 Timothy 4:2, ESV) It is shame when Pastors loose sight of this task and exchange it for another (perhaps political activism). I’m a Pastor. I’m a minister (servant) of the gospel. Therefore I am concerned to give attention to, and place emphasis upon those things which coincide with my calling and the mission of the church.

It would be a mistake, however, to assume that I, as an individual, am unconcerned with politics. It would also be a mistake to assume that I, as a Pastor, am unconcerned with how you, as Members of Emmaus Christian Fellowship, live within the political realm.

As individual Christians you and I live in two Kingdoms simultaneously. We are at once citizens of the Kingdom of God and citizens of a kingdom of this earth. God is Lord of both. He has ordained both. He has given specific responsibility and authority to each to fulfill particular purposes. The Kingdom of God is eternal; the kingdoms of this earth will pass away at the consummation. As Christians we are to live in both of these spheres, giving proper respect to each (Romans 13), all to the glory of God, who is Lord over all.

The gospel informs, not only our life in relation to the Kingdom of God, but also our life in the common kingdom. My job as a Pastor is to preach and teach the scriptures. My hope and expectation is that you would then take the principles clearly taught in scripture and apply them to the great variety of political issues that arise in our day. In that sense I suppose everything I say from the pulpit is in fact political!

When I say that I am relatively reserved when it comes to making political statements, I have specific and authoritative statements in mind: “Vote for this candidate!”, “Vote against that proposition!”, “See things this way or that!”

Why am I am typically silent when it comes to speaking boldly in this way? In short, it is about protecting Christian liberty – it’s about honoring your freedom in Christ.

I would argue that most of the political issues we face are far from black and white – far from cut and dry. It is possible for Christians to agree on the gospel, and yet disagree on how to best apply the principles of the gospel to the political circumstances that are always before us.

The scriptures simply do not say, “thou shalt vote for proposition forty-whatever”, or “vote for Mr. So-and-so”. But they do provide us with principles – moral guidelines – a worldview. Christians are to prayerfully, carefully, and winsomely, apply the principles contained within scripture to the issues of our day. The way you vote, and the way that you engage politically, is a matter of Christian liberty.

That said, some of the issues of our day are more clear than others.

January 22nd marks the 42nd anniversary of the Supreme Court’s decision to legalize abortion in this country.

The scriptures speak most clearly to this issue:

Genesis 1:27: “So God created man in his own image, in the image of God he created him; male and female he created them.”

Job 10:8–12: “Your hands fashioned and made me… You clothed me with skin and flesh, and knit me together with bones and sinews. You have granted me life and steadfast love, and your care has preserved my spirit.”

Psalm 139:13–16: “For you formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them.”

Deuteronomy 5:17: “You shall not murder.”

Matthew 22:39: “You shall love your neighbor as yourself.”

Matthew 23:23: “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others.”

On January 24th, 2015 Christians from this community will come to stand against this great injustice. If you are so inclined, please come to Gibbel Park (Florida and Kirby) at 10am for a brief meting before participants carry a total of 3,000 crosses to Prince of Peace Lutheran Church (on Sanderson and Menlo) in remembrance of the 3,000 innocents who die by abortion each day in the United States. The crosses will then be displayed on the church property. RSVP here.

That Christians should view abortion as a great evil is clear from scripture. How Christians respond to this great injustice is a matter of Christian liberty. May I encourage you to pray, act, and vote with wisdom and discernment, and always in love.

In His Grace,

Pastor Joe

Posted in News, Theology, Politics, Joe Anady, Posted by Joe. Comments Off

Jan 15
11

Sermon: John 4:19-26: The Woman of Samaria (Part 3)

I’ve enjoyed our look at the story of Jesus and the woman of Samaria very much. It truly is rich. And I think it is rich because it set’s forth rich doctrine – that is, it presents deep and significant truths concerning Jesus, his person and work. But it does so by way of historical narrative. In other words, these rich doctrines are presented by way of real life story. We see Jesus – a real person – interacting with a woman of Samaria – a real person with real issues. We can identify with her. We know what is to feel guilt concerning our past. We know what it is to have questions concerning God. Jesus is real; she is real; and so we can relate to this story. It illustrates the way in which the truths concerning Jesus impacts real life. We see here that all of this talk about Jesus being the Savior of the world, the one through whom purification is possible, the one who reveals the Father to us, shining as the light of the world, is more than merely hypothetical, cerebral, intellectual. Jesus, who is all that John says he is, engages the person. He opens the mind, transforms the heart, and calls people in real life to follow him. It was true then, and it is true today,

The turning point for this woman, as we noted last week, was when she came to perceive Jesus as one who spoke with divine authority. She was hostile to Jesus at first, but her perception of him changed.

Let’s pick up the reading in verse 19 and read once more through verse 26. It’s going to take at least one more sermon to get through to the end in verse 42. Verse 19:

Reading of God’s Word

“The woman said to him, ‘Sir, I perceive that you are a prophet. Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.’ Jesus said to her, ‘Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.’ The woman said to him, ‘I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.’ Jesus said to her, ‘I who speak to you am he.’” (John 4:19–26, ESV)

Introduction

The woman’s confession, “Sir, I perceive that you are a prophet”, is the turning point of this story, but clearly it is not the climax. The woman has made a good confession at this point, but not a full one. Her understanding of Jesus is not yet complete. She was right to see him as a prophet – as one who spoke with divine authority. She and Nicodemus both came to the correct conclusion as they interacted with Jesus. Nicodemus put it this way, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” (John 3:2, ESV) The woman stated it differently, but meant essentially the same thing, “Sir, [because you have revealed these things about me] I perceive that you are a prophet”.

But it is essential to notice that neither Nicodemus nor the woman arrived when they they initially confessed that Jesus was someone who spoke with divine authority. We don’t know how long it actually took Nicodemus to come to terms with who Jesus claimed to be. He walks away from Jesus in chapter 3 with questions; he appears to have a some degree of commitment to Jesus as he is mentioned again in chapter 7; but he is not presented as a full fledged follower of Christ until John chapter 19. Read the rest of Sermon: John 4:19-26: The Woman of Samaria (Part 3) »

Posted in Sermons, Joe Anady, John 4:19-26, Posted by Joe. Comments Off

Jan 15
4

Sermon Manuscript: John 4:1-19: The Woman of Samaria (Part 2)

Have you ever wondered why it is that Pastors can be preaching on the same text of scripture and yet their sermons sound very different? I suppose sometimes it is because one Pastor is right and the other wrong – that certainly must be the case if they are contradicting one another. But more often than not it is simply this: though every passage of scripture has only one meaning (the author certainly only had one thing in mind when he wrote under the inspiration of the Holy Spirit), there are a number of legitimate ways to present that one meaning to a congregation in the form of a sermon. The job of every Pastor is to take the singular and unchanging truth contained within Holy Scripture and to teach it to their congregation in a way that is understandable and applicable to their lives.

I mention that because even I, though I am only one Pastor, and not two, am sometimes indecisive when it comes to the best way to teach on a particular passage of scripture.

If you remember, last week I told you that we would deal with the story of the Samaritan woman in two parts, each part containing three points. But upon sitting down to write the second sermon, a seventh point emerged. This seventh point was to be a sub-point under the fourth according to my original plan, but as I was writing this point grew and grew until it became apparent that it would require a sermon of it’s own.

So now we have a three part series on the woman of Samaria – three points were delivered last week; one point this week; and (Lord willing) another three points next week.

Reading of God’s Word

Let’s give ourselves to the reading of God’s most holy word beginning, as we did last week, in John 4:1. We will read through verse 19.

Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but only his disciples), he left Judea and departed again for Galilee. And he had to pass through Samaria. So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. Jacob’s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour [noon].

A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” (For his disciples had gone away into the city to buy food.) The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.) Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.”

The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” Jesus said to her, “Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.” The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.”

Jesus said to her, “Go, call your husband, and come here.” The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; for you have had five husbands, and the one you now have is not your husband. What you have said is true.” The woman said to him, “Sir, I perceive that you are a prophet…” (John 4:1-19, ESV)

Introduction

So we have seven points spread out over three sermons, as I said. The important thing to remember is that these seven points have to do with seven themes that have already been introduced in John chapters 1-3 which are picked up and beautifully illustrated in the story of Jesus’ interaction with the woman of Samaria.

The first three were these: 1) Jesus is the Savior of the World, 2) Jesus Offers Living Water, and 3) Jesus Shines Light in the Darkness. These themes have already been introduced by John in chapters 1-3, here we see them in action in the life of Christ.

IV. Jesus Speaks With Divine Authority

The forth point (which is the one that rose from a place of sub-point-obscurity to sermon-worthy-prominence) is that Jesus is one who speaks with divine authority.

You might assume that the reason I missed this point in my original planning is because it is a minor point – one easily overlooked due to it’s unimportance. But actually I think the opposite is true. The reason I missed this emphasis of Jesus as one who speaks with divine authority is because it is a concept that is central to the story in a pervasive sort of way. In other words, I think it was a classic example of not seeing the forest for the trees. I was focused upon the details so much so that I am missed this general, but very important principle, that, because Jesus speaks with divine authority he is to be listened to; his words are to be taken seriously. We are to look to Christ for the answerers to life’s most important questions.

The Conversation Between Jesus and the Women Progresses

That principle is indeed at the heart of this story.

Remember that there is a progression to the conversation between Jesus and the woman of Samaria. She seemed, at first, to be rather hard towards Jesus. She misunderstood him again and again, taking him to be speaking of earthly things instead of spiritual things. But remember that Jesus broke through her hardness. He shocked her by revealing something significant about her past. He confronted her concerning her sin and her worldly ways, things that he could not know unless he were something other than an ordinary man. He broke through and opened her eyes.

I think it is interesting to note that Jesus did the same sort of thing when he called Nathaniel, the brother of Philip, to be one of disciples. John 1:47-48:

“Jesus saw Nathanael coming toward him and said of him, ‘Behold, an Israelite indeed, in whom there is no deceit!’ Nathanael said to him, ‘How do you know me?’ Jesus answered him, ‘Before Philip called you, when you were under the fig tree, I saw you.’” (John 1:47–48, ESV)

And so evidently Jesus had a habit of doing this sort of thing. He would reveal something, or do some miraculous work, in order to open the eyes and to soften hard and skeptical hearts.

Both Nathaniel and the woman at the well stood before Jesus skeptical at first, but both experienced a transformation – a change of mind and heart. And what did they both come to confess? The came to see Jesus as one who spoke with divine authority.

Nathaniel would eventually confess,“Rabbi [teacher], you are the Son of God [the one who has come from God]! You are the King of Israel!” (John 1:49, ESV)

The woman, similarly, would came to confess, “Sir, I perceive that you are a prophet…” (John 4:19, ESV)

And that is the one verse that I would like to focus upon today. Verse 19: “Sir, I perceive that you are a prophet.”

Notice a few things about verse 19:

First of all, notice that this confession is situated in the middle of this story – it is at the heart of it. It is the turning point in the narrative. It is the axis upon which the story turns from from negative and dark, to positive and bright. That seems to me to be significant.
Notice that, although this was a good confession – for Jesus was indeed a prophet – it was still an inadequate confession – for Jesus was more than a prophet. As the story progresses, Jesus will move the woman (and those from her town) to confess something even greater than this – namely, that Jesus is the Messiah, the Savior of the world.
Though this was an inadequate and incomplete confession, this woman was certainly on the right track! She had come to recognize that Jesus was to be taken seriously; that his words carried weight; that he spoke with divine authority. His words were indeed the words of God, and not of man.

The thing to be recognized is that this is a key and essential step in the process of coming to faith in Christ. To come to Christ, and to follow him really and truly, involves coming to him, believing that he is truth – that his words are true – that they are authoritative.

Authority

The reason I decided to devote an entire sermon to verse 19 is not because it is a difficult verse to understand or explain, but because the subject of authority is of great importance.

May I suggest to you that of all the questions a person must ask when deciding what to believe about God and about themselves and the world around them, the most fundamental question has to do with authority.

What I mean is this: a person cannot really begin to answer the question, what is truth? without first looking to someone or something as the final authority for truth?

In other words, when a person sets out to think rightly about themselves and the world around them they must first decide where they are going to look, ultimately and finally, to find the answers to life’s most significant questions.

In reality many people live their entire lives believing certain things to be true without ever asking themselves the more fundamental question, have I looked in the right place for the answers? They assume that they have looked in the right place and, therefore, never question if what they believe is in fact correct. They assume that they have the question of authority correct, and therefore assume that the worldview that flows from that authority – whatever it may be – is also correct.

So, to what, or to whom, do people look as their final authority for truth these days?

Many look within, thinking that the answers to life will be found in their hearts, if you will. They rely upon emotions or feelings or instinct. Others look to, what we might call, the law of love, as their final authority. Whatever they perceive to be most loving they deem as true. Some look to the church – maybe it is the Roman church, or the Eastern Church, or some other religious entity or cult personality – many look there and say, that is the final authority – what he says, or what they say goes. Some look ultimately to science (which is most strange, given that science is supposed to be concerned with the unbiased observation of the natural world, and not with answering the philosophical questions of life); but many claim to place their ultimate trust in what they call science. Others trust supremely in human reason – their mind is the ultimate authority – they will only believe in what makes sense to them. Still others look to their parents or to cultural norms. The point is that people look to all kinds of people or things for the answers to life’s most significant questions.

Have you ever wondered how it is that people see the world so differently from the way that you see it? How can it be that people living in the same world can come to such different conclusion about life’s biggest questions: Is there a God? If so, what is he like? Can he be approached? Can he be known? If so, how are we to approach him? What is this world for? What is It’s end? Who are we? Why do we exist? What are we capable (or incapable) of? What is our end? Why is there evil in this world? Why is there suffering? What task should we devote ourselves to while on this earth? These are the kinds of questions that we wrestle with as human beings. But have you noticed that people come to very different conclusions when considering these questions?

Why? Why do people come to such different conclusions concerning these things? At the heart of it is the issue of authority. People come to different conclusions about the world in which we live because they are looking to different things as their final authority for truth.

The Christian perspective is that, while the things mentioned above (reason and science and the church, for example, as well as many other things) may serve as conduits for some truth, they cannot serve as the final authority for truth for at least two reasons: One, these things are, in and of themselves, limited in what they can reveal. Science, for example, while it is capable of answering questions about how the world works, is wholly incapable of answering questions about God and morality and the meaning of life. The church, similarly, though is called to testify to the truth cannot function as the final authority given it’s limitations. The church must be dependent upon and in submission to a greater authority, namely, God. These things are simply not capable to standing up under the weight of final authority. And two, we should not forget that these things have been, in one way or another, corrupted by the fall and are therefore, distorted in what they reveal. Maybe a better way of saying this is that we have been corrupted by the fall and are therefore incapable of interpreting these sources of truth without distortion, even if they remain relatively pure. It would be nice if we could simply look inward to find what it is true. The problem is that our hearts are far from pure.

The Christian is unique in this: We look to God as our final authority for truth. We confess that the final authority for truth will not be found in this world – not in the stars, not in the dirt, not in the human mind, not in the human heart. If we are to know the truth concerning the biggest questions of life it must be revealed from above.

More specifically, we look to God who has revealed himself in human history. He walked with Adam and Eve in the garden and made himself known. He spoke appeared to the Patriarchs – Abraham, Isaac and Jacob. He revealed himself to Moses in the form of a burning bush, and Moses wrote scripture, as did others like David and Isaiah, and Amos. God is our authority for truth. And he a God who has revealed himself to man in a variety of ways.

Most supremely, God has revealed himself to us through his Son – the eternal word of God – God incarnate – God come in the flesh. Christ Jesus was the pinnacle of God’s revelation to man.

This is what Hebrews 1:1-2 says so beautifully: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.” (Hebrews 1:1–2, ESV)

So here is the thing that distinguished the Christian from all others: it is our view concerning final authority. God is our final authority. He has revealed himself through the prophets, and most supremely, through his Son. And we look now to the Holy Scriptures as a inspired and authoritative, without error.

It is significant that our Confession of Faith begins with this. Chapter 1, Para 1 of the London Baptist Confession reads,

“The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation. Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary, those former ways of God’s revealing his will unto his people being now ceased.”

This is the Christian view. We look to God. We look to the variety of ways in which God has spoken in ages past. We look to Christ, the Son of God. We look to the Holy Scriptures as authoritative.

You might be thinking to yourself, then why do Christians disagree on so many things?

Some openly confess that scripture and some other thing serves as final authority. I of the Roman Catholic Church at this point. They too claim to have God as final authority. They too claim to believe the Bible. But they set the tradition of the church on par with that of the Word as final authority. There you will find the source of all of the differences.
Some Christians only give lip service to Christ and his Word as being final authority. They say, I believe the Bible! But in fact they give more weight to human reason or to feelings or to some other thing.
Some Christians look to the Bible but interpret it poorly. Their principles of interpretation are flawed. They do not take into consideration the whole history of redemption or the literary genre of certain texts. They fail to allow the clear portions of scripture help within interpreting the more difficult portions, and so on.
Some Christians look to Bible, but only to a limited part of it. They fail to take the whole of scripture into consideration when searching for answers.

I think there is a beautiful example of that very thing here in the story of the Samaritan woman.

Do you remember last week when I mentioned two differences that existed between the Jews and the Samaritans in terms of their beliefs? First of all, the Samaritans believed that the proper place for the worship of YHWH was on Mt. Gerizim. The Jews believed it was Jerusalem. You might be thinking to yourself, how could these people believe in the same God, and share a common history, and yet come to such diverse opinions on the matter of the proper place for worship?

The answer has to do with the second difference between the Samaritans and the Jews. The Samaritans only accepted as authoritative the first five books of the Old Testament – Genesis through Deuteronomy. In other words they rejected the historical books, the Psalms and the Proverbs, and all of the Prophets after Moses. The Jews accepted the same Old Testament that we have today – Genesis through Malachi.

Notice this: It was because the Samaritans only accepted the fist five books of the Old Testament as authoritative that they believed that the proper place of worship was on Mt. Gerizim. Specific instructions for the construction of the Temple in Jerusalem came some 500 years after the days of Moses and after the writing of the Pentateuch. If you were to reject all of the books after Deuteronomy, as the Samaritans did, then you would naturally reject Jerusalem as the proper place of worship. What I am saying is that it was the Samaritan’s view of scripture – it was their decisions concerning final authority – which influenced to their understanding of the proper worship of God.

I say all of this for two reasons:

First of all, the Gospel of John has honed in upon this again and again – Jesus is truth. He is the eternal Word of God. He is the pinnacle of God’s revelation to man. No one can reveal the Father like the Son. We must look to Jesus if we are to lay ahold of the truth.

The second reason I emphasized the issue of authority is to say that this woman was on the right track at this point in the conversation with Jesus. Differences remain – questions remain – questions that need to be addressed before this woman will make a full and adequate confession of faith – but she is on the right track when she says, “Sir, I perceive that you are a prophet…” She was looking in the right place for her authority of truth. It would not be long before her confession of faith would be full and true.

Application

I would like to make application in two ways. First of all, to you as an individual. Secondly, to us as a church.

Are you looking to God and his revealed word as the final authority?

Will we give ourselves to the proclamation of God word in a way that is real and true?

Conclusion

Wonderful things will happen in this story with the woman at the well and many from her home town, but at the heart of it is this – they perceived that Jesus was a prophet – that he spoke with divine authority – he reveled truth, not of this earth, but from above.

Posted in Sermons, Joe Anady, John 4:1-19, Posted by Joe. Comments Off

Dec 14
29

GCG Questions for Sermon on 12/28/2014

1. John has introduced many themes in the first three chapters of his gospel. Six of those themes are found in the story of Jesus’ interaction with the Samaritan woman at the well. What three themes were mentioned on Sunday (three more will be discussed next Sunday in part 2)? In other words, what were the three points of the sermon?

2. In what way does this story illustrate the truth that Jesus is Savior of the world? There are two ways in which the woman at the well represents the world. Discuss.

3. Talk about the theme of water in John’s gospel. How does Jesus use water to communicate spiritual truths with the woman at the well? What did Jesus offer to her?

4. In what way does the story of the woman at the well pick up the theme of Jesus as the light of the world? How did Jesus go about shinning light into her soul?

5. Does Jesus still work this way today? Through whom? How? Discuss.

6. Can you share similarities between your life journey with Christ and the experience of the woman at the well? Discuss.

7. What does this passage say to us concerning prejudice (means to pre-judge) and/or racism in relation to the Christian and to the proclamation of the gospel? Discuss.

Posted in Study Guides, Gospel Community Groups, Joe Anady, Posted by Joe. Comments Off

Dec 14
28

Sermon: John 4:1-45: The Woman of Samaria (Part 1 of 2)

Reading of God’s Word

Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.” The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” Jesus said to her, “I who speak to you am he.”

Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?” So the woman left her water jar and went away into town and said to the people, “Come, see a man who told me all that I ever did. Can this be the Christ?” They went out of the town and were coming to him. Meanwhile the disciples were urging him, saying, “Rabbi, eat.” But he said to them, “I have food to eat that you do not know about.” So the disciples said to one another, “Has anyone brought him something to eat?”

Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work. Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest. Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together. For here the saying holds true, ‘One sows and another reaps.’ I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.”

Many Samaritans from that town believed in him because of the woman’s testimony, “He told me all that I ever did.” So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. And many more believed because of his word. They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.” (John 4:1–42, ESV)

Introduction

The story of Jesus’ interaction with the woman of Samaria is beautiful, in my opinion. It seems to be carefully chosen, masterfully crafted, and strategically placed, by John as he was moved along under the inspiration of the Holy Spirit. I believe it plays a very specific and important role in John’s gospel.

That is one of the questions I ask when beginning to study a particular passage of scripture: what role does this passage play in the book? Why did John tell this story as he did and place here in his gospel?

A careful reading of John 4:1-45 reveals that this story of Jesus’ interaction with a Samaritan woman serves to gather up the major themes that have been introduced by John in chapters 1-3, showing, or illustrating, how the themes contained within chapters 1-3 were actually true of Jesus in his life. I have six things in mind. We will look at three of them today and three of them next week, as this passage is simply to large to deal with in one sermon.

The story of Jesus’ interaction with the Samaritan woman illustrates six truths that have already been stated: one, Jesus did indeed come as savior of the world; two, he does indeed offer life giving water; three, he is the light of the world, able to shine light into the darkness of the human heart; four, he is the true temple trough whom all peoples are to approach the Father; five, he was the long awaited Messiah; and six he did come for the purpose of gathering in a great harvest from all the peoples of the earth. As I said, these themes have already been introduced in chapters 1-3. Here these truths about Jesus are shown in action.

I. Jesus is the Savior of the World

Consider, first of all, the way that this story illustrates the truth that has been stated time and again in John’s gospel, that Jesus was and is the Savior of the world.

He came to provide salvation for Jewish people and gentile people and mixed peoples alike – fallen and sinful people from every tongue, tribe, and nation under the sun. He is the Lamb of God who takes away the sin of the world. This truth has been stated time and again in chapters 1-3; here we see played out in real life!

Jesus Journeys from Judea to Galilee by Way of Samaria

We are told in verses 1-3 that Jesus left Judea and departed again for Galilee.

The region of Judea was located to the west and north of the dead sea. The city of Jerusalem was at the heart of it. Jesus baptized in that region, as did John the Baptist for a time (actually, Jesus did not baptize, but his disciples did). But it came time for him to leave. Why? Because the Pharisees had found out that Jesus was now baptizing and making more disciples than John. There was obviously tension between Jesus and these religious elite, and so Jesus decided to journey to the north back towards Galilee, where he had turned water to wine at the wedding feast.

The Samaritans

Verse 4 tells us that Jesus “had to pass through Samaria”. It’s true that between the region of Judea in the south, and the region of Galilee in the north, lay another region, called Samaria. The most direct route for Jesus to take would involve passing through the region of Samaria, but there was another well known route to take. In fact many devout Jews would take the longer route which in involved crossing over the Jordan river and traveling through the region of Perea, thus avoiding contact with the Samaritans.

Devout Jew’s despised the Samaritan people. they considered them unclean. And, to be fair, Samaritans were not particularly fond of the Jewish people either. Understanding this fact is essential to understanding the significance of this story.

The hatred that existed between the Jews and Samaritans went back hundreds of years. The Samaritan people came into existence after the Assyrians conquered the Northern Kingdom of Israel in 722 B.C. and introduced foreign people, who brought their foreign deities into the land. The Jewish people who remained there in that region intermarried. They were also given to idolatry as they began to worship these foreign deities that were now in their midsts. Over time the Samaritans regained their monotheistic devotion to YHWH, but differences remained. The tension between the groups never went away.

The Jews considered the Samaritans half-breeds. Their reputation as an idolatrous and disloyal people persisted. The Samaritans also maintained unique beliefs which served to widen the chasm between them and their Jewish brethren. For example, they did not accept all of the Old Testament as inspired scripture – they only accepted the Pentateuch (the first five books of the Bible; the books of Moses) as inspired. Also, and this is probably more significant to this story, they believed that the proper place for the worship YHWH was on Mt. Gerizim, and so they constructed a temple there in 400 B.C.

The point is that the divide between the Jews and the Samaritans was significant in Jesus’ day. Prejudice and racism was prevalent, and it cut both ways – The Jews despised the Samaritans, and the Samaritans the Jews.

Jesus Engages the Samaritan Woman

But what did Jesus do as he lived within that cultural setting? He walked directly into the region of the Samaritans. This is very significant. Not only did he walk into that region, but once there he decided to converse with a Samaritan woman.

This story does not naturally shock us today given that we are 2,000 years removed and live in a very different culture, but it would have been shocking to the original reader for three reasons. 1) This woman was a Samaritan. 2) She was a woman – devout Jews in that day would not openly converse with women in this way. 3) As we will see, she was an immoral woman. She had had five husbands, and the man she was currently living with was not her husband. From the perspective of the Jews in this day, this woman had there strikes against her – she was altogether unworthy.

Never-the-less, Jesus engaged her. He was clearly concerned for her soul. He found a way to bring the truth of the gospel to her that she might respond in faith.

The point being made here is profound. Jesus was and is the savior of the world. He came for all peoples – Jew, gentile, and Samaritans alike. This truth has already been claimed – here it is displayed.

Compare Nicodemus with The Women at the Well

Notice, by the way, how this story compliments the story of Jesus’ encounter with Nicodemus in John 3. Nicodemus was a Jew. In fact, he was a teacher of Israel – a Pharisee. If anyone would respond appropriately to the light of the world one would assume that it would be him, or those like him. But he, and most of his pharisaical comrades, remained in unbelief as they encountered Jesus the Messiah. But the women at the well – the immoral Samaritan women, believed in the Christ.

Many From Her Town Believe Too

As the story develops we come to see that, not only does Jesus converse with this Samaritan woman, but with a great multitude from her home town. In fact they come to Jesus after she tells them of him, and they compel him to stay with them for a time. He remains with them for two days, and at the end of that time the people of the city say to the woman who spoke with Jesus at the well (verse 42) “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

It has been said again and again in John that Christ came to take away the sin’s of the world. But here it is demonstrated through Jesus’ interaction with the world. Christ goes to the Samaritans. He preaches the gospel to them – not only to the righteous and devout amongst them, but to the immoral. And they, unlike the Pharisees in general, and Nicodemus in particular, believe.

Application

You see, this passage is here in John, in part, to drive out any form of racism or prejudice that might exist within the Church.

The gospel of Jesus Christ is for all the people of the earth. It is for those who look like us, talk like us, dress like us, and think like us – and for those who do not.

Also, the gospel of Jesus Christ is for sinners. We might be inclined to preach the gospel only to the Nicodemus’ of the world – only to those who seem to be upright and religious, holy and pure. But our Lord preached the gospel to the world.

The church is to mimic the example of her Savior and preach the gospel to such as these.

II. Jesus Offers Living Water

The second theme picked up here in this story is the theme of water. The imagery of water runs throughout John, as you know. John the Baptist baptized with water – Jesus would baptize with the Holy Spirit; John’s baptism symbolized purification – Jesus would actually bring purification. Jesus turned water to wine in six pots used for the Jewish rights of purification. The water of these pots only symbolized purification – Jesus would actually provide purification through his broken body and spilt blood.

Water and purification have been central themes in John. Here, Jesus himself uses the imagery of water to communicate spiritual truths with the sinful Samaritan woman at the well. He offers her living water. He claims to have the ability to give living water.

The Exchange Between the Woman at the Well and Jesus

Jesus asked the woman for a drink. He was thirsty and did not have the proper tools to draw water out of the deep well.

The woman responded to his request in a rather cynical way, saying, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (John 4:9, ESV)

But Jesus, like a skilled evangelist, found a way to turn the conversation from earthly things to heavenly things, saying , “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” (John 4:10, ESV)

The woman, like many, missed the fact that Jesus was not speaking of literal water. And so she responded, saying, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water [the phrase living water could be used to refer to water that was running, as in a river or underground spring]? Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” (John 4:11–12, ESV)

The woman was initially resistant. But Jesus did not give up on her. He pressed further saying, “Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.” (John 4:13–14, ESV)

You and I understand what Jesus meant. He was offering purification of sin to this woman. He was offering satisfaction within the depths of her soul. He was claiming to be the one through whom eternal life was attained. He offered to give her “a spring of water welling up to eternal life” – this is obviously a reference to the fact that Christ would give the Holy Spirit, water and the Spirit being closely associated in John’s gospel. You and I understand what Jesus was saying, and we think to ourselves, how could you possible reject this offer? How could you possibly pass up the offer of purification and the satisfaction made available in Christ Jesus?

But notice that the woman persisted in her literalistic understanding and her hard hearted disposition toward the Christ. When I read verse 15 I imagine a sarcastic tone: “The woman said to him, ‘Sir, give me this water, so that I will not be thirsty or have to come here to draw water.” (John 4:15, ESV) In other words, sure buddy, I bet you have water that will satisfy forever. Give it to me, then. I’d love to do something other than drawing water out of this well day after day.

The woman, at this point, failed to understand Jesus. She was thinking in an earthly way. She could not grasp the heavenly and spiritual truths that Jesus was communicating, and so she remained in unbelief.

And isn’t it often times this way when people hear the gospel? The gospel sounds strange to them. Their minds are set in a particular way. They think in worldly ways. The gospel of Jesus Christ sounds like foolishness to them, and so they remain in their unbelief.

III. Jesus Shines Light in the Darkness

But notice what Jesus does with this hard hearted pessimistic, and rather sassy woman. He shines light into the darkness of her soul.

And that is the third theme picked up here in this story and illustrated so beautifully.

According to John, Christ is the light of the world. I suppose we can visualize that truth in two ways: we can visualize Christ shining as a light on a global or even cosmic scale – the Lord Jesus standing before his creation shining as light in the darkness for the whole world to see. But here we see Jesus shining as a light into one particular person – into one human soul.

She does not understand him. She remains in unbelief. But thankfully, Christ, who is the light of the world, is able to work more deeply; he is able to bring illumination and transformation to the heart and mind.

He says in verse 16, “Go, call your husband, and come here.” (John 4:16, ESV) This is a strange thing for him to say. It is an out of the blue sort of statement. It must have startled her a bit; I think that was the intent.

She responded saying, “I have no husband.” All of a sudden this woman is running short on words!

Jesus said to her, “You are right in saying, ‘I have no husband’; for you have had five husbands, and the one you now have is not your husband. What you have said is true.” (John 4:17–18, ESV)

Jesus had presented the gospel to this woman. He had declared that eternal life was available through him. She scoffed at that. But here he brings conviction of sin; here he works most deeply upon her heart and address the issues residing deep within her soul.

Jesus has been described by John again and again as the light of the world; here we see him bring light to the darkness of the human soul in a most direct, precise, and personal way.

It is true that Jesus shines as the light of the world for all to see – there is no other light except that which comes from him. But what is the result of that, according to John? John 1:9–11: “The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him.” The result is that men and women reject him because their works are evil (3:19-20).

Thankfully Christ is able to break through our hardness of mind and heart and enlighten our sin sick souls. Is that not precisely what Jesus did with this Samaritan woman? There she stood, responding with hostility to Jesus, the light of the world – that is until Christ touched upon the deepest issues of her heart.

Her tone immediately changed: “The woman said to him, ‘Sir, I perceive that you are a prophet.’” (John 4:19, ESV)

Application

Jesus works in the same way today. He shines light into the darkness of the human heart. The Spirit does this now. The gospel is preached and the Spirit draws those who belong to Christ.

But notice how Christ draws those who are his. He draws them by addressing their sin and calling them to repentance.

It is true, Christ came as the savior of the world – he calls sinful people to himself. But he calls people to repent of their sins!

Some might read this story and says, how cruel of Jesus to hone in upon that sensitive subject from that woman’s past. No, Christ loved this woman. He loved her so much that he would address the sin in her life and call her to repentance.

The same is true of you. What is it that Christ is calling you to repent of?

You come here and you hear the gospel preached. You hear about Christ, how he died for sin and how the forgiveness of sin is found in him. Perhaps the Holy Spirit is moving upon your heart, saying turn from your sin and come to Christ. Believe in him and have life eternal. Drink of him and never thirst again. Will you respond? Will you turn from your sin and cling to Christ?

Conclusion

This story is beautiful because, as I said, it gathers the major themes already introduced in John’s gospel into one place and shows how these things were actually true of Jesus in his life.

But it is also beautiful in that it illustrates the work that Christ is doing even still.

Christ is still engaging the world – people from every tongue tribe and nation – sinful people.

He, through the proclamation of his gospel, still offers living water – he alone is able to purify the soul – he alone is able to refresh the human heart to all eternity. The church is to preach that message t all who will hear till the Lord returns.

And he, even still, through the work of the Holy Spirit, is able to break through our hard and unrepentant hearts to bring us to faith. It is the Spirit who convicts the world of sin and brings us to salvation in Christ our Lord.

This was true of you and I if we are in Christ Jesus. And we, the church, should not forget this as we seek to make disciples in this place. Christ is able to bring transformation to the human heart even today.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Dec 14
22

GCG Questions for the Sermon on 12/21/14

Text: John 3:31-36

Sermon Notes

1) What does incarnation mean?

2) According to the sermon, what three things does John 3:31-36 emphasize concerning the incarnation of Christ?

3) What does John mean when he says that Jesus came from above and is therefore above all?

4) According to verse 32 what did Jesus come to accomplish?

5) According to John 3:31-26, why is the revelation that we have in Christ Jesus superior to all other instances of revelation? See also Hebrews 1:1-2.

6) Why, according to this passage, is it unacceptable to say, “I believe in God” and yet reject the testimony of Jesus Christ?

7) Where does John ultimately go in his consideration of the incarnation? Notice that the same pattern also exists in Philippians 2:5-11.

8) What application have you made to your own life based upon this text?

Posted in Study Guides, Gospel Community Groups, Joe Anady, Posted by Joe. Comments Off

Dec 14
21

Sermon: John 3:31-36: The Son of God Incarnate

Reading of God’s Word

“He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. He bears witness to what he has seen and heard, yet no one receives his testimony. Whoever receives his testimony sets his seal to this, that God is true. For he whom God has sent utters the words of God, for he gives the Spirit without measure. The Father loves the Son and has given all things into his hand. Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” (John 3:31–36, ESV)

Introduction

Here we are on the Sunday before Christmas and we are pressing on in our study through the gospel of John.

It is probably more obvious on this Lord’s Day than it would be on others that John’s gospel does not contain a birth narrative. That is what you expect to hear on the Sunday before Christmas, right – something about the birth of Christ? And yet John does not provide us with the material for that. John says nothing of the birth of Christ. Neither does Mark, actually. It is in the gospel of Matthew and Luke that we hear about the specific events surrounding the birth of the Savior.

Matthew and Luke tell us of the many prophesies and the appearances of angels surrounding the birth of Jesus. It is there that we learn of the immaculate conception, of Mary and Joseph’s journey from Nazareth to Bethlehem, and the Christ’s birth in that most humble place – he was wrapped in swaddling cloths and placed in a manger. Lowly shepherds came to visit him and to pay respect. John chose to leave these stories untold in his gospel.

But we would be mistaken if we took this to mean that John was uninterested in the incarnation.

That is a word you should be familiar with, especially this time of year: incarnation. We use it to refer to this reality: that the eternal Son of God took on human flesh and dwelt amongst us. He was born of a virgin. He grew as you and I grow. He experienced all of the temptations and miseries associated with this life. In the end he suffered and died for our sins, and rose again on the third day. He was, according to the scriptures, God incarnate – God in the flesh – truly and fully man; truly and fully God.

John’s gospel does not contain a birth narrative, it is true. But he often speaks of the incarnation, just in another way. He reflects upon it again and again in the first three chapters of his gospel. In fact every time John comments upon the life of Christ in the first three chapters of his gospel he hones in upon the astonishing fact that the Son of God took on flesh and dwelt among us.

There are three section in John chapters 1-3 which contain John’s comments or reflections. He comments, tells stories, comments, tells stories, and then comments again in chapters 1-3. His comments are found in the prologue (1:1-18); in the section following the story about Jesus’ interaction with Nicodemus (3:16-21); and in this section here (3:31-36). These are all John’s reflections upon the life of Christ.

And look at what is at the heart of each of these reflections:

The Prologue (1:1-18)

The incarnation is at the heart of what John says in the prologue (1:1-18):

John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God… [Verse 14] And the Word became flesh and dwelt among us [the incarnation], and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” (John 1:1-2, 14, ESV)

First Extended Comment (3:16-19)

And then consider John’s comments after he tells the story of Jesus’ encounter with Nicodemus. In 3:16 he says, “For God so loved the world, that he gave his only Son [incarnation], that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world [incarnation], but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment: the light has come into the world [incarnation], and people loved the darkness rather than the light because their works were evil.” (John 3:16–19, ESV)

Second Extended Comment (3:31-36)

And notice that John does much the same thing in his second extended comment found in 3:31-36:

He writes, “He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all.” (John 3:31, ESV)

The incarnation is at the heart of John’s gospel. The eternal Word of God became flesh and dwelt among us; the light has come into the world; God loved the world in this way, by giving his Son, that all who believe might have eternal life. For John, the incarnation is the most significant event in human history. Nothing is more important than this: God took on human flesh and dwelt among us. He lived and died and rose again that we might have life by believing in his name.

So, though it is true that John does not tell us of the details surrounding the birth of the Christ in the way that Matthew and Luke do, he certainly provides us with wonderful material to reflect upon, especially during this time of year. It is only right that we think deeply upon the incarnation during this season. We ought to marvel over this reality, that the word became flesh and dwelt among us.

We could truly spend days reflecting upon the significance of this event in human history. But for the sake of time we will allow our consideration of the incarnation to be limited by the text that is before us this morning.

There are three truths stated in John 3:31-36 which will help guide us in our consideration of the Son of God incarnate:

I. When considering the incarnation one should remember that Christ was from above and, therefore, is above all. (31)

First of all, we are reminded in this text that, Christ was from above and, therefore, is above all.

Look with me at verse 31: “He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all.” (John 3:31, ESV)

John the Apostle is here agreeing with and reinforcing the statement made by John the Baptist as recorded in 3:30. The last word that we hear from the Baptist is this: “He [Jesus] must increase, but I must decrease.” (John 3:30, ESV) John the Apostle is essentially saying amen to that and also explaining why this right.

Why is it that Jesus Christ deserved central place? Why was it right for the Baptist to decrease and for the Christ to increase? Well, there are many reasons, but John simply reminds us that Jesus is from above and, therefore, is above all.

This concept is actually stated twice in verse 31. John is obviously concerned that we get it. He repeats himself, saying, “He who comes from heaven is above all.”

The teaching is that Jesus came to this earth from above; he came from heaven. He is, therefore, above all things. He is superior to all, to be respected and honored above all. The Baptist was right to say, “he must increase, but I must decrease.”

One should remember, when considering the marvel of the incarnation, that the eternal Son of God took on human flesh really and truly and fully. In other words Jesus Christ was really a man. He was born in the way that men are born. He grew in the way that men grow. He learned. He knew what it was to be sick and tiered. He knew what it was to be hungry and thirsty. He knew what it was to be filled with sorrow and to be overwhelmed with the troubles of life. There was nothing about his appearance that would make someone think, this one is different from us.

This is all very clear in John’s gospel. It is true that Jesus was the eternal Son of God, the light of the world – but no one knew it. No one recognized him as such. The Baptist had to say, “Behold the Lamb of God who takes away the sin of the world”, and even then most were hesitant to follow him, even after hearing his testimony.

The point I am making is this: by the appearance of things, the Baptist and Jesus of Nazareth were no different. They looked similar. They said and did similar things. But they were altogether different in this regard: one was of the earth, the other from above.

That is what the Apostle says concerning the Baptist: “He who is of the earth belongs to the earth and speaks in an earthly way.” This was true of the Baptist just as it is true of all of us. We are of the earth. Adam was formed of the dust of the ground and we come from him through the natural process of procreation.

We are of the earth and we, therefore, speak in an earthly way. The meaning is this is that even the prophets of God – John being the greatest of them – possessed only a limited knowledge and understanding of God. It is true that God used men like John the Baptist to reveal wonderful truths to the world, but the Baptist, like every other man, woman, and child, was limited in his perspective and stood in need of revelation from above.

Whatever he knew concerning God and his plan of salvation came to him because God chose to reveal it to him. He, like we, was of the earth and, therefore, spoke in an earthly way. He could call people to repentance. He could baptize with water (an earthly substance). But he could not reveal the secret things of heaven. He could not provide the birth from above and the cleansing of the Spirit promised by the prophets in ages past.

Jesus was different. He was far superior to John (and to all). Why? Because he came from somewhere else. He was not of the earth. He was not the product of the natural process of procreation. No, he was from above – from heaven – and therefore, he was and is above all – he is superior to all. Therefore, the Baptist was correct to say, “he must increase, but I must decrease.”

Application: As we consider the incarnation during this season it is right that we marvel at the fact that the eternal Son of God took on human flesh. But we should not forget where he came from. Jesus was truly and fully man – marvel at that! But do not forget that he was God incarnate. He came from above.

I think of Philippians 2:5-8 which famously reflects upon this reality, 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)

We should remember that Christ was from above and, therefore, is above all. He is superior.

II. When considering the incarnation one should remember that Christ, being from above, came to testify to what he has seen and heard. (32-34)

Secondly, this passage reminds us that, Christ, being from above, came to testify to what he has seen and heard.

Look with me at verse 32: “He [Jesus] bears witness to what he has seen and heard, yet no one receives his testimony. Whoever receives his testimony sets his seal to this, that God is true. For he whom God has sent utters the words of God, for he gives the Spirit without measure.” (John 3:32–34, ESV)

The Son Reveals the Father

We have spoken often about the purpose for which Christ came. Why did the eternal Son of God come in human flesh? It really is a strange doctrine isn’t it? It is an incredible thing to claim that the Son of God walked in the midst of his creation for a time. But why would he do this?

John’s gospel has already made it clear, saying, “For God so loved the world, that he gave his only Son, that [in order that, or for this purpose] whoever believes in him should not perish but have eternal life.” (John 3:16, ESV)

Christ was sent by the Father, who acted in love towards this fallen and rebellious world, for this purpose: to earn salvation for all who would believe in him. Christ came to save the believing ones.

But here in 3:32 something else is emphasized. Here John tells us that Christ came revealing that which he has seen and heard. He, being the eternal Word of God – existing with God in the beginning – indeed, being God himself – came to this earth to reveal, to testify, to witness to that which he had seen and heard in the presence of God from all eternity.

This theme runs throughout John:

In John 15:15 Jesus speaks to his disciples, saying, “No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.” (John 15:15, ESV)

Christ came to reveal truths from the Father to those who belong to him.

Consider also the High Priestly prayer of Jesus found in John 17:24, where Christ prays, “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” (John 17:24–26, ESV)

These two purposes of Christ – the accomplishment of salvation, and the reveling of truth from the Father – are not two separate things. It is true, Christ came to save and he came to reveal the Father to us. But do not forget that salvation comes to men and women by way of revelation. Salvation comes to us as we believe in that which Christ has revealed.

Christ came in human flesh to reveal, to testify, to witness, to make plain and clear, truths that he has seen and heard in heaven in the presence of the Father.

Think of that for a moment. Think of how great the revelation of Jesus Christ is even in comparison to others instances of revelation in human history. The prophets spoke in ages past, but even they were limited. The revelation that we have in Jesus Christ is greater because of his uniqueness – he alone was at the Fathers side – he alone was from above. The revelation that was given through Christ is, therefore, supreme and most final.

The writer to the Hebrews begins his teaching on this very point. Hebrews 1:1: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets [truth was revealed through the prophets], but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.” (Hebrews 1:1–2, ESV)

The Son of God has revealed truth to us in a most supreme way. He has revealed the Father to us most fully. He has come testifying to what he has seen and heard in heaven at the Father’s side.

No One Receives His Testimony

That makes it all the more astonishing that, according to John, “no one receives his testimony”. This was (and is) the response to Christ, generally. He was (and is) dismissed and rejected by man.

This says a lot about our condition as human beings apart from Christ. It makes clear that, one, we are in need of truth from above. Two, Christ came from above to reveal truth to us. And three, in our fallen and sinful condition, we do not naturally receive truth from above – we reject it.

John has already spoken to this in 3:19, saying, “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.” (John 3:19, ESV)

Why do men and women reject Christ’s testimony? Is it because he is unclear? Is it because he is inconsistent? Is it because men and women lack the mental capacity to understand his testimony? No… according to John men and women reject Christ’s testimony because their works are evil. It is a moral problem which underlies the rejection of the Christ. Men and women are in love with the darkness and therefore the hate the light. They have darkness in their hearts and despise the light. We reject Christ because we are fallen and do evil things.

Those Who Receive His Testimony Confirm That God is True

Notice that, according to verse 33, this rejection of Christ is not total or absolute. Thankfully, there are some who do receive him. Verse 33: “Whoever receives his testimony sets his seal to this, that God is true.” (John 3:33, ESV)

The reason why some receive Christ is not stated here. That is dealt with elsewhere. It has to do with new birth, regeneration, the wooing or drawing or calling of the Holy Spirit. Whatever you call it the scriptures make it clear that people only respond to the gospel in faith if God moves upon their hearts and minds.

But notice what those who receive Christ are ultimately saying. By receiving Christ they are ultimately confessing that God is true. Verse 33: “Whoever receives his testimony sets his seal to this [shows clearly, or confirms], that God is true.”

This is a very important little statement. It is a strong statement, especially to the ears of the the Jewish people who say they believe in the God of the Old Testament but reject the Christ. I suppose this statement would be equally powerful to a Muslim who claims to believe in the God of Abraham, and yet rejects the Christ.

According to John, to receive the testimony of the Son is to say that God is true. It is not only to say that Christ is true, but that God is true. To reject the testimony of the Son is to call God a liar. The Father and the Son, you see, are perfectly united in truth.

John fleshes this out more in verse 34: “For he whom God has sent utters the words of God, for he gives the Spirit without measure.” (John 3:34, ESV) Christ came to testify to what he has seen and heard in heaven and at the Fathers side. To receive Jesus Christ is to receive God. To reject Jesus’ testimony is to reject God.

He Gives the Spirit Without Measure

The phrase found here in verse 34, “for he gives the Spirit without measure”, has been interpreted in one of two ways. This phrase is either saying that Christ gives the Spirit without measure to those who believe, or the Father gives the Spirit without measure to the Christ the Son. The question is, who gives the Spirit to whom without measure? Grammatically – that is, if we were to consider only the words by themselves – either interpretation would work.

It is possible that this verse is referring to the fact that Christ will baptize those who are his with the Holy Spirit and give it without measure (without limit or restraint). But when you take into consideration the context of this passage and the broader context of the whole Bible, the second interpretation fits better. What is said here, I believe, is that the one sent by God (that is, Jesus) utters the words of God because God has poured out the Spirit upon him without measure, without limitation.

The prophets of old were anointed by the Spirit but not in an unlimited way. They were given a measure of the Spirit in accord with what was needed to accomplish their task.

Similarly, believers are filled or baptized with the Spirit but not in an unlimited way.

For example Ephesians 4:7 says, “But grace was given to each one of us according to the measure of Christ’s gift.” (Ephesians 4:7, ESV)

But Christ was unique in that he was filled with the Spirit most fully and most completely – without measure or restraint. John the Baptist testified in 1:32,“I saw the Spirit descend from heaven like a dove, and it remained on him [Jesus]. I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’” (John 1:32–33, ESV) Isaiah 11:2 spoke of the coming of the Christ, saying, “And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord.” (Isaiah 11:2, ESV)

And so Christ, being from above, came to testify to what he has seen and heard in heaven at the Fathers side. He was unique in this. No one who has ever lived could ever claim such a thing. Christ revealed the Father most fully having the Holy Spirit without measure – without limit.

Application

This all becomes very practical when the question is asked: Are you listening to Christ’s words? Have you received the testimony of Jesus Christ? It’s enjoyable, of course, to think about Christ this time of year – to think of him as a babe laying in a humble manger, and to marvel over the incarnation – but we should not forget that he came from above to reveal truth to us. How could we not also ask the question, have I listened to him? Have I received his words and believed in him?

You say, well yes Pastor. Of course I’ve received the testimony of Christ. I believe that he is the Son of God, that he lived and died and rose again. That he paid for sins so that I might live through faith in him. I would not be here if I hadn’t.

I do hope that is the case. But I’m also aware that it is possible for someone to gather with the church and to sit under the preaching of the scriptures for a long time and to remain in a state of unbelief. And so the question must be asked (even of you), have you received his testimony? Have you believed in his name?

But I might also press further and ask the person professing faith in Christ another question, namely, have you received Christ as he has been revealed according to the scriptures? True faith, you see, is not just a random and vague trusting in some random and vague person or thing. True faith involves trusting truly in the true Christ, as revealed in the scriptures.

You see many profess faith in Christ and yet know little about him. Their perception of Christ may be warped and inconsistent with what he has revealed concerning himself. The question needs to be asked, do you know him, really? Is the Jesus you are trusting in the same Jesus revealed in Holy Scripture?

And I might ask yet another question, pressing even further, saying, have you received the testimony of Christ in such a way that the whole of your life has been impacted by his words?

You see the gospel of Christ – the testimony and revelation which come from Christ – are to impact the whole of life. Many profess faith in Christ and yet go on allowing the gospel of Christ to affect only a small portion of their existence. Christ is given the 10-11:30 time slot on Sunday mornings, for example, but the rest of their life remains unaffected.

No, to receive Christ’s testimony is to have the whole of your life transformed by him. The truth of Christ, if it is received truly, affects every part of us. It affects the way that we look at everything in the world – God, family, friends, money, work, politics, education, entertainment, the arts, life, death, eternity – to receive the testimony of Christ fully is to receive him in such a way that whole of life is transformed. Christ changes everything.

III. When considering the incarnation one should remember that Christ, having finished his work, has been given authority over all things. (35-36)

And that is where John ultimately takes us. He reminds us that, while it is true, Christ was born of a virgin and placed in a lowly manger, he did not remain there. John reminds that, Christ, having finished his work, has been given authority over all things.

Look at verses 35-36: “The Father loves the Son and has given all things into his hand. Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” (John 3:35–36, ESV)

Christ is Lord of all!

I read Philippians 2:5-8 earlier, emphasizing that Christ came from above. Though he was equal with God he humbled himself and took the form of a servant, being born in the likeness of man. But Paul, in his consideration of the incarnation, does not leave off there. Listen to where Paul goes with that thought in verses 9-11. He says, “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:9–11, ESV)

You see, that is where our contemplation of the incarnation should ultimately and finally take us – to consider Christ high and lifted up! We must not end our consideration of the incarnation with Christ in the manger, but with Christ enthroned in heaven, with all things in subjection to him.

He came from above, and is therefore to be honored above all.

He came to reveal truth to us, truth that he has seen and heard in heaven in the presence of God the Father. His testimony is to be received.

And, having accomplished his work through his life, death and resurrection, he has been given authority over all things. He is to be received as Lord of all.

In reality, many prefer the Jesus of the manger. There he is, meek and mild. There he is – unthreatening, unassuming, undemanding. The Christ of the manger is the Christ that many are willing to accept. But he is more than that. All authority has been given to him – even the authority to judge.

Conclusion

John concludes his consideration of the incarnation with these words: “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” (John 3:36, ESV)

Do you see how significant Jesus is, according to the scriptures? He is the pinnacle of God’s revelation to man. He is the only one in whom salvation is found. To believe in him (that is, to confess that he is who he says he is, to trust in him, to obey him) is to have life eternal. To reject him is to reject life and to have the wrath of God remain.

Prayer: Father in heaven, we thank you for your love. We thank you for sending the Son from above. We thank you for revealing yourself to us as you have. We confess that apart from your revelation we would be left to walk in darkness. Jesus, we thank you for coming humbly; for living and dying for all who believe that they might have eternal live in your name. We rejoice that you rule over all even now and we look forward to your return. Until then, would you bring many into your kingdom. I pray that many would come to have eternal life even now. Amen.

Tags: John 3:31-36
Posted in Sermons, John 3:31-36, Joe Anady, John 3:31-36, Posted by Joe. Comments Off

Dec 14
14

Sermon: John 3:22-30: Christ the Center

Reading of God’s Word

“After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. John also was baptizing at Aenon [Αἰνών] near Salim [Σαλείμ], because water was plentiful there, and people were coming and being baptized (for John had not yet been put in prison). Now a discussion arose between some of John’s disciples and a Jew over purification. And they came to John and said to him, ‘Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.’ John answered, ‘A person cannot receive even one thing unless it is given him from heaven. You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. He must increase, but I must decrease.’” (John 3:22–30, ESV)

Introduction

Ambition is a prized virtue in our day, isn’t it? When someone has a strong desire to achieve something, and when they work hard and exhibit determination in chasing after that goal (whatever it may be), we say, that person is ambitious, and we commend them for it.

But I think we all know that there are really two kinds of ambition – one that is good and to be desired; the other evil and to be avoided.

Some are ambitious in a selfish way. They have drive and determination; they work very hard; but it is evident that their heart is set upon benefiting only themselves.

But others are ambitious in more of a selfless way. They also have drive and determination; they also work hard; but their heart seems to be concerned (to one degree or another), not only with benefiting themselves, but with the good of others.

In reality it may be difficult to distinguish between the two in people. Those with selfish ambition may wear the mask of selflessness for a time; whereas those who are indeed selfless may appear selfish to some – especially if their hard work and determination bring them a degree of success in this world.

But I think it is clear that there are two types of ambition residing within the heart of man – one selfish, the other selfless – one to be avoided, the other to be pursued.

And may I suggest that there is indeed a third kind of ambition? One that is also selfless, but in far better way. Among those who are driven by selfless ambition are those who possess, what we might call, a holy ambition.

What is the difference between the two? you might ask. Read the rest of Sermon: John 3:22-30: Christ the Center »

Tags: John 3:22-30
Posted in Sermons, John 3:22-30, Joe Anady, Posted by Joe. Comments Off

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Sermon: John 3:22-30: Christ the Center