THE WORD MADE FLESH

#739                                                              THE WORD MADE FLESH

Scripture  John 1:1-14 NIV                                                                                                                          Orig.  3/11/1979

                                                                                                                                                                             Rewr. 9/11/1987

Passage: 1 In the beginning was the Word, and the Word was with God, and the Word was God. ² He was with God in the beginning. ³ Through him all things were made; without him nothing was made that has been made. ⁴ In him was life, and that life was the light of all mankind. ⁵ The light shines in the darkness, and the darkness has not overcome^[a] it. 

⁶ There was a man sent from God whose name was John. ⁷ He came as a witness to testify concerning that light, so that through him all might believe. ⁸ He himself was not the light; he came only as a witness to the light.

⁹ The true light that gives light to everyone was coming into the world. ¹⁰ He was in the world, and though the world was made through him, the world did not recognize him. ¹¹ He came to that which was his own, but his own did not receive him. ¹² Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— ¹³ children born not of natural descent, nor of human decision or a husband’s will, but born of God.  ¹⁴ The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

Purpose: To share with my people a message aimed at showing Christ to be the incarnation of the godhead.

Keywords:           Incarnation of Christ                       Word of God                      Revival

Timeline/Series:               John

Introduction

                We make no claims to be biblical scholars, you and I.  We are astute enough, however, to recognize that the New Testament was written not by theologians, but by missionaries.  It was written not by intellectuals trying to  impress other intellectuals, not as a thesis in conclusion of some graduate program, but it was written by followers of Jesus, who  had been given a message, and who were challenged to spread that message as far as they could reach.

                Many people who have left their mark in attaining some unusual goal, have done so for no other reason than that it was there for the doing.  “Because it was there,” is their answer.   But such is not the case for the scripture.  It did not find its way because there was not one.  It is the situational story of people who were followers of Jesus, who went about the countryside telling the story of the “Godson” come to live among us.

                In beginning, the task was easy.  The earliest missionaries were Jews preaching to other Jews.  They spoke the same language; shared the same culture; understood the same symbols.  But the message had world-wide implications.  It could not be hedged in to a time and place, certainly not to a specific target group.  And, as they move to other lands, and languages, and cultures, the symbols will  have to change.  The Greeks will have no concern for a Messiah.  To preach of a son of God, is only to tell them more of their old gods who seduce human victims.  Thus, living among those Greeks, John found a way. The Holy Spirit has him to present Jesus as the ”logos,” the word.  “And the word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the son of God.”

I.             The Word in Pre-History.  V1 “In the beginning was the Word, and the Word was with God, and the Word was God.”  Creation, sovereignty, and revelation are bound together “in beginning.”  Nine times in Genesis 1 “God said”: 3, 6, 9 11, 14, 20, 24, 26, 29. 

                The last of these was a message to “Adam.”  It is in his vested interest.  God blessed it.  Man must sustain.  God gave him a wife to accompany him.  They must sanctify their relationship.  In a restaurant I listened to triad of sixtyish men.  One told of invitations received.  11 widows for every widower.  “I can’t wait,” said a second.  “Nothing compares with having a good wife by your side," said a third.

                Many contemporary problems would be non-existent if people honored the Word.  Without the “Word” there would have been no creation, without creation, no revelation.

                To refer to Jesus as the “Word” is to refer to the creative force of God.  Jeremiah 23:29 “Is not my word like a fire? saith the Lord. And like a hammer that breaketh the rock in pieces?”

                Turn and examine Psalm 119.  Verse 105 “Thy word is a lamp to my feet, and a light to my path.”  Of 176 verses only 5 do not speak of “God’s law, word, commandments, testimonies, judgments”  (84, 90, 120, 121, 132).  20 of 22 stanzas refer to “the word of the Lord.”

“Last eve I passed beside the blacksmith’s door

                And heard the anvil ring the vesper chime;

Then looking in I saw upon the floor

                Old hammers worn with beating years of time.

‘How many anvils have you had?’ said I,

                ‘To wear and batter all these hammers so?’

‘Just one,’ said he, and then with twinkling eye,

                ‘The anvil wears the hammer out, you know.

And so, thought I, the anvil of God’s Word

                For ages skeptics’ blows have beat upon;

Yet, though the noise of falling blows was heard,

                The anvil is unharmed—the hammers gone.”

                                                                                                                                                        Attributed to John Clifford

II.            Next, We See the Word in Preparation.  V5 “There was man sent from God whose name was John.  The same came for a witness, to bear witness of the light, that all men through him might believe.” 

                It is awesome to consider the measure of revelation.  There are still people in our world who are primitive.  Cinta Larga, South America; Turkana, East Africa; Tasaday, Philippines; Tarahumara, Mexico.  The lights of civilization have been more spiritual than material.  Judeo-Christian tradition is the highest moral revelation.  The Pope said what he needed to say.  American Catholicism has changed church.  Higher aims of Protestant ethic have forced it to bend.  Grateful for priests and others pointing their people to Jesus.

                Christ is the instrument of God through which this enlightenment has come.  Isaiah 42:6 “I the Lord have called thee in righteousness, . . . and will keep thee, and give thee a covenant of the people, for a light to the Gentiles; . . . to bring . . . them that sit in darkness out of the prison house.”  V1 “Behold my servant.”  Malachi 4:2 “But unto you that fear my name shall the sun of  righteousness arise with healing in his wins.”

                As awesome as is Christ, the enlightenment, it is also that God brings man, the sinner into this redemptive process.  V5 “There was a man, sent from God, whose name was John.”  His obedience is not the only requisite.  Luke 7:28 “Among those that are born of women, there is not one greater than John the Baptist.  He is a man of temperament to will. He spent perhaps years in prison. He lived to perhaps 32.

                It is too easy for too many of us to bask in someone else’s commitment.  John 5:35 “He was a burning and shining light; and ye were willing for a season to rejoice in his light.”  What we want is for someone to make us feel good about our spirituality.  What God wants is for us to make the faith commitments to accomplish that.

III.           The Word in Repentance.  John 1:14 “And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”  Its performance is that of purity and piety. 

“I saw God wash the world last night, With His sweet showers on high.

Then when morning came, I saw Him hang it out to dry.

He flung His showers up on the hills, And upon the tumbling sea.

He sprinkled liquid diamonds on the rills And washed each trembling tree.

Now the white rose is a purer white, And the red rose is more red,

Since God washed each fragrant face, And, put them all to bed.

I saw God wash the world last night.  I wish He had washed me—

Clean of inside dirt and dust, As He washed the old birch tree.”

                                                                                                                                                                               Dr. W.L. Stiger

                It was performance of prayer as well.  How mightily we see Jesus at prayer.  Suppose we that our work can be done with less.  By prayer Jacob wrestled and prevailed.  By prayer Elijah barricaded the rain, and then by prayer he prayed it through.   By prayer Daniel shut the lion’s mouths.  By prayer Jesus “was made flesh” and “dwelt” and “was beheld.”

Conclusion

                An associational missionary tells of going into a churchless community to survey the people.  An elderly woman listened as he shared the gospel and responded to his appeal.  Then she asked, “Why didn’t you come four years ago?  My husband and I had talked of growing old and dying, but neither could help the other.  He died four years ago.”  And in a whisper, she added, “He died  unprepared.”

                Is it an acquaintance or neighbor of yours, or of mine, that may die soon, and if so, may die unprepared?  What are you willing to do about it?

IN GOD’S TIME OR OUR OWN?

#503                                                        IN GOD’S TIME OR OUR OWN?                                                                               

Scripture  John 7:1-17                                                                                                                       Orig. Date 10/16/1990

                                                                                                                                                                           Rewr. Dates none

Passage: After this, Jesus went around in Galilee. He did not want^[a] to go about in Judea because the Jewish leaders there were looking for a way to kill him. ² But when the Jewish Festival of Tabernacles was near, ³ Jesus’ brothers said to him, “Leave Galilee and go to Judea, so that your disciples there may see the works you do. ⁴ No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world.” ⁵ For even his own brothers did not believe in him.  ⁶ Therefore Jesus told them, “My time is not yet here; for you any time will do. ⁷ The world cannot hate you, but it hates me because I testify that its works are evil. ⁸ You go to the festival. I am not^[b] going up to this festival, because my time has not yet fully come.” ⁹ After he had said this, he stayed in Galilee.  ¹⁰ However, after his brothers had left for the festival, he went also, not publicly, but in secret. ¹¹ Now at the festival the Jewish leaders were watching for Jesus and asking, “Where is he?”  ¹² Among the crowds there was widespread whispering about him. Some said, “He is a good man.”

Others replied, “No, he deceives the people.” ¹³ But no one would say anything publicly about him for fear of the leaders.

Jesus Teaches at the Festival

¹⁴ Not until halfway through the festival did Jesus go up to the temple courts and begin to teach. ¹⁵ The Jews there were amazed and asked, “How did this man get such learning without having been taught?”

¹⁶ Jesus answered, “My teaching is not my own. It comes from the one who sent me. ¹⁷ Anyone who chooses to do the will of God will find out whether my teaching comes from God or whether I speak on my own.”

Purpose: Calling attention to Jesus’ return to Jerusalem, and the struggles that were a part of it.

Keywords:           Messiah                               Providence                         Opportunity                      

Timeline/Series:               John

Introduction

                We could become permanently confused by all of the discussion in scripture  relative to feasts and festivals.  There are several, and they are spoken of under various names.

                Two of the major feasts act as a time span for  us in relation to where we are in the span of Jesus’ time.  Chapter 6 (4) opens with Jesus in the midst of His Galilean ministry, and it is the time of Passover, which was in the Spring.  Our present chapter (v2) acknowledges that Jesus is still in Galilee, but the season of the year is in the Fall.  The feast mentioned is the feast of tabernacles, also called booths, sukkot, in-gathering. 

                So, from chapter six to seven, a period of six months has passed.  From the approximate middle of April, we have arrived at the middle  of October.  As one of the three major festivals, or feasts, every adult male within twenty miles of Jerusalem was expected to participate.  Many others did, and many women and children.  It was only required, however, of the men.

                I do not find it necessary to define what a festival is, or for that matter, what it was then.  The Hebrew word is hag and means “to dance in a circle.”  It was a time of joyous celebration.

                But wait a minute!  It was different then, too.  Halley says (B20p152) [festivals] “were designed to keep God in the thought of the people, and to promote national unity.”  Contemporary festivals have no such designations, and when they keep us out of the gathering of God’s people, then we are clearly out of God’s will.

                The passage this  morning centers around the decision to go up to Jerusalem for the feast.

I.             We Need to Lend a Couple of Minutes of Our Time to Setting.  V1 “Jesus walked in Galilee . . . His brethren therefore said unto Him.” 

                He has spent the major portion of his active ministry in Galilee.  No doubt, Jerusalem is the center of everything Jewish, Judaic, Hebrew, religious.  No doubt, Jesus viewed Jerusalem thusly: (a) John’s ministry began nearby; (b) Jesus early derived  hatred (John 2:13); (c) there were  some miracles (John  2:23); (d) only one identified (John 5:6, important).  His early  ministry was in Galilee: (a) Passover, John 2:13; (b) Feast of the Jews, John 5:1; (c) Tabernacles, John 7:10.

                The people who knew Him kept tabs with what was going on.  By the way, “Jewry” means only Judea.  The disciples were surely with Him though they will  not be mentioned until John 9:2, still in Jerusalem.  The “brethren” have sarcastically mentioned His disciples (John 7:3).  Two possibilities for who they were:  Younger sons of Mary (Matthew 13:55) or older sons of Joseph (step-brothers).  The allusion of these “brethren” is to John 6:66 “many of His disciples went back, and walked no more with Him.”

                Do you see their trickery?  Go on up to Judea, and let these nobodies see you for what you are. John tells us (7:5) that they did not believe.

                There is a lesson to be learned here in regard to criticism.  Some of us know people with sharp, destructive tongues: (a) in kind, (b) ignore, (c) respond.  Such language says more about the speaker than about his subject.  Bitterness is a mark on character; vindictiveness is a sign that one has not learned forgiveness.  If it’s aimed at us, ignore: in time we can lay it to rest.  If aimed at those dear to us, we need positive affirmation.

II.            The Major Teaching of this Passage May be in Regard to the Way We Look at Time.  V6 “My time is not yet come, but your time is always ready.”

                This is Jesus’ response to a rude remark.  “You are always ready to lambast a person or a principle. . . . The time to do the right thing is not always right now.”  The issue is living one’s life on the basis of right principles.  It is right to go up to Jerusalem for the feast.  It is not right to do right for the wrong reasons.

                Some have accused Jesus of a falsehood. V8 “I go not up . . . for my time is not . . . come.”  G47p240: “Jesus Christ did of set purpose utter a falsehood.”  Four times 2:4, 7:30, 8:20, 12:27, John records this expression.  In each instance it is hora, destiny. Here kairor, meaning opportunity.  So as not to do what the brother accuses Him of doing (v4), Jesus awaits opportunity.

                In our own lives, how do we use time? There is, first of all, the limitation of imposed time.  What others expect of us. Jobs, family, family-related options. Secondly, there is discretionary time: How do I decide to use the time THAT IS my own?  Do I impose a selfish set of values around that time?  Do I see time as a gift, and learn to use it rather than to be used? 

                Lastly, time, imposed or discretionary, is best set to the rhythm of goals.  Jesus is going, but appropriately.  Spend time to spiritual advantage.  More enjoyable social activities should not be allowed to conflict with spiritual needs. 

                What of lost people who observe your lifestyle in regard to time?  Does it lift?  Lighten?  Liberate?  Or limit? Is it a liability?

                Of Charles Schwab, you have heard (President of Bethlehem Steel).  Ivy Lee, public relations expert? Lee was asked “Show me a way to get more things done with my time.”  Schwab agreed to pay anything within reason for a workable plan.  “Write down the most important tasks you need to do tomorrow. Number in order of importance.  Begin the day with #1, stay on it until completed.  Go to #2 . . . then #3.  Make this a habit for every working day.  Pass it only to those under you.  Try it for as long as you like, and send me a check for what you think it is worth.”

                After a few  months Schwab declared that it was the most profitable lesson he had ever learned.  He included a check for $25,000.  Within 5  years, Bethlehem  Steel was largest in world.

III.           It is God’s Time in Our Lives for Jesus.  V17, “If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.”  Jesus knew that there was a good time  and a best time for God’s will.  He is available, opportunistic. There were detractors, supporters. 

                He knew also that their problem was a sin problem.  They measure Jesus in relation to law.  He healed on sabbath. John 5:9 “the same day was the sabbath.”  They choose to quibble over Jesus rather than quicken their hearts in relation to Him.  “He is good; no, He deceives.”  There is a difference in being “a good man” (KJ) and being “good.”  Agathos—innately, thoroughly good. 

                I have known good men, women.  None of us is good, and therefore the need of Jesus covers every corner of this room, town, world.

                It is God’s time for Jesus to be Lord.

Conclusion

                Barnard Baruch, advisor to Franklin Roosevelt, one said “Whatever failures I have known, whatever errors I have committed, whatever follies I have witnessed in private or public life, have been the consequences of action without thought.” 

                See Ephesians 5:15f (Amp.)  “Look carefully then how you walk!  Live  purposefully, and worthily, and accurately, not as the unwise and witless, but as wise—sensible, intelligent people; making the way  most  of the time—buying up each opportunity—because the days are evil.”

EYE WITNESS OF THE WORD

#500                                                          EYE WITNESS OF THE WORD                                                                                 

Scripture Luke 1:1-4                                                                                                                               Orig. Date 1/2/1985

                                                                                                                                                                   Rewr. Dates 9/6/1990 

Passage: Many have undertaken to draw up an account of the things that have been fulfilled^[a] among us, ² just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. ³ With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, ⁴ so that you may know the certainty of the things you have been taught.

Purpose: Sharing a series on New Testament characters, here concentrating on Luke as author, missionary, servant of grace and joy

Keywords:  Biography of Luke                     Grace                    New Testament Characters                         History 

Timeline/Series:               New Testament Characters        

Introduction

                The teaching of Jesus doubtless was universal in scope.  The twelve (eleven), and many others know the heart of Jesus in relation to others.  But the laborious story of the early church as contained in Acts will struggle through twelve chapters before these born-again strugglers are ready to take the gospel “to all the world.”

                Luke occupies a significant place.  It is clear enough for most that he is Greek.  Paul concludes his Colossian letter naming helpers.  In the 11^th verse (Colossians 2), having named several helpers, he delineates “who are of the circumcision.”  Immediately therefrom, (4:12) he names Epaphras,  who was “one of them,” and Luke.

                So, a Greek, who would have been totally unacceptable to the Jews, and who was an annoyance with which the early church had to deal: became the author of a significant story of Jesus’  life, and the main treatise on early church history.

                Some scholars say he wasn’t a Greek.  Others say it doesn’t matter because he didn’t write the two books.  Someone else points out that he was so obscure that had he not written the gospel, it would surely never have been attached to his name.  In fact, we would never have heard his name, otherwise.

                We’ve looked at two of the gospel writers, Matthew and Mark.  Symbols are attached to their names.  In great churches and cathedrals, these symbols can be seen adorning stained-glass windows.  The symbol of Mark is a man.  He wrote that the word might penetrate to the masses.  Matthew’s symbol is a  lion.  The outcast from the “tribe of Judah” who was never far from it emotionally, was set straight by Jesus, and he wanted to do as much for other Jews.  John’s symbol is the eagle, the creature able to fly higher and farther, and to dwell closer to the sun.  Luke is symbolized by a calf, the animal of sacrifice.  Luke saw barriers tumble through the blood of Jesus.  This is the word that he will spread far and wide.

I.             Little is Known, Really, About the Man Himself.  V3 “It seemed good to me also, . . . to write unto thee in order.”

                We have established that he was Greek.  Paul also informs us that he was a physician.  Colossians 4:14 “Luke, the beloved physician, and Demas greet you.”  The noun form of the word “to heal, cure.”  Someone (Barclay G30) makes the point:  “The minister sees people at the best; the lawyer sees them at their worst.  A doctor sees them as they are.”  An interesting sidelight is comparison of Mark relative to the woman with the issue of blood.  Mark says physicians at fault (Mark 5:26), Luke sees them as ineffectual (Luke 8:43).

                He was a capable historian and writer.  V1-4 are said to be the purest Greek in the New Testament.  Long debate over 2:2 “Cyrenius (Quirinius) was governor of Syria.”  He supposedly reigned about 6 A.D.  Then, in early 20^th Century, Sir William Ramsay found inscriptions that showed this to be Cyrenius’ second term.

                Though he only mentions the census, over time, it has become a foregone conclusion.

                He brings to bear the emergence of John the Baptist with six certifiable events. 

1. The fifteenth year of Tiberius Caesar
2. Pontius Pilate, governor of Judea
3. Herod, tetrarch of Galilee
4. Phillip, tetrarch of Ituraea
5. Lysanius, tetrarch of Abilene
6. Annas and Caiaphas, high priests

II.            Luke’s Concern is Expressed Through Theophilus.  V3 “To write to thee in order, most excellent Theophilus.” An individual of note—Theophilus—“God lover”; “most excellent”—expresses one who is high in Roman governmental service.  He stands as the eternal link between Luke and Acts.

                Perhaps Luke wanted to show that Christianity was not a threat to the empire.  Luke 3:12f, John admonishes publicans who come to him (John the Baptist) to be fair.  Luke 19:1 Zacchaeus does not repudiate his profession but will use it. Luke 20:19, the tribute issues where Jesus sanctions fair taxes.  Jesus is presented in a non-threatening posture in relation to Rome.

                Luke clearly saw beyond Theophilus to a waiting world.  He only takes Jesus’ genealogy beyond its Hebrew roots.  Matthew 1:1 “the son of David, the son of Abraham,” from which point he began.  Luke 3:38 There are twenty named progenitors following Abraham concluding “The son of Enos, . . . Seth, . . . Adam, the son of God.”

                Through his studies about Jesus and consorting with Paul, he is a world-lover.  The gospel is for gentiles.  Luke 4:25f Jesus’ example of Elias going to the widow of Sarepta and Naaman the Syrian  The kingdom is open to Samaritans 10:25 “the Good Samaritan,” and 17:11 “the grateful leper.”

                Jesus is friend of outcasts and sinners: 7:36  the sinful woman at Simon the Pharisee’s home; 15:11 the prodigal; 23:43 the penitent thief.  Luke captures the heart of Jesus in relation to poor people: 2:24 Mary’s offspring is the offspring of the poor; 6:20 Beatitudes: “Blessed are ye poor”-- Matthew’s “in spirit” omitted;  16:19 parable of the rich man and the poor man.

III.           A  Final Word May Be Said Relative to Source.  V2 “Even as they delivered them unto  us, which from the beginning were eyewitnesses, and ministers of the word.”

                Little doubt that he used Mark’s gospel.  It was earlier written.  Interpreter’s Bible says that Luke uses 60% of Mark, or about 1/3 of his own material.  Interestingly, of first two chapters, (80/52vvs), only 2:39 and 40 appear elsewhere. 

                He gives us a summary statement relative to sources. Events: v1 “Those things which are most surely believed among us.”  Traditions: v2 “just as they were handed down to us from eyewitnesses.”  Written records: v1 “many took in hand; v2 “ministers of the word.”  His  motivation: v3 “It seemed good to me also.”

                Don’t lose sight of what Luke attempts to do: to clarify a specific message to a specific need; to encourage any who want to know more about Jesus to seek it; to clearly declare the role of the Holy Spirit in ascertaining truth—17 references in  Luke, 57 in Acts, 6 in Mark, 12 in Matthew.  Especial significance in first two chapters: shows Jesus’ works through the Holy Spirit.  11:13, “gives good gifts to his children.”  A case could be made as well in relation to prayer, social concern, and women.

Conclusion

                Barclay (G30p2) “There is no passage of the Bible which sheds such a floodlight on the doctrine of the inspiration of scripture.  No one will deny that the Gospel of Luke is an inspired document; and yet Luke begins by affirming that it is the product of the most careful research.  God’s inspiration does not come to the man who sits with folded hands and lazy mind and only waits, but to the mind which thinks and seeks and searches.  True inspiration comes when the seeking mind of man meets the revealing Spirit of God.”

Mentioned in recall, meaning not clear (written by hand and inserted after 1990):

Emmanuel AME—God with us “to protect,” “magnify”

Winn pond on a dark night

Evening in Oakdale—death of Martin Luke King

TO WHOM SHALL WE GO?

#565                                                             TO WHOM SHALL WE GO?                                                                                    

Scripture  John 6:60-69                                                                                                      Orig. Date 6/7/1970, 11/1986

                                                                                                                                                                  Rewr. Dates  9/6/1990

Passage: 60 On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?”

61 Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? 62 Then what if you see the Son of Man ascend to where he was before! 63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit[a] and life. 64 Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. 65 He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.” 66 From this time many of his disciples turned back and no longer followed him.  67 “You do not want to leave too, do you?” Jesus asked the Twelve.  68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God.”

Purpose: Continuing a series from John’s Gospel, here using Simon’s single expression to relate to a broader perspective of his life

Keywords:  Biography Simon Peter                           Frustration                          Bible Study John               Dissolution          Hope                                Vision

Timeline/Series:               John

Introduction

                Have you ever wondered what the world might be like if Jesus had never lived?  Would we be richer, or poorer?

                First and foremost, we must eliminate the New Testament.  Probably, we would be advanced enough to enjoy printing.  Probably, but no New Testament.

                We might know about a book called the covenant of the Jews, but we doubtless would know little about it.  Such writers as Matthew, Mark, Luke, and John would be unknown to us.  Simon Peter would ever have been more than a fisherman, a poor one.  Whatever else we know about the New Testament.

                As to history, Rome would not have remained  world power for as long as she did.  As it was, an expanding China drove the Huns out of central Europe.  Their expulsion brought confrontation with the Roman legions.  When the confrontation came, Rome had an emperor, Constantine, who had become a believer.  Without such a man, Rome very likely would not have stood.

                In regard to academics, without the New Testament the revival of learning would have been appreciably delayed.  Say what you will in regard to the efforts of Catholicism.  Saint Benedict and the monastic order must be given major credit for learning.

                So far as the Middle Ages are concerned, had Rome escaped the Huns, they had yet to face the Mohammedans.  They captured all of Spain as it was.  They were finally defeated in 732 at Tours by Charles Martel, grandfather of Charlemagne.

                And a word more about America. The America we know today would not exist.  Surely settlers would by now have come, but not in search of their spiritual destiny.  If Jesus had not come, what would your life  be like today?  To whom would we go?

I.             In the Actual Setting of the Question, Peter Sees the Hope of Great Promise.  “Lord, to whom shall we go? Thou hast the words of eternal life.”

                Surely, Simon knew of other available alternatives.  Truly, he was raised in Judaism.  Though it meant little to him, he overlooked sham, pretense.  There was a kind  of pride in religion. The pride that would do in Rome; that would bring France, under Napoleon, to her knees; that would nearly destroy 20th Century Europe through German’s fuhrer.

                Or, seeing Judaism for what it was, he had the choice of Hellenism (Greek culture/religion).  Alexander the Great had brought the Greeks to the top of the heap.  They still yielded great influence.

                But the greater power, influence, was Rome.  Sell out to Rome as some were doing.  Join the militant movement opposed.  Peter’s question is ours as well, but ask we it to the same end?  We know more of Jesus than first converts knew.  That what He claimed, he lived, and His call to us as disciples is for commitment. 

                We, also, are surrounded by alternatives.  Ancient religions: Buddhism, Hinduism.  Sects unknown 25 years ago: daughter, 3 children with Jim Jones.  Communism is hardly a viable alternative: socialism, materialism, humanism remain.

                Acts 17:22 “Ye men of Athens, I perceive that in all things ye are too superstitious.”  TEV/rlgs.

II.            A Few Months Later, Peter’s Sense of Destiny is Threatened at Calvary.  Luke 22:54 “They took Him, and led Him, and brought Him into the high priest’s house.  And Peter followed afar off.” 

                The words of the question have not changed “To whom shall we go.”  The meaning may now be different.  What will we do now?  Do we tuck tail?  Do we conclude we were wrong?  Fight?

                In some instances what is seen as high hope fades fast.  If hope is all, our diet is slim.  Psalm 73: Asaph: “Verily, I had cleansed my heart in vain, . . . my hands in innocence.”  I Corinthians 15:19 “If in this life only we have hope, we are a sad spectacle.”

                Some of God’s choice have faltered.  Joshua 7:7 “Would to God we had been content to stay where we were.” Elijah: I King 19 “O Lord, take away my life for I am no better than my fathers.” 

                There is  a very old tradition at Princeton that revival was underway.  A student, night after night, heard and rejected appeals.  Went to his room and announced to God his intention to follow another course.  His name: Aaron Burr.

                If Peter and the others had wanted to give up, they now had reason to do so.  “To whom will we go?”  It doesn’t get easier. More difficult than ever.  To follow Christ in the nineties is to go against wind and tide.

III.           Peter Must Next Learn that Knowledge of Christ Alive Will not Drive Away His Despair.  John 21:21  “Peter . . . saith . . . what shall this man do?”  The call has come to him to be a man.  Simon has seen about all there is to see of the Christ event: preaching, parables, miracles, crucifixion, resurrection.

                Having seen that much, he knows Christ to be alive.  He calls Him “Lord.”  Literally, it means “sovereign.”  It’s the same as in 6:68.  Surely he knows more now than then. 

                Surely, we do not rule out the Holy Spirit.  Jesus had already appeared to them.  Simon said 21:3 “I go a fishing.”  The Holy Spirit given to empower them (20:22) “Receive ye the Holy Ghost.”  They are still ruled by self-interest.  Jesus’ three  questions of trust.  Simon’s ploy: “What about this man?”

                Getting hemmed in by grace, he tries to make someone else responsible.

IV.          In the Final Analysis, However, the Question for Peter is One of Vision.  “To whom shall we go?” becomes a lifestyle for a committed man.  Not unlike that of Isaiah: 6:8 “Here am I, Lord, send me!”  The Book of Acts is credence for this opinion.  During first twelve chapters, Simon Peter was the recognized leader.  3:6 His was the answer to the lame man: “Silver and gold have I none, but such as I have give I thee.”  4:8 After their arrest, Peter defended their position: “there is none other name under heaven.”

                Something, in the  meantime, has happened in Peter’s life to make this difference.  He stopped trying to reason out what was happening around him.  He faithed that the power of God, where ever it was leading, was in his interest.  He realized that it was not for him to prove God’s power, but to accept it.  As an old man: I Peter 5:6 “Humble yourself therefore under the mighty hand of God, THAT HE may exalt you in due time:  Casting all your care upon Him for He careth for  you.”

Conclusion

                Somerset Maugham (British novelist): “The great tragedy of life is not that people perish, but that they cease to love.” (1) It is God’s will that others experience his love through us.

                Charlemagne directed his only surviving son, Louis, to claim his throne from off the altar with his own hands so that all would understand that he wore it on his own right and  not under his authority but that of God.

(1)Maugham, W.S. (1898). The Making of a Saint. Boston: L.C. Page and Co.

ONLY ONE SALVATION

#580                                                                ONLY ONE SALVATION                                                                                       

Scripture   John 5:36-47, 34, NIV                                                                                                          Orig. Date  9/6/70

                                                                                                                                                        Rewr. Dates  8/82; 3/15/90 

Passage: 

³⁶ “I have testimony weightier than that of John. For the works that the Father has given me to finish—the very works that I am doing—testify that the Father has sent me. ³⁷ And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, ³⁸ nor does his word dwell in you, for you do not believe the one he sent. ³⁹ You study^[a] the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, ⁴⁰ yet you refuse to come to me to have life.⁴¹ “I do not accept glory from human beings, ⁴² but I know you. I know that you do not have the love of God in your hearts. ⁴³ I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him. ⁴⁴ How can you believe since you accept glory from one another but do not seek the glory that comes from the only God^[b]? ⁴⁵ “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. ⁴⁶ If you believed Moses, you would believe me, for he wrote about me. ⁴⁷ But since you do not believe what he wrote, how are you going to believe what I say?”

³⁴ Not that I accept human testimony; but I mention it that you may be saved.

Purpose:  To call attention to the mandate of scripture that declares that salvation is in Jesus only.

Keywords:          Bible Study         Christ as Saviour               Word of God                      Law        Liberty

Spiritual Heritage             Salvation

Timeline/Series:               John

Introduction

                There are places I have lived where it was very much to my advantage being an “ordained person.” I spent many years pastoring in the southern region of our state.  We lived in towns and cities that were predominantly Catholic.  While there were disengaging circumstances as well, as often as not, being in places like New Iberia, and Lafayette, and New Orleans gave special consideration to pastors.

                The first couple of years that we were in New Orleans, Ochsner Hospital and Clinic gave 50% discount to pastors and their families.  When medicals started escalating in the mid-seventies, they backed away from that.  It was nice for a while.  In New Iberia, everything that was done to advantage the priests civically, was done for other pastors as well. 

                Several of us were present recently at the commissioning of our new mission director.  At the end of the service, ordained persons were asked to engage in “laying on of hands.”  We were called upon to “give credence to, and support for” our friend as he began a new avenue of service.

                When the SBC was last in Philadelphia, some messengers learned that ordination was not always a door opener.  In the “city of brotherly love,” which, by the way, houses the Liberty Bell, the first seat of American government, and the house where Betsy Ross is said to have put the first flag together.  It is also the location of Stephen Girard College, a school for boys, and heavily endowed.  Entrance is through the one gate in a surrounding ten-foot wall.  Every visitor is asked one question, “are  you an ordained person?”  If you are, and admit it, you don’t get in.

                Now this morning’s message is  not about ordination, it is about salvation.  Is it free? Is it free for all?  Are there requirements that must be met?  Can I be certain about my own standing in that regard?  As the first Independence Day of the 21^st Century nears, a major question must be “Is it  politically correct to insist upon a Biblical mandate about this ‘Hoped for’ salvation.”

1.            This is Set in the Context  of Witnesses of Christ.  V32 “There is another  beareth witness.”

                1.            The witness of the Holy Spirit v32. 

                2.            The witness of John the Baptist v35  “he was a burning and shining light.” 

                3.            The witness of Jesus’ works.  V36 (1)His concern for God’s will and (2)His love for people.

                4.            The fourth witness is the Father’s own. V37

                5.            The fifth witness is scripture.  V39 (OT)

                6.            Lastly, the witness of Moses. V46

II.            We Must Take Note that Salvation Does not Come Through Religious Law. V39 “Search the scriptures; for in them ye think ye have eternal life.”

                There is no doubt which scriptures are meant.  Jesus holds the Old Testament on a plane higher than all other writings.  No doubt that the Judeo-Christian community has accepted this as without equal.  The Jews saw themselves as the “chosen” people because of this confirming word.  So Jesus demands of them “Search the scripture.  Show me where it says you have eternal life because you have the book.”

                One thing that Jesus would never do.  That you or I should never do. That is to make light of scripture.  It is the sourcebook about God.  We discover about man’s beginnings and the changes in people and culture.  There are glimmers of God’s aspiration for His creation.  Here is the most accurate depiction of sin and its curse.

                You see, salvation is not in a printed page but in the ONE who gives credence to the page.  A surgeon’s credence is not in his diploma but in the well-being of his patient.  An engineer is not established because he can read a blueprint, but because he knows how to change material into mass.  You see, the word at every level is worth no more than what gives it credence.  Harriet Beecher Stowe – “Uncle Tom’s Cabin” – Tom on the barge – going to Simon Legree --  Matthew 11:28  “Come unto me, all ye that labour and are heavy laden” – “Them’s  good words. But who sez ‘em?”

III.           We Face an Inordinate Danger of Trusting Human Personality.  V44 “How can you believe, which receive honor one of another, and seek not the honor that cometh from God only.”

                The word honor here is doxan “glory,” from which we get our doxology. Meaning is not outward manifestation, but inward glory.  We  humans are clearly more interested in the outward manifestation.  John 1:14 “. . .we beheld His glory; the glory as of the only begotten of the Father.”

                It is a rebuke aimed at the Scribes and Pharisees who see him as an enemy.  They are seeking such praise for themselves.  Their praying was often “to be seen of men.”  (Matthew 6:5).  They took upper seats at synagogue.  Their reasoning was quite contemporary.  “I will be prominent among my peers.  What commends me must be more than they.”  The error in their judgment is also commonplace.  Not: “Am I as good as my neighbor?”  Must be: “Do I measure up  to the expectation of God?”

                The issue for us is not largely different.  How many preachers took pleasure in JS/JB fall to pat ourselves on the back?  How many Baptists/Methodists took delight that these were Pentecostals.  We want to be judged  on material issues: education, economics, faithfulness to vote.

                David Yohn (C70p52) raises serious questions.  “Are we about what Jesus would be about?  “The religious apparently is concerned about pretentious cultic practices, the meritorious works of believers, the perpetuation of the institution. . .  Religion is manipulated to meet the needs of the religious person, not the needs of the world.”

                Salvation outside of Christ is simply something else.

IV.          Thirdly, Salvation is not to Be Found in Spiritual Heritage.  V45 “The one who is going to accuse you before the Father is none other than Moses, the one you trust.”

                Little time will be spent because of similarity with prior point.  The problem, you see, is that privilege for the Jew, had become his prison.  Jesus’ concern for the poor is unmarred. 

                The ignorant, the stricken is not condemned.  The word of rebuke is to those who have much and abuse it.  Everytime we hear truth and sustain cultic error we are condemned.  The solution of some is to secrete themselves from the spoken truth.  To enter into worship means to hear with the heart about my own sins and how I only can atone for them, and that having proof of spiritual lineage going to Mayflower means nothing. 

V.            Before These Precious Minutes You Have Allotted Me are Gone, Jesus is Our Only Salvation.  V40 “Ye will not come to me that ye might have life.”  “Had ye believed Moses, ye would have believed me.” (46)

                Biblical salvation is the work of God.  I John 5:11 “. . . God hath given us eternal life, and this life is in His son.”  Galatians 4:4 “But when the fullness of time was come, God sent forth His son . . . to redeem them that were under the law.”

                Salvation became a personal commodity when we decide what to do about what God has done.  To believe is to respond with personal volition, and we are saved.  To decide not to decide is not postponement, it is prideful arrogance and a decision against Christ.  The case for belief is not always open.  Lack of certainty can become hardened cynicism.  “The fool hath said in his heart, ‘there is no God.’” (Psalm 14:1 and Psalm 53:1).

Closing

                You ask yourself two serious questions this morning.  Have I trusted CHRIST as my Saviour?  Do I show it in the way I live?

THE MAN WITHOUT A FRIEND

#528                                                        THE MAN WITHOUT A FRIEND

Scripture  John 5:1-18 NIV                                                                                                                  Orig. Date unknown

                                                                                                                                                                  Rewr. Dates unknown

Passage:   Some time later, Jesus went up to Jerusalem for one of the Jewish festivals. ² Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda^[a] and which is surrounded by five covered colonnades. ³ Here a great number of disabled people used to lie—the blind, the lame, the paralyzed. ^[4] [b] 5 One who was there had been an invalid for thirty-eight years. ⁶ When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” ⁷ “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.” ⁸ Then Jesus said to him, “Get up! Pick up your mat and walk.” ⁹ At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath, ¹⁰ and so the Jewish leaders said to the man who had been healed, “It is the Sabbath; the law forbids you to carry your mat.” ¹¹ But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’ ” ¹² So they asked him, “Who is this fellow who told you to pick it up and walk?” ¹³ The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there.¹⁴ Later Jesus found him at the temple and said to him, “See, you are well again. Stop sinning or something worse may happen to you.” ¹⁵ The man went away and told the Jewish leaders that it was Jesus who had made him well.¹⁶ So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. ¹⁷ In his defense Jesus said to them, “My Father is always at his work to this very day, and I too am working.” ¹⁸ For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

Purpose:              n/a

Keywords:          n/a

Introduction

                How easy to get sidetracked! What a magnificent text, especially in extension. 

1-Jesus heals on the Sabbath (v10); not the first time in Jerusalem—Mark 1. 

2-The open hostility moves to Jerusalem, v18. Mark 2:6, Luke 5:21; the men thought He had friends. (See Wells.) 3-The possibility of allegorical meaning, 2-7

                a)            Man—people of Israel

                b)            The five porches—Books of Law

                c)            Uncured—inability of the Law to heal

                d)            38 years—wilderness

                e)            Stirring of water—baptism of grace

4-The absent fourth verse—not in RSV, NEB, Nestle’s translation, NKJ footnotes

5-Text from 19 on—the strong declaration  of identity; not equality but obedience

1.             (Son) of man 7 times through v23 (27)
2. Messiah (implicitly), His healing  power
3.             Empowered to raise the dead v25
4. Judge, v27
5.             Humanity, v47

I.             The Basics are Simple.  Jesus gone from Galilee to Jerusalem—apparently alone.  He has gone up for a feast.  Many think Passover.  Barclay reverses 5 and 6 and says Pentecost. See 5:1

                Bethesda—House of Mercy; Bethzatha—House of Olives

II.            Jesus Addresses the Major Factor.  The man himself—38 years helpless, age not known. Life is precious at any age.  Disease—helpless; family—none/none that could wait.  Were there those who waited for the entire time?

                Jesus forces this man to search.  V7 Wouldst thou be mad whole?  To some a foolish act; but how much good do we miss because we will not allow it?  Barclay—If in our inmost heart we are well content to stay as we are, there can be no change for us. P175.  If there can be excuse for failure to will, this man has it.

                Like so many in this sad world this afflicted man had no knowledge of Jesus.  The pool was there.  Occasionally one would walk away.  Hope—but at what point does hope become listless despair?    When he encounters Jesus he is awake in a wide, new world—healed; walking home of Sabbath, confused—Exodus 20:10; Jeremiah 17:21-22.  He encounters Jesus again in temple—Jesus gets him off the hook; don’t think  you can live without regard to right conduct.

                A final message radiates through this passage and all scripture.  How easy to ignore pleas for help.  We see people as objects—Jesus saw need (Isaiah 61:1).  First occasion of preaching to Samaritan woman. Matthew taught us of publicans; he eateth with them.  Our indignation arises more for [illegible].  Quote 20^th Century 7, p. 78,  maybe 84.

THE INCARNATION OF CHRIST (June 1985)

#828H/see #574                                  THE INCARNATION OF CHRIST                                                                               

Scripture John 1:1-14                                                                                                                   Orig. Date 3/11/79 (739)

                                                                                                                                                                        Rewr. Dates 6/1/85 

Passage:  1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome[a] it. 6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light. 9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God. 14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

Purpose: Continue the series on the doctrine of Christ calling attention to His incarnation.

Keywords:          Incarnation of Christ                       Incarnation                         Word of God

Introduction

                A little six year old girl was going to her first Sunday School Christmas Party.  Her mother wanted it to be a very special time, so she went overboard helping her little daughter to anticipate and get ready for it.  She explained in detail about Christmas, and Jesus, and that this was Jesus’ birthday party and she and the other children would be helping to celebrate that happy day.

                Well, the little girl was understandably impressed and excited about what lay ahead.  Her ride picked her up and off she went.  When she returned home a few hours later, her  mother asked her about the party.  She replied, “It was a nice party, but Jesus never showed up.”

                The essence of the incarnation is that God threw a party and Jesus did show up.  There are folks aplenty who don’t recognize Him, but make no doubt about it: He did appear.  God’s own Son came to live in our midst, and, more important, to do for us what we could not do for ourselves.

I.             Incarnate in Preparation.  1:1 “In the beginning was the Word, and the Word was with God, and the Word was God.” 

                The scripture opens with creation, and the attendant revelation of the Word.  1) Ten times in Genesis 1 we read “and God said” (3, 6, 9, 11, 14, 20, 24, 26, 28, 29).

                2) A concluding message to His creation: I have given all this to you. I have blessed it;  you must sustain that blessing. I give you a wife to accompany you; you must satisfy that accompaniment.  (See A Severe Mercy by Sheldon Vanauken.) 

                At the cafeteria, I could not help but over hear the conversation.  A foursome; one recent widower. Told of invitations from friends to date.  “Did you know there are 11 widows for every widower?” One said, “Whoo, I can’t wait!”  To which he replied, “Nothing compares with having a good wife by your side.”

                To say that Jesus is the   “Word” is to say that He is the creative force of God in action.  Perhaps no passage defines that creative force like Psalm 119.  Of 176 verses, only five do  not refer to God’s word, law, commandments, etc.  (84, 90, 120, 121, 132).  119:105 “Thy Word is a lamp to my feet, and a light/path. Jeremiah 23:29 “Is not my word like a fire?” saith the Lord; “and like a hammer that breaketh the rock in pieces.”

                Listen to the words of an unknown poet:

“Last eve I passed beside the blacksmith’s door, and heard the anvil ring the vesper chime;

Then, looking in I saw upon the floor, old hammers worn with beating years of time.

‘How many anvils have you had,’ said I, ‘to wear and batter all these hammers so?’

‘Just one,’ said he, and then with twinkling eye, ‘The anvil wears the hammers out, you know.’

And so, thought I, the anvil of God’s Word, for ages skeptic blows have beat upon.

Yet though the noise of falling blows was heard, the anvil is unharmed, the hammers gone.”

                                                                                                                                                          Attributed to John Clifford

II.            The Incarnation in Potential.  1:4-5 “In Him was life, and the life was the light of men.  And the  light shines in the darkness, and the darkness cannot comprehend it.”

                The first concept to emerge was probably “adoption.”  They borrowed from Peter in Acts 2:36 “Let all the House of Israel know that God hath made . . . this Jesus, . . . both Lord and Christ.”  They borrowed from Luke borrowing from Psalms/Acts 13:33: “You are My Son.  Today I have begotten You.”  But adoption wasn’t the answer.

                Then came a concept called “kenosis.”  A word meaning “emptying.”  New Testament usage in verb form in Philippians 2:7.  “Made Himself of  no reputation” KJV “but Himself emptied, the form of a slave taking.”  So, deity surrendered His divinity as if He could not be both.  “Kenosis” begins above—God to man; “Adoption” begins below—man to God.

                A third concept, hardly worth our time, called “docetism”—“to seem.”  He only seemed to be human.  They claimed His deity, but explained away His humanity.  Part of the gnostic error.

                If potential becomes what it must, then all three be set aside.  He was not “adopted,” He is the Son.  He did not “surrender” His deity, we have been visited by God.  1:10-11 “He was in the world, and the world was made through Him, and the world did not know Him.”  Much, much more than just a “seeming” humanity.  I John 1:1, “That which was from the beginning, that which we have heard, that which we have seen with our eyes and that which our hands have handled of the word of life.”

                The Incarnate One, God come in the flesh.

III.           Finally, the Incarnation in Performance.  1:14 “And the Word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”

                By what are people most commended?: by their station in life; by their professional rank; by honors, titles, wealth.  Is it not, rather, that they keep their word?

                So also, that which communicates most directly to us of God is  His integrity.  The One born to a maiden named Mary was the eternal Word of God.  That Word became flesh.  He came to communicate God, to make Him known.  He came as a light in man’s darkness that we become God’s children.  Man was created in God’s image; God came in man’s image.

Conclusion

                Donald Miller, in his book, The People of God, delivers a searing indictment of far too many Christians today. He wrote, “The sentimentalized Jesus of our time is not one before whom men would fall on their faces and certainly, He would frighten away no devils!  He is one whom nobody would crucify, and for whom few, if any, would be willing to die.  He could not have brought the church into being, nor could He have sustained it through all the tortuous course of the long centuries.”

                In other words, if you do not serve a Christ who claims, and is worthy of, your fullest devotion, then you have opted for one who is less that the Incarnate One.  His word of Himself is still “I am the way, the truth, and the life.  No man cometh to the Father except by me.”

 ________________________ 

1 Vanauken, S. (1977). A Severe Mercy. NY: Harper and Row.

2 Miller, D.G. (1958) The People of God. London: Religious Book Club

THE INCARNATION OF CHRIST (December 1990)

#574 w 878                                           THE INCARNATION OF CHRIST                                                                                 

Scripture  John 1:1-14 NIV                                                                                                                 Orig. Date 3/11/1979

                                                                                                                                               Rewr. Dates  6/1985, 12/9/1990 

Passage: 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome[a] it. 6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light. 9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God. 14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

Purpose: To share a message on the incarnation at Christmas-time, reminding my people of the importance of this Christly  intervention.

Keywords:          Incarnation of Christ       Incarnation         Doctrine               Word of God

Timeline/Series:               Christmas/Sequential    

Introduction

                A little six-year-old girl was going to her first  Sunday School Christmas party.  Her mother, remembering some of the joys of her own childhood, wanted the little girl to have similar experiences.  She did everything she could to prepare the child for the party.  She explained more in detail about Christmas as the time of the birth of Christ.  “It is Jesus’ birthday,” she told the little girl, “and you and your friends will be  helping Him to celebrate that happy day.”

                By party day the expectation and excitement were all she could talk about.  Finally, the little neighbor, with whom she was going, came to pick her up, and off she went to the party.

                She returned home a few hours later.  Her mother asked her about the party.  She replied, “Well, it was a very nice party, mother.  There were lots of children there, and we had fun.  But, mother, Jesus never showed up.”

                The essence of the incarnation is that God threw a party, and Jesus was the guest of honor, and, believe it or not, He was there.  He did appear!  Some may disclaim it, and doubt it, but it did happen.  God’s own Son came to live amongst us, and, more important, to do for us what we cannot do for ourselves.

I.             The Incarnation Unfolded.  V1 “In the beginning was the word, and the word was with God, and the word was God.”  The scripture gives us a clear definition.  The essence of God became man.  Words are used to communicate reality.  That which was not earthly became earthly.

                Jesus’ name gives us insight also. Jesus/Joshua: “God is my salvation.”  Incarnation means that God intervened to do for me what I could not do for myself.

                Scripture open with creation, and its attendant revelation.  Ten times (Genesis 1) is the phrase “and God said.” (3, 6, 9, 11, 14, 20, 24, 26, 28, 29).  It is a threefold message. It comes from God’s hand. It is intended to bless.  Man’s will is  the one thing out of God’s control.

                We came to the 20th Century to discover the impact of genes on the life of man.  Loss of life forms is the loss of genes. New evidence of genetic impact on disease.  But it is not genetic mutation that is a threat, it is man’s will. 

                But  in Christ, what had been essence now takes bodily form.  To say He is the “word” is to say that He is the creative force of God exposed.  Keep in mind that Jesus was the Son of God before He became Jesus of Nazareth.  He gave specific personality to word patterns describing God.  Active: “My word is like a fire . . . like a hammer that breaketh the rock in pieces.”  Jeremiah 23:29.  Passive: “Thy word is a lamp to my feet, and a light to my path.” Psalm 119.  Of 176 verses, only five do not refer to God’s law, word, commandment.

“Last eve I passed beside the blacksmith’s door, and heard the anvil ring the vesper chime;

Then, looking in I saw upon the floor, old hammers worn with beating years of time.

‘How many hammers have you had,’ said I, ‘to wear and batter all these hammers so?’

‘Just one,’ said he, and then with twinkling eye, ‘The anvil wears the hammers out, you know.’

And so, thought I, the anvil of God’s Word, for ages skeptic blows have beat upon.

Yet though the noise of falling blows was heard, the anvil is unharmed, the hammers gone.”

                                                                                                                                                          Attributed to John Clifford

II.            The Incarnation Understood.  V4f “In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness comprehended it not.”  Early, of course, there was a lack of understanding.           There was a theory of incarnation called adoption. 

                Acts 2:36 “Let all the House of Israel know that God hath made . . . this Jesus, . . . both Lord and Christ.” (Peter).

                Romans 1:3f “declared to be the Son of God with power.”

                Acts 13:33 (also in the Psalms) “You are my Son, Today I have begotten you.”     

Then emerged a theory called kenosis.  The word means “emptying.” Philippians 2:7 (verb) “Made himself of no reputation, but himself emptied, the form of a slave taking.”  Deity surrendered His divinity as if He could not be both.

                Kenosis begins above (God to man).

                Adoption begins below (man to God)

A third theory was called docetism.  Means “to seem.”  Jesus only appeared to be human. It was the gnostic error, explaining away His humanity.

                Understanding dismisses all here for what they are--“misguided theories.” 

                Jesus was not adopted, He is the Son.

                He did not surrender His deity, we have been visited by God.  Light and darkness exist together.  The light is so pure, the darkness so remote, that they do not mingle.  The darkness cannot fathom light.  V5 “the darkness comprehended it not.” 

                Thus, God came in the flesh of DARKNESS.  V14 “The word was made flesh and dwelt among us (“and we beheld His glory”).  Jesus came to enable the creatures  of darkness to comprehend the light.  V12 “But as many as received Him, to them gave He power to become the children of God.”

III. Finally, the Incarnation Unfettered.  V14 “And the Word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”

                Ultimately, only one thing commends us.  There are things that earn prominence: professional status, intellectual accomplishments, social consciousness, wealth.  These things can all be disavowed by one character flaw: Many sins of the flesh can be overcome.  A person who does not keep their word cannot be trusted.

                It is in that sense that Jesus is called the Word.  He is the ultimate description of all that God is.  His coming to flesh is for man’s benefit.  His spoken message is eminently important. His bearing, equally so.

                He came as the light in man’s darkness.  Think of the inkiest blackness, a cave where lights were briefly turned off. James Weldon Johnson1: “Blacker than a thousand midnights down in a cypress swamp.”

Conclusion

                Donald Miller, in his book, The People of God2, delivers a searing indictment of far-too-many religious people today.  “The sentimentalized Jesus of our time is not one before whom men would fall on their faces, and certainly, He would frighten away no devils!  He is one whom nobody would crucify, and for whom few, if any, would be willing to die.  He could not have brought the church into being, nor could He have sustained it through all the tortuous course of the long centuries.”

                The Christ of the New Testament gospel claims our fullest devotion.  He is the incarnate One, God in human flesh. He is still in charge.  “I am the way, the truth, the life.  No man cometh to the Father but by me.”

1 Johnson, J.W. (2018). The Creation: 25th Anniversary Edition. Holiday House.

2 Miller, D.G. (1958) The People of God. London: Religious Book Club.

JESUS, SON OF MAN

#857                                                                  JESUS, SON OF MAN                                                                                         

Scripture  John 1:35-51                                                                                                                                   Orig. 10/13/89 

Passage:  The next day John was there again with two of his disciples. 36 When he saw Jesus passing by, he said, “Look, the Lamb of God!” 37 When the two disciples heard him say this, they followed Jesus. 38 Turning around, Jesus saw them following and asked, “What do you want?” They said, “Rabbi” (which means “Teacher”), “where are you staying?” 39 “Come,” he replied, “and you will see.” So they went and saw where he was staying, and they spent that day with him. It was about four in the afternoon. 40 Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. 41 The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ). 42 And he brought him to Jesus. Jesus looked at him and said, “You are Simon son of John. You will be called Cephas” (which, when translated, is Peter[a]). 43 The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, “Follow me.” 44 Philip, like Andrew and Peter, was from the town of Bethsaida. 45 Philip found Nathanael and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.” 46 “Nazareth! Can anything good come from there?” Nathanael asked. “Come and see,” said Philip. 47 When Jesus saw Nathanael approaching, he said of him, “Here truly is an Israelite in whom there is no deceit.” 48 “How do you know me?” Nathanael asked. Jesus answered, “I saw you while you were still under the fig tree before Philip called you.” 49 Then Nathanael declared, “Rabbi, you are the Son of God; you are the king of Israel.” 50 Jesus said, “You believe[b] because I told you I saw you under the fig tree. You will see greater things than that.” 51 He then added, “Very truly I tell you,[c] you[d] will see ‘heaven open, and the angels of God ascending and descending on’[e] the Son of Man.”

Purpose: Continuing a study from the gospel, here emphasizing the enormity of meaning in Jesus’ reference to himself as “son of man.”

Keywords:          Bible Study                         Parable                Christ                   Identity

Series:  John

Introduction

                It is interesting, and somewhat surprising, that as quickly as we turn from the Synoptic Gospel, and to John, we turn from the regular teaching of truth in parable form.  John never uses the word “miracle,” and he never uses the word “parable.”  These were major elements in the teaching ministry of Jesus, yet, John does not incorporate either in his presentation of the life of Jesus.  You will find “parable” in the King James (10:6), however, the same word found twice more (16:25, 29) is “proverb.”

                While parables are conspicuously absent from this fourth gospel, the use of rich symbolism, and use of “signs,” are conspicuously present.

                Herbert Lockyer says that John “describes . . . some twenty days out of the Lord’s public ministry of three years. . . .  John lived nearer to his Lord than the other Apostles and seemed to understand the inner significance of His messages more than the others, and supplies us with the suggestive imagery He used in His discourses.”

                We are not yet through chapter one, and we have viewed this imagery first hand. There has been the use of the concept “Word” for Jesus.  He calls Jesus “Light.”  He has John the Baptist identifying himself as “a voice.”  Last week, reference was made to the eleven, twelve if we count “son of Joseph,” marks, or signs of Jesus’ identity.

                Keep in mind what John himself says toward the end of this powerful rendering of the life of Jesus.  20:30 “And many other signs truly did Jesus in the presence of His disciples, which are not written in this book.  But these are written that ye might believe that Jesus is the Christ, the Son of God.”

I.             We Learn of Jesus’ Intent to Share the Richness of His Life with His Disciples.  V39 Jesus “sayeth unto them, come and see. . . . They . . . abode with Him.”  Our purpose this morning is to reach where this first chapter concludes.  We will pass by nine of the concepts of identity found in this chapter.  There is a message in every one. Jesus, Lamb of God, Master, Rabbi, Messiah, Christ, of Nazareth, son of Joseph. 

                Before leaving this chapter, however, we must find His meaning, “Son of Man.”  William Barclay isolates 82 uses of this term in the New Testament.  All but one are in the gospels. In Acts 7:56, Stephen said “I see . . . the Son of Man standing at the right hand of God.”  Of the 81 remaining uses, all but one (John 12:34, about the crucifixion of the anointed) are on the lips of Jesus.

                Revelation 1:13—“And in the midst of the seven candlesticks one like unto the Son of man. . .”

                Revelation 14:14—“. . . seated on the cloud was one ‘like a son of man.’”

                Hebrews 2:6—“What is man . . . or the son of man that thou visitest him.”

                There are other teachings in these verses.  Perhaps as many as six of the disciples come to light here.  First, there are the two disciples of John the Baptist.  V35 tells plainly.  John, himself, directs them.  You don’t know how tough this is. Or, watch your children go overseas.  One of these two was Andrew, V40.  Examine the level of discipleship.  He went to find Simon Peter, to introduce him to the Master.  We honor him still in every reference to “Andrew” clubs.  He was big enough to let his convert have the larger place.

                An additional word must be said on Simon Peter.   He was won by the direct outreach of another.  Andrew didn’t wait for him to chance upon Christ.  Christ tags him with a change of his name.  His name is not changed from rock to pebble.  Simon means “one who hears,” a marvelous facility of discipleship.  Petra and petros both mean “rock.”

                John himself emerges here.  Also of Bethsaida, youngest of 12, and of the fishing enterprise (of 4).  To him Jesus entrusted Mary. He was called “the disciple whom Jesus loved.” 

                Jesus went looking for Phillip, v 43.  He called both to faith and to follow.  Faith meant he had found the Messiah, to follow meant he must tell others.

                In that spirit, he sought Nathanael. Nathanael owes his conversion to a friend. He was dealing honestly with his doubts, opening mind and heart to the prospect of truth. “Come and see” said Phillip. V46 Nathanael mocks Jesus, then in V49 professes his faith.  V50, 51: Nathanael owes to his conversion the life of fullness.

II.            In a Manner of Speaking, We Learn How Jesus Sees Himself.  “Ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.”  Some, of course, would say that it means nothing more than that.  It was out of the common idiom of the day.  The Aramaic bar nasha means Son of man. The Hebrew ben adam means the same. 

                Isaiah 56:2 “Blessed is . . . the son of man who holds it (justice) fast.”

                Psalm 146:3 “Put not your trust in princes, in a son of man in whom there is no help.”

                Or, that it was self-disclosure not unlike that found in Ezekiel, where the expression is found eighty-plus times.  It is the word from God spoken to his prophet as a specialized address.  It denotes his humanity.  It contrasts his humanity with power, glory, sovereignty of God.

                Daniel is the one, however, who helps us to understand its meaning.  He was given to see the personification of the great world powers.  He describes the vision (Daniel 7:1-14).  It was of four great world powers—Assyria, Babylon, Persia, Greece.  For three hundred years they dominated.  “A lion with eagle’s wings” (v4); a bear . . . with three ribs in its mouth (v5); a leopard with four heads, and it had dominion (v6); a fourth beast, dreadful, and terrible, with ten horns (v7).  V13 “And I saw in the night, visions, and behold, one like the Son of man came with the clouds of heaven . . .   And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him.”

                John uses the same imagery in Revelation.  1:7 speaks of the one who “cometh in the clouds.”  1:13 “The one in the midst of the seven candlesticks like unto the Son of man.” 

Conclusion

                What you must see, what I must see, is Jesus as He is here pictured.  Daniel uses the imagery of the God-man.  One who is come to serve who is like those whom He has come to serve.  Daniel 7:18 “But the saints of the Most High, shall take the kingdom, and possess the kingdom forever, even for ever and ever.”  V28 “My cogitations much troubled me” “But I kept the matter in my heart.”

                The great need of our time is to see Jesus as He is, as Son of man.  Like John’s two disciples in discovering that Jesus was who John was talking about.  He (Jesus) was the Word, of which John the Baptist was the voice.  Like Simon Peter who was a large chunk of stone, but with care what a useful instrument he would become. Like Phillip, to faith him would be to follow him. Like Nathanael, casting aside our doubts we begin to see the very “heaven open, and the angels of God ascending and descending upon the Son of man.”

                It must remain unexplored, but there remains the potential of “son of man” for us. Matthew 12:31f, Mark 3:28f, and Luke 12:10, read “all sins will be forgiven the sons of men.”

HAPPENSTANCE AND HOWBEIT

#843                                                       HAPPENSTANCE AND HOWBEIT                                                                              

Scripture  Acts 4:1-22                                                                                                                                           Orig. 1/6/79

                                                                                                                                                                                  Rewr. 1/17/87 

Passage:  The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. ² They were greatly disturbed because the apostles were teaching the people, proclaiming in Jesus the resurrection of the dead. ³ They seized Peter and John and, because it was evening, they put them in jail until the next day. ⁴ But many who heard the message believed; so the number of men who believed grew to about five thousand. ⁵ The next day the rulers, the elders and the teachers of the law met in Jerusalem. ⁶ Annas the high priest was there, and so were Caiaphas, John, Alexander and others of the high priest’s family. ⁷ They had Peter and John brought before them and began to question them: “By what power or what name did you do this?” ⁸ Then Peter, filled with the Holy Spirit, said to them: “Rulers and elders of the people! ⁹ If we are being called to account today for an act of kindness shown to a man who was lame and are being asked how he was healed, ¹⁰ then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. ¹¹ Jesus is ‘the stone you builders rejected, which has become the cornerstone.’^{[a]  12} Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.” ¹³ When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus. ¹⁴ But since they could see the man who had been healed standing there with them, there was nothing they could say. ¹⁵ So they ordered them to withdraw from the Sanhedrin and then conferred together. ¹⁶ “What are we going to do with these men?” they asked. “Everyone living in Jerusalem knows they have performed a notable sign, and we cannot deny it. ¹⁷ But to stop this thing from spreading any further among the people, we must warn them to speak no longer to anyone in this name.” ¹⁸ Then they called them in again and commanded them not to speak or teach at all in the name of Jesus. ¹⁹ But Peter and John replied, “Which is right in God’s eyes: to listen to you, or to him? You be the judges! ²⁰ As for us, we cannot help speaking about what we have seen and heard.” ²¹ After further threats they let them go. They could not decide how to punish them, because all the people were praising God for what had happened. ²² For the man who was miraculously healed was over forty years old.

Purpose: Continuing with the Acts study for Adult Church Training, here showing the emergence of a full-blown persecution of the early church leaders.

Keywords:          Opportunity                       Proclamation                    Opposition                         Persecution

Timeline/Series:               Acts

Introduction

                Most of us know very little about persecution in any form, much less about religious persecution.  There are many places, however, that it is being experienced today.

                The struggle between Jew and Arab is, at its heart, a religious confrontation.  The full-scale hostility in Lebanon is drawn with Muslim, Christian, and Jew; and divergent sects within these major religions are opposing their own people.  The struggle in Ireland is a struggle between Protestant and Catholic.  Many people are being persecuted because they are of one religious leaning rather than some other.

                In the early days of our own history, there was serious restriction placed on some religious groups by other religions.  You may remember that the Maryland charter had to do with settling Catholic people where they would not be an infringement on non-Catholics.  Baptists had great difficulty settling into many of the early land grants.  The holders of the grants were wealthy Englishmen.  They were of the Church of England.  Therefore, preachers of a more fundamentalist persuasion were simply not welcomed.

                Even in Virginia this was so.  The state is strongly Baptist, home, by the way, of our Foreign Mission Board.  But some early Baptist preachers--including Jeremiah Moore, Aaron Bledsoe, and Lewis and Joseph Craig--began to preach Christ. Because they had no Episcopal license, they were arrested.  Patrick Henry came to the Court House to defend these men.  He stood before the gathered crowd, held up the indictment, and said, “What is the indictment against these men?  Preaching the glorious gospel of God!  Great God! That is the indictment.  Are there no thieves going around unarrested and unconvicted?  Are there no murderers upon whom to visit the vengeance of the law, that you must indict and try these men for preaching the gospel?” (S25p49-Fcrd).

                Opposition.  V3 “And they laid hands on them and put them in hold.”  Take a moment to re-examine what was happening among the disciples.  Notice the strong link with the temple. A woman in New Orleans spoke of the new-found charismatic faith of her son, studying for the ministry.  “Well,” she said, “I’m not much into church.”  They take opportunities where they find them, not attracting wealthy, learned, influential people.  Every one is a ticket to others.  The onlookers are the ones to whom Simon Peter spoke after the healing, and their friends and family who were not present. 

                Those opportunities were to be occasions where they magnify the Lord.  The crucifixion marked their sin.  They could not sweep it under the rug.  Jesus has given them proof of resurrection.  They can no longer evade the question.  Acts 3:13 “The God of our fathers hath glorified His Son, Jesus.  3:16 “And His name, faith in His name, hath made this man strong.”

                We are no more than a matter of weeks since the crucifixion.  The one essential difference now is that Jesus is known to be alive.  They were instructed in Acts 1:4 to “wait for the promise of the Father.”  They started with 120 (Acts 1:15). They added 3,000 after Pentecost (2:41) and another 5,000 after this healing (4:4).

                Notice “howbeit” in 4:4 KJV.   Things are beginning to tighten up, but the Holy Spirit more than compensated for their disadvantage.  From here on, the pressure mounts, but they will suffer no lack of God’s promise. The officials who gather quickly here, are the same ones who brought sentence on Jesus. They thought that what was done to Jesus would bring His followers to their knees.  It did, but not in submission: rather, in prayer.

                Suddenly, the fear of dealing with Jesus again is causing them anguish. In 2:22, 3:6, and 4:10, Jesus Christ is referred to as “the Nazarene” or “of Nazareth.”  Priests were the religious power structure. They were men of wealth and learning. Many of the Sadducees were priests, wealthy landowners with the most to lose if Rome was forced to intercede.  The high priests rejected resurrection to keep order in the temple.

                Then Comes the Oration.  V8 “Then Peter, filled with the Holy Ghost, said unto them.”  Those already mentioned were joined by others.  It is the court called the “Sanhedrin.”  Most of you have been to Eureka Springs to see the Passion Play, or Calhoun.  The Sanhedrin were the officials.  71 high priests were ex officio members of the Sanhedrin.  The rulers were high priests’ families.  At first the position was hereditary. Between 37BC and 67AD there were twenty-eight high priests, all but six came from four families.  (A50p36)

                The elders were respected leaders.  Of this oration, understand that when the Word is faithfully proclaimed, God blesses it.  Acts 6:4 “We will give ourselves continually to prayer, and to the ministry of the Word.”  2 Corinthians “God . . . hath committed unto us the word of reconciliation.”  2 Timothy 4:2 “Preach the word, be instant in season.”  5,000 men became believers. Women may or may not have been present.  These went home to families who likewise would believe. 

                We must not overlook the jailing.  Peter, with the gift of speaking out of turn and regretting it, and John, who had the great gift of loving people: These two are suddenly locked away, remembering their Lord’s night of trial and passion; remembering, also, that Jesus prepared them for this.  Luke 21:12 “they shall lay their hands on you, and bring you before kings and governors for my name’s sake. . . . I will give you a mouth, and wisdom.”  Luke 12:12 “For the Holy Spirit will teach you in that very hour what to say.” 

                Simon will be the spokesman, and his message will not change.  He concentrates on ”the Sent One.” Fifteen times in John, Jesus so uses “pempantos.”  Again, meaning that the Jewish fathers crucified Jesus, and that He arose for the dead, that faith in the Jesus of this victory—crucifixion and resurrection—resolves the sin problem.

                The actuality of the oration is that Christ is seen in the life of the proclaimer.  V13 “They took knowledge of them, that they had been with Jesus.”  William Barclay (A50p38) gives us the three salient points of Christian defense:  (1) Defense of unanswerable fact—the healed man; (2) defense of utter loyalty to God (obedience); and defense of a personal experience.”  H.G. Wells said “The trouble with so many people is that the voice of their neighbors sounds louder in their ears than the voice of God.”

                Thus, Opposition Becomes Oppression.  V18 “and commanded them not to speak at all nor teach in the name of Jesus.”  Here is the first instance of the satanic determination to silence the message of salvation in Christ.  We see it in the commercial world’s interest in Santa Claus rather than Jesus. 

                The political world silences the gospel because it is controversial.  Remember the news item from Jackson about the lighted windows in a state office building in the shape of a cross.  Some universalist could see it from her home and was offended.  A Christian businessman turned on his lights.

                The ACLU says “It’s okay to smoke pot, or to jeopardize industry, but don’t talk about Jesus anywhere but at home and church.”

                Madeleine Murray O’Hare says, “I want to be free to teach people atheism, but teaching about God should be restricted.”

                And for all these years, the song goes on.  Peter and John couldn’t be squelched.  V20 “We cannot but speak the things we have seen and heard.”  History’s clearest mandate is in the resiliency of the word.

                Ken Chafin wrote The Reluctant Witness, about learning to apply the word (R33p14): the need for simple basic (related) Bible study; the need for spiritual growth; the need for some basic skills; and the need for practical experience, under supervision.

***THE CONCLUSION TO THIS SERMON HAS BEEN LOST***