The Seven “I Am’s”: The Door

Posted on January 28, 2013 by Bryan Hodge

 “I am the door” (John 10:7, 9).  This is figurative language.  It attracts attention, and beckons one to look closer in order to understand the point of comparison.

The language is of a sheepfold (John 10:1-10 cf. Numbers 32:16; Judges 5:16; 2 Chronicles 32:28; Psalm 78:70; Zephaniah 2:6).  A sheepfold (sometimes called a sheepcote) is an enclosure in which sheep were kept for protection.  At night, shepherds would take their sheep to a sheepfold.  The folds were typically a stonewalled, unroofed enclosure, which was often hedged around in thorny hedge to deter predators.  Many were large enough to hold several herds at once (Confusion did not exist because each herd knew the voice of its shepherd, and each shepherd knew his sheep).  A porter [(KJV), gatekeeper (ESV), doorkeeper (NKJV, NASB)] was stationed to guard the one door leading in and out of the sheepfold.  It was his responsibility to restrict who came and went to only authorized shepherds. Shepherds commonly were provided a ‘bunk house’ in which to rest, while the porter kept watch.

Sometimes thieves and robbers stole sheep.  They did not typically do so by the door (John 10:1).  Instead, “the current criminal practice was to climb over the wall, slaughter as many sheep as possible before detection, and throw them to accomplices outside…” (Ralph Gower, The New Manners and Customs of Bible Times, p. 133-140.  Quoted in the Eighteenth Annual Denton Lectureship Book, p. 202).

Jesus used the picture of the ancient sheepfold to make three points: (1) He is the door that leads to good things.  He said, “I am the door.  If anyone enters by Me, he will be saved, and will go in and out and find pasture…  I have come that they may have life, and that they may have it more abundantly” (John 10:9-10).  Sheep in times of old passed through the door of the sheepfold.  They entered for physical safety, and generally found it (though, there were bad men who would occasionally enter unlawfully and kill the sheep).  They exited to find pasture, that is, physical sustenance.  The point is, Jesus is the one we go through to receive spiritual safety and sustenance.  He provides abundant life.  He provides everlasting life (John 3:16; John 10:28; 12:25; 1 John 2:25; 1 John 5:11-13).

(2) He reminds them that not all religious leaders lead to good things.  He said, “The thief does not come except to steal, and to kill, and to destroy” (John 10:10).  Sheep thieves did not come with the best interest of the sheep’s well-being.  They were plunderers, interested in self.  Even so, many religious leaders are not interested in the people’s spiritual well-being; they are motivated by other things, purely selfish things (Rom. 16:18; 1 Tim. 6:5; Tit. 1:11; 2 Pet. 2:3).  He indicated that such had been the nature of many even prior to His coming (John 10:8).  There had been false messiahs.  However, now that He has come, all religious leaders should lead the people through Him. He is the door through which the sheep are to pass.

(3) Faithful sheep are discerning.  They don’t follow any and every voice (John 10:3-5; 8b).  We need to investigate matters (Acts 17:11; 1 Thes. 5:21).  We need to prove preachers (1 John 4:1).  We need to know the difference between the doctrine of Christ and the commandments of men (Matt. 15:9). How well do you know the voice of the Shepherd?

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The Seven “I Am’s”: The Light of the World

Posted on January 25, 2013 by Bryan Hodge

It is helpful, to fully appreciate this metaphor, to understand the timing of Jesus’ words.　 The Feast of the Tabernacles had just occurred (John 7:2, 14, 37 cf. 8:2).　 Zondervan’s Pictorial Dictionary describes this feast saying, “It… historically commemorated the wanderings in the wilderness.　 During this feast people lived in booths and tents in Jerusalem to remind themselves of how their forefathers wandered in the wilderness, and lived in booths” (p. 280). The description is accurate (see Leviticus 23:33-44; Nehemiah 8:13-18). This feast had to do with remembering the journey to the Promised Land. Remember, they were guided to the Promised Land by a “pillar of cloud” in the day, and a “pillar of fire” in the night (Exodus 13:21-22; Numbers 14:14; Nehemiah 9:12, 14; Psalm 78:14; Psalm 105:39).　 The commentator Hendriksen indicates that during this feast, “There was the illumination of the inner court of the temple, where the light of the grand candelabra reminded one of the pillar of fire by night, which served as a guide through the desert (Numbers 14:14)”　 (William Hendriksen, New Testament Commentary: Exposition of the Gospel According to John.　 This is quoted by Dub McClish in the Eighteenth Annual Denton Lectureship book, p. 372).

There was another Jewish custom of which you should be made aware.　 The Jews added a custom following the last day of the Feast of the Tabernacles.　 They lit lamps and placed them where the sacred books were ordinarily kept in allusion to passages like: (1) Proverbs 6:23, “The commandment is a lamp, and the law a light; reproofs of instruction are the way of life”, and (2) Psalm 119:105, “Your word is a lamp to my feet and a light to my path” (This custom is explained by Adam Clark Vol., 5, p. 577).　 They evidently understood that God’s Word was to　guide the feet through life and into that ultimate Promised Land.

Back to Jesus’ words: “I am the light of the world” (John 8:12).　 His words are bold. He is declaring that he is our guide to the Promised Land.　 He is the Word of God (John 1:1, 14; Revelation 19:13) lighting the way to the Promised Land.

Let us soberly ask the question: “Are we humbly following his lead?”　 He promised, “He who follows Me shall not walk in darkness, but have the light of life” (John 8:12).

Another point to consider is this: “Are we a light that others can follow to the Promised Land?”　 Paul said, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1 KJV).　 Can we say such to others in good confidence, and with a clear conscience?　 Jesus wanted us to be a light for others in this world of spiritual darkness.　　He said, “You are the light of the world… Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:14, 16).　 Paul urged brethren, “Do all things without complaining and disputing, that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights, holding fast (forth KJV) the word of life…” (Philippians 2:14-16).　 The world needs to see: (1) The light of Christ (John 8:12); (2) The light of the Gospel (2 Timothy 1:10; 2 Corinthians 4:4); (3) The light from our lives in both word and deed (Philippians 2:14-16; Matthew 5:14-16).　 Ponder the words of Tillit S. Teddlie’s song, “Into our hands the Gospel is given, Into our hands is given the light; Haste let us carry God’s precious message, Guiding the erring back to the right.”

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The Seven “I Am’s”: The Bread of Life

Posted on January 23, 2013 by Bryan Hodge

Man cannot physically live very long without food and water.  Four to six weeks without food is about the physical limits for most.  Three to five days without water under even ideal circumstances is about the maximum for most.  There are extraordinary stories of lengthier situations:  (1) Lawrence McKeown of Ireland lasted seventy plus days on a hunger strike in 1981 (www.mostoftenasked.com).  (2) Andreas Michavecz survived in an Austrian holding cell eighteen days without either food or water in 1979.  They supposedly had forgotten that he was there (Guinness Book of World Records, 1998).  (3) Mitsutaka Uchikoshi of Japan reportedly survived twenty-four days on a mountainside without food or water before being rescued in 2006 (BBC News).  The Bible tells us that (4) Moses (Exodus 24:18; 34:28; Deuteronomy 9:18), (5) Elijah (1 Kings 19:8), and (6) Jesus (Matthew 4:1; Luke 4:1-2) all fasted for forty days.  Yet, even these six examples remind us that man needs food and water.  He cannot go very long without these things.

Aron Ralston understood this.  In 2003, while hiking alone in Utah’s Blue John Canyon, a giant boulder fell pinning his right arm to the canyon wall.  He eventually, after six days of being stuck, willfully snapped the two bones of his forearm and cut off his own arm with a pocketknife in order to free himself.

Jesus said, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (John 6:35).  Similar words are said to the woman at the well (John 4:10-14).  In contrast with food and drink which temporarily sustains the physical body, Jesus is offering “everlasting life” (John 4:14).

Furthermore, He said, “I am the bread of life.  Your fathers ate the manna in the wilderness, and are dead.  This is the bread which comes down from heaven, that one may eat of it and not die” (John 6:48-50).  The children of Israel, in the wilderness received manna from God to eat.  It nourished their bodies.  It temporarily sustained their physical lives.  However, they did eventually die.  Jesus and His words have power to spiritually nourish us (John 6:27, 63), and provide us with eternal life (John 6:67-68).

What are we to do?  (1) We are to come and believe (John 6:35).  Note: This certainly is not speaking of mere mental belief (cf. Luke 6:47-ff; cf. Acts 11:18).  (2) We are to eat of this bread (John 6:50-51).  How do we do this?  Compare John 6:50-51 with John 8:51 which reads: “Most assuredly, I say to you, if anyone keeps My word he shall never see death.”  We eat the bread by consuming and living the teachings of Jesus.  Indeed, Peter got it correct when he said to Jesus, “You have the words of eternal life” (John 6:68).  Jesus taught, “The words that I speak to you are spirit, and they are life” (John 6:63).  We must take His words and consume them.

Too many have their priorities wrong.  Jesus said, “Do not labor for the food which perishes, but for the food which endures to everlasting life” (John 6:27).  This is a relative negation.  He certainly isn’t telling us in an absolute sense not to labor for physical food (cf. Ephesians 4:28; 2 Thessalonians 3:6-15).  What he is doing is emphasizing the need to work even more diligently in the spiritual realm. It is even more important.  Let’s remember that He is the bread of life.

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The Seven Signs: Raising the Dead (John 11)

Posted on January 21, 2013 by Bryan Hodge

“The miracles of our Lord are so full of incidental lessons that a study of those incidental lessons is much like going to a river and trying to drink it dry.” (W. Gaddys Roy, Sermon outlines on the miracles of Jesus, p.viii). How true this is!

The Setting

Lazarus is sick (John 11:1). Lazarus’ sisters, Mary and Martha, send word to Jesus, who is about a day’s journey from them. The message is simply “Lord, behold, he whom you love (Phileis, friendship love) is sick” [(John 11:3). Notice: They do not even mention Lazarus’s name, Jesus and Lazarus’ relationship was that close].  Where else could they turn?

Jesus does not immediately leave, but delays two days before leaving (John 11:6). Jesus knows that Lazarus is now dead (John 11:14). In fact, he must have died the day the messengers were dispatched to Jesus [cf. John 11:17 (4 days – 2 days of delay – 1 day travel to Jesus – 1 day Jesus travel to them)].

Jesus, after two days, says “Let us go to Judea again…Lazarus is dead” (John 11:7, 14). This troubles the disciples (John 11:8 cf. 10:22, 31-33, 39-40). This could well mean their lives. Thomas courageously responds, “Let us also go, that we may die with him” (John 11:16). Paraphrase: “We’ll go with him. If we die there, we’ll die there. But, let us follow him.”

As they near the house, a large number of Jews are gathered around Mary and Martha. Martha receives word that He is nearing, and goes out secretly to meet with him. She says, “Lord, if you had been here, my brother would not have died” (John 11:21). Ouch! Martha leaves, and secretly summons her sister to Him [It is possible that not all the visitors were friendly toward Jesus (cf. John 11:45-46)]. Mary also says, “Lord, if you had been here, my brother would not have died” (John 11:32). Many tears were shed (John 11:33). Jesus also would weep (John 11:35).

The Sign

Jesus is led to the grave, a cave sealed with a stone (John 11:34, 38). Some of the Jews say, “Could not this man, who opened the eyes of the blind, also have kept this man from dying?” (John 11:37).

Jesus instructs, “Take away the stone” (John 11:39). Martha objects, “Lord, by this time there is a stench, for he has been dead four days” (John 11:39). Jesus replies “Did I not say to you that if you would believe you would see the glory of God?” (John 11:40). The stone is removed. After Jesus prays to the Father, he commands “Lazarus, come forth!” (John 11:43). He did. Jesus then instructs that they loose him from his binding grave-clothes (John 11:43).

Why had Jesus waited to come to this family? Perhaps, it was so that the decay process would be well under-way. Jesus had raised others (Luke 7:14-16; Luke 8:52-56). However, Lazarus had been dead four days (John 11:17; 39). The length of time strengthened the witness of the sign. “Rabbinical writings indicate a common superstition among the Jews, that the soul of a deceased hovered around the body for three days in hopes of reunion with the body, but took its final departure when decomposition began the third or fourth day. (Gary Fallis, Brown Trail class notes on John).

The purpose of this sign is clear. Jesus, in prayer to the Father, “Father, I thank you that you have heard me…that they may believe that you sent me” (John 11:42-43).

Lessons

  1. Jesus raised the dead. Jesus later proclaimed “I have the keys of Hades and of Death.” (Revelation 1:18).
  2. Jesus said “I am the resurrection and the life. He who believes in me, though he may die, he shall live.” (John 11:25). Meaning: Though one may die (physically), yet through belief he may live in glory (cf. John 5:28-29; Roman 2:7-11; Colossians 3:4).
  3. Jesus also added. “And whoever lives and believes in me shall never die.” (John 11:26). Meaning: Possibility one- This refers to those who are alive at Jesus’ return (cf. 1 Thessalonians 4:16-17; 1 Corinthians 15:51-52). Possibility two- Whoever lives (spiritually) shall never see death (ref. to Second Death- Revelation 2:11; 20:6, 20:14; 21:18). This seems the best explanation, harmonizing with John 8:51.
  4.  Jesus wept (John 11:35). He cares. It has been said: because “Jesus wept,” we can “rejoice evermore.” (1 Thessalonians 5:16). Such is a play on the two shortest verses in the New Testament. (John 11:35 is 9 English letters, or 16 Greek letters. 1 Thessalonians 5:16 is 15 English letters, or 14 Greek letters. Each consists of just two words).
  5.  Jesus didn’t save Martha, Mary, or Lazarus from experiencing sorrow and pain in this life. However, he did furnish these faithful friends with joy after heartache. Even so, the faithful today may experience heartache in life. However, joy awaits the faithful.
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The Seven Signs: Sight to the Blind (John 9)

Posted on January 18, 2013 by Bryan Hodge

Miraculous signs confirmed the New Testament message.   Jesus worked miracles.  Jimmy Jividen lists 35 specific miracles performed by Jesus, not counting the miracles connected with the cross, resurrection, and ascension (Jimmy Jividen, Miracles from God or Man, p. 17-18).  These could be categorized as: 17 bodily cures; 9 miracles over forces of nature; 6 cures of demon possession; 3 raised from the dead (ibid, p. 16).  The book of Acts records 12 specific miracles performed through individuals in the early church, not counting acts which came directly from heaven without human agency (ibid, p. 50).  These include 6 bodily cures; 2 raised from the dead, 2 miraculous curses; 1 cure of demon possession; 1 bestowal of the gift of tongues and prophecy.  Additionally, there are many general, non-specific references; 29 such references in Matthew, Mark, Luke and John; 10 such references in Acts.

The Setting

Jesus and his disciples behold a blind man, blind from birth (John 9:1).  The disciples see this as an issue to discuss.  They ask, “Rabbi, who sinned, this man or his parents, that he was born blind?” (John 9:2).

They pose a false dichotomy.  They see only two possibilities.  The assumption is that all personal suffering is a result of sin closely connected with the one suffering, either personal sin or family sin.  “The underlying concern – well intended, but misguided – was not to charge God with perpetrating evil on innocent people” (ESV Study Bible).  Therefore, “Did this man sin?”  Some Jews believed that children could sin even while in the womb.  Others may have adopted a belief in reincarnation from the Greeks.  “If this is not the result of this man’s sin, did his parents cause this?”  The sin of parents can have consequences on their children (Exodus 20:4-5; cf. Numbers 14:33; Fetal Alcohol Syndrome, crack babies, etc.).  Some believe that the children were directly punished due to their parents sin.

The notion that all personal suffering is the effect of sin closely connected to the individual, is an enduring belief.  It was believed in Jesus’ day (John 9:1-2).  It was believed in Paul’s day (Acts 28:1-4).  It is believed by the Hindus.  Birth defects and abortions are considered deserved by some because of bad karma from a previous life.  It is believed in America.  Some think that those without wealth and health are not good people, and some how are necessarily responsible for this condition.

The Statement

Jesus answers, “Neither this man nor his parents sinned, but that the works of God should be revealed in him.” (John 9:3).

If they were expecting a lengthy discourse on the problem of evil, pain, and suffering, they did not receive it.  If they were expecting a full answer to why suffering exists in this world, Jesus did not provide it.  However, he does plainly state that not all suffering is due to personal sin, and parental sin.  Saying that, neither this man’s nor his parents’ sin is the cause of this condition of blindness.

Instead, it is “That the works of God should be revealed in him.  I must work the works of Him who sent me while it is day; the night is coming when no one can work.  As long as I am in the world, I am the light of the world” (John 9:3b-5).

The word “that” does not always indicate cause.  It may be used to denote effect or result (e,g, Matthew 23:34-37; John 9:39).  Compare this passage with John 11:4.

The disciples see in the blind man an issue to discuss, but Jesus sees in the blind man a work to do.  He sees a need to be met.  He sees an opportunity to do good (Galatians 6:10)

Jesus is conscious of the limited time He has remaining on earth.  The night (death) is coming when no one can work (accomplish anything on earth).  He is determined to shine as a light in the world, so long as he lives in the world (ex. Matthew 5:16; Philippians 2:15-16).

The Sign

Jesus heals the man.  He does so on conditions (John 9:6-7; cf. 2 Kings 5:10-ff).  Perhaps, this is to teach us to accept Jesus’ words, even when we have little or no connection between the condition and the benefit offered.  Such is really a test of the heart, a test of our trust in Him and His worlds.

Lessons

  1. Sometimes, the innocent do suffer.  Jesus did.  Stephen did.  Job did. This man did.
  2. Sometimes, we may not have all the answers as to why a condition exists.  Instead of worrying about such, let us look at such as an opportunity to let our light shine, and bring glory to the Father.
  3. Life is brief.  Let us “Work the works of Him… while it is day; the night is coming when no one can work” (John 9:4; see also: Psalm 90:12; Ephesians 5:15-16; Colossians 4:5).
  4. Sometimes, the benefits that God offers are only available to us on certain conditions.  We should trust and obey.  Robert Taylor, Jr. points out, “He was not given sight and then went to Siloam to wash.  He went to wash and then sight was given” (Studies in the Gospel of John, p. 136).  The order is clear – (a.) Condition stated; (b.) Condition obeyed; (c.) Benefit received.
  5. The records of Matthew, Mark, Luke, and John record Jesus healing the blind on several occasions [(1) Matthew 9:27-31; (2) Mark 8:22-26; (3) Matthew 12:22; Mark 3:22; Luke 11:14; (4) John 9:1-12; (5) Matthew 20:29-34; Mark 10:16-52; Luke 18:35-43].  This man, who was born blind, exclaimed, “Since the world began it has been unheard of that anyone opened the eyes of one born blind.  If this man were not from God, He could do nothing.” (John 9:32-33).
  6. Jesus went on to speak of spiritual blindness, saying that the reason some remained in their sins was because they refused to acknowledge their blindness, but continued to say “We see” (John 9:41).  Pride keeps some from understanding their lost condition, and seeking to have such corrected.  Don’t let this be you.
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The Seven Signs: Walking On Water (John 6:15-21)

Posted on January 16, 2013 by Bryan Hodge

More than 1200 species of animals have the ability to walk on water (lifeslittlemysteries.com). Some are classified as “gliders.” These are tiny creatures (such as: water striders, fisher spiders and mosquitoes.) Their bodies can be supported by the surface tension of the water. Others are classified as “slappers.” These are larger creatures (such as: basilisk lizards, water birds including the western grebe and ducks, and even dolphins.) Their feet or tail must be fast enough to keep them out of the water. The basilisk lizard actually moves its feet quickly enough to create a small air pocket beneath its feet which helps lessen psi. In the case of the dolphin, it must move its tail with enough force to lift its body up from the water.

Man cannot naturally walk on water. MythBusters Season 5 “Episode 9” made multiple attempts using various devises to try to successfully walk on water. All were total failures.

Now let us consider the fifth sign. Jesus walks on water.

The Setting

Jesus had miraculously fed over five thousand people (John 6:1-14 cf. Matthew 14:21). The sentiment of the multitude was “This is truly the prophet who is come into the world” [John 6:14 cf. 1:21; 1:25; 7:40-41 (The O.T. foretold of such a prophet Deuteronomy 18:15-19 cf. Acts 3:22-26)]. In fact, they wanted to take Jesus “by force and make him king” (John 6:15).

 Think of an earthly king with the powers of Jesus. What a welfare program! He could feed the people. Herbert Hoover once spoke of a “chicken in every pot”, such was popular. But this man, Jesus, could miraculously supply food. What military possibilities! An army needs food. It travels on it stomach. Perhaps, this man could liberate them from Rome. After all, hadn’t Moses fed their ancestors in the wilderness? And not only that, hadn’t Moses liberated them from Egypt? Who since Moses had miraculously feed so many?

Jesus knew their thoughts (John 6:15 cf. 2:25). Their thoughts were not in agreement with his ministry. He had not come into the world to serve as an earthly king (cf. John 18:36; Luke 17:21). He sent the twelve away by boat to Bethsaida, and he also dispersed the crowd (Mark 6:45). He went to pray (John 6:15 cf. Mark 6:46).

The twelve left at about 6 p.m. (John 6:16; Matthew 14:22-23). The distance across the Sea of Galilee was not far. It’s greatest width is eight miles, and it is only about thirteen miles in length. Yet, hours later, at least 3 a.m., they still had not made it to their destination (Matthew 14:25: “fourth-watch” is from 3 a.m. til 6 a.m.). A great wind and turbulent sea was against them and they had made only about four miles (John 6:18-19; Matthew 14:24; Mark 6:48). They were “straining at rowing” (Mark 6:48). [Fierce winds are common on the Sea of Galilee. Cool air rushes down the mountains and into the warm below sea-level areas of the Sea of Galilee. Oliver Greene has commented, “Historians tell us that in that day sudden, terrific violent storms would sweep down upon the Sea of Galilee almost without warning – and the same is true even today. The sea is surrounded by mountain gorges, which seem to act as a funnel to draw the wind down out of the hills upon the little sea” (The Gospel According to Mathew, vol. 2, p. 232)]. They may have been blown off course toward Capernaum (so explains Guy Woods, Commentary on John, p. 120). Remember that these men, include at least four who were experienced fisherman, were not novices.

The Sign

Jesus came to them walking on the sea (John 6:19). His appearance startled them (John 6:19 cf. Matthew 14:25-26; Mark 6:48-49). He comforted them saying, “It is I; do not be afraid” (John 6:19). He even permitted Peter to join him on the water (Matthew 14:28-ff). When he entered the boat, the wind ceased (Matthew 14:32; Mark 6:51) and “immediately the boat was at the land” (John 6:21). Previously, he had rebuked the winds and sea, producing a great calm, and they had said “who can this be, that even the winds obey him?” (Matthew 8:23-27). Now, they said “Truly you are the Son of God” (Matthew 14:33).

Lessons

  1. Several times Jesus is pictured as withdrawing from others to be alone with God in prayer (Mark 6:46 cf. Luke 22:41). We all need time alone with our God (see Matthew 6:6). Let us pray frequently. Let us pray with unguarded openness to Him, the kind of prayer which can’t be done in public.
  2. Jesus once spent all night in prayer (Luke 6:12). This may be another occasion of many hours being spent in prayer (Matthew 14:23 cf. 14:25). We each should spend time with God, pouring out our hearts to Him. If Jesus thought that He needed this, how much more do we? Let us pray with purpose and fervor.
  3. Even nature was put in obedience to Jesus. King Canute was a Danish king who ruled over England (1016-1035 A.D.), Denmark (1019-1035) and Norway (1028-1035 A.D.). He grew tired of sycophants (yes-men) and decided to teach his officers a lesson. He had his chair brought down to the water at low tide. He asked “Do you think it will stop if I give the command?” They said “Give the order, O Great King, and it will obey”. The King answered “Very well Sea, I command you to come no further! Surf, stop your rolling! Surf, stop your pounding! Do not touch my feet!” Naturally, it didn’t work. The King then said “well, my friends, it seems I do not have quite so much power as you have believed. Perhaps, you have learned something today. Perhaps, now you will remember there is only one king who is all-powerful, and it is he who rules the sea and holds the ocean in the hollow of his hand. I suggest you reserve your praises for him” (William J. Bennett, The Book of Virtues, p. 67-68).
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The Seven Signs: Feeding Over 5,000 (John 6:1-14)

Posted on January 14, 2013 by Bryan Hodge

Jesus once said, “The very works that I do bear witness of me, that the Father has sent me” (John 5:36).  The “works” of which he spoke included miraculous signs (cf. 10:19-21, 24-25, 37-38).  This is the only miracle which is recorded in all four accounts (Matthew, Mark, Luke, and John).

The Setting

The twelve had been sent out on a preaching tour through Israel to proclaim, “the kingdom of heaven is at hand” (Matthew 10:1-15; Mark 6:7-13; Luke 9:1-6).  They, having completed their tour, now return to Jesus and report on what had been done (Mark 6:30; Luke 9:10).

Jesus says, “Come aside by yourselves to a deserted place and rest a while” (Mark 6:31; Luke 9:10).  Thus, they set out for some rest and relaxation.

However, they do not escape unnoticed.  They are spotted leaving the area, and a multitude begins to follow them.  They follow because: (1) John the baptizer has been recently beheaded (Matthew 14:1-12; Mark 6:14-29).  John’s disciples are somewhat like sheep without a shepherd (cf. Mark 6:34).  Except, they did know that John had pointed them to Jesus (cf. John 1:29-30; 35-37; 3:28-30; 5:31-33).  So, they turn to him.  (2) They have witnessed the signs (John 6:2).

The Sign

The multitude follows Jesus into the desert.  There, he has compassion on the people.  He also heals the sick (Matthew 14:14; Luke 9:11).

However, there appears to be a problem.  The multitude is large, five thousand men, plus women and children (Matthew 14:21).  It is getting late (Matthew 14:15; Mark 6:35; Luke 9:12).  The people are hungry (they had spontaneously followed without adequate provisions).  Where could food be found for so many?  Moreover, if found, how would it be paid for? (John 6:5-7).  A search is made (Mark 6:38).  Five loaves and two fishes were found among the multitude, but what were they among such a number? (John 6:8-9).

Jesus has the disciples organize the crowd into groups of fifty [(Luke 9:14; Mark 6:40).  Perhaps this is done to make service efficient and to ensure that no one is neglected].  He prays, giving thanks to God (John 6:11 cf. Matthew 14:19; Mark 6:41; Luke 9:16).  The multitude is miraculously fed.  They received “as much as they wanted” (John 6:11).  In fact, there are leftovers (Matthew 14:20; Mark 6:43; Luke 9:17; John 6:12-13).  The people exclaim, “this is truly the prophet who is come into the world!” (John 6:14).

Lessons

  1. Jesus fed the multitude physical food.  However, he is the bread of life (John 6: 35, 48).  He has something far greater to offer than relief from physical hunger (John 6:27, 49-51, 63).
  2. He fed the multitude in an orderly manner (Luke 9:14).  We should do things “decently and in order” (1 Corinthians 14:40).  The early church was organized in such a way that the Grecian widows were not neglected (Acts 6:1-ff).  We should make more effort to make sure that no one gets left out or “falls through the cracks”.
  3. Jesus instructed that the fragments be gathered up “so that nothing is lost” (John 6:12).  Perhaps we should learn from this to be frugal and not wasteful.

 

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The Seven Signs: Healing After Thirty-eight Years (John 5:1-15)

Posted on January 11, 2013 by Bryan Hodge

There are different words used to describe the miracles of the Bible: (1) “Miracle” (e.g. Luke 23:8, Acts 2:22). This word is from the Greek “dunamis” (it is from this word we derive our word dynamite). The word refers to “power” (Vine’s). It refers to the supernatural power of God. (2) “Wonder” (e.g. Acts 4:29-30; 5:12). The Greek word is “teras”. It refers to “something so strange as to cause it to be ‘watched’ or ‘observed’ . . .” (Thayer). The word has reference to the wonderment, and amazement of those who witnessed it (cf. Matthew 15:31; Acts 3:7-10; 7:30-31; 8:13). (3) “Work” or “deed” (e.g. Luke 10:13; 24:19; Acts 2:11; 2 Corinthians 12:12). The word, “ergon,”  (work) has reference to the deed itself, while the term “miracle” has reference to the source, and the word “wonder” has reference to the reaction of witnesses.

However, the word that we are interested in is the word, (4) “Sign” (e.g. John 2:11; 4:54; 6:14; 12:18; Acts 2:22). The word “semeion,” though sometimes translated “miracle” by the KJV, should be rendered “sign”. It refers to “a sign, mark, indication, token” (Vine’s). In other words, the design of the miracle was to lead us to something beyond the miracle itself (cf. John 3:2).

Today, we consider the third sign of John.

The Setting

The occasion is one of the feasts of the Jews (John 5:1). Jesus faithfully keeps these feasts (John 2:13, 21; 5:1; 7:2, 14, 37; 12:1, 12-13) as the law instructed (Exodus 23:17; 34:23; Deuteronomy 16:16).

The location is Jerusalem (John 5:1). More specifically, the pool of Bethesda (John 5:2). Note: the word “Bethesda” means “house of mercy”. This pool has five “porches” (NASB) or “roofed colonnades” (ESV). The word refers to covered areas.

The sick gather at this place. One reason may have been the covered areas where one could get out of the sun and rain. The reason stated is that this pool was believed to have healing properties, perhaps even supernatural properties. The question is often asked, “Did angels really stir the waters?” certain manuscripts omit verse four. However, it is clear that the waters did intermittently stir (v. 7). Bruce Metzger writes “verse 4 is a gloss, whose secondary character is clear from (1) its absence from the earliest and best witnesses, (2) the presence of asterisks or obeli to mark the words as spurious in more than twenty Greek witnesses” (A textual commentary on the Greek New Testament). Many believe that the words were added to explain a common belief. However, whether an angel stirred the water or not, the sick, who gather at this site, believed in the healing properties of the stirring water.

The Sign

The subject is a man, who had an infirmity for thirty-eight years (John 5:5). His infirmity involves his ability to move (John 5:7-9). The man did not know Jesus (cf. John 5:13). He certainty did not expect Jesus to heal him (cf. John 5:6-7, Note: he is still looking to the water). However, Jesus did heal him (John 5:8-9).

The Jews (Jewish leaders cf. John 1:19; 5:10; 7:1; 9:20-22) are not pleased. This healing took place on the Sabbath (John 5:9-10, 16). Concerning the Sabbath: (1) It is true that normal daily work was not to take place on the Sabbath (Exodus 20:8-10; 31:12-15). (2) It is also true that no commercial burdens were to be transported on the Sabbath (Nehemiah 13:19-20). (3) However, it is not true that all activities were to cease on the Sabbath. (a) The priests circumcised (Matthew 12:5). (b) Food could be prepared (Exodus 12:16; Matthew 12:1-8). (d) The Jews rescued their animals on the Sabbath (Luke 14:1-6; Matthew 12:11). The Jews had a perverted understanding of the Sabbath. Their priorities were mixed up in placing the day over doing good, and in valuing their animals and property over their fellow man.

The man went to the temple, perhaps to praise God for the healing. Jesus finds him there, and warns him that he should “sin no more, lest a worse thing come” upon him (John 5:14-15). Does this suggest that his infirmity had been a result of some sin (e.g. drunk stumbling in front of an ox-cart) or, does this simply suggest that Jesus wants him to understand that there is something worse than physical infirmity? It certainly suggests at least the later.

Lessons

  1. Jesus kept the feast days (John 2:13, 21; 5:1; 7:2, 14, 37; 12:1, 12-13). There is an application for us (Hebrews 10:24-25).
  2. Jesus’ miracles were amazing. Even long-term infirmities could be healed (John 5:1-15; 9:1-12; 11:39; Luke 8:43-48 cf. Acts 3:1-10).
  3. It was not a violation of the Sabbath to show mercy to others on the Sabbath (cf. Hosea 6:6). We no doubt can learn from this principle to have proper priorities.
  4. A life of sin leads to something worse than physical infirmities (John 5:14-15).

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The Seven Signs: Healing from Afar (John 4:46-54)

Posted on January 9, 2013 by Bryan Hodge

The number seven plays a prominent part in John’s writings. In the book of Revelation there are: seven churches (2:1; 2:8; 2:12; 2:18; 3:1, 3:7; 3:14), seven seals (6:1; 6:3; 6:5; 6:7; 6:9; 6:12; 8:1), seven trumpets (8:6-7; 8:8; 8:10; 8:12; 9:1; 9:13; 11:15), and seven beatitudes (1:3; 14:13; 16:15; 19:9; 20:6; 22:7; 22:14). In the book of 1 John there are: seven tests (1:6; 1:8; 1:10; 2:4; 2:6; 2:9; 4:20), and seven contrasts [light v. darkness (1:5-2:11); Father v. world (2:12-2:17); Christ v. antichrist (2:18; 2:28); good v. evil (2:29-3:10); spirit of truth v. spirit of error (4:1-4:6); true love v. false love (4:7-4:21); begotten v. unbegotten 5:1-5:21)].

In the book of John, there are seven “I am” statements made by Jesus: [1. Bread of life (6:35, 48); 2. Light of the world (8:12; 9:5); 3. Door (10:7, 9); 4: Good shepherd (10:11, 14); 5. Resurrection and life (11:25); 6. The way, the truth, and the life (14:6). 7. True vine (15:1)]. There are also seven signs to back up these seven statements (2:1-11; 4:46-54; 5:1-15; 6:1-14; 6:16-21; 9:1-41; 11:1-45). Today, we look at the second of the seven signs.

The Setting

The second sign involves two locations. Jesus is in Cana of Galilee, having recently returned from Judea. The one “sick,” and “at the point of death” is in Capernaum. The distance between these two places is about 20 miles, or a day’s journey by foot.

The father of the one sick is described as a “nobleman”. The word “‘basilikos” is used by Josephus, the Jewish historian, to denote a royal officer or servant, whether of civil, military, or household service” (Woods, A Commentary on John, p. 91). He, having heard that Jesus is relatively close by, travels to him and begs him to come down and heal his son (John 4:46-47).

Jesus replies, “unless you people see signs and wonders, you will by no means believe” (John 4:48). Ouch! It is possible that this man is not a real believer, but only turns to Jesus out of desperation. It is possible that Jesus understands this from the man’s heart (cf. John 2:25). However, it should be pointed out that “you” is plural. These words include the greater audience and masses. It is also possible that Jesus is simply saying that he does miracles so that they will believe, but that the message is more important than the miracle.

The father responds, “Sir, come down before my child dies!” (John 4:49). In other words, “I am not interested in theological discussions about my faith, at this point. All I know is that my son is about to die, and if you can do something, then I beg you please come with me. We are in a race against death.”

The Sign

Jesus tells the man “Go your way; your son lives” (John 4:50). Paraphrase: “My immediate presence is not required.” The man starts for Capernaum. He is met by some of his servants along the way. They come bearing good news. The fever had left the child on the seventh hour of the previous day, the same hour that Jesus had said, “Go your way; your son lives.”

Interesting note: “The father inquired of the servant when his son began to amend; that is, gradually get better. Evidently, he had not expected sudden and complete healing. His servants … pointed out that the fever ‘left’ him, i.e., had wholly vanished. The healing was total and complete” (ibid, p. 93).

Lessons

  1.  Jesus knew and could do things even from a distance (John 1:47-48; 4:16-18; 4:49-53; 11:14; Luke 7:1-10).
  2. God at times may seem distant from us, specifically spatially. In reality, He is not. He is not limited by space.  Read Psalm 139:1-4; Proverb 15:3; Jeremiah 23:23-24.
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The Seven Signs: Water to Wine (John 2:1-11)

Posted on January 8, 2013 by Bryan Hodge

The number seven was a significant number to the Jews.  The Hebrew term for seven “comes from the Hebrew SHEVAH which means ‘to be full, satisfied, or enough’… Perfection and fullness are… symbolized in this number.”

The book of John contains seven signs (semeion).  These seven signs are set forth to convince us that Jesus is the Christ.  John writes, “And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name (John 20:30-31).

The Setting

The location is Cana of Galilee, located about nine miles north of Jesus’ hometown of Nazareth.  The occasion is a wedding.  Whose wedding it is, we are not told.  However, Jesus’ mother, Mary, seems to be very involved in helping host the event.

The difficulty is “they ran out of wine” (John 2:3).  This is an embarrassing, awkward situation.  What can be done?  Mary turns to Jesus, “They have no wine.”  Why Mary turns to Jesus is not clear.  What is she expecting?  Jesus could do no miracles until the Holy Spirit came upon Him (Luke 3:22-23 cf. 4:18-19; Acts 10:38-39; Matthew 12:28).  Such had occurred only recently (cf. John 1:29-ff).  Moreover, the first miracle of Jesus recorded in scripture is what occurs here at Cana (cf. John 2:11).  Some have suggested that she is not expecting a miracle but is asking for help or advice – “Is there something we can do?”  But, such does not seem to fit Jesus’ response to her (John 2:4).  Others have suggested that she has heard of the events surrounding his baptism, and that while he may not have done any miraculous works on physical matter, he has demonstrated super-natural knowledge (John 1:47-50).  Whatever her thoughts, she does approach her son with the problem.

Jesus responds by saying, “Woman, what does your concern have to do with me?  My hour has not yet come” (John 2:4).  The term “woman” shows no disrespect.  It’s a common manner of address (cf. John 4:21; 8:10; 19:26-27; 20:11-13, 15).  The words “what does your concern have to do with me” are a common wording in the Bible (cf. Judges 11:12; 2 Samuel 16:10; 1 Kings 17:18; 2 Kings 3:13).  Here, it is being used as a mild rebuke.  Robert Taylor, Jr., commented, “Mary was not… the director of His messianic mission” (Studies in the Gospel of John, p. 31).  The words “my hour has not yet come” indicates that she is pushing his timing.  The term “hour” has a specific usage in John (John 7:30; 8:20; 12:23-24, 27; 17:1 cf. Matthew 26:45).  The term “hour” has to do with His glorification.  Mary may have wanted Jesus to be glorified then and there.  However, a miracle at Cana was not the way to His ultimate glory.

The Sign

Jesus agrees to help.  He instructs that six water pots, each with a capacity of 20-30 gallons, be filled with water to the brim (John 2:5-7).  [Now observe these facts – (a) Jesus never touches the pots.   (b) The pots are filled to the brim.  This eliminates the opportunity for something to being added to the water.]  Jesus turns this water into 120-180 gallons of wine.  Moreover, this wine is superior in quality to the earlier wine (John 2:8-10).

Did Jesus turn this water into alcoholic wine?  (1) The term “wine” is “oinos”, a generic term which can refer to either alcoholic wine, or non-alcoholic wine (grape juice).  (2) The Proverbs warn men not even to look upon wine (Proverbs 23:31).  (3) “The Talmud indicates that drinking to the accompaniment of musical instruments on festive occasions such as a wedding was forbidden” (Bacchiocchi, Wine in the Bible, p. 42.  Citing – Sotah 48a and Mishna Sotah 9,11).  (4) Under the New Testament, we’re taught (a) to be sober (1 Thessalonians 5:6, 8; Titus 2:2; 1 Peter 1:13; 5:8.  “Nepho” lit. “not to drink”).  (b) Not to be drunk, Ephesians 5:18. [Methusko “an inceptive verb, marking the process (to intoxication, B.H.)” Vines’s]

Objections: (1) The references to superior quality seems to indicate that alcoholic wine is in view.  This is not true.  Grape juices differ in quality.  (2) “Well drunk” (John 2:10) indicates that intoxicating wine is in view.  The American Standard simply renders this “drunk freely”.  There is nothing in the word which suggests alcoholic wine.  Moreover, IF this wording means intoxication, then Jesus provided more alcohol for drunk folks!

In nature, water is drawn by the roots of a grapevine and over time a grape and juice from that grape is produced.  Jesus accomplished in a moment what takes months to accomplish in nature.

Lessons

  1. It is okay to enjoy life (cf. Proverbs 5:18; 17:22; 1 Timothy 6:17).  Jesus’ first miracle was at a marriage feast.
  2. Jesus respects marriage (cf. Hebrews 13:4).  Not only did He attend the feast, His first miracle was performed at this wedding feast.
  3. Jesus demonstrates power over nature.
  4. Jesus brings good things to man.  While Moses turned water into blood (Exodus 4:9; 7:20), Jesus turned water into wine (John 2).  Moses brought a curse; Jesus brought a blessing.
  5. Jesus can change things.  He changed water into wine.  He changed a sinner into a saint (cf. Acts 22:16).
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