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Sharing the Son on Maui
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Sermon Supplement: Kihei Baptist, Kihei, Maui, Hawaii
Morning Worship Service, Lord’s Day, October 15, 2006
Seeing Jesus AS the Co-Creator of Everything, John 1:1-14
Glenn Armstrong D.D. Pastor
__________________________________________________________________________________ EXPOSITION OF THE GOSPEL OF JOHN – SEEING JESUS AS THE CO-CREATOR OF EVERYTHING, John 1;1-14
I. INTRODUCTORY INFORMATION A. Author: John, the brother of James (Jacob), an apostle, son of Zebedee. B. Time and place: about 90 AD, John pastored in the Ephesus area of Asia Minor, Turkey. No other apostle read his writings.
C. Reason for writing: To answer the Gnostics who believed and emphasized
1. the existence of a special higher truth that only the more enlightened people (i.e., the Gnostics themselves) can receive from God,
2. God reveals Himself through a series of lesser and declining gods,
3. that matter is evil, and therefore if Jesus is divine, He cannot be human.
D. Size of book: 21 chapters, 879 verses, 19,991 words
E. Key verse: John 20:31
F. Key words: life (36), believe (99), Father (156), Jesus (247), “Verily, verily” is used only in John, and it commands immediate and total attention to a very important truth which follows.
G. Key thoughts:
1. to defend the deity of Jesus Christ,
2. to defend the humanity of Jesus Christ,
3. to declare that the Father God and the Son God share the same nature. See also, Galatians 4:4; Colossians 1:15; Hebrews 1:3, 13:8; Micah 5:2.
H. Relation to other gospels:
Matthew - written to Jews, Christ is King
Mark------ written to Romans, Christ is Sovereign Servant
Luke------- written to Greeks, Christ is the perfect man
John------- written to Gentiles, Christ is the divine Son of God, He is the eternal co-creative God, He is substitutionary Savior, He is the provider of eternal life. John is not a synoptic gospel telling of the birth, life and death of Jesus. Neither John nor Mark list the genealogy of Jesus.
I. Style and structure of the Gospel of John:
John writes as an attorney would present an argument before a judge or jury. He presents an opening thesis, stating the matter to be proven, 1:1-18. The arguments used to prove the opening thesis involve what Jesus said and what He did, 1:19-20:29. The summary of John’s argument is that the words and works of Jesus prove that He is the Christ and the Savior, 20:30,31. John closes the book with a post-resurrection appearance and teaching of Jesus, 21:1-25, that believers are to follow Him. John writes giving details of 20 selected days in the three and half years of Jesus’ public ministry, and this goes to prove his opening thesis. He records seven miracles performed by Jesus in order to prove his opening argument. He also lists an eighth miracle, which is in John 20, the resurrection of Jesus Christ.
J. An outline:
1. Pre-Incarnate Ministry of Jesus --------- 1:1-18
2. Public Ministry of Jesus--------------------1:19-12:50
3. Private Ministry of Jesus------------------ 13:1-17:36
4. Passion Ministry of Jesus------------------ 18:1-19:42
5. Post Resurrection Ministry of Jesus----- 20:1-21:25 II. Exegesis of John Chapter One
A. The Pre-incarnate Ministry of Jesus, 1:1-18
1. Jesus the Word, 1:1-2
A. Jesus already existed when our time-space universe began, 1:1.
B. Jesus is the eternal Word, (Logos). Logos means messenger, the expression of thought, the embodying of a concept, it is a personal title for the Son of God, indicating Christ’s distinct and superfinite Personality, it is a term describing the deity of Jesus as He used His creative ability, His becoming flesh in the incarnation, and His personal revelation of the whole manifestation of God, 1:1.
2. Jesus the Creator, 1:3
A. When the first thing came into existence, Christ was already present and was with God, 1:1.
B. The argument of this opening statement is that no object or being can have existence unless something which already exists and has the ability to give existence to that object or being does so. To give existence implies the one giving existence is greater than that to which existence is given. In order to have the ability to give existence, one would have to be eternal and would have to contain within themselves sufficient power and wisdom to cause and sustain the existence of everything. The source must contain within itself everything that comes forth from it.
C. John’s opening statement begins with Jesus being identified as the one having creative capacity and eternal existence and as the one being the co-cause of everything that is included in our time-space-matter universe, 1:1.2. As such, Jesus was with God in eternity, He was God in person and power and He remained God when He took on flesh and blood. It would be impossible for Jesus to be co-creator if He owed His existence to another, 1:3.
3. Jesus as Life and Light, 1:4-10
A knowledge of the historical background is important for a thorough understanding of the text. The time of John’s writing is close to the end of the first century of the Christian faith. By this time the Gnostics (from the Greek word, “gnosis,” the knowledge) had already invaded the body of believers. This philosophical and theological error came into the church from the Greek, Egyptian and Eastern cultures. Their basic belief was that salvation was a result of attaining knowledge – comprehension of nature, human predicament, and the way out of man’s dilemma. Higher human wisdom was their purposed solution. This wisdom was only available to selected higher forms of people and was not attainable by the common person. They considered themselves to have greater understanding (Light) and thus only they could understand themselves more perfectly. This understanding was necessary for salvation—freeing the soul from being trapped in a mortal, depraved body. They presented themselves as spiritually advantaged people with special revelations from God. This special information gave them a corresponding ascension through the worlds and spheres of the universe at death, which took them onward to heaven and even to Godhood. Their theological errors were in the following forms: 1) They considered all matter to be evil, 2) they considered that decreasingly lesser messengers (logos) were functioning from God to man, 3) they considered Jesus to be the bottom level logos, 4) and since matter was evil, Jesus could not be matter and be a messenger at the same time, 5) Jesus was considered to be a heavenly phantom, who only appeared to have lived, suffered, died and been resurrected.
These errors are not just a relic of the historic past. They are very much a part of the Christian church in our day and in our country. People often pass themselves off as specially selected believers, having a higher spiritual level of understanding through having received “words of knowledge” and extra-biblical revelations from the Holy Spirit. Today, multitudes of people follow these leaders and give many millions of dollars to them monthly without ever holding them to any form of accountability.
A. The Light’s relationship to life, 1:4
This text teaches that Jesus is both the originator and giver of physical and spiritual life. Life in principle and power is contained within and limited to God.
B. The Light’s relationship to darkness, 1:5
Light from God is not limited to special people. The light in the sense of spiritual understanding is available to anyone at anytime through Jesus, who is the source of all spiritual understanding. Those who don’t know Christ have no relationship to the source of understanding and remain without spiritual knowledge, I Corinthians 1:18-25; 2:14-16; II Corinthians 4;3-6. This is true even when one is well trained in many natural sciences. In fact, when measured by the world’s lack of spiritual perception, we may very well be living in history’s darkest hour. This is partly due to the fact that we have been taught of man’s self-origin (natural evolution) for over a century. We may have become worse than pagans. They at least believed in some form of deity which gave existence, life, and a god-consciousness. This passage teaches that in spite of darkness (spiritual blindness) the life and light of Christ will overturn every attempt to limit and destroy it.
C. The Light’s relationship to people, 1:6-12 1. To John the Baptist, 1:6-8
While Jesus said John the Baptist was the greatest man ever born of a woman, John was still limited to being human and nothing more. God gave him a name and a special commission even before he was born. His job was to be a witness. In the text a witness is one who reflects the Light. John was no more the actual Light than the moon is the sun. He could not originate light nor life, nor could he even dispense it. He could only reflect it.
a. John had a special mission - to point people to Jesus.
b. John had a special message - to get people to believe in Jesus.
c. John had a special ministry - to announce Jesus.
2. To sinful people, 1:9-11
When God created man He created him different from all plant and animal forms of life. Man can know and understand the existence of God, and in doing so he is accountable for his conduct in ways other forms of life are not. Man can know God and will ultimately meet Him. He must submit to His standards for accountability. This is true even if he does not admit to God’s existence.
a. Man can know God and is accountable to Him because of an innate knowledge of God, 9. cf. Romans 1:19-21.
b. Man can know God and is accountable to Him because of general revelation and special creation, 1:10.
c. Man can know God and is accountable to Him because of the evidence of rejection. Rejection implies man has an understanding of an argument and refuses to accept it, 1:10. To argue against God on the basis of good and evil is to admit there is a good. This moral right in turn argues for an eternal truth (goodness). Eternal goodness demands a source from which good is determined, which means an eternal good is impossible without an eternal governor-God. When people are left alone to think and reason without biased persuasion, their observation of God’s creation will always prove that He exists. And yet, man will argue against God’s right to be moral governor rather than submit to His righteous requirement of accountability, 1:11. Man’s explaining away the existence of a personal God has been the story of human history. Argumentatively, human rejection of truth has no effect upon the existence of truth. Truth, in order to be truth, must be eternal, unchangeable and not contingent upon culture or other factors.
3. To Believing People, 1:12-13
The justice of God could be called into question unless He made it possible for those who have rejected Him to be restored without cost to them, or if He required them to comply with conditions which some would not be able to meet. However, the terms for renewed fellowship with the creative God is described in this text as the receiving of something as a gift and believing something as a truth. These two factors make the gospel accessible to anyone, anywhere, and at any time.
a. The proposition to be believed is that the Giver of Life and Light has come into the world in the person of Jesus Christ, 1:12.
b. The importance of believing is that this is God’s sole message and method of salvation- forgiveness of sins and acceptance by God, 1:12
c. The result of believing is that God gives His life (eternal life) to a person in exchange for eternal death (separation from God), 1:12
d. The change that takes place when one believes in Christ is demonstrated in God’s power to make a child of sin into a child of God. This power is never the result of human improvement or even the will of an individual to become a child of God. It is the direct result of the will and work of God, 1:13.
D. The Light’s relationship to God, 1:14
This verse ends the opening thesis of the Gospel of John. The rest of the book is written to provide sufficient proof for any inquiring person to cause him to have faith in Christ as the Messiah and thus become a believer. When and if one does, then he is given eternal life and the forgiveness of sins. The thesis to be believed is that Christ is the eternal, co-creative God who took on a physical body and lived a real life among real people.
1. The incarnation is a work of God, 1:14
The enfleshment of God in Jesus Christ is now the subject. In the first verse, Jesus was “with” God. In this verse He is “with” man. In both instances He is totally God, and now He is totally man. The word “with” used in verse one is not to mean, “in the midst of,” (in Greek; meta), “in close association with” (sun), or “by the side of” (para). It is used to say that Jesus was eternally “face to face and in co-operative action” (pros) with everything that God is and does.
2. The incarnation is a witness of God, 1:14
The best way to know the eternal God is to study Jesus Christ. He is fully the revelation of God in human form, (Colossians 1:14-19). Since Christ is the full revelation of God, it is impossible to know more about God than what is revealed in Christ.
a. A witness of God in human flesh.
Until the incarnation, God could only be understood in anthropomorphic revelations. This means revelations were given in human form, or in terms familiar to human experiences. With the incarnation, God is understandable by knowing and learning about God in Jesus. The truth of the text is that God lived in the same physical form in which He created man.
b. A witness of God to human eyes.
In a very real sense it is still impossible to view God in all His total glory and continue to live. In this sense, no one ever has or ever will see God, who is spirit and who dwells in a form that no one can approach. The form in which God may be witnessed with human eyes is in the body of Jesus Christ by the process of the incarnation. This may be true even in eternity, 14:9. John could write about seeing God in Christ with authority. John came as close as is humanly possible to seeing God. Together with Peter and James (Jacob) on the Mountain of Transfiguration they witnessed the transcended glory of God in Christ. In addition to what these three saw, they also heard the voice of God the Father in clear approval of the person and work of Jesus Christ. “Beheld” implies the act of inspecting and getting to know one as if he had moved in next door.
c. A witness of God to human understanding.
The conclusion of John’s opening thesis is that through the incarnation we know clearly that God is the full source of “grace”, the granting of unmerited favor, and the original source of all “truth”. Christ rightfully claimed to be Truth. In doing so, He was not only saying He told the truth, but that everything, everywhere, and at all times that which is truth comes from Him. Truth, in order to be truth, must be an eternal Person and not changeable precepts. The rest of the Gospel of John fits these two attributes to Jesus. What follows in John’s gospel will be proof that Jesus is a display of God’s grace. This will be shown by what Jesus did. What follows will also be a display of God’s truth. This will be shown by what Jesus said. What He did and what He said is sufficient to cause one to become a believer. The rejection of these two factors is sufficient justification for God to eternally withhold His grace! Eternal life is in the divine Sonship of Jesus Christ.
Summary of the opening thesis
1. Incarnation and pre-existence, 1:1-2
2. Incarnation and creation, 1:3-5
3. Incarnation and humanity, 1:6-10
4. Incarnation and salvation, 1:11-13
5. Incarnation and revelation, 1:14 Conclusion to the thesis
Jesus is declared to be the source of life and light within human beings. As such, He is able to open the minds of people (intellect), prompt emotions (desire) and provide the response (will to act) necessary for a person to receive Him as Savior. Rejecting the revelation of God through Jesus Christ leaves man without an excuse or an argument to offer to God. The eternal God became visible (1:1,2), identifiable (1:3-5), personal ( 1;6-8), knowable (1:9,10) believable (1:11-13) and seeable (1:14).
Sermon Supplement: Kihei Baptist, Kihei, Maui, Hawaii Morning Worship Service, Lord’s Day, October 22, 2006 Seeing Jesus as The Promised Messiah, John 1:15-34 Glenn Armstrong, D.D. Pastor EXPOSITION OF THE GOSPEL OF JOHN – SEEING JESUS AS THE PROMISED MESSIAH – John 1:15-34 III. Evidence Number One: The Testimony of John the Baptist, 1:15-30 John made his opening statement in the first fourteen verses. He now begins his defense. The defense will include testimonies of witnesses, statements made by Jesus, several miracles and finally the miracle of the physical resurrection of Christ in the same body that was taken down from the cross. The defense calls the accounts from about twenty days of the public ministry of Jesus. What Jesus said and what he did proves who he was. 1. Jesus existed before John, 1:15 John’s witness was more than just a statement. The idea here is that he made his statement by "crying out" and "openly declaring a set message." It is as if he is a herald going in front of a great person and declaring the person’s arrival. John knew Jesus was before him in eternity even through he was before Jesus on earth by three months. The gospel does not need to be defended, but it needs to be declared. God will defend it if we declare it. 2. Jesus revealed the attributes of God, 1:16-17 This the second time John spoke of Jesus as the fullness of God. In doing so he gave testimony to Jesus being the full revelation of God’s attributes of grace and truth. Fullness implies the sum total, the entire number, all the quality and quantity, the aggregate power and graces of God. God expects believers to be always gracious because we have received the full grace from God. This is a good place to notice that God does not honor a limited declaration of truth about Himself. New Testament grace is an improvement over Old Testament grace because it is identified with Christ as a larger measure—fullness. The same is true of God’s truth. Jesus is the full measure of truth itself. This is so because He is the source of all truth. Because He is truth, believers are to be true The Old Testament system of law could only condemn individuals, by pointing out their failures. Grace and truth as declared in Jesus can forgive sin and start people over again. The law was given but grace came! While God wanted obedience from Old Testament saints, He wants more from New Testament believers. He wants a constant demonstration in our actions,which grow out of graciousness and honesty. 3. Jesus is the revelation of God in flesh, 1:18 John’s testimony is a clear statement that Jesus is the visible manifestation of an otherwise invisible God. Without the incarnation there would be no way to see God since He is spirit. When people speak and write about seeing and talking to God apart from Jesus, you know immediately it is contrary to scripture, I Timothy 6:16. God may make Himself known to individuals but not in visible form. If you want to know more about God, study Christ. He is the only begotten ( of the same nature) so it can be said that when one has seen Christ they have seen God the Father, 14:9. He is so much like the Father that it is said He is "in the bosom of the Father." Christ and the Father have always been in the same counsel. What God is and what He determines is most fully revealed, declared (exegesato) in Jesus, Ephesians 3:9. Jesus has made God known in very particular ways rather than in general concepts. He made a full disclosure of God with no doubts. This is the idea of "declared", to tell out. See also Colossians 1;19; 2:9,10; Hebrews 1:1-3. 4. John is the voice for the Messiah, 1:19-25 John records his own testimony of his relationship to Christ. This record is the result of messengers, priest and Levites who were sent from Jerusalem into the wilderness to see why so many people were going there to hear John preach and to find out why John was baptizing people in the Jordan river. After all, the place to worship was the temple in Jerusalem and the directors of the worship should have been the priests and Levites. Levites were the descendants of the tribe of Levi from which the priests were picked while others helped in the temple work. When John was interrogated by the temple delegation it started the days in the life of Christ used to defend the opening thesis of this book. a. John’s interrogation by the priests and lawyers, 1:19 Day One: The delegation was most likely sent officially by the Sanhedrin, the governing political and religious body of Israel at that time. The delegation was all Pharisees, 1:24. This very legalistic group took offense at any violation of their self-generated laws. They measured others by extra scriptural standards and rules. The Lord never spoke a kind word about this group, yet their attitude is still very well accepted within the church today! When extra Biblical standards are invented to judge others, they are not higher standards, but personal preferences. Great damage has been done to the body of Christ by substituting obedience to man made prejudices in place of true dedication to Christ. One of the many of these invented standards is belonging to a certain group or coming from a particular school. John the Baptist did not fit with the organized religious system of temple worship. For this, he was investigated and challenged about his right to be of service to God. No believer is ever permitted to judge the Lord’s servants. Only the Lord had the right to judge those who serve Him. Take care to never become a self-justiciary Christian. b. John’s answer, 1:20-24 Apparently John had remained unknown by living a simple life in the wilderness. His sudden appearance and popularity was disconcerting to the established religious system. 1) He was not the Christ, 1:20 John made it clear that he nor anyone else beside Jesus could be the Christ, "the anointed". In the past, seeking the "Christ experience", "the anointing", was the heart of liberal teaching . Today it is often the teaching of prominent Pentecostal leaders. John’s witness declares the singular superiority of Jesus Christ. Only Christ is full of grace, truth and can give life and light to people who receive Him. 2) He was not Elijah, an reincarnate Old Testament prophet, 1:21 It was proper to ask if John was Elijah since he was predicted to return, Malachi 4:5. When Jesus came in the spirit and power of Elijah, he was rejected. John made it clear he was not an Old Testament prophet raised from the dead. John was not that prophet which Moses said would come, Deuteronomy 19:15- 20. 3) He was only a voice for God, 1:22-24 John declared his station in God’s will was to be a voice and nothing more. He was content to be what God wanted him to be. The voice is not the message (logos) from God. The only answer John gave to carry back to the temple leaders was to report that he was a voice for God calling Israel to repentance in light of the coming of the King. The voice is not permitted to originate the message, only to declare it. This message he declared in a crying, passionate, authoritative manner. God has designed a method of making His message known through preaching. Preaching differs from teaching by adding an authoritative proclamation with the warning of pending punishment if the message is neglected or rejected. The popular church programming which replaces preaching with role- playing lacks the Biblical mandate of men called to preach. The replacement may not be offensive to the unsaved world, for which it is targeted, but it may be offensive to God. It certainly was not John’s method, nor Peter’s, nor Paul’s, nor other men of God mentioned in the New Testament. 5. John was a baptizer, 1:25-31 The Jerusalem delegation asked John to explain his reason for baptizing. The same question may well be asked today. The Old Testament saints may have practiced ceremonial washings as they prepared to worship. There is some evidence for this even in John’s day. Pools of absolution are part of the archeological digs at the Essene settlement by the Dead Sea at Qumran. When these people repented of sins, they ceremonially dipped themselves in pools of water. John’s baptism was different. John baptized north of Qumran in the Jordan river where the scripture records there was "much water". Baptism as used in the New Testament teaching is for the purpose of identification and never for the purpose of washing away sin. The word "baptism" became a part of the English language with the translation of the Bible into English. James left his Scottish Catholic background after replacing his mother, Catholic Mary, Queen of Scots, who was executed in 1587. Mary’s father, Henry VIII formed the church of England. James aligned himself with the Protestants in order to become King of England (1603-1625).When Queen Elizabeth died, he also became the head of the English church. Caught in the struggle to pacify both the Catholic Church and the Church of England he had a Bible translated in an effort to satisfy both churches. He included the Catholic Apocrypha books that date to the inter-testament period. These books were never considered part of either the Old or the New Testament, yet they were part of the King James Bibles for over 130 years. Baptism was a major additional problem which faced the translators of the Bible into English. The Wycliffe Bible (1382), Coverdale (1535) and Geneva Bible (1560) and other Bibles were already translated into English. By James day both the Catholic and English Churches were using baptism as a method of regeneration and membership into their churches. Most often the baptism was administered to infants, who were then declared to be Christians. This error should have been corrected with proper translation. James had 54 men appointed to prepared an English Bible suitable for the church over which he ruled. The only requirement was that the men were "proficient as Bible Scholars". Their qualifications would of course meet the theological standard of the Church of England. The anabaptist, Puritans, and other non conformists were excluded and not permitted to produce their own translations. Many of them refused to use James’ bible! James had his name placed in the New Testament at times as a replacement for the Jewish word for Jacob, "ee-ak-obe". The work "baptism" is not an English word nor is it even a translation of a Greek work into English. It is a transliterated word. This means it was brought into the English language by giving the Greek work "baptizo" an English spelling. In refusing to translate the word, the theological errors sprinkling, dipping, infant baptism, baptismal regeneration, etc of both churches were continued. Translated, the word would be to plant, bury or cover. The word was used by the Greeks to signify the submerging of a garment into a vat of dye. There are four baptisms in the New Testament. The baptism practiced by John the Baptist, the Baptism of Jesus, the baptism of believers, and the baptism of the Holy Spirit. The difference in each baptism will be shown below along with corresponding use and abuse. a. His baptism was to identify repentant people, 1:25-28 John baptized Jewish people who repented after hearing his message of the coming of the Messiah. They repented in preparation for a Kingdom and demonstrated their belief by being baptized in the Jordan River. This baptism identified them as people who in confessing their sins had acknowledged their unworthiness to be in the Messiah’s coming Kingdom. This baptism was dispensational in purpose and did not continue following John’s ministry. b. His baptism was to identify the Messiah, 1:26-27 The baptism of Jesus was not for the purpose of demonstrating confession of sin. When Jesus was baptized by John it was to identify Him as the Messiah. The purpose would not fit anyone but Jesus. It signifies the lofty superiority of Jesus as the incarnate God. c. The purpose of baptisms 1) The baptism of absolution This Old Testament ritual was to signify personal repentance, confession of sin, ceremonial cleansing and preceded public worship. 2) The baptism to identify those who were repenting in preparation for the kingdom This was the baptism practiced by John the Baptist. His message was to Jewish people who repented of their sins in light of the promised offer of the Messiah and Kingdom. John’s message of repentance in light of the Kingdom will be preached again in the tribulation period. It will be primarily Jewish and will announce the Kingdom age (millennium). 3) The baptism to identify the Messiah When John baptized Jesus, it was a public identification of Jesus as the Messiah. This baptism does not fit anyone else. 4) Believer’s baptism. This baptism is to identify believers who have received Christ’s death, burial and resurrection as payment for their sin. It is the baptism of the church age and symbolizes our death to an old life and resurrection to a new spiritual life in Christ. As burial takes place by covering a body under ground and not sprinkling a little dirt on the caskets so a believer is placed under the water for believer’s baptism, Romans 6:1-13. 5) The baptism of the Holy Spirit This baptism takes place when an individual receives Christ as savior. It is something done by God for the believer and not anything the believer does. It is the action of the Holy Spirit placing the believer into the church, the body of Christ, I Corinthians 12:13. Historically it took place at Pentecost and practically takes place today when one receives Christ. The same process took place at Calvary. You would not pray for another Pentecost anymore than you would pray for another Calvary. The baptism of the Holy Spirit has nothing to do with praying through, making mystical non-intelligent sounds, the removal of the sin nature or other inventions of religious systems. 6) Baptismal regeneration Baptismal regeneration is the error invented in the early 300 AD by the Catholic Church. It teaches that Christian baptism removes the inherit original sin and makes one a believer. This same error was built into the Church of England by King Henry and followed in many of the Protestant churches that split from either the Catholic or Church of England. Anabaptist groups were those who did not accept baptismal regeneration and require individuals to be rebaptized following their personal faith in Christ. Some form of baptismal regeneration is built into a large segment of Christian denominational churches. 7) Infant baptism Where baptismal regeneration became a part of the church the problem arose about what to do about babies who often died in infancy. To take care of this infants were baptized and assume to be saved. To baptize small infants, who were often near death, sprinkling became an acceptable form of baptism. Sprinkling was also used to baptize whole armies going into battle, etc. It is impossible to find even one verse in the Bible to support infant baptism. The passage most used to support infant baptism is the account of Paul baptizing the family of the Philippian jailer. This account in Acts 16 clearly teaches the exact opposite. Luke records that all the family were old enough to understand the gospel and receive Christ. Verse 34 records… "believing in God with all his house." B. Evidence Number Two: The Testimony of the Holy Spirit and God the Father, 1:29-34 Actually, the testimony of the Holy Spirit and God the Father should be sufficient for anyone to believe that Christ is the eternal incarnate God. Their testimony should cause individuals to receive Christ as the sufficient payment for sin and the efficient payment for any individual who personally applies this payment to their debt of sin against God. 1. The visible testimony of the Holy Spirit, 1:32 When John baptized Jesus he saw a manifestation of the Holy Spirit in a form something like a dove, (but not a dove) descending from heaven and land on Jesus. This testimony gives clear evidence from the Holy Spirit of God identifying Jesus as the eternal God who had become human in form. 2. The audible testimony of God the Father, 1:33; Matthew 3:17 God the Father had already given John instruction that the Messiah would be identified with a supernatural manifestation of the Holy Spirit. When John saw this he was positive he was baptizing the Messiah. Matthew records the testimony of God the Father who at the baptism spoke saying, "this is my beloved son in whom I am well pleased." Luke adds, "hear him", 9:35. Actually, the rest of John should not be needed. The visible testimony of the Holy Spirit and the audible testimony of God the Father should be sufficient proof that Jesus was the eternal Son of God. 3. The recorded testimony of John the Baptist, 1:33-34 John the Baptist was sure of the Messiahship of Jesus and ends this passage by recording his certainty. Jesus is the Son of God.
Sermon Supplement, Kihei Baptist, Kihei, Maui, Hawaii
Morning Worship Service, Lord’s Day, October 29, 2006
SEEING JESUS AS THE POWERFUL PROVIDER, John 2:1-25
Glenn Armstrong D.D. Pastor
V. EXPOSITION OF THE GOSPEL OF JOHN – SEEING JESUS AS THE POWERFUL PROVIDER, John 2:1-25, THE LORD’S FIRST MIRACLE
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A. DEFINITION OF MIRACLES: 1. Dictionary: “an event or action that apparently contradicts known scientific laws and is hence thought to be due to supernatural causes, esp. to an act of God.”
2. Specific: an event, which negates the laws of nature. Specifically when God temporarily changes the use of a law He created.
3. Generalized: to wonder, to be surprised, a remarkable event
4. The miracles recorded in the Gospel of John fit 1 and 2. The reaction is 3. B. LIST OF EIGHT MIRACLES RECORDED IN THE GOSPEL OF JOHN 1. Water into wine, John 2:1-12
2. Healing the nobleman’s son, 4:46-54
3. Healing the paralytic, 5:1-9
4. Feeding 5,000, 6:1-14
5. Stilling the storm, 6:15-216.
6. Healing the bind man, 9:1-7
7. Raising Lazarus, 11:38-45
8. Christ resurrection, John 20:1-29 C. EXPOSITION OF JOHN 2:1-12 1. THE WEDDING, 2:1-2 a. This is the first miracle of Jesus. Traditional reports of miracles in the early life of Jesus are non-biblical.
b. Third day is three days after day four, 1:43. It is the third day after he came into Galilee and is really the fifth day recorded on Jesus public ministry.
c. Wedding receptions were often several days long. It was a time of celebration, giving gifts to establish the new couple, visiting with relatives, becoming acquainted with new in laws, pronouncing God’s blessings on the couple and confirming their love for each other.
d. Miracles of Jesus were to fit a need to a situation. They were not for show, pleasure, entertainment, or to draw a crowd.
e. Cana is a small town west of the Sea of Galilee. It is close to Nazareth, 8 miles, where Jesus grew into adulthood. It was an obscure country town. The people were plain and common people, the kind that hear Jesus “gladly”. They were unlike the proud politicians of Jerusalem. It is in this setting that Jesus demonstrated his power over the laws of nature.
f. What ever the families involved in the wedding might have been the mother of Jesus was naturally present. She may have been at home in Cana or an honored guest. Jesus and the five chosen disciples were called later. The shortage of supplies may have been a result of people, “called” later and not expected when the feast was planned.
g. Marriage was divinely established by God (Genesis 2:18) and here approved by Jesus with His presence. Christian wedding should acknowledge the presence of God in joining the couple and the presence of Jesus in the spiritual lives of both the individuals.
2. THE WOMAN, 2:3-5 a. The mother of Jesus responded to the “want” for wine by telling Jesus “they have no wine.” The word for wine used in this passage is the common and general word, “oinos”, and does imply old and fermentation, Luke 5: 37-39. It is not, “gleukos”, new wine, as in Acts 2:13, which were highly inebriating, fermented wine. Abstinence of wine, like other things, is taught to be practice to keep others from stumbling, Romans 14:21. Arguments over the meaning of the word wine has often caused people to loose the greater meaning of this passage, namely, that Jesus is the eternal co-creative God who has within his person and power to rearrange the laws of nature for His use in the very same manner in which He originated them.
b. The mother of Jesus is Mary’s title in this passage, not the “Mother of God”, “Queen of Heaven,” etc.
c. It does seem that Mary made Jesus aware of the need for wine and expected him to do some miraculous act, which she was aware he could accomplish, rather than have the host send for more.
d. The response of Jesus is interesting. Jesus reprimanded her for expecting miracles before he had really began his public ministry. He calls her “woman” not “mother”! “What have I to do with thee”, is both a rebuke and a clarifying statement without resentment or lack of respect. He simple was not under the command of Mary when she interacted in a matter reserved for the Godhead. Observe the response of Jesus when Mary attempted to intercede in behalf of others.
e. “My time is not yet come”, clearly teaches that everything in the events of God is part of a planned schedule. God never reacts to situations He did not foresee. Progressive dispensationalism as it is now used implies God keeps changing His mind as history forces Him to adjust His actions to the conduct of mankind.
f. While Mary took the rebuke from Jesus in a submissive manner, she nonetheless instructed the servants to be ready to do whatever Jesus decided should be done. There is no prolonged intercession. Mary’s advice is good for all believers, namely, do what ever the Lord says to do! Instant obedience is always the key to blessings. 3. THE WATER, 2:6-7 a. The purpose of the six water pots was for ceremonial washing before eating. They already contained 18-27 gallons of water. How much the pots held is not known. We are left with the understanding that it was a considerable amount and more than needed.
b. The instructions for Jesus were to fill them completely. “Much washing brings much wealth” was a common saying.
c. It must be noted that the pots contained water as they were intended to do and nothing more. Water left alone in pots becomes nothing more than water. 4. THE WINE, 2:8-9 a. A miracle is an immediate change in the usual laws of nature. “Draw out” changed the water into wine without the nature principles of going through the ground into roots, from the roots of the vine into grape, from the grape into juice and from the juice into wine. Left alone grape juice will rapidly turn to wine, but water never will!
b. The miracles of Jesus were immediate, observable, without natural explanation, never for entertainment and without charge for a service provided. A miracle must be an event, which can be certified.
c. “We now know what the New Testament teachers always knew, that miracles have natural phenomena as explanations and are not the negation of natural laws.” This statement is found in the Paul Tillich memorial park in New Harmony, Indiana. He was a German-American liberal theologian (1886-1965) who was really a panentheistic philosopher who held that God was not even a being, but rather the power and principle of everything. He denied the miracles of the Bible, as do many liberals.
5. THE WONDER, 2:9-11 a. Just when the water turned to wine is not made clear. It seems to have changed as the servants drew the water from the water pots. It may have stayed water until the word of Jesus was obeyed.
b. The miracle was the result of the will of Jesus, as was creation, showing that Jesus has the power of creation, which belongs solely to God. The miracle was certified by the governor of the feast. It was his duty to maintain order and inspect the items and events of the feast. It was his duty to inspect the wine. His statement was the wine was the best and assumed it should have been served earlier when it would have been appreciated more fully.
c. The miracle is additional verified by the classification of the wine when the governor did not know its source. Contrary to his assumption, the wine was new, instantly created and without natural processes.
d. “Well drunk” implies individuals would not be at their best in appreciating the flavor of the wine.
e. Additional certification of this first miracle is the surprise conversation between the governor of the feast and the bridegroom. The governor was surprised assuming the bridegroom has made a mistake in his plans. The bridegroom was equally surprised because he knew he was out of wine and there was no more available. He did not know where it came from nor did he know of the miracle involved.
f. The same one who made wine possible by creation and here by special provision is the one who warns against the misuse of what he created, Luke 21:34. Rather he teaches us to be watch, pray and be aware of the times in which we live. 6. THE WORSHIP, 2:12 a. The result of this miracle was the disciples believed even more in him because of his glory and ability to use the laws of nature at his won will.
b. Total abstinence is the only safe way to handle intoxicating drink and mind affecting drugs. They both are physically, spiritually and socially harmful and extremely costly to individuals, families and society.
c. Diluted wine was a common beverage with meals in the culture of that day, but in no way does this justify the deplorable curse of alcoholic beverages and the evils of drunkenness in our society today.” Criswell
d. “The Bible warns of the evil of drink. We are right in teaching the total abstinence, and not moderation, because it is the first glass that starts the man toward a drunkard’s life.”, Wiersbe
GAA/October, 2006 (f)
SEEING JESUS AS THE SOURCE OF THE NEW BIRTH, JOHN 3:1-15 By today's standards a theological professor who is head of the Old Testament Theology department of a major seminary, recognized master religious teacher of the nation, dedicated and devoted ethically moral man, unquestioned head of his denomination, and most respected and outstanding community leader would be welcomed into the fellowship of almost any church in America. Who would dare question him to see if he was "born again"? Worse, who would really care? By today's standards we would parade Nicodemus through life and on into hell. We would assure him of heaven just like we are doing millions of lesser quality church members. We would do this in spite of the clear teaching of Jesus that one cannot go to heaven unless he is "born again". Is the New Birth an outdated theological concept or must one still be born again to see the kingdom of God? The following is an exposition of the gospel of John chapter three verses one through fifteen. It is the conversation between Nicodemus and Jesus. Please read the Gospel of John verses one to sixteen. I. THE PREMISE: NO ONE IS NATURALLY EQUIPPED FOR SPIRITUAL LIFE, 3:3 A The general universal truth as proposed by Jesus is "...he cannot see the kingdom of God". This statement implies that sin has separated everyone from God. The kingdom of God in this passage is more than heaven, it includes all spiritual perceptions. It includes everything that is under the spiritual rulership of God. By stating this basic premise to the exalted religious professor of Israel, our Lord certainly includes all of us lesser people. If a theological professor who was more religious than anyone we will ever meet could not naturally see the kingdom of God, understand spiritual matters, and go to heaven on his own religious rituals, then all others exist in the same state. If he needed to be born again, then so do all the rest of us. If Nicodemus was lost, spiritually dead, and incapable of spiritual self-improvement, then so is all mankind. If he could not save himself, then certainly it is equally impossible for anyone to do so! II. THE PARTICULAR: ONLY BORN AGAIN PEOPLE CAN EXPERIENCE SPIRITUAL LIFE, 3:3 The general universal rule is that no one is naturally equipped for spiritual life and all are incapable of spiritual self-improvement. However; Jesus also stated an exception to this general rule. The exception is ..."except a man is born again". What is true in the general sense of an argument is not always true in the particular. That is, there are exceptions to what is a generally true proposition. In the argument concerning spiritual life, there is only one exception made by Jesus. That exception requires a spiritual birth. This is different from religious training--Nicodemus was highly trained theologically! This is different from religious rituals--Nicodemus had experienced all of them. This is different from keeping standards--Nicodemus was most likely blameless. He needed more than religion could possibly provide; he needed to be born again. The urgency of this truth would have been noted by Nicodemus when he heard the words from Jesus listed in this passage. The words, "Verily, Verily" were used by Jesus to call attention to a most important truth to follow--a truth which is certain, vital, and demanded total attention. It is like saying, "Behold, Behold" or "Pay attention, Pay Attention!" The indispensable exception stated by Jesus is that one can (and all must) be born again to "see the kingdom of God!" III. THE PROBLEM: RELIGION TENDS TO REPLACE REDEMPTION, 3:1-10 If religion possesses redemption power, Nicodemus would have no need to be born again, nor would many good church people. However, the central truth of this passage is that no one goes to heaven on the basis of religion. This is true of all religions in general and every religion in particular. If fact, a lofty station in this world is really very dangerous to eternal life. It will tend to be a snare to keep one from being born again. All the following religious deeds and doctrine kept Nicodemus from redemption: 1. He was a Pharisee. As such he was more religious than anyone we will meet. He kept 637 religious laws. He was an expounder of the Old Testament. He was religious without fault. He was as strict in his deportment as a person could be. He was a respected religious leader. He was lost! 2. He was a religious ruler. As such he had obtained the "rank of ruler". He was "the master teacher of Israel". No one was his equal. He was as good as anyone can get without really knowing God. 3. He acknowledged Jesus as his master teacher. The passage states that he believed Jesus was "come to be a teacher". His teacher. Acknowledging Jesus as a good example, a teacher, the one through whom God is most perfectly revealed, is still short of redemption. 4. He acknowledged Jesus as a miracle worker. Jesus could open the eyes of the blind, command the wind and the storms to instantly stop, turn water into wine without the natural processes needed to do so, multiply a piece of bread into enough to feed thousands and have twelve barrels left over, heal the sick and even raise the dead. Denying this was impossible; yet believing it did not equip Nicodemus to "see the kingdom of God". 5. He acknowledged that Jesus was a man come from God. This by the way is an all-together different acknowledgment than what John's gospel declared. John declared that Jesus was God, eternal and the co-creator God who became man, (1:1-14). Believing that Jesus came from God is precisely what kept Nicodemus from spiritual life and continues to lead many to hell while they are sure they are being assured they are headed to heaven! 6. He acknowledged Jesus as one who had God in him. Satan's most effective religious lie is probably that Jesus was a great person, but less than God. Liberal theology as well as the many cults continue to foster this subtle error and in doing so deceive many. It was Nicodemus' major mistake. 7. He was a master religious teacher of Israel. It is difficult to understand that a religious leader can still be outside the kingdom of God. Yet, clearly this is what continues to occur, even as it did in the days of Jesus. 8. He was monotheistic in a polytheistic world. When most of the religious world believed in a plurality of deities, Nicodemus believer that only one God could exist. He even believed in the right God. He believed in the God of the Old Testament who was the creative God of great power. We must remember that even Satan believes this. 9. He was morally and socially acceptable. Nicodemus would have been the kind of person one would want to live next door. He would have been on all major religious platforms. He would have been a sought after conference speaker. He was the greatest of the great and the best of the best. He was lost. 10. He was seeking spiritual information. This alone was Nicodemus' positive virtue. He wanted to know who and what makes Jesus different than any other religious leader. All the other information we are given in this passage amounted to religious activities, which were in the way of his redemption. IV. THE PROCEDURE: SPIRITUAL BIRTH LIKE PHYSICAL BIRTH HAS A CORRESPONDING SPHERE OF LIFE, 3:4-7 Birth produces life. Physical birth produces physical life, which equips one for life here on earth. This is all that physical life can do and it is precisely what it is supposed to do. It cannot do more. Spiritual birth produces spiritual life and equips one for knowing and serving God. It functions here on earth as well as equips one for eternity. Neither physical life nor spiritual life is possible without a birth. This section of the conversation between Jesus and Nicodemus reveals that two planes of life exist, the physical and the spiritual. Both are entered through a birth experience, but neither is interchangeable with the other. What is physical remains only physical, and what is spiritual is completely other than physical. Thus it remains impossible to grow into the spiritual plane of life by improvement of the physical. Like Nicodemus, cultural Christianity has left many to believe that Christian parents, home, church, baptism, confirmation, ethics, etc., improve one's life to the level of being spiritually alive. If this were possible, Nicodemus would have been in fine spiritual condition and would not need to be born again. One enters the physical plane of life (born of water) by natural birth and enters the spiritual plane of life by being born of the Holy Spirit. V. THE PRINCIPLE: SPIRITUAL LIFE MUST BE PRODUCED BY THE HOLY SPIRIT OF GOD, 3:8-13 The wind is used as an illustration in this passage. It is said to blow freely. It is observable by its effects. Even so, the spiritual life produced by the Holy Spirit is observable in one’s life by what He produces: conviction of sin, faith in Christ, divine love, prayer, interest in God's Word, a changed life, new interests, etc. Admittedly, this is best understood by those who have received Christ and have been "born of the Spirit". It remains a mystery to all who have not experienced a conversion through Christ. As such, the world in general cannot understand it. Often, conversion and the new birth is explained away or rejected. However; the truth of the gospel loses absolutely nothing as a result of the rejection and ingratitude of unsaved minds. As physical life makes physical growth possible, so spiritual life produced by the Holy Spirit makes spiritual growth possible. Neither is possible without a birth and so a birth is essential. If Nicodemus needed to be "born again", then clearly so does everyone. VI. THE PRICE: THE SUBSTITUTIONARY SACRIFICE OF THE SON OF MAN, 3:14 Sin must be paid for in order to be pardoned. The price is beyond the best person's capacity to pay. Jesus said the Son of Man must be lifted up. This title was Jesus’ major reference to himself. It was the Old Testament title for the Messiah. The Old Testament illustration used by Jesus would be clearly and immediately understood by Nicodemus since he was a master teacher of the Old Testament. The illustration is a recorded experience of Israel during the time they were camped in the wilderness and is reported in the book of Numbers chapter twenty-one. It tells of a nation who rejected God's right to rule them. In place of following by faith, they complained about God's leadership. The experience also contained a record of many people dying by poison snakebites. Relief from death was possible when God instructed Moses to place a brass serpent on a wooden pole in the center of the camp. Clearly, there was no mystical power to heal in brass and wood. However; God preformed healing and recovery for all who in faith and obedience came to the pole, looked, and lived. In a like manner, God will replace spiritual death with spiritual life for everyone who acts by faith and obedience by acknowledging Christ's death on Calvary as the sole and sufficient payment for sin. VII. THE PERSONALIZATION: WHOSOEVER, 3:15 Nicodemus trusted all the good religious things about his life as sufficient for his salvation. In doing so, the very things he trusted were keeping him from trusting Christ and being born again. There is a divine/human co-operative involved in redemption. Christ has paid sufficient payment for the entire debt of sin. Each individual must make application of this for their self. Just as sufficient payment to the bank must be credited to one’s account to redeem a debt, even so, the sufficient payment of Christ's substitutionary death on Calvary must be individually trusted for one to be spiritually alive. No other payment is possible. The paradox of the gospel is that it is both exclusive and inclusive. It is exclusive in the sense that anyone who trusts anything in addition to Christ's death will be rejected. It is inclusive in the sense that the offer for forgiveness is universal. Jesus explained this simply by saying "whosoever" comes to Calvary may be forgiven of sin and receive a gracious redemption. Whosoever includes anyone, anywhere, at all times and under all situations. Coming by faith to Calvary is the human action for which God waits in order to exchange spiritual life for spiritual death. This experience results in being "born again". Is the "new birth" an outdated theological concept? It never will be. It remains the only possible program offered by God for individual redemption! Reverend Glenn Armstrong, D.D. November 12, 2006
Sermon Supplement, Kihei Baptist, Kihei, Maui, Hawaii Morning Worship Service, Lord’s Day, November 26, 2006 Seeing Jesus as the Compassionate Christ, John 4:1-26 Glenn Armstrong, D.D., Pastor _____________________________________________________________________________________ Exposition of the Gospel of John 4:1-26–SEEING JESUS AS THE COMPASSIONATE CHRIST, THE WOMAN AT THE WELL _______________________________________________________________________ Depending on how one counts the events in the ministry of Jesus, there are about 20 days which John used to prove his opening thesis that Jesus is the eternal, co-creative God who is the source of the laws of nature, the one who possesses the ability to give life to inorganic matter, who became man and the Messiah/Savior. In calling these days as witness to this thesis, John demonstrated the ability of Jesus to temporarily rearrange the laws of nature in a miraculous manner to demonstrate who he was and to add creditability to what he said. By my count, the passage in this section would be day 8. I. THE WEARINESS, 4:1-6a A. The passage opens with a continuation of the Pharisees’ attempt to create conflict between Jesus and John the Baptist over which was having the most productive ministry as measured by the number of people who repented, believed in Jesus as the Messiah and publicly gave their testimony to this belief in baptism. B. The weariness of Jesus demonstrated his humanity. It may well have been the result of his normal teaching, preaching ministry. A secondary cause may be the constant attacks made on him by religious leaders, which continued until his death. Physical and emotional weariness often requires rest, relocation, relaxation and replenishment. This passage as well as many others demonstrates the human limitations, which Jesus willingly took on himself with the incarnation. C. The movement of Jesus from Judea heading to Galilee took him through Samaria, the middle third of the land of Israel. Often travelers would cross the Jordan river and by pass Samaria to keep from associating with the Samaritans. These people were rejected and considered morally and spiritually unclean and were held in contempt because they had intermarried with the Assyrians and others who occupied their territory following the Babylonian captivity of the Northern Kingdom (Nehemiah. 4:13; Matthew 10:5, John 4:9-26. D. Sychar is a city identified with the modern city of Shechem. Sychar comes from a Hebrew word which means, "a place of intense alcoholic, strong drink, drunkard". It has a history back to Abraham and Jacob who built altars in this area. Later the bones of Joseph, carried from Egypt, were buried here. The area was made the capital by King Ahab and Queen Jezebel. Old Testament prophets Amos, Micah, Isaiah and Hosea all prophesied against the wickedness brought into this area. II. THE WELL, 4:6b A. The well is identified with a degree of certainty as one located one and a half miles to the southeast of the town of Nablus, ancient Shechem, near the base of the Mount Gerizim. The well once badly choked and filled with ruins is now opened and usable. B. This well is believed to be one dug by Jacob around 1850 BC. This well is very deep with usable water even to this day. C. The woman came to the well during the heat of the day. The sixth hour would have been about noon. This part of the text suggests she was a social outcast and not welcomed by the other women of the town. The evenings were the normal time to draw water for the next day and the well was a place of community socialization. D. The well is about 100 feet deep and has about 15 feet of good water. Water from this well would have been drawn with a rope and a leather bucket. It would have taken some effort to draw water from this deep of a well. This well is still used in the same manner today. III. THE WOMAN, 4:7-13 A. The woman was of mixed breeding, living in an area of the land where the city of Jerusalem was not considered the capital. B. She was surprised that a Jewish man would make a request of her, let alone carry on a conversation. She may have had a low esteem of herself, yet Jesus considered her as extremely important. C. The text calls attention that the disciples had left to secure food. The action of the disciples was a good thing. However, by application "good things" may cause us to overlook particular needs, 7; rob us of earthly and eternal rewards, 8; hinder the conversion of needy people, 9-13. Needy people may include people who are prejudiced by other people, religion, faith, and understanding of God. The disciples were in the different place from where God chose to bless. Their need for food offset the concern for the lost. D. The needs of this woman preempted the personal need of Jesus for rest and thirst. E. It should be noted that God used women of questionable character to bring about a number of conversions rather than the disciples. F. Like all other unsaved people, the woman was preconditioned to reject Jesus as the Messiah, 6:10. She clearly did not understand the Lord’s ability to give eternal life. G. The woman could only think on a physical plane until she received spiritual life through the Holy Spirit, who alone, can give eternal satisfaction. Notice the reception of the living water (spiritual life) is received as a gift—a free, bountiful and honorable gift, unearned in part or in whole, 10. IV. THE WATER, 4:14-15 A. Jesus often used natural items to illustrate supernatural truths. Here is one case in which water is used to illustrate eternal spiritual life. Watch for this kind of teaching throughout the gospels. There is interplay of both meanings of the word water in the conversation between the woman and Jesus. The living water is actually fresh spring water- a more familiar term in that day than now. Notice how Jesus enlarged the meaning to eternal life. B. The water Jesus asked for in verses 7-9 was natural water. The water Jesus offered the woman was supernatural – living water or spiritual life, 10. The water in the mind of the woman remained natural water, 11-12. Jesus returned to the limited value and use of natural water, 13. C. Only Jesus could offer spiritual life for the asking. He could make good on his word. We can preach God’s offer of eternal life on the basis of believing and asking, but we must rely on the Lord to give everlasting life. No one other than God is the dispenser of forgiveness and spiritual life. This includes churches, creeds, baptisms, rituals, priests and preachers, saints and ceremonies. The only one who can give eternal life is the one who has it and God has a cornered market on everything eternal. D. It is important in the study of John’s Gospel to notice that both what Jesus did and what he said prove who he is—the creative God. E. This passage demonstrates that the Lord can use anyone he wants to use. This is one of the great lessons of this passage! When anyone says, "God cannot use that person", they have taken upon themselves the very dangerous role of a self-appointed representative for God. God only uses unworthy people. The "worthy one" is often a self-appointed spokesman. They are also a major source of trouble in a congregation. Watch out for the "spirituals", individuals who assume they are closer to God than all others. Here Jesus used a woman of questionable character while letting the disciples busy themselves at the local convenience store, 8. One reason for using this lady might be that she asked for help, 15. It is clear she did not have an understanding of the water that represented spiritual life, but everyone who turns to the Lord does so with a very incomplete understanding of the gospel. F. The Lord always invited the thirsty not the satisfied to know him and to serve him. G. There is a difference in the use of the word"drink". In verse 13 it is used as a continuous act as offsetting a continuous thirst. The lesson to be learned in this text is that spiritual needs can never be satisfied with natural resources regardless of how good they are. The second idea of "drink" is a single satisfying act in which there is no need for repeating. V. THE WORSHIP, 16-26 A. In verse sixteen of the text Jesus made a surprised and sudden change in the conversation. This is the second time in John he did so. The first time was in the conversation with Nicodemus, John 3:3. Here he changed from abstract thoughts about water to very practical concerns, such as with whom the lady was living. B. Help from God may involve abstract theological concepts, but they are only useful when the person is willing to apply them in an honest manner to the real life situations. This the woman did. C. While the context may properly use the (an-ayr) as husband, it is a primary word for man, "an individual male". It is best not to guess when scripture leaves a subject unclear. It could be she had had five men, buried five husbands, been divorced by five husbands, or lived with five men. Whatever is the case, she was now with a sixth man to whom she was not married. D. It should be noted the Lord did not force the conversation beyond a general fact. The is a good place to learn a lesson from the Lord on dealing with people – reproof is most profitable when it is least provoking! E. Quite surprising to many, this is the person the Lord used to bring a number of Samaritans to salvation. We would plan to have a revival and expect one if we could get all the disciples to come to town. Yet, they were at the fast food carryout instead of witnessing and were replaced by a forgiven woman who 1) asked for help, 2) admitted her sins, 3) witnessed to the unsaved, 4) and 5) many believed, 39. F. The Samaritans worshipped close by Mount Gerizim. They had built a temple there in Nehemiah’s time. While it had been destroyed, the site remained sacred. Mount Ebal and Gerizim are about 3,000 feet above sea level. They were considered sacred and people ascended them only after taking their shoes off in reverential respect. Even the unsaved would not approach a place of worship in a disrespectful manner. The Samaritans were not permitted to worship at the temple in Jerusalem. The Jews worshipped on Mt Mariah in Jerusalem about 20 miles away. G. When the woman used the word "ought" it implies she knew worship was a divine obligation and not a personal pleasure. Ought is a must. In her case she was referring to a location of worship as well as the obligation. The Lord’s day is to be a day of worship; it is not optional nor is it an hour of pleasure-centered programming. H. The best summary understanding of Jesus at this point is short of what was needed for salvation. She was willing to acknowledge him as a prophet but argue about where and how one should worship. This same situation will exist when the gospel is shared with any unbeliever. They can only understand religions but fall short of understanding anything spiritual until they are born again. I. True worship is not a matter of opinions, cultures, geographical or family backgrounds, what works best, what draws the crowds, what people like, etc. True worship is defined and documented by Jesus. Worship by definition is, in the Hebrew, "shachah" which means to prostate, bow down, fall down, humbly beseech, do reverence, stoop and in the Greek, "proskuneo" which means to kiss as a master’s hand, to prostate in homage, to reverence. The teaching of both languages, has as much to do with attitude as with a literal positioning. They imply bowing before deity in honor, fear and respect. Worship is defined by Jesus first as a self-prostrating attitude. A second requirement of worship is spiritual. God demands to be worshipped in spirit. This is very different from the idea of spirited worship. Spirit here means with the depth of a person’s soul. This is true in the same sense that God is Spirit rather than physical and material. The third ingredient of worship as given by Jesus is truth. Every ingredient of worship must be in total conformity to the whole body of revealed information as contained in Holy Scriptures or it is not accepted by God as worship. The fourth ingredient of worship is that it must center on the Savior—the one being worshipped rather than the one worshipping. It must include the incarnation of God in the person of Jesus Christ as the Messiah. Worship must be within the scope of these guide lines set out by Jesus or it is not worship!
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