Feeds:
Posts
Comments

True power

February 2, 2014 by William Higgins

Let me share with your briefly as we get ready to receive the Lord’s Supper. We talked last week about how each of us have power in different areas of our lives and at different times in our lives, whether it be physical, economic or social power. And the point was that how we use the power we have is a test that reveals what is in our heart.

  • When we use our power to take advantage of, dominate and put down the weak, it reveals that we are unrighteous.
  • But when we use our power to help, stand up for and honor the weak, it reveals that we are among the righteous.

Now, this all has to with various kinds of earthly power that we have; that God gives us and we are stewards of. But today we focus on another kind of power; what I am calling “true power” – which is the power of God working in us and through us.

Let’s start with –

How God’s power works

It begins in a place of human lowliness. We might be lowly because of our weakness; our lack of earthly power. Or we might be lowly because we use our earthly power to serve and sacrifice for those who are weak. Or we might be lowly because we refuse to use earthly power out of love for God and others – for instance in the case of loving our enemies. However we get there, it begins with lowliness.

Next, we rely fully on God in faith to take care of us. We pray, we trust, we look to God and we wait on God. And then God acts for us in power to raise us up and take care of us.

That’s it! That’s how God’s power works in and through and for us. It is as simple as this.

Now, it works this way, because this is how God works. 1 Samuel 2:8 says, The Lord “raises up the poor from the dust; he lifts the needy from the ash heap to make them sit with princes and inherit a seat of honor.” But it goes both ways. Psalm 147:6 says, “The Lord lifts up the humble; he casts the wicked to the ground.”

So there is a double reversal. Those who lift themselves up are brought low and those who lower themselves are lifted up by God. As Jesus said in Matthew 23:12 – “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”

Let’s look at the example of this –

God’s power in Jesus’ ministry and death

1. Jesus lowered himself to serve and to sacrifice. In Mark 10:45 Jesus said that he “came not to be served but to serve and give his life as a ransom for many.”

Philippians 2:6-8 says, “Jesus, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of humanity. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” He made himself nothing first be becoming our servant and then by dying a shameful death on the cross for us.

Look at the table here today. The broken bread represents the broken body of Jesus. The poured out wine represents the poured out blood of Jesus on the cross. Here we see Jesus in all his brokenness and lowliness. He gave up his power and used it to bless in our weakness and need.

2. He trusted in God. He did this throughout his life and ministry as God worked through him. And when his time came, he trusted God with his life. In Gethsemane he prayed, “not what I want but what you will” – Mark 14:36. On the cross he prayed, “My God, my God, why have you forsaken me” – Mark 15:34. This is a quote from Psalm 22 and he is alluding to the whole of Psalm 22 which is one long prayer for vindication. Act for me God!

3. God acted for him. In his ministry God worked by the power of the Spirit in healings, miracles and casting out demons.

And he God acted in power after his death by raising him from the dead and seating him at his own right hand, vindicating him and glorifying him. Philippians 2:9-11 says, “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Since Jesus lowered himself and trusted in him, God raised him up. And this was a double reversal. Jesus was lifted up and those that opposed and killed him were put down.

So Jesus shows us how God’s power works; the power that God is using to make all things new. If God could have transformed the world and our lives by earthly power he would have. If God could have transformed the world and our lives without sening Jesus to the cross, he would have. No, Jesus went to the cross to show us that this is the way that God works.

Finally,

God invites us to experience this transforming power in our lives

The lowliness of the cross was not just for Jesus. He calls us to take up our cross and follow him – Mark 8:34. We are to follow in his footsteps, as we serve and sacrifice for God and others. He calls us to be lowly.

And then he goes on to say in Mark 8:35 – “For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.” If we cling to our earthly lives and the strength and power we have, we will lose it all. But when we give up earthly power and become lowly, we gain what only God’s power can give – true life; eternal life. God will act for us and raise us up.

When we do this, like Jesus, we will see God work in and through us. As Jesus said in John 12:24 – “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” We have to die! It is when we give it all up and become lowly serving and sacrificing for others that God acts in us and through us to bear much fruit.

Hear Paul’s testimony. He was one who knew about lowliness and also about having God work in power in and through him. He was dealing with a physical weakness and the Lord said to him, “My grace is sufficient for you, for my power is made perfect in weakness.’ . . . (so Paul goes on to say) For when I am weak, then I am strong.” – 2 Corinthians 12:9-10. When we are weak and lowly – then God can work in power through us as well, to change us and to change the world.

Let’s remember this as we come to partake today.

William Higgins

Posted in Uncategorized | Tagged , , , , , , , | Leave a Comment »

God’s purpose in sending Jesus is salvation. John 3:16-21

January 19, 2014 by William Higgins

We are finishing up our “series within a series” on Jesus’ interactions with Nicodemus. As we get started here today I would remind you that last week we discovered how it is now possible to be born of the Spirit or receive eternal life – through Jesus’ being lifted up on the cross and then on into heaven and pouring out the Spirit. 

By way of introduction today, let me say that I take verses 16-21 to be the words of John, the Beloved disciple, the writer of our Gospel. John is here, I believe, reflecting on the conversation between Jesus and Nicodemus, especially vs. 14-15. (Most writers agree).

Let’s take look at our first set of Scriptures –

John 3:16-18

And we begin with the well known v. 16. “For God so loved the world, that he gave his beloved (only) Son, that whoever believes in him should not perish but have eternal life.”

There are three key themes in this verse – God’s love; God’s purpose to save the world through Jesus; and the role of faith in Jesus as the means of salvation. I believe the reason this verse is so popular has to do with these basic and essential themes, and the way they are brought together in a concise and understandable way here.

First, the theme of God’s love. (The other two will be developed more in vs. 17 and 18.) 1) We learn that God’s love is sacrificial. “God so loved . . . that he gave his beloved, Son.” The extent, the depth of God’s love was such that he was willing to do what it took to save us. It cost him. He sacrificed for us.

Notice the echo here of Genesis 22:2 and the story of Abraham offering up his son Isaac:

  • In Genesis, God told Abraham, “take your son . . . and offer him as a burnt offering . . ..” In v. 16 we are told that God gave his Son on the cross as a sacrifice.
  • Abraham’s son is called “your beloved son, whom you love.”  In v. 16 God’s Son is the Father’s “beloved” Son.

Now Abraham did not have to go through with it, God provided a ram. But it presents a picture of what God himself has now done for us and his sacrificial love for us.

2) God’s love includes all. Who does God love? “The world” – speaking of every single person who has ever lived or will live. Who can receive of God’s love? “Whoever” or as it can be translated “everyone.” It is available to every single person. This is not talking about a sub-set of humanity. It is emphatically talking about all people.

3) God’s love blesses us greatly. God acts for our good, to help us in our need, which is what love does. We are in danger of perishing, but God gives us “eternal life,” a gift of inestimable value. 

God’s love for us is so amazing and astounding, especially given our lack of love for God.

v. 17 picks up and expounds on the second theme of v. 16, God’s purpose in giving Jesus is to save the world. “17For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.”

We have two purpose statements here, one negative and one positive. God’s purpose is not to condemn; “God did not send his Son into the world to condemn the world.” Positively stated God’s purpose is to save; he acted “in order that the world might be saved.” Again, “the world” is all the people in this fallen world who are in danger of perishing (v. 16).

This teaches us that it is not God’s will to condemn anyone in the world. God’s purpose, God’s choice, God’s will, is the salvation of the world.

  • As Ezekiel 18:23 says, “Have I any pleasure in the death of the wicked, declares the Lord God, and not rather that he should turn from his way and live?”
  • As 1 Timothy 2:3-4 says, “God our Savior . . . desires all people to be saved and to come to the knowledge of the truth.”
  • As 2 Peter 3:9 tells us, the Lord does not wish “that any should perish, but that all should reach repentance.”

It is not from God’s end that people are not saved. There is no limit in what Jesus has done on the cross (1 John 2:2). There is no choice he has made that hinders anyone. He loves all and gives his Son freely for all. If it were left to God, all would be saved. His choice is clear. No, the difference has to do with us; what happens on our end.

v. 18 then, picks up and expounds on the third theme of v. 16, the role of faith in Jesus as the means of salvation. “18The one who believes in him is not condemned, but the one who does not believe is condemned already, because he has not believed in the name of the beloved Son of God.”

Now, all of salvation is from God. And without God’s love and initiative, and without Jesus death and resurrection, none would be saved. Not a single person. But as this verse makes clear whether we receive the gift of salvation, or not, has to do with whether we put our faith in Jesus, or not. In this respect our faith in Jesus, or lack of it, is the difference.

God doesn’t force his grace on us; he doesn’t choose for us. The one who believes is saved and the one who does not believe is condemned – v. 18. (They remain under the condemnation they already had. As it says here, “is condemned already” (see also 3:36).

So as I said, the problem is on our end. If we are not saved it is because when we hear the good news of Jesus, we choose not to believe.

But then, why do some choose not to believe? Why don’t they accept of God’s love and gift of salvation? If it is not God’s purpose to condemn them, why are some still judged? This is what our next set of verses speak to.

John 3:19-21

“19And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.” He is saying, this is how judgment works. They don’t believe and they don’t receive because, despite God’s love for them, they “love the darkness.” And they love the darkness because they hide under its cover so they can continue their evil deeds. This is what they want.

John goes on similarly in v. 20, “For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.” They not only love the cover of darkness, they hate being exposed by the light of God so that their wrongdoing is made know. They know that what they do is wrong, but they want to hide this.

So how does judgment work? It is a self-judgment. They choose to reject Jesus because they like their situation and want to keep it. This is why they don’t believe.

But then we have the other side. “21But the one who does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.” Some have already responded to God’s light prior to the coming of Jesus. They do “what is true.” God has already been at work in them. As it says, their “works have been carried out in God.” And so when the light of Jesus comes, they believe in him. They are not afraid of exposure. The light simply shows that God has already done a work in them.

[Notice that this last section of verses parallels the first section – 2:23-3:2. (See the literary structure handout). The first section of this passage has Nicodemus comes to Jesus, the light, “by night.” And here the light of Jesus comes into the world and people come to him.]

The language of these verses echoes chapter 1, which provides a framework for understanding what’s going on here. Chapter 1 tells us that “the light shines in the darkness, and the darkness has not overcome it” (1:5); and that this light “enlightens everyone” (1:9).

God’s light has always been shining in the darkness; in the world enlightening everyone. But then, as 3:21 says, “the light has come into the world.” Chapter 1 spoke of “the true light . . . coming into the world.” (1:9). And this light has now come into the world in the person of Jesus.

  • So some, having already rejected the previous light of God and God’s work in their lives – reject the further, brighter light of Jesus. As John said, they need the cover of darkness to do what they love; and they don’t want to be exposed.
  • Others, having already received of the previous light of God and God’s work in their lives – receive the further, brighter light of Jesus. As John said, so that it may be clearly seen that their works have been carried out in God.

Now, this is not to say that those who love the darkness can’t at some point repent and respond to Jesus as his light continues to come to them. Think of the Samarian woman in chapter 4. No, John is simply laying out in general terms why some don’t believe in Jesus; why they are judged despite the fact of God’s love for them and his purpose to save them.

As you hear the good news of Jesus and as God’s light shine forth – Where are you at? Are you open to God? How will you respond?

The message for you today

God loves you deeply. Every single one of you! No exceptions. And he has sacrificed greatly for you.

And God’s purpose for you is salvation, not judgment, but rather that you be born of the Spirit; that you receive eternal life.

And this is what you need to do – believe in Jesus! Believe that through his lifting up on the cross there is no more condemnation and that through his ascension into heaven he pours out the Spirit upon us to give us new life.

Will you believe? Will you receive of this gift of new life today?

William Higgins

Posted in Uncategorized | Tagged , , , , , , , , , , , | Leave a Comment »

Jesus and Nicodemus – John 2:23-3:21 literary structure

January 18, 2014 by William Higgins

A. Coming to the light out of the darkness

a) Doing signs/belief: 2:23 Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing.

b) Jesus knows all people: 24 But Jesus on his part did not entrust himself to them, because he knew all people 25 and needed no one to bear witness about a person, for he himself knew what was in a person.

a1) Doing signs/belief: 3:1 Now there was a person of the Pharisees named Nicodemus, a ruler of the Jews. 2 This one came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.”

B. Born from above/the Spirit – life

a) Born from above: 3 Jesus answered him, “Truly, truly, I say to you, unless one is born from above he (she) cannot see the kingdom of God.”

b) Marvel: 4 Nicodemus said to him, “How can a person be born when he is old? Can he enter a second time into his mother’s womb and be born?”

c) born of water/Spirit: 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit,

d) Enter the kingdom: he (she) cannot enter the kingdom of God.

c1) born of flesh/Spirit: 6 That which is born of the flesh is flesh and that which is born of the Spirit is spirit.

b1) Don’t marvel: 7 Do not marvel that I said to you, ‘You (all) must be born from above.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes.

a1) Born of the Spirit: So it is with everyone who is born of the Spirit.”

C. How these things can be

a) How can/these things?: 9 Nicodemus said to him, “How can these things be?”

b) You do not understand these things: 10 Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things?

c) Testimony: 11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you (all) do not receive our testimony.

b1) You do not believe these things: 12If I have told you (all) earthly things and you (all) do not believe,

a1) How can/these things?: how can you (all) believe if I tell you (all) heavenly things? 13 No one has ascended into heaven except he who descended from heaven, the Son of Man. 14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.

B1. Whoever believes in him has eternal life

a) Whoever believes/eternal life: 16 For God so loved the world, that he gave his beloved Son, that whoever believes in him should not perish but have eternal life.

b) Not to condemn: 17 For God did not send his Son into the world to condemn the world

c) Saved: but in order that the world might be saved through him.

b1) Not condemned: 18 The one who believes in him is not condemned,

a1) Whoever does not believe/condemned already: but the one who does not believe is condemned already, because he (she) has not believed in the name of the beloved Son of God.

A1. Coming to the light out of the darkness

19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.

– does not come to the light: 20 For everyone who does wicked things hates the light and does not come to the light, lest his (her) works should be exposed.

– comes to the light: 21 But the one who does what is true comes to the light, so that it may be clearly seen that his (her) works have been carried out in God.

William S. Higgins

Posted in Uncategorized | Tagged , , , , , , , , , | Leave a Comment »

Interpretive paraphrase of the conversation between Jesus and Nicodemus

January 17, 2014 by William Higgins

John 3:2-15

Nicodemus: You are a teacher authenticated by God with signs and must have some special teaching. (3:2)

Jesus: I am the one who has come to bring the birth from above which everyone must experience. This is what the signs point to. I’m not just a teacher come with a special teaching. (3:3)

Nicodemus: How? Can one be physically born again? (3:4)

Jesus: It is not a physical birth, but a birth of the Spirit. (3:5-6)

Jesus: How it happens is a mystery. But the effects of the Spirit’s work are discernable. (3:7-8)

Nicodemus: How is the new birth of the Spirit now possible? (3:9)

Jesus: Now is the time of the Spirit so that people can be born of the Spirit [earthly things]. (3:10-12)

Jesus: It is possible through the Son of Man descending and ascending – being lifted up on the cross, the resurrection and his ascension into heaven, from which place he will pour out the Spirit [heavenly things] to give eternal life/the birth of the Spirit. (3:13-15)

William S. Higgins

Posted in Uncategorized | Tagged , , , | Leave a Comment »

How can people now be born of the Spirit? John 3:9-15

January 12, 2014 by William Higgins

We are continuing on in John 3  looking at Jesus’ interactions with  Nicodemus.

We saw last week that Nicodemus thought that Jesus was merely a teacher come with some new teaching, based on the signs he performed, and so he went to him by night to see what he had to say. Jesus responded to him by saying that he is not simply a special teacher who is being authenticated by miracles. He has come to bring the new birth of the Spirit. This is what his miracles, or signs point to about his identity and purpose.

Today we look at vs. 9-15 and the question, “How can people now be born of the Spirit?”

John 3:9-15

“9Nicodemus said to him, ‘How can these things be?’” He has already asked a how question in v. 4, how can one be born again? Crawl back in the womb and come out again? Jesus answered that it is a birth of the Spirit, and how the Spirit works is a mystery, even though you can know the effects of the Spirit’s work.

Now Nicodemus asks another how question, how can these things be? It’s a pretty broad question, but judging by how Jesus answers it, he means, “How can people now be born of the Spirit?” How is it possible that a person can have this experience?

“10Jesus answered him, ‘Are you the teacher of Israel and yet you do not understand these things? 11Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you (all) do not receive our testimony.’” Nicodemus has called Jesus a teacher come from God. Here Jesus calls Nicodemus “the” teacher of Israel, no doubt referring to his role on the Sanhedrin, as “a ruler of the Jews” – v. 1.

But he notes two key problems with Nicodemus. 1) Despite his role, he “doesn’t understand these things.” That is, how it is possible that the Spirit can now come and bring new life.

And Jesus is surprised that he doesn’t understand this, given his role. In several places in the Old Testament, the outpouring of the Spirit is promised (Joel 2:28; Isaiah 32:15; 44:3). And the Messiah is associated with the Spirit in Isaiah (11:1-2; 42:1).

And John the Baptist has testified that Jesus is “he who baptizes with the Holy Spirit” (1:33). And they have seen the signs that Jesus has done by the power of the Spirit.

2) And then, despite his lack of  understanding, he doesn’t listen to Jesus who does understand these things.

Nicodemus had said in v. 2, “we know that you are a teacher come from God,” speaking of his and his group’s so-called knowledge. Jesus echoes this “we” language in his answer. “We,” that is, Jesus and here also John the Baptist – “speak of what we know and bear witness to what we have seen.” (Undoubtedly the “we” of Isaiah 53:1 is a part of this plural construction here. This broader passage is alluded to in 3:14).

Both Jesus and John the Baptist have testified that it is the time of the Spirit and the Messiah. “But you (all)” – Nicodemus and the Sanhedrin – “do not receive our testimony.”

But there’s more “12If I have told you (all) earthly things and you (all) do not believe, how can you (all) believe if I tell you (all) heavenly things?” This is an argument from lesser to greater. If you don’t understand or believe the earthly things – what is simple, how can you understand and believe heavenly things – what is more difficult?

The earthly things here most likely refer to people being born of the Spirit, what happens in a person’s heart here on earth. This has stumped Nicodemus. But despite Nicodemus’ lack of understanding and unbelief Jesus goes on to say more in answer to his question, “How is it that people can now be born of the Spirit?”

“13No one has ascended into heaven except he who descended from heaven, the Son of Man.” These are the heavenly things of v. 12. Jesus is saying, speaking of himself, that he has descended from heaven and he will also ascend back into heaven. The “Son of Man” is the heavenly figure of Daniel 7:13-14, which Jesus uses to refer to himself. [Nicodemus had said to Jesus that you have “come from God.” Jesus explains here that he is from God in a much more significant way.]

When Jesus says that “no one has ascended into heaven,” except him, he is establishing his authority to speak of heavenly things. No one else can do this. As John says in chapter 1:18, “No one has ever seen God. It is God the beloved who is at the Father’s side, (referring to Jesus) who has made him known.” [However one wants to explain what happened to Moses, Enoch, Elijah, Isaiah or Ezekiel, who each had some kind of ascent experience – they did not ascend to the place where the Son of Man was and will go back to – beside the Father and seeing him. 6:46; 1 John 4:12]

“14And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15that whoever believes in him may have eternal life.” There are two Scriptures that are alluded to here.

1) There is an implied reference to Isaiah 52:13 (LXX) in v. 14. v. 14 says, “lifted up” and Isaiah says, “My servant . . . shall be lifted up and glorified exceedingly.”

Jesus takes this lifting up as a reference to his being lifted up on the cross. So here, the cross is the first step in his journey upward to heaven, which includes his resurrection and ascension (12:32). In the next few verses Isaiah goes on to speak prophetically of Jesus’ death on the cross. Isaiah 53:5-6 says, “he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.” (This passage goes on to speak of “who has believed our report?” – Isaiah 53:1. As above in v. 11, they did not receive “our testimony.”)

2) There is an explicit reference to Numbers 21:8-9. Jesus sees this story of a snake on a pole as an analogy for his death on the cross.

Israel here is under judgment for complaining and speaking against God and Moses. They were dying from snake bites. Then they acknowledged their sin and asked for salvation. In v. 8 God tells Moses to “make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.”

Jesus is saying, in the same way, he will be lifted up on a pole/the cross and people will live. As he says, he “must be lifted up, that whoever believes in him may have eternal life.” Eternal life here, a very common phrase in John’s Gospel, means the same thing as being “born from above,” or “born of the Spirit.”

The point

Jesus is not just a teacher come with a special teaching that is authenticated by signs. 1) He is the one who brings in the time of the Spirit, when people can now be born of the Spirit. And even more specifically in terms of heavenly things, 2) He is the Son of Man who has come down from heaven and who will be lifted up on the cross, through the resurrection and through his ascension back into heaven from which place he will pour out the Spirit on his people. (John 7:39 – The Spirit is given once Jesus is glorified)

This is how people can now be born of the Spirit, or as he says here have “eternal life.”

So we learn from all this that –

Jesus has made it possible for you to be born of the Spirit

To be born from above; to be born of God; to receive new life, to be transformed in all your heart and life.

As we learn in v. 15 this is for everyone – “whoever.” It’s available to every single one of you. And you receive it by believing. This is what you must do. As v. 15 says, “whoever believes in him may have eternal life” Will you believe this morning??

William Higgins

Posted in Uncategorized | Tagged , , , , , , , , | Leave a Comment »

Jesus has come to bring the new birth of the Spirit. John 3:3-8

January 5, 2014 by William Higgins

We are continuing on today exploring Jesus’ interactions with Nicodemus in John 3. As you will remember Nicodemus was a devout and serious Jew, and he was a religious leader.

We also saw last time how Nicodemus represents a person with mere “signs faith.” These are people who see the miracles that Jesus performs, but don’t see what they point to about Jesus’ true identity and purpose. So they “believe” in a sense – there’s something special about Jesus.

  • But they don’t get who he truly is, the eternal Son of God. He is something less than this.
  • And they don’t get what he has truly come to do, bring eternal life. He does something less than this.

Nicodemus himself says to Jesus in v. 2, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” He has some measure of faith in Jesus, but for him Jesus is only a teacher, who perhaps has some special teaching from God. So he has come to Jesus, by night, to see what he has to say.

Let’s look at our verses:

John 3:3-8

“3Jesus answered him, ‘Truly, truly, I say to you, unless one is born from above he cannot see the kingdom of God.’” The phrase “truly, truly” means this is very important. “Listen up!,” Jesus is saying.

The word for “born from above” (anothen) can also be translated as “born again.” Born from above is the best translation overall in the Gospel of John (see 3:31), but it does have a double meaning as we will see, which includes the idea of being born again.

To be “born from above” is another way of saying “born of God” which John talks about in chapter 1. “From above” is a reference to God. “Born from above” also means the same thing as “born of the Spirit,” a phrase that is used three times in our verses (vs. 5, 6, 8).

Where does this idea come from? Well in the Old Testament there were many promises that God would one day pour out his Spirit on his people. For instance Ezekiel 36:26-27 says in part, “And I will give you a new heart, and a new Spirit I will put within you. . . . And I will put my Spirit within you . . ..” So Jesus is saying, the promises are coming true ! This is the age of the Spirit that was foretold and this is the new birth I am talking about.

This fits also with the language here of seeing and entering the Kingdom of God (which is quite rare in John and is usually replaced with the language of eternal life). That’s because it is when the kingdom comes, that the Spirit is to come.

So Jesus isn’t saying that Nicodemus should have already experienced new birth. This is the new thing that Jesus has come to bring – the kingdom of God, the time of the Spirit, when all can be born of the Spirit.

Notice that Jesus takes the last part of Nicodemus’ statement in v. 2 and uses it to make his point here. Nicodemus had said 1. no one is able (translating more literally); 2. to do these signs that you do (that he has seen); 3. unless God is with him.

Jesus reworks these phrases. 1. no one is able (same word for able, with a negative); 2. to see the kingdom of God – what Jesus is really about, not signs but the coming of the kingdom and the Spirit; 3. unless one is born from above. It’s not about Jesus being authenticated by miracles as a teacher. The signs point out that Jesus is the one who brings the new life of the kingdom of God.

“4Nicodemus said to him, ‘How can a person be born when he is old? Can he enter a second time into his mother’s womb and be born?’” He takes Jesus’ word here as “born again,” and in a natural sense, as another physical birth later in life. (Is he being sarcastic? It is hard to hear the tone in a written document).

This is a common mistake noted in John. People misunderstand Jesus in an overly literal way.

“5Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6That which is born of the flesh is flesh and that which is born of the Spirit is spirit.’”

Jesus responds that it is another birth, or second birth, that comes after our physical birth (so it is being born again). But it is a birth of the Spirit, not a physical one.

  • Our physical birth is represented in v. 5 by the phrase, “born of water,” the idea is that a child comes out of the waters of the womb. We all have this. But not all are born of water and “born of the Spirit.” This is another, different kind of birth.
  • Again, our physical birth is represented in v. 6 by the phrase, “that which is born of the flesh” (in parallel with “born of water”). We have all been born of the flesh. But not all are also “born of the Spirit.” This is another, different kind of birth.

John has already made this point in 1:12-13. “12But to all who did receive him, who believed in his name, he gave the right to become children of God, 13who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” This is a birth that is of God, not of the flesh.

Why can’t one “enter” the kingdom without new birth? The kingdom of God has to do with the life of God by the Spirit. Mere physical life is inadequate to experience this life of the kingdom. It is of another order and kind of life. As Paul says in 1 Corinthians 15:50, “flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.”

Only those who have the life of God in them now, and are a part of the kingdom begun, will be bodily raised on the last day to have eternal life in the fullness of the kingdom.

“7Do not marvel that I said to you, ‘You (all) must be born from above.’”

“You” is plural, which is why I have it as “you all.” Here we see that Nicodemus represents a larger group or groups.

  • Even though he has signs faith it is inadequate. He, and all those like him, must be born from above.
  • Even though he is a Pharisee and religiously devout, he, and all those like him, must be born from above.
  • Even though he is a ruler and leader among the people of God, he, and all those like him, must be born from above.

And of course, Jesus has already made the point that “no one” can see or enter the kingdom of God without being born from above. That’s why it is a “must” or as it can be translated, a “necessity.” Everyone must receive the gift of new life that Jesus brings.

He then comes back to Nicodemus’ how question. As he just said, “do not marvel,” that is, don’ get caught up trying to figure out how it happens. “8The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

There is a wordplay in these verses. The same word is used for wind and Spirit, in both Hebrew and Greek. Like the wind, so the Spirit.

  • The wind is mysterious. You hear it, the effect of it, but there’s a lot you don’t know about it – where it comes from and where it goes.
  • So the Spirit is mysterious. You can notice the effects of the Spirit. But there’s a lot you don’t know about how the Spirit works. (“where it comes from and where it goes” sounds like what Jesus says about himself in several places in the Gospel)

When he goes on to say, “so it is with everyone who is born of the Spirit,” he doesn’t mean that we are mysterious, but that how we are born of the Spirit is mysterious. Those born of the Spirit can’t explain everything, but they can see and know the evidences of the Spirit’s work in their lives.

The point

These verses teach us that Jesus is not just a special teacher from God, come to give some special teaching – although he does this in our passage. Nicodemus and the other signs faith believers have it wrong. Jesus has come to bring the new birth of the Spirit; he has come to bring in the beginning of the kingdom of God.

Jesus’ message to us is a straightforward challenge –

Are you born of the Spirit?

Jesus is saying to each one of us, “You are not an exception!” As he said, no one can see or enter the kingdom unless they are born from above.

  • You can be a good person. Nicodemus was. But he didn’t have it yet.
  • You can be deeply religious. Nicodemus was. But he didn’t have it yet.
  • You can be a part of the church or even a leader. Nicodemus was. But he didn’t have it yet.
  • You can think that Jesus is special and sent from God. Nicodemus did. But he didn’t have it yet.

There can be no exceptions, because it is an impossibility that we are dealing with. Flesh alone cannot possess the life of the kingdom. This is why it is absolutely necessary that you be born of the Spirit.

If you want the new life that Jesus brings, you must believe that he is the eternal Son of God who has come to give this to you. You must believe and then act on this belief by receiving the new life that he gives.

William Higgins

Posted in Uncategorized | Tagged , , , , , , , , , , | Leave a Comment »

Nicodemus’ inadequate faith. John 2:23-3:2

December 29, 2013 by William Higgins

We are starting back into our series on the Gospel of John, with a specific  focus for the next few weeks on Jesus’ interactions with Nicodemus.

As you will remember, so far in the story:

  • Jesus has been certified by John the Baptist as the Messiah.
  • He has gathered together his first disciples.
  • He has performed his first recorded miracle – turning water into wine; a private miracle.
  • And in chapter 2, although we didn’t cover this, Jesus has launched his public ministry, by means of clearing the temple in Jerusalem.

Our text today picks up just after this, while he is still in Jerusalem.

Nicodemus’ faith

“2:23Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing.”

Our verse talks about Jesus doing signs in Jerusalem. These aren’t narrated. As John 20:30 tells us, Jesus did many signs or miracles that are not recorded (Also 21:25). This is probably referring to various healings that Jesus did. 

Jesus performed signs in order to lead people to believe in him. And at least on some level it worked here, for it says, “many believed in his name,” when they saw him perform these miracles.

But on another level, it didn’t work here. “24But Jesus on his part did not entrust himself to them, because he knew all people 25and needed no one to bear witness about a person, for he himself knew what was in a person.”

This doesn’t come out in English very well, but v. 23 and v. 24 use the same word.

  • “many believed/trusted in his name” – v. 23
  • “but Jesus on his part did not believe/entrust himself to them” – v. 24

It’s like Jesus is saying, ‘you believe in me? I don’t believe in you! You trust me? I don’t trust you! At least not yet.’

And he was able to know that there was a problem, John tells us, because “he himself knew what was in a person.” We have already seen this in his interactions with Peter and Nathanael. He knew their character and what was in their hearts, and will see this again in John’s gospel, for instance with the Samaritan woman.

What’s the problem that Jesus saw in them?? Why doesn’t Jesus entrust himself to them? They only had what can be called “signs faith.” As I said, Jesus performed signs to lead people to believe in him (John 1:51; 20:30-31). But sometimes when people believed based on signs, their faith turned out to be inadequate.

In the Gospels, and especially in John, miracles are more than just acts of power. They are precisely “signs.” That is, they point beyond themselves to something about Jesus’ identity and purpose. Jesus isn’t about miracles. This is “signs faith.” Miracles are about Jesus, teaching us who he is, which leads to true faith.

So when Jesus does a sign, people are to see, not just the miracle, but what it says about Jesus. For instance when Jesus brought Lazarus back to life, it’s not just about an amazing miracle. It points to the fact that  Jesus is, as he says, “the resurrection and the life,” and that he has come to bring eternal life to all. But mere “signs faith” doesn’t get what the signs tell us about who Jesus is and what he has come to do. 

So when you only have signs faith,  you may honor Jesus as special. 

  • But you don’t understand who Jesus truly is; you don’t get it; you don’t see the bigger picture. And so you end up with some lesser version of Jesus – a teacher (3:2), a prophet (6:14), even the Messiah, but a distorted understanding of what it means to be the Messiah (also 6:14).
  • And because you don’t understand who Jesus truly is, you also don’t get what Jesus has truly come to give. You end up with something lesser – a teaching (3), a miracle (6:2), bread (6:26), an earthly ruler (6:15). Things that have to do with your needs in this life.

“Signs faith” is an inadequate faith in Jesus; it distorts who Jesus is and what he is up to.

“3:1Now there was a person of the Pharisees named Nicodemus, a ruler of the Jews. 2This one came to Jesus by night . . ..” After talking about those with mere “signs faith,” Nicodemus is presented here as a representative of this inadequate faith. This comes out in two ways:

  • v. 25 says that Jesus “knew what was in a person” speaking of those with mere “signs faith.” And then 3:1 says, “now there was a person” (same word) who came to Jesus. This is a clue for us.
  • And 3:2 says, “this one” came to Jesus – that is, this one who represents this kind of believer. (In both cases I have modified the ESV to help bring this out.)

We learn more about Nicodemus. He was a Pharisee, a member of a strict and devout sect of Judaism. We are also told that Nicodemus was “a ruler of the Jews.” He was most likely on the Sanhedrin, the ruling body in Jerusalem. He was an important person. Later in v. 10 Jesus calls him “the teacher of Israel.”

Notice that he came to Jesus “by night.” Most likely he didn’t want to be publicly identified with Jesus. He wanted a secret meeting. But there is also some symbolism going on here. Darkness in the Gospel of John represents the realm that doesn’t know God and that stands in opposition to God (1:5).

“2 . . .  and (Nicodemus) said to him, ‘Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.’” This is a nice confession of faith for one who has mere “signs faith” in Jesus. (Notice he repeats the phrase of v. 23 “the signs that he was doing” here as “these signs that you do.”)

He is saying, “Jesus, because you do signs, there is something special about you. We believe this. We know this.” But since he doesn’t get what the signs point to about Jesus, his understanding of  Jesus and what he has come to give is wrong.

Who is Jesus? In this case he is merely a teacher come from God. What has Jesus come to give? Perhaps he has come with some special teaching or message from God. Despite his honoring of Jesus and some measure of faith, he is still represented as not yet being in the light; and as someone whom Jesus doesn’t trust.

So these verses give us the introduction to the Nicodemus story. Jesus will go on to correct him about who he is and what he has come to give.

  • In vs. 3-8 – Jesus is not just giving a new teaching, he is bringing in the kingdom of God itself and the possibility of being born of the Spirit; of receiving new life from God.
  • In vs. 9-15 – Jesus is not simply a teacher. He is the Son of Man come from heaven to die on the cross to make eternal life available to all.

Looking at Nicodemus helps us to learns some things about –

Inadequate faith today

1. Many today don’t truly understand who Jesus is or what he came to give. In the world Jesus can be a popular person. And in general people want to have Jesus on their side. They see him as special for one reason or another.

But they don’t get from his life and deeds who he truly is. Jesus is just a teacher, or a prophet, or a model political revolutionary, or a mystic or a wonderworker. And since they don’t understand who   Jesus really is, they don’t understand what he came to give. He give just a life philosophy, an ethical system, a model of political action, a spiritual experience, or magical fixes for our lives. 

They don’t understand that Jesus is the eternal Son of God who has come to give eternal life to all who believe. And so they don’t receive this.

So these are people who “believe” in some sense, but their faith is inadequate. They are still in darkness. And Jesus doesn’t entrust himself to them.

But it’s not just people who don’t go to church. 2. Some who come to church, don’t truly understand who Jesus is or what he came to give. Nicodemus was a very religious person. He was devout and he was a religious leader.

And there are some today who come to church who have a form of faith. They honor Jesus, but their faith is also inadequate. And so, since they don’t get who Jesus really is – the eternal Son of God, they don’t receive the eternal life that he came to give. This is truly a tragedy.

3. Christians can have some of the traits of “signs faith.” We do this when we allow our faith to be based on Jesus’ miracles, and receiving these from him. Jesus is not about miracles, the miracles are about Jesus.

So our belief never moves from seeing miracles,  to trusting in Jesus and his word to us and being content with this, even if he never gives us any (more) miracles. Now, I’m not saying that Jesus doesn’t still do miracles, he does. But they are not to be the focus, so that this is why we follow after Jesus; so that we seek to receive from him what we need or want for our life in this world; our health and wealth.

Yes, God does miracles, but it is not God’s purpose to salvage our lives in this world -by means of making things perfect here and now through miracles. God is about the bigger project of life on earth in a new creation at the resurrection.

This is a call for all of us to examine ourselves. Do we have “signs faith” or something like this? Are you still in the darkness? Does Jesus not trust you?

Give yourself to fully believe that he is the eternal Son of God who has come to give eternal life to all who believe, and you will receive this gift that he has come to give.

William Higgins

Posted in Uncategorized | Tagged , , , , , , , | Leave a Comment »

Immanuel, God with us

December 22, 2013 by William Higgins

Today I want us to look briefly at    Jesus’ name, Immanuel, to see what this means and to see what it means to us. This comes to us from the story of Jesus’ birth in Matthew 1:18-25:

18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. 19 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. 20 But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. 21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what the Lord had spoken by the prophet:

23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us).

24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, 25 but knew her not until she had given birth to a son. And he called his name Jesus.

Matthew quotes Isaiah 7:14 where the name Immanuel is given. But what does it mean that Jesus is Immanuel, or as Matthew translates, “God with us?”

1. “God with us” means God has had favor on us, fulfilling his promises. He has remembered us and acted for us.

This promise was originally given to king Ahaz in a time of crisis, when the royal line was threatened to be cut off. It was a promise that God was not done with his plans for his people, or with the line of David.

The birth of Hezekiah to a young woman was the original fulfillment of the promise. But Jesus is the true fulfillment.

  • Hezekiah, the original fulfillment, was born to a young woman. Jesus, the true fulfillment is born to a virgin.
  • Hezekiah, the original fulfillment, was a son of David. Jesus, the true fulfillment, is the Son of David and the Messiah.
  • Hezekiah’s birth was a sign that God was with Judah, remembering his promise to give David a son to rule in Judah. Jesus’ birth is a sign that God is with us, remembering his promise to give David a son to save and to rule the world.

2. “God with us” means that Jesus is God in human form. He became flesh, a living breathing human being and walked among us. We call this the incarnation, or enfleshment, because God came in human flesh.

This is recognized throughout the gospel of Matthew:

  • In Matthew 14:33, after Jesus walked on the water and saved the disciples from the storm, it says, “those in the boat worshiped him, saying, ‘Truly you are the Son of God.’”
  • In Matthew 16:16 Peter confesses, “You are the Christ, the Son of the living God.”
  • God says of Jesus in Matthew 17:5 “This is my beloved Son, with whom I am well pleased.”
  • In Matthew 27:54, after Jesus died on the cross, the Roman centurion there said, “Truly, this was the Son of God.”
  • In Matthew 28:17, after Jesus’ resurrection, it says, “when the disciples saw him, they worshipped him.”

Jesus is God’s Son, who came and became a human and walked on this earth to be with us in person and to save us.

3. Finally, “God with us” means that Jesus is always present with his people.

If we learn about Jesus as “God with us” near to the very beginning of the Gospel of Matthew, we also hear it in the very last verse of this Gospel. Matthew 28:20 says, “I am with you always, even to the end of the age.”

Jesus is with us in all our situations in life. It says, he is “always” with us – whether we find ourselves in good circumstances or in very difficult circumstances.

Specifically we learn in Matthew 18:20 that Jesus is in our midst as we gather in his name as the church. He is here with us now. And Jesus is with us as we seek to carry out his commission to share about him and make disciples of all peoples, which is the context of Matthew 28:20, which we just read.

Jesus came to be with us in all these ways. Let’s all rejoice in this as we celebrate Christmas this year.

William Higgins

Posted in Uncategorized | Tagged , , , , , | Leave a Comment »

Giving thanks for our congregation

November 24, 2013 by William Higgins

Thanksgiving is one of my favorite times of the year. As a kid I remember being thankful for the four f’s – family, food, free from school and football. But not necessarily in that order. I think I have a broader perspective now and a better set of priorities.

In our congregational meeting today one of the things you will be asked to do is list five strengths of our congregation. You will also be asked to list two weaknesses. The difference in number is intentional because we are much better as a church at finding our faults than in seeing our strengths. At least, this is my observation in various conversations I have been in or heard. But we also need to acknowledge and give thanks for those things that God has blessed us with as a congregation. And these will help us to see, I believe, what God wants to do through us. Perhaps as I share today, this will prime the pump for your sharing later in the meeting.

To set the tone, we begin by looking at –

Paul’s congregational thanksgivings

In his letters to various churches he almost always has a thanksgiving section at the beginning where he talks about some good things in the congregation. These are things he gives thanks for as he prays for them. Let’s look at some of these.

Romans 1:8 – “First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world.” He goes on to talk about his desire that there might be a mutual sharing of faith between them, if he can come and visit with them.

1 Corinthians 1:4 – “I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus.” He seems to be thinking in particular about various gifts or abilities that God has given to them.

Ephesians 1:15-16 – “For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you.” He is grateful for their faith and  also their love for fellow believers.

Philippians 1:3-5 – “I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership in the gospel from the first day until now.” They were faithful givers to support him as he did his mission work. This is what partnership means.

Colossians 1:3-4 – “We always thank God, the Father of our Lord Jesus Christ, when we pray for you, since we heard of your faith in Christ Jesus and of the love that you have for all the saints . . .” This is very similar to what he said in Ephesians, a focus on faith and love.

1 Thessalonians 1:2-3 – “We give thanks to God always for all of you, constantly mentioning you in our prayers, remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.” Here we have the familiar faith, hope and love. There is an emphasis on their work of faith and labor of love, and their continuing hope in Jesus despite being persecuted.

2 Thessalonians 1:3-4 – “We ought always to give thanks to God for you, brothers and sisters as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing. Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring.” Here the emphasis is on the increase in both their faith and love, and also again their steadfastness in trials.

So Paul knew of their weaknesses and he dealt with these in his letters. But he was also constantly giving thanks for these congregations and their good qualities in his times of prayer. And we should also be focused on seeing the good and giving thanks to God for how God has blessed us. So let me share with you today some of –

My congregational thanksgivings

1. Like Paul, I am thankful for our faith in Christ. As I have been a shepherd here I have seen a number of you go through some really difficult times. And I have been encouraged to see your faith expressed and acted on; to see you endure and stay strong in your faith.

I have also heard some of your life stories and testimonies and how you have trusted God’s promises and how God has come through for you. In our personal conversations and in our praise time, I so often hear of how your faith is strong and growing and I thank God for this.

2. I am grateful for the love that we have for one another. God has given us each other to encourage and support one another and to care for one another; to lift each other up and carry each other’s burdens.

And we do this. Time and again when needs are expressed people respond and rally around to help – taking a meal, working on projects to bless a family, visits, checking in on each other, praying for one another, encouraging one another. What a blessing it is to be in a group that share’s Christ’s love with one another.

3. I give thanks for hard workers in our congregation. So many people with servant hearts, who are willing to work behind the scenes.

I have been in churches where there are few workers and it is difficult. Do you understand how truly blessed we are in this way? Let me mention just a few names. Jeryl, our treasurer, takes care of our finances and does an excellent job. Alvin who is almost always here early working in various ways with sound, power point and other things. Gene and Fern who come early and make coffee and bring snacks. All our children’s Sunday school teachers and leaders Melanie and Cindy. Our trustees, Les Martin, Al Shands, Mike Martin who do a ton of work behind the scenes. And our food committee who has been busy of late, and is making a meal for us today – Dorothy Hoover, Linda Martin and Amy Zinn.

These are just a few. I am very grateful.

4. I give thanks to God for good leaders among us. I don’t carry the whole weight of the congregation. We have many very fine leaders who I work with. We have much wisdom and leadership skills on our Elder team, our Deacon team and our church council. And this is a blessing. And we have always had a good rapport.

Along these same lines I am grateful for our youth leaders and also the former pastors who are a part of our congregation.

5. I praise God for our worship team and all our musicians and singers here – whether you are on the worship tead or only do special music or prelude. God has blessed this congregation with musical gifts. I have been a part of churches where this was not so. And although God loves a joyful noise, it is also nice to have beautiful praise to offer up to God.

We have people who are gifted in leading worship and in putting together worship services that lead us into the presence of God. And the worship team puts in a ton of work coming an hour early every Sunday and also have extra practices from time to time.

6. I love it that we are an intergenerational congregation. We have people of all ages here. So we have the wisdom of the older generation and the energy and life of the younger generations. We can get input from each other and help each other out. And this gives us balance. We aren’t just focused on one group, but have a place for anyone to fit in.

7. I am grateful that God has blessed us with resources. Yes, I am talking about finances. God has blessed many of you in your jobs and businesses and you have been generous.

Our building is paid off. We made it through the recession intact. And I am blessed that you support me full-time. Thank you! We also have resources to put toward the work of the kingdom as we think of the future.

8. I thank God for the stability of this congregation. You are steadfast and even keel. You don’t get too excited about things or too nervous when there is a problem. Being a pastor here is not like being on a rollercoaster. You have deep roots and deep relationships.

So I share all this to get us started thinking along these lines for our meeting today. But also, along with all the other things that you give thanks for this thanksgiving, include your thanks for this congregation that God has given to each of us.

William Higgins

Posted in Uncategorized | Tagged , , , , | Leave a Comment »

The wedding at Cana. John 2:1-12

November 3, 2013 by William Higgins

We are back in the Gospel of John this morning. As we saw two weeks ago, Jesus has just gathered together his first disciples and has made them a big promise. He said to Nathanael that they would see greater things than just knowing what was in a person’s heart – how Jesus had seen into Nathanael’s heart. They would see “heaven opened.” Jesus promises them that through him God will be revealed to them.

And our story today is a down payment on this promise, the first of his miraculous signs, turning water into wine. And this took place in Cana of Galilee, which, by the way, is Nathanael’s hometown (21:2).

Alright, let’s look at –

The story

2:1On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2Jesus also was invited to the wedding with his disciples. The phrase “on the third day” means two days after the last recorded event, which was Jesus’ promise to the disciples.

Weddings were above all else joyful  celebrations, lasting for a week. And there was much feasting. It was a big party.  Jesus comes after it has started, perhaps in the middle or near to the end of the week.

He was most likely invited because of social connections. As we saw Cana was not too far from Nazareth (8.5 miles). And his mother is at the wedding, and as we will see in a minute she seems to be helping out, because she can tell the servants what to do. But also it would not be unusual to invite a prominent teacher to a wedding. (News of John the Baptist’s praise of Jesus would have traveled far.)

3When the wine ran out, the mother of Jesus said to him, “They have no wine.” We can speculate on why the wine ran out. The family doesn’t seem to be poor – there are servants present. The story simply doesn’t tell us. (“the mother of Jesus” – Mary is never named in this Gospel.)

But for sure, this would have shamed the groom, who was to provide adequate supplies for the guests (vs. 9-10). So there is a social etiquette disaster brewing here. Something that would be talked about for years (Keener).

4And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” Jesus takes his mother’s statement, “they have no wine” as a request for him to do something about the situation.

Now, why Jesus addresses his mother as “woman” is not clear. It is highly unusual. (In fact, there is no parallel yet found of a son addressing his mother in this way in ancient literature.) The only other place where he addresses his mother, and in this way is when he is on the cross giving her into the care of the Beloved disciple (19:25-27). So it isn’t a rude way of speaking. He is taking care of her here.

Perhaps how he addresses his mother and the ensuing back and forth between Jesus and his mother all have to do with Jesus reframing his relationships as he gets ready to launch his ministry. He is the agent of the heavenly Father and must do just what the Father tells him (5:19). He is not simply Mary’s dutiful son. (For synoptic interactions between Jesus and Mary see – Luke 2:48-51; Matthew 12:46-50; Luke 11:27-28. These are all distancing, and downplay natural relationships for spiritual ones.)

Jesus’ actual response to Mary is a mild rebuke. The question “what does this have to do with me?” is literally “what to me and to you.” It means, “why is this our problem?” It was the bridegroom’s responsibility (vs. 9-10). So there is some tension here.

She knew from when Jesus was born (not recorded in this Gospel) and from what John the Baptist was saying about Jesus, that he was to do great things for God. And perhaps she thought, “This is the time to launch your ministry son.” Perhaps she even expected miracles to be a part of this, it’s not clear.

In any case, she is prompting him to act. And she lets him know before those in charge of the wedding find out. (If this scenario is right this would be similar to how Jesus’ brothers counsel him to promote himself in chapter 7. Jesus responds negatively there as well, although we are explicitly told in their case that they do not believe in him.)

The problem with her suggestion, according to Jesus, is that his “hour has not yet come.” Jesus’ hour has to do with his death/resurrection. He doesn’t want to be forced into something on her terms or because of a social crisis. It is not the time to publicly begin his ministry with signs, which will eventually lead to his death and resurrection. The how and when of this is up to his heavenly Father.

So Jesus is saying to his mother, “This doesn’t concern me, it’s not my time.” But she puts it on him anyway, and that  in front of the servants. 5His mother said to the servants, “Do whatever he tells you.”

Although she would not have understood Jesus’ ministry leading to a cross (which is why she is confused and thinks Jesus is crazy later – Mark 3:21, 31), she does seem to demonstrate some faith in him here. She knew that he could take care of this problem. (We can all put ourselves in the place of the servants here and here Mary’s admonition, “do whatever Jesus tells you.” Dale Bruner).

As the rest of the story shows, Jesus responds, but does so on his own terms. He meets the need, and honors his mother’s request, but behind the scenes so as not to gain attention; so that it is not the public inauguration of his ministry. (A. Kostenberger)

6Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 7Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9When the master of the feast tasted the water now become wine . . .

The “six stone water jars” held water for ritual purifications, for use in keeping their utensils, hands, and their whole bodies ritually pure (see Mark 7:2-4). They are stone jars because stone was not susceptible to contracting ritual impurity, so the water could be used to clean other items. (This was not up to strict Pharisaic requirements, which required flowing water, but most Jews didn’t follow these stricter regulations.) (There is no necessity to see a negative message here on the water that is used for ritual purity. After the water was made wine, there was still water available for purification, from the same place they got the water to fill up the stone jars.)

The miracle isn’t really narrated. It happens in vs. 7-8 between filling up the jars and drawing out some of their contents.

Now, Jesus made real wine, that is, it is fermented. In fact, whenever the word “wine” is used in the Bible it refers to a fermented drink, or one that is in the early stages of fermentation (new wine). That this is true in this case will come out in v. 10. Although it should be noted that the wine was customarily served watered down at two to four parts water to one part wine.

The title, “master of the feast” was an honorary position. It was the person in charge of the feast and the wine.

9When the master of the feast tasted the water now become wine and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.”

So, the servants knew what was going on, but the maser of the feast didn’t. (And so he certifies here that a miracle has in fact happened.)  He called the bridegroom because he was the one responsible for the wine. The point of his comment is that usually you serve the good wine first and then when it has had some effect on people from the alcohol – then you bring out the bad wine because they won’t notice it. But they have done the opposite. (The word for “drunk freely” is the regular word for being drunk. But given Jewish aversion to drunkenness perhaps he means some smaller measure of the effect of the alcohol on their taste.)

John likes to focus on really difficult miracles; the cream of the crop of miracles. This is true here in two ways:

  • First, in terms of amount, Jesus made somewhere between 120-180 gallons of wine. In v. 7 he said fill the jars and they filled them to the brim. This speaks to abundance.
  • Also, in terms of character, it was excellent wine, as the master of the feast said.

11This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him. As was noted this was a private miracle. The servants and his disciples saw it, and Mary would have known. But not the bride and groom, the master of the feast or the guests. There was no disturbance of the wedding. It was done behind the scenes.

But his disciples, we are told, “believed in him.” Their faith in him, already expressed in chapter 1, is deepened. (Literally they “believed into him,” a common phrase in John.) The function of Jesus’ signs is precisely to lead to some measure of faith, and this is what happed, in the case of his disciples.

Our story ends with v. 12 – After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.

The bigger picture

In the Gospel of John, Jesus’ signs point beyond themselves to what God is doing through Jesus. In this case, the miracle, I believe, points to the coming celebration on the final day.

Isaiah 25:6-9 speaks of this. 6On this mountain the Lord of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. God is going to throw a feast. Notice that the wine here is abundant, “a feast of” it, and it is high quality, “aged wine, well-refined” – just as in our story. (Also, the Messianic age in general was to be characterized by abundant wine and rejoicing – Jeremiah 31:12-14, Amos 9:13-14).

7And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. 8He will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken. This is referring to the resurrection, when death is defeated and all suffering will end. It is talking about the last day.

9It will be said on that day, “Behold, this is our God; we have waited for him, that he might save us. This is the Lord; we have waited for him; let us be glad and rejoice in his salvation.” We will be rejoicing in the salvation of God.

This end-time feast is also seen as a wedding celebration in Matthew 22:1-14; 25:1-13; Revelation 19:6-9. This is when Christ will be married to his bride, the church.

Our story is connected to this in several ways:

1. Both are wedding celebrations with feasts.

2. Both are linked to the resurrection. “On the third day” is a reference Jesus’ resurrection on the third day, the beginning of the resurrection of the dead. (This phrase in linked to 2:19, the only other place where “three” or “third” is used in John’s Gospel. 2:19 is a reference to Jesus’ resurrection – Keener).

3. Both have to do with an abundance of fine wine, which the Lord provides.

So taking all this into account his actions here point us to what God is doing through him – Jesus is bringing about the promised end-time feast/wedding banquet at the resurrection. This is what God is up to in him and his ministry, which is about to go public in Jerusalem.

Finally, this morning, there is a connection with all this to

The Lord’s Supper

In Matthew 26:29 Jesus says, “I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.” The cup of the Lord’s Supper anticipates this end-time banquet and wedding at the resurrection. So as we partake today, let us not only remember how Jesus provided the wine for this earthly wedding – but how he will also provide the wine for that end-time feast and wedding banquet.

 ———————————————————— 

Also, there is a way in which Jesus’ first week, ending with this wedding, is portrayed as a wedding:

– Wedding were a week long. John gives us a week’s worth of Jesus’ activity.  

– John the Baptist, at the beginning of the week, functions as the friend of the bridegroom, introducing Jesus, and testifying to him. (In chapter 3:29 John the Baptist uses this language of Jesus as the groom and himself as the friend of the bridegroom.) 

– During this week, Jesus gathers up his disciples/bride and comes to this wedding at the end of the seven days narrated in chapter 1.

– The groom was responsible to provide the wine – 2:9-10. Jesus as the bridegroom provides the wine here.

 Also note that the story in Mark 2:18-22 speaks of Jesus’ coming as a time of joy, connected to a wedding and there is a parable about wine.

William Higgins

Posted in Uncategorized | Tagged , , , , , , , , , , | Leave a Comment »

« Newer Posts - Older Posts »