Sunday School Lesson
Lesson:
Mark
11:1-11
Golden
Text:
“And they that went before, and they that followed,
cried, saying, Hosanna; Blessed is he that cometh in the name of the
Lord” (Mark
11:9).
I.
INTRODUCTION.
It seems that every society has parades or processions of
celebration for many reasons. Victorious armies and generals
receive heroes’ welcomes at the end of a war. Historic events are
remembered often through parades. Presidential inaugurations are
always accompanied by spectacular, lengthy parades. Ancient
societies were no different. Kings of ancient empires celebrated
military victories with elaborate processions, displaying their plunder and
captives. So, the triumphant entry of Jesus into Jerusalem was not
a unique event. However, it was extremely significant.
It marked the recognition of Jesus’ remarkable ministry over the past
three years. But most importantly, it fulfilled the prophecy
foretelling the presentation of the Messiah.
II.
BACKGROUND FOR THE LESSON.
Our lesson takes place during the last week
of Jesus’ life and reveals the final time that He would enter Jerusalem.
We determine that Jesus’ ministry lasted three years in part by observing
the annual Passovers He attended. Just prior to the events in our
lesson, Christ had passed through Jericho, where He healed blind Bartimaeus and
He dined with Zacchaeus who was converted (see Luke 18:35-19:1-10).
From Jericho Jesus and His disciples travelled up the steep
winding road toward Jerusalem. This is where our lesson begins.
III. THE
PREPARATION (Mark 11:1-6)
A. The place
selected (Mark 11:1).
Our first verse says
“And when they
came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he
sendeth forth two of his disciples.” The phrase “they came nigh to Jerusalem” means
that they came close to Jerusalem “unto Bethphage and Bethany, at the
mount of Olives. Bethany was on the eastern slope of the
Mount of Olives and was about two miles from Jerusalem.
“Bethany” is significant because it was the home of
Mary, Martha and Lazarus, whom Jesus raised from the dead. The
precise location of “Bethphage” is unknown, but it must have
been very close to Bethany. The “mount of Olives”
overlooks Jerusalem and was so named because of the many olive trees along the
landscape. Both of these towns were located “at the mount
of Olives” or near the Mount of Olives and were probably on the main
road into Jerusalem that was travelled by Jewish pilgrims coming to the Passover
Feast. Note:
The Mount of Olives was a special
place of Jesus. He often went there to pray and He was betrayed on
the Mount of Olives before His crucifixion (see Matthew 26:30, 36-50; Mark
14:26, 32-46) and it was also the place from which the “men of Galilee” stood as
they watched the resurrected Christ ascend into heaven (see Acts
1:10-12). The garden of Gethsemane was also located on the Mount
of Olives (see Matthew 26:30-36; Mark 14:26-32).
As Jesus walked between the two towns, He made
specific plans for His entrance into Jerusalem. At this point, the
last part of this verse says “he sendeth forth two of his
disciples.” Jesus knew exactly what He was about to
do. On this day He would present Himself as Israel’s King,
fulfilling exactly the prophecy in Zechariah 9:9.
B. Instructions given to
the two disciples (Mark 11:2). This
verse says “And saith unto them, Go your way
into the village over against you: and as soon as ye be entered into it, ye
shall find a colt tied, whereon never man sat; loose him, and bring
him.” Jesus
instructed the two
disciples to “Go your way into the village over against you.”
This was probably a reference to Bethphage, the town next
to Bethany. Even though Matthew and Luke also mentioned the two
disciples (see Matthew 21:1; Luke 19:29), their names are not given in any of
the accounts. Just after entering the town, Jesus said they would
find “a colt tied, whereon never man sat.” In
other words they would find a colt or young donkey (see Matthew 21:2; John
12:14) that was unbroken or never had been ridden.
Note: The fact that the colt had never been ridden was
significant. It was understood from ancient times that a beast of
burden or other items dedicated for sacred use must never had been used for
ordinary work (see Exodus 20:25; Numbers 19:2; Deuteronomy 21:3; I Samuel
6:7). God considered this to be essential in the presentation of
His Son, just as it was essential that He be born of a virgin (see Luke 1:34-35)
and He be buried in the new unused tomb belonging to Joseph of Arimathea (see
Luke 23:50-53). Once the disciples found the colt, Jesus said they were to
“loose him, and bring him.” They
were to untie the young donkey and bring Him to Jesus.
Note:
According to Matthew’s
gospel there were two animals, a mother donkey, called an “ass” and the “colt”
was the donkey’s offspring or “foal” as described by Zechariah’s
prophecy. Jesus told the disciples to bring the mother of the colt
as well and they did (see Matthew 21:2-7). Mark and Luke only
mention the colt since that was the animal Jesus rode. Many
scholars believe that Matthew misunderstood Zachariah’s prophecy.
But this could not be the case since Zechariah’s prophecy mentions two
animals as well. Matthew was simply emphasizing what Mark 11:2 and
Luke 19:30 declared: that the colt had never been ridden before.
Since the colt had not yet been ridden, it was wise to bring the mother
donkey to walk alongside the colt to keep it calm in the midst of the crowd
while Jesus rode it. Since Jesus came to fulfill the messianic
prophecy of Zechariah 9:9, which foretold His reign of peace, it was only
fitting that Jesus ride a donkey instead of a horse which was normally ridden by
military conquerors.
C. Jesus anticipates objections (Mark
11:3). In this verse, Jesus continued
to say to the two disciples “And if any man say
unto you, Why do ye this? say ye that the Lord hath need of him; and straightway
he will send him hither.” Jesus realized that an owner, a
caretaker, or anyone might ask these two men why they were untying the animals
(see Mark 11:3; Luke 19:31). In case this happened, the disciples
were to answer saying “The Lord hath need of him.”
Although Jesus is omniscient or all-knowing, and would know
exactly where these animals were, it’s probably best to see this as a
prearranged agreement between Jesus and the owner(s). The words
“The Lord hath need of him” may have been some sort of password
that would be understood by the owner(s) of the animals. Jesus
said that when the owner(s) would hear those words, “straightway he will
send him (the colt) hither.” The disciples were not
stealing the animals, they were simply carrying out the plan that Jesus,
probably had already arranged. There is some question as to
whether “the Lord” here refers to Jesus or to the lord or owner
of the colt. It’s possible that the owner was a follower of Jesus
and was actually with Him at this time. If that was the case, the
owner would have need of the colt in order to loan it to Jesus.
However, this is all unlikely because Luke’s gospel tells us that the
colt’s owners were the ones who asked the disciples why they were untying the
colt (see Luke 19:33). Therefore, “the Lord” who
needed it was Jesus.
D. The animal obtained (Mark
11:4-6).
1. (vs. 4). This verse says “And
they went their way, and found the colt tied by the door without in a place
where two ways met; and they loose him.”
After getting Jesus’ instructions, the two
disciples did exactly as He had commanded:
“And they went their
way.”
Here’s a good lesson to pass on to your students. There are
times when we may not completely understand all that God wants us to do.
In those moments we should respond with simple obedience.
As God brings about His plan for our lives, we’ll start to see the
reasons why He has us do certain things. Just as the Lord had
said, the two disciples “found the colt tied by the door without in a place
where two ways met.” Jesus gave detailed information to help the
disciples locate the animal. The disciples found the colt tied up
just outside the door of its owner’s house. We can be confident
that whatever instructions the Lord gives us will be just as accurate and true
as those He gave to the two disciples. Once they located the colt,
they “loose him” or untied him per Jesus’
instructions.
2. (vs. 5). This verse says “And
certain of them that stood there said unto them, What do ye, loosing the
colt?” As Jesus had anticipated, questions were raised
when the disciples started untying the colt. Those who asked were
“certain of them that stood there.” Mark here
describes the questioners as simply some who were standing around.
But Luke identifies them as the colt’s owners (see Luke 19:33).
The owners of the animal asked why they were untying the young
donkey.
3. (vs. 6). This verse says “And
they said unto them even as Jesus had commanded: and they let them go.”
The disciples answered saying the Lord has need of him just as
Jesus had instructed them, and no further questions were asked.
The owners permitted the two disciples to take the animal.
IV. THE PROCESSION (Mark
11:7-11)
A. The crowd’s recognition (Mark 11:7-10).
1. (vs.
7). This verse
says “And
they brought the colt to Jesus, and cast their garments on him; and he sat upon
him.” The two disciples
brought the colt (and its mother) to Jesus and undoubtedly joined by the other
disciples, “cast their
garments on him.” The disciples placed their outer garments over the animal as a
kind of saddle. Then Jesus sat on the young
donkey. Luke’s account says that the disciples “set Jesus thereon”
(see Luke 19:35). However, Matthew makes it clear that they only
helped Jesus onto the donkey. Note:
Why did Jesus choose this method of
transport to enter Jerusalem? He didn’t need the animal to carry
Him the short distance. He did it to deliberately fulfill
Zechariah 9:9-10, which portrays Israel’s King coming peaceably but openly.
Jesus advertized the spiritual and peaceable nature of His kingdom
(see Micah 4:1-4) by riding a donkey, an animal associated with peace.
During His three year ministry Jesus had refrained from openly asserting
that He was the Messiah. He let His works speak for Him.
But now the time for silence was over and Jesus would openly present
Himself as the Messiah. However, the question had to be
asked. Would Israel receive or reject their King? On
this day they would receive Him, but a few days later they would reject Him (see
Matthew
27:20-22).
2.
(vs. 8). This verse
says “And many
spread their garments in the way: and others cut down branches off the trees,
and strawed them in the way.” With Jesus’ disciples proclaiming His glory, in
addition “many
spread their garments in the way.” The crowds now joined the disciples in honoring Jesus.
These people included pilgrims coming to Jerusalem for the Passover as
well as people coming out of the city (see John 12:13). These
people honored Jesus by spreading their garments in His path. In
addition, “others cut down branches off the trees, and strawed them in
the way.” In other words, some in the crowds cut down
branches from palm trees (see John 12:13) and cast them on the roadway before
the Lord. They laid their outer garments before Jesus, making a
kind of red carpet that He could ride over. Doing this was a way
of showing honor to royalty (see II Kings 9:13).
3. (vs. 9). This
verse continues to say “And they that went before, and they that followed,
cried, saying, Hosanna; Blessed is he that cometh in the name of the
Lord.” There were two crowds of people there to witness Jesus’
arrival: “they that went before, and they that
followed.” Both crowds of people in front and behind
Jesus were shouting “Hosanna; Blessed is he that cometh in the name of
the Lord.” These words are taken from Psalm 118:25-26,
which is a messianic Psalm and a prayer for the Lord to deliver and prosper His
people. Psalms 118 was one of the so-called
Hallel or praise psalms which were traditionally sung on Passover.
Note: During the three major Jewish feasts, Passover,
Tabernacles and Pentecost, the Jews expressed gratitude and praise to God by
singing Psalms 113-118 which were known as the great Hallel which means
praise. Perhaps in keeping with this custom, the crowds in front
and behind the Saviour were shouting out a portion from Psalms
118. The word “Hosanna”
means “save now.” However, over time, it came to be used as a
shout of greeting, or an utterance of homage and praise, much like “Hallelujah!”
or “Glory to God.” The crowds also cried out “Blessed is he that cometh in
the name of the Lord.” This is a quote from the first
part of Psalms 118:26. However, in Psalms it was not a direct
messianic reference, but a blessing pronounced on any pilgrim who came to
worship at the festival. But on this day, these words had a deeper
meaning. They pronounced a blessing on the One who came as the
Lord’s special emissary and was therefore a hidden reference to Jesus as God’s
Messiah. Note: These words show that the crowds had some idea that Jesus came
with God’s authority, but it doesn’t necessarily mean that they recognized the
true nature of His mission: which was to save His people from their sins (see
Matthew 1:21). In John’s account of this episode he actually wrote
that the crowds shouted out “Blessed is the King of Israel that cometh in
the name of the Lord” (see John 12:13). But many people didn’t
understand the spiritual aspect of Jesus’ kingdom. They saw Him
only as a political leader who could restore Israel to its past
greatness.
3. (vs. 10).
The crowds continued to say
“Blessed be the
kingdom of our father David, that cometh in the name of the Lord: Hosanna in the
highest.” This statement indicates that the crowd clearly identified
Jesus with the kingdom of David’s Son. They were expecting the
restoration of the Davidic kingdom to Israel (see Hosea 3:4-5; Amos 9:11-12),
and they were correct in doing so. However, their understanding of
the Messiah’s rule was totally inadequate. The
excitement of the moment sadly, was driven solely by outward
appearances. The phrase
“Hosanna in the highest”
should be taken as either a prayer
asking for salvation, or a pronouncement of praise. If we see it
as a prayer for salvation, it would mean “Save now, You who dwell in the highest
heaven.” If we see “Hosanna in the highest” as a
pronouncement of praise, it may have the same meaning as “Glory to God in the
highest” (see Luke 2:14). Note:
Whether we see this statement as a prayer
for salvation or words of praise, unfortunately most of the crowd, even Jesus’
disciples didn’t understand the full significance of their own words and deeds
(see John 12:16). However, Jesus’ enemies understood, and they
were beside themselves with frustration. According to John 12:19
they declared, “Behold the world is gone after him.” Luke 19:39
even tells how the Pharisees begged Jesus to rebuke His disciples for what they
were doing that day. Jesus answered that this was the day to
recognize Him, even if the stones along the road had to cry out (see Luke
19:40).
B. The
aftermath of the procession (Mark 11:11).
Our final verse
says “And Jesus entered into Jerusalem, and into the temple: and when he
had looked round about upon all things, and now the eventide was come, he went
out unto Bethany with the twelve.” Once Jesus entered
Jerusalem amid all the pomp and circumstance, He went into the temple and
“looked round about upon all things.” Jesus
didn’t enter the temple as a pilgrim to worship. He entered it as
its Lord on an inspection tour. This resulted in His actions the
next day when He cast the money changers and those who sold doves (see Mark
11:15). After surveying the goings on in the temple, Jesus and His
twelve disciples left Jerusalem and returned to Bethany to spend the night
because “the eventide was come” meaning the evening had
come.
V.
Conclusion. Jesus
Christ was the center of the most crucial parade in the world’s history.
He came as God’s promised King and presented Himself as the King.
The issue for us is whether we are willing to accept Him as the Saviour,
the Lamb of God, who gave His life for us. One day He will return
and set up His kingdom. Until then, we must allow Him to reign
over our lives.
Sunday, March 29, 2015
Sunday, March 22, 2015
Receive the Holy Spirit
Sunday School Lesson
Lesson: John 20:19-23
Golden Text: “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost” (John 20:22).
I. INTRODUCTION. On many Sundays we go through numerous activities. We get up early (maybe), get the family ready, attend Sunday school and the morning service. Some afternoons we may have a church activity or a committee meeting, and then maybe an evening service. At the end of the day, we are ready for some quiet time at home. But we are not the only ones to have a busy Sunday. On the day of His resurrection, the first day of the week, Jesus also was busy. He appeared on five occasions on that day, ministering to various people. His last appearance on that day was to the disciples in the closed room (see John 20:19-23) and it is the subject of this week’s lesson.
II. BACKGROUND FOR THE LESSON. This week’s lesson takes place on the day of Jesus’ resurrection. That morning, a group of women went to the tomb with spices and found it to be empty. They were told by angels that Jesus had risen. Jesus first appeared to Mary Magdalene (see John 20:11-18), other women (see Matthew 28:9-10), Simon Peter (see Luke 24:34; I Corinthians 15:5), two disciples on the Emmaus road (see Luke 24:13-32) and finally the disciples in the closed room (see John 20:19-23). Our lesson is part of that last appearance.
III. JESUS’ APPEARANCE (John 20:19-20)
A. Jesus’ greeting after His resurrection (John 20:19). Our first verse says “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.” We are told that it was the “first day of the week” which was Sunday. The disciples were in a room “when the doors were shut.” In other words, they were in hiding behind locked doors. They were hiding “for fear of the Jews” meaning they were afraid for their own lives. The term “the Jews” refers to the religious leaders who were responsible for Jesus’ death. Since their Leader had been killed, they thought they would be next. Not noted for courage, the disciples had fled when Jesus was captured in Gethsemane (see Matthew 26:56). The phrase “Then the same day at evening” indicates that everything that took place that evening followed Jesus’ appearance to the two disciples on the Emmaus road who had returned to Jerusalem to tell the disciples that they had seen Jesus (see Luke 24:36). As soon as they shared their experience, John writes that then “came Jesus and stood in the midst.” In other words, Jesus appeared among them. Just as He had earlier passed through the linen grave clothes without disturbing them (see John 20:6-7), now Jesus passed through locked doors. His glorified body was still the same body that had died on the cross (see John 20:20) but was now free from usual human limitations. When Jesus first appeared to them, the disciples were terrified and thought they had seen a spirit (see Luke 24:37). Jesus proved to be more than a spirit when He went on to show them His hands and His side (see John 20:20). In their agitated and fearful state of mind, Jesus greeted the disciples saying “Peace be unto you.” The word “Peace” was a common greeting and is the Jewish word “shalom.” Note: Since Jesus’ death, the disciples were filled with despair, anxiety, and sorrow. Their minds were in turmoil and their future looked bleak. If there were ever people who needed peace, these disciples surely did. As He always does, Jesus gave these disciples the soothing assurance that all was well. Although “peace” was a common greeting, it took on special meaning for these men, for in the upper room before His death, Jesus had promised them a peace that the world couldn’t give (see John 14:27). A peace that would overshadow their troubles (see John 16:33). Since Jesus had bought peace between God and man “through the blood of his cross” (see Colossians 1:20), now He could proclaim that same peace to His own followers in their time of despair. Jesus still brings peace today. His peace brings reconciliation with God for every believer (see Romans 5:1) and also unites those who were once divided by cultural prejudice (see Ephesians 2:13-18). The peace that Christ gives is a fruit of the Spirit that should be demonstrated by Christians (see Galatians 5:22; Romans 12:18; Hebrew 12:14), and it also guards our minds in ways that we can’t understand (see Philippians 4:7).
B. The disciples’ response to the evidence of Jesus’ resurrection (John 20:20). This verse says “And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.” The phrase “And when he had so said” refers to Jesus’ comforting words of “peace” He had just given to His disciples. After comforting them, if there was still any doubt that this was Jesus and not a spirit, Jesus gave proof of who He was. He “shewed unto them his hands and his side.” He allowed them to examine the wounds from His crucifixion and know that He was really the risen Lord. According to Luke’s account, Jesus invited the disciples to look at His hands and His feet and to feel free to touch Him (see Luke 24:28-40). And if that wasn’t proof enough, Jesus asked them for something to eat. They gave Him a piece of fish and honeycomb and He ate it in front of them (see Luke 24:41-43). This proved that He was not a spirit because spirits don’t need food. Satisfied that Jesus was a real person and not a spirit, the last part of this verse says “Then were the disciples glad, when they saw the Lord.” Fear, dread and uncertainty were now gone; Jesus had overcome the grave!
IV. JESUS’ COMMISSION (John 20:21-23)
A. Jesus gives the charge to His disciples (John 20:21). This verse says “Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.” Now that these men were reassured that this was really Jesus, He repeated His greeting of “Peace be unto you.” Not only did this repetition calm the disciples, but it also prepared them for a new commission: “as my Father hath sent me, even so send I you.” Jesus had been sent by the Father to complete a two-part mission or purpose: to provide salvation for mankind, and impart eternal life to those who believed (see John 3:16-17, 36; 10:10). He had obediently carried out every detail of that mission (see John 17:2-4). But He also had prepared, preserved, and protected this small core of men to continue His work after He left the earth (see John 17:6-18). Jesus now passed on the mission to the disciples. The phrase “even so send I you” refers to the mission the disciples would be given. Note: The emphasis here is on obedience and submission to Jesus’ will in fulfilling their mission just as Jesus had submitted and obeyed the Father’s will. Just as Jesus had witnessed concerning the Father, the disciples would bear witness concerning Jesus (see John 15:26-27; Luke 24:46-48). Just as Jesus had performed works in His Father’s name, the disciples would do the same in His name (see Mark 16:17-18; Acts 4:7-10). Jesus even told them before they left the upper room that they would do greater works than He did (see John 14:12). And just as Jesus had laid down His life, the disciples would be expected to do the same (see John 15:18-21; 16:1-3). However, this does not mean that the disciples were to fulfill the same mission that Jesus had, because that would be impossible. They couldn’t die for the sin of the world. They could only continue what He started, but be prepared for persecution.
B. Jesus endows His disciples (John 20:22). This verse says “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost.” If the disciples were going to successfully carry out Jesus’ commission, they would need divine enabling. Therefore, Jesus “breathed on them, and saith unto them, Receive ye the Holy Ghost.” This is a difficult statement to interpret when we consider that the Holy Spirit would not come permanently until some fifty days later at the Feast of Pentecost.
C. Jesus gives authority to His disciples (John 20:23). In our final verse Jesus continues to say to His disciples “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” These words, like those passages dealing with loosing and binding in Matthew 16:16; 18:18, have been misunderstood to mean that Jesus gave the apostles and all future believers the power to forgive or not forgive sins. However, this declaration didn’t give the apostles power to forgive or refuse forgiveness. The words “they (sins) are remitted” and “they (sins) are retained” are in the past tense and can be literally translated as “they have been remitted” and “they have been retained.” In other words, the releasing or forgiveness of sin, and the retention or not forgiving sins has already been done in heaven by God. Only God can forgive or retain a person’s sins based on their response to the gospel of Christ. The apostles, and now believers, have been given the authority to only proclaim what God has already done. Note: Simply speaking, this verse means that the apostles (and all future believers, including us) are empowered by Christ to declare that all that trust the atoning work of Christ for them have been forgiven of their sins. If they accept Jesus’ sacrifice for them, we have the authority to declare to them, “Your sins are forgiven” because God has already forgiven them. However, if they reject Christ’s sacrifice, we also have the authority to declare to them, “Your sins are not forgiven (retained)” because God has not forgiven them. Again, no one has the authority to “remit” or forgive sins except God. And no one has the authority to “retain” or not forgive sins except God. The only authority we have as believers is to declare that a person’s sins are forgiven or not forgiven based on their response to the gospel of Jesus Christ.
V.
Conclusion. Jesus’
appearance to His disciples was a momentous occasion. By appearing
to them in that locked up room, Jesus proved the reality of His resurrection;
gave the commission for them to bear witness of Him; bestowed the power they
needed; and gave them the message of forgiveness of sins. And
because of God’s grace all this is provided for us as well.
Lesson: John 20:19-23
Golden Text: “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost” (John 20:22).
I. INTRODUCTION. On many Sundays we go through numerous activities. We get up early (maybe), get the family ready, attend Sunday school and the morning service. Some afternoons we may have a church activity or a committee meeting, and then maybe an evening service. At the end of the day, we are ready for some quiet time at home. But we are not the only ones to have a busy Sunday. On the day of His resurrection, the first day of the week, Jesus also was busy. He appeared on five occasions on that day, ministering to various people. His last appearance on that day was to the disciples in the closed room (see John 20:19-23) and it is the subject of this week’s lesson.
II. BACKGROUND FOR THE LESSON. This week’s lesson takes place on the day of Jesus’ resurrection. That morning, a group of women went to the tomb with spices and found it to be empty. They were told by angels that Jesus had risen. Jesus first appeared to Mary Magdalene (see John 20:11-18), other women (see Matthew 28:9-10), Simon Peter (see Luke 24:34; I Corinthians 15:5), two disciples on the Emmaus road (see Luke 24:13-32) and finally the disciples in the closed room (see John 20:19-23). Our lesson is part of that last appearance.
III. JESUS’ APPEARANCE (John 20:19-20)
A. Jesus’ greeting after His resurrection (John 20:19). Our first verse says “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.” We are told that it was the “first day of the week” which was Sunday. The disciples were in a room “when the doors were shut.” In other words, they were in hiding behind locked doors. They were hiding “for fear of the Jews” meaning they were afraid for their own lives. The term “the Jews” refers to the religious leaders who were responsible for Jesus’ death. Since their Leader had been killed, they thought they would be next. Not noted for courage, the disciples had fled when Jesus was captured in Gethsemane (see Matthew 26:56). The phrase “Then the same day at evening” indicates that everything that took place that evening followed Jesus’ appearance to the two disciples on the Emmaus road who had returned to Jerusalem to tell the disciples that they had seen Jesus (see Luke 24:36). As soon as they shared their experience, John writes that then “came Jesus and stood in the midst.” In other words, Jesus appeared among them. Just as He had earlier passed through the linen grave clothes without disturbing them (see John 20:6-7), now Jesus passed through locked doors. His glorified body was still the same body that had died on the cross (see John 20:20) but was now free from usual human limitations. When Jesus first appeared to them, the disciples were terrified and thought they had seen a spirit (see Luke 24:37). Jesus proved to be more than a spirit when He went on to show them His hands and His side (see John 20:20). In their agitated and fearful state of mind, Jesus greeted the disciples saying “Peace be unto you.” The word “Peace” was a common greeting and is the Jewish word “shalom.” Note: Since Jesus’ death, the disciples were filled with despair, anxiety, and sorrow. Their minds were in turmoil and their future looked bleak. If there were ever people who needed peace, these disciples surely did. As He always does, Jesus gave these disciples the soothing assurance that all was well. Although “peace” was a common greeting, it took on special meaning for these men, for in the upper room before His death, Jesus had promised them a peace that the world couldn’t give (see John 14:27). A peace that would overshadow their troubles (see John 16:33). Since Jesus had bought peace between God and man “through the blood of his cross” (see Colossians 1:20), now He could proclaim that same peace to His own followers in their time of despair. Jesus still brings peace today. His peace brings reconciliation with God for every believer (see Romans 5:1) and also unites those who were once divided by cultural prejudice (see Ephesians 2:13-18). The peace that Christ gives is a fruit of the Spirit that should be demonstrated by Christians (see Galatians 5:22; Romans 12:18; Hebrew 12:14), and it also guards our minds in ways that we can’t understand (see Philippians 4:7).
B. The disciples’ response to the evidence of Jesus’ resurrection (John 20:20). This verse says “And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.” The phrase “And when he had so said” refers to Jesus’ comforting words of “peace” He had just given to His disciples. After comforting them, if there was still any doubt that this was Jesus and not a spirit, Jesus gave proof of who He was. He “shewed unto them his hands and his side.” He allowed them to examine the wounds from His crucifixion and know that He was really the risen Lord. According to Luke’s account, Jesus invited the disciples to look at His hands and His feet and to feel free to touch Him (see Luke 24:28-40). And if that wasn’t proof enough, Jesus asked them for something to eat. They gave Him a piece of fish and honeycomb and He ate it in front of them (see Luke 24:41-43). This proved that He was not a spirit because spirits don’t need food. Satisfied that Jesus was a real person and not a spirit, the last part of this verse says “Then were the disciples glad, when they saw the Lord.” Fear, dread and uncertainty were now gone; Jesus had overcome the grave!
IV. JESUS’ COMMISSION (John 20:21-23)
A. Jesus gives the charge to His disciples (John 20:21). This verse says “Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.” Now that these men were reassured that this was really Jesus, He repeated His greeting of “Peace be unto you.” Not only did this repetition calm the disciples, but it also prepared them for a new commission: “as my Father hath sent me, even so send I you.” Jesus had been sent by the Father to complete a two-part mission or purpose: to provide salvation for mankind, and impart eternal life to those who believed (see John 3:16-17, 36; 10:10). He had obediently carried out every detail of that mission (see John 17:2-4). But He also had prepared, preserved, and protected this small core of men to continue His work after He left the earth (see John 17:6-18). Jesus now passed on the mission to the disciples. The phrase “even so send I you” refers to the mission the disciples would be given. Note: The emphasis here is on obedience and submission to Jesus’ will in fulfilling their mission just as Jesus had submitted and obeyed the Father’s will. Just as Jesus had witnessed concerning the Father, the disciples would bear witness concerning Jesus (see John 15:26-27; Luke 24:46-48). Just as Jesus had performed works in His Father’s name, the disciples would do the same in His name (see Mark 16:17-18; Acts 4:7-10). Jesus even told them before they left the upper room that they would do greater works than He did (see John 14:12). And just as Jesus had laid down His life, the disciples would be expected to do the same (see John 15:18-21; 16:1-3). However, this does not mean that the disciples were to fulfill the same mission that Jesus had, because that would be impossible. They couldn’t die for the sin of the world. They could only continue what He started, but be prepared for persecution.
B. Jesus endows His disciples (John 20:22). This verse says “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost.” If the disciples were going to successfully carry out Jesus’ commission, they would need divine enabling. Therefore, Jesus “breathed on them, and saith unto them, Receive ye the Holy Ghost.” This is a difficult statement to interpret when we consider that the Holy Spirit would not come permanently until some fifty days later at the Feast of Pentecost.
C. Jesus gives authority to His disciples (John 20:23). In our final verse Jesus continues to say to His disciples “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” These words, like those passages dealing with loosing and binding in Matthew 16:16; 18:18, have been misunderstood to mean that Jesus gave the apostles and all future believers the power to forgive or not forgive sins. However, this declaration didn’t give the apostles power to forgive or refuse forgiveness. The words “they (sins) are remitted” and “they (sins) are retained” are in the past tense and can be literally translated as “they have been remitted” and “they have been retained.” In other words, the releasing or forgiveness of sin, and the retention or not forgiving sins has already been done in heaven by God. Only God can forgive or retain a person’s sins based on their response to the gospel of Christ. The apostles, and now believers, have been given the authority to only proclaim what God has already done. Note: Simply speaking, this verse means that the apostles (and all future believers, including us) are empowered by Christ to declare that all that trust the atoning work of Christ for them have been forgiven of their sins. If they accept Jesus’ sacrifice for them, we have the authority to declare to them, “Your sins are forgiven” because God has already forgiven them. However, if they reject Christ’s sacrifice, we also have the authority to declare to them, “Your sins are not forgiven (retained)” because God has not forgiven them. Again, no one has the authority to “remit” or forgive sins except God. And no one has the authority to “retain” or not forgive sins except God. The only authority we have as believers is to declare that a person’s sins are forgiven or not forgiven based on their response to the gospel of Jesus Christ.
Saturday, March 7, 2015
The Promise of a Comforter
Sunday School Lesson
Lesson: John 14:15-26
Golden Text: “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).
I. INTRODUCTION. As children many of us have probably felt the terror of not being able to find our parents in a large grocery or department store. When Jesus was crucified, His disciples felt as if He had abandoned them. However, He had promised that after He went to the Father, another Caretaker would come---the Holy Spirit.
II. BACKGROUND FOR THE LESSON. Our lesson takes place in the upper room where Jesus and His disciples had gathered for His last Passover meal. While there, He had taught them spiritual lessons by washing their feet (see John 13:1-17). He announced that He would be betrayed and Judas left to meet with Jesus’ enemies (see John 13:18-30). Jesus also declared that He would be leaving them and that Peter would deny Him (see John 13:31-38). Finally, in what we call the Upper Room Discourse, Jesus began to teach the disciples to prepare them for challenging days ahead (see chapters 14-16). Jesus encouraged His followers by promising them an eternal home which He was the only way to (see John 14:1-11). He also told them that their ministry would be even more productive than His if they depended on him in prayer (see John 14:12-14). This is where our lesson begins.
2. (vs. 17). In this verse Jesus continued describing the Holy Spirit by saying “Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” Jesus called the Holy Spirit, “the Spirit of truth” because He would bear witness of Christ who is the Truth (see John 14:6). He would also increase the apostles’ understanding of Christ (see John 15:26; 16:13). During His earthly ministry, Jesus validated who He was through miracles (see Matthew 12:28). But now that He was going away, the Holy Spirit, whom Jesus would send in His place, would be a witness in each believer. Jesus went on to say that the Holy Spirit is One “whom the world cannot receive, because it seeth him not, neither knoweth him.” Here, “the world” refers to the unsaved, who are spiritually blind and under the rebellious order of Satan. They can only understand material things of this life (see I Corinthians 2:14; I John 4:3-6). As a result, the unbelieving world has no understanding of the Holy Spirit or His work. Unfortunately, the Holy Spirit’s presence goes unnoticed by unbelievers. In contrast to the world or unbelievers Jesus said to His disciples “but ye know him; for he dwelleth with you, and shall be in you.” The disciples knew the Spirit through personal experience both by observing Jesus’ works and by performing miracles themselves (see Matthew 12:28; Mark 6:12-13). But something even better was in store for them, for Jesus said the Holy Spirit “dwelleth with you” meaning He “remains with you.” Note: The Holy Spirit’s coming at Pentecost would set the disciples and all later believers apart from Old Testament saints. In the Old Testament, the Holy Spirit came upon select persons temporarily for specific ministries (see Numbers 11:25; Judges 3:9-10; Judges 6:34-35; Judges 14:5-6, 19; 15:14; I Samuel 16:13; I Chronicles 12:18; II Chronicles 1-2; 24:20). Jesus said that now, the Spirit would permanently indwell everyone who trusted Christ for salvation (see Roman 8:9; I Corinthians 12:13). Every believer without exception is now indwelled by the Holy Spirit (see I Corinthians 6:19).
C. The comfort of Jesus (John 14:18-20).
1. (vs. 18). Jesus now says “I will not leave you comfortless: I will come to you.” Jesus made a promise to His disciples saying “I will not leave you comfortless.” The Greek word used for “comfortless” literally means orphans. Jesus was speaking figuratively. He meant that He wouldn’t leave the disciples feeling bereaved, alone and helpless when he died. The Holy Spirit would come upon them to guide and support them just as Jesus had done. Many believe that Jesus’ further promise that “I will come to you” refers to His continuing presence through the Holy Spirit. However, since His words were personal, it seems more likely that Jesus was referring to His appearances to His followers after His resurrection (see Matthew 28:16-20; Mark 16:9, 12, 14; Luke 24:13-32, 34, 36-43; John 20:11-18, 19-31; 21:1-3; Acts 1:3-8; 9:1-19; 22:3-16). For sure, when they saw Jesus after His crucifixion they didn’t feel comfortless.
2. (vs. 19). Jesus went on to say “Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.” The phrase “Yet a little while” refers to the hours remaining until Jesus’ crucifixion the next day. Jesus said that after He was crucified, “the world seeth me no more.” In other words, since no unsaved person would see Him in His resurrected state, He could say “the world seeth me no more.” Then Jesus said to His disciples, “but ye see me.” This phrase is in the present tense indicating that the disciples and other believers would keep seeing the resurrected Jesus in their mind’s eye as a result of the Holy Spirit’s ongoing teaching ministry. As the Spirit glorified Christ, He would show them new truths about Him (see John 16:14). In the last part of this verse Jesus said “because I live, ye shall live also.” This phrase is in the future tense and it emphasizes that Christ’s resurrection would be the basis and assurance of the believers’ new life (see Romans 6:4-8; I Corinthians 15:20-22).
3. (vs. 20). Jesus continued to say “At that day ye shall know that I am in my Father, and ye in me, and I in you.” Since Jesus had just spoken of His resurrection, most likely the phrase “At that day” refers to it. That’s when the disciples would first understand the meaning of “I am in my Father, and ye in me.” After Jesus’ resurrection, His disciples would know that He and His Father were one in life and purpose. The Father-Son union is absolute, unchangeable, and unique. It’s a model of the union believers have with the Saviour and each other after they place their faith in Christ (see John 17:20-23; I Corinthians 12:13). Jesus referred to this mutual union between He and believers as “ye in me, and I in you.” He later illustrated this union by telling the parable of the Vine and the branches (see John 15:1-11). The Bible describes this union using a human body to represent believers whose Head is Christ (see I Corinthians 12:12-27).
D. The call to obedience repeated (John 14:21). In this verse Jesus said “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.” To show the importance of obedience and love, Jesus explained the principle He stated earlier in verse 15, that love and obedience go hand in hand. First He said here that “He that hath my commandments, and keepeth them, he it is that loveth me.” Jesus was saying that a truly saved person not only has or possesses His commandments, but he also keeps or obeys them. Having eternal life motivates the believer to lovingly obey the Lord. Then Jesus said “and he that loveth me shall be loved of my Father, and I will love him.” In other words, the believer who demonstrates love for Christ by obeying Him is rewarded by becoming the special recipient of the love of both the Father and the Son. Since the Father loves the Son (see Matthew 3:17), He also loves those who receive His Son (see I John 4:7-12). Since the Father and the Son are one (see John 10:30), they love the same people. Note: Saving faith is the basis for our union with God and the loving deeds we do for Him (see Galatians 5:6; I John 5:3-4). If we try to gain God’s favor by good works, we will be rejected (see Romans 4:4-5; Philippians 3:4-9). The one whose love is demonstrated by obedience will have the love of both the Father and the Son. Jesus also promised here that not only would He and the Father love the obedient believer, but in addition He said I “will manifest myself to him.” Though Jesus wouldn’t continue to show Himself physically as He did after the resurrection, He would always be with His own (see Matthew 28:20; Galatians 2:20).
IV. INSTRUCTION AND ILLUMINATION (John 14:22-26)
A. A disciple’s question (John 14:22). This verse says “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?” One of the eleven disciples who were still present (Judas Iscariot had already left the room at this point; see John 13:26-30) had a question for Jesus. We are told that the disciple’s name was “Judas…not Iscariot.” The Apostle John was careful to let his readers know that this Judas was not Judas Iscariot who would betray Jesus. He asked the Lord “how is it that thou wilt manifest thyself unto us, and not unto the world?” This question was prompted by Jesus’ words that He would come to them again, but the world wouldn’t see Him. If Jesus’ kingdom would be a real, visible, earthly kingdom over the entire world, Judas couldn’t understand how Christ could “manifest” or show Himself to His disciples but not to the world. But why would Jesus reveal Himself only to the disciples and not to the world after His resurrection? Jesus knew that revealing Himself to the unsaved after His resurrection wouldn’t necessarily persuade them to believe in Him (see Luke 16:31). The risen Lord’s desire to manifest Himself to His disciples only would be to strengthen His relationship with them and the reason is clear: they would be the ones who would evangelize the lost. Note: Luke is the only Gospel that includes a disciple with the name Judas other than Judas Iscariot. In Luke’s Gospel, this Judas is called “Judas the brother of James” (see Luke 6:16; Acts 1:13). This Judas who asked the question was probably the man also called Thaddaeus (see Mark 3:18) or Lebbaeus (see Matthew 10:3). We come to this conclusion by studying the four lists of the disciples in the Bible (see Matthew 10:2-4; Mark 3:16-19: Luke 6:14-16; Acts 1:13). By the end of the first century around 90 A.D. when John wrote his gospel, the name “Judas” had become a notorious synonym for a betrayer. Few, if any parents today are willing to name a child Judas. The Apostle John protected the reputation of Jesus’ questioner from Judas the betrayer by inserting the words “not Iscariot.” He didn’t want any misunderstanding.
B. Jesus’ answer (John 14:23-24).
1. (vs. 23). This verse says “Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” Jesus’ response to Judas’ (Thaddaeus) question focused on the importance of a life of love and obedience. Jesus was saying that those who truly love Him, will “keep my words” meaning they will obey His words. The term “my words” refers to Jesus’ teachings, and is the same thing as His commandments in verse 21. Those who love and obey Jesus will in turn be loved by the Father. In addition to the obedient and loving servant having the love of the Father, Jesus said that He and His Father “will come unto him, and make our abode with him.” The word “abode” is the singular for the same word translated “mansions” in John 14:2. It speaks of a dwelling place or room. Jesus had already declared that the Spirit will dwell in the believer in verse 16, and now He was promising that those who love and obey Him would become the present dwellings of Him and His Father as well. Note: Where there is no obedience to Christ, there is no love. Obeying Christ---keeping His commandments and doing His will---is the only sure test of love for Him. Love and obedience are so inseparable that to claim to love the Lord and not obey Him is a false claim. All that we profess to believe, claim to know, and seek to achieve is meaningless and worthless without love for and obedience to Christ.
2. (vs. 24). Jesus continued to say in this verse “He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.” Unlike those who loved Jesus, those who don’t love Him won’t “keep” or obey His “sayings” meaning His words. Love should always be the motivation for true obedience. Works done out of fear, pride, or mere duty can never produce the closeness brought about by love. But Jesus added something vitally important here. He said that “the word which ye hear is not mine, but the Father's which sent me.” Disobedience is doubly serious because the words that Jesus spoke to His disciples were not His own. His words came from the Father who had sent Him. The truth here is that when we disobey Christ’s words we are also disobeying God’s words. Jesus confirmed that He and the Father who sent Him into the world are always in perfect harmony and He spoke only what was in agreement with His Father’s will (see John 5:17-20; 8:28-29; 10:30; 12:49; 14:10; 17:1-4). Jesus always took the role of the obedient Son. Note: There have always been cults that claim to be worshipping the true God while rejecting the claims and teachings of Jesus. But this is impossible, for Jesus is God’s supreme revelation of Himself (see John 8:19). Those who reject Jesus’ authority are rejecting His Father’s authority as well (see I John 2:22-23; II John 1:9).
C. The Spirit’s continuing teaching (John 14:25-26).
1. (vs. 25). Now Jesus said in this verse “These things have I spoken unto you, being yet present with you.” Jesus knew that more revelation was forthcoming but He first mentioned “These things” which most likely referred to everything He had just taught them in the Upper Room. However, the phrase “These things” no doubt also included all of His teachings given so far while “being yet present with” them in His physical body. The disciples were not able to comprehend His words fully or even remember their full content. To leave them in this condition when He departed would have been disastrous. During His three years of public ministry, Jesus had taught His disciples only as much truth as they were able to receive at that stage of their spiritual growth. Much more truth remained to be revealed (see John 16:12-13).
2. (vs. 26). In our final verse, Jesus continued to say “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” Anticipating that more revelation would be needed and forthcoming, Jesus told His disciples that “the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.” Jesus promised that the Holy Ghost would give the disciples further understanding. As Jesus had come in the Father’s name, likewise the Father would send the Spirit in Jesus’ name. The phrase “in my name” means that the Holy Ghost would officially represent Jesus on earth and carry the same divine authority Jesus had. Jesus told His disciples that the “Comforter” or Helper who is the “Holy Ghost” or God’s Spirit “shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” This promise, by interpretation, was made specifically to the apostles, not to all believers. They were the ones who heard Jesus speak and the ones who needed the Holy Spirit’s help in reminding them of what they may have forgotten. This promise committed the Holy Spirit to teach the apostles the meaning of Jesus’ words and to remind them even of teachings they may have forgotten. This was essential for the apostles. As the continuing witnesses of Christ on earth, they would have to give the gospel message accurately. Therefore it was necessary for the Spirit to “bring all things to (their) remembrance.” Like us, the apostles were human and prone to forgetting or confusing things they had heard Jesus say. They would need the supernatural work of the Holy Spirit to ensure that all of Christ’s words were passed on with accuracy. The very words of Jesus would be brought back to their memories by the Holy Ghost. Jesus was not promising unlimited knowledge to His disciples. The promise is limited by the words “whatsoever I have said unto you.” In other words, the Holy Spirit would remind them accurately of everything that Jesus had said during His earthly ministry. Note: This explains how the Apostle John could write his Gospel with such depth and detail. The Holy Spirit was present to bring to his remembrance all that was important to record. John was able to write such a detailed account some sixty years after it all happened. How were writers such as Luke and Paul able to produce texts that don’t contradict even the smallest detail of what the rest of the New Testament says? The answer to this question is found in the work of the Holy Spirit (see II Timothy 3:16-17; II Peter 1:20-21).
V. Conclusion. Jesus promised the disciples that the Holy Spirit would help them remember all that He had said. The Spirit would unveil the truth and make its meaning clear and understandable. How encouraging it is to know that the Spirit will teach us and help us understand God’s truth. We don’t need to fear the troubled world around us, for the Comforter dwells within us and brings us peace. The disciples experienced the joy of the Saviour’s personal presence. We also experience the joy of His presence through the Holy Spirit.
Lesson: John 14:15-26
Golden Text: “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).
I. INTRODUCTION. As children many of us have probably felt the terror of not being able to find our parents in a large grocery or department store. When Jesus was crucified, His disciples felt as if He had abandoned them. However, He had promised that after He went to the Father, another Caretaker would come---the Holy Spirit.
II. BACKGROUND FOR THE LESSON. Our lesson takes place in the upper room where Jesus and His disciples had gathered for His last Passover meal. While there, He had taught them spiritual lessons by washing their feet (see John 13:1-17). He announced that He would be betrayed and Judas left to meet with Jesus’ enemies (see John 13:18-30). Jesus also declared that He would be leaving them and that Peter would deny Him (see John 13:31-38). Finally, in what we call the Upper Room Discourse, Jesus began to teach the disciples to prepare them for challenging days ahead (see chapters 14-16). Jesus encouraged His followers by promising them an eternal home which He was the only way to (see John 14:1-11). He also told them that their ministry would be even more productive than His if they depended on him in prayer (see John 14:12-14). This is where our lesson begins.
III.
EXHORTATION AND ENCOURAGEMENT (John
14:15-21)
A. The obedience of
love (John 14:14).
Our first verse says
“If ye love me,
keep my commandments.” In John 14:12-14, Jesus encouraged the
Eleven (Judas had left the group) by promising them effectiveness in ministry
and in prayer. His commitment to do whatever they asked in His
name seems to include anything they would ask for. However, He
qualified this promise by saying “If ye love me, keep my commandments.”
This puts Jesus’ promise to
answer prayer in proper perspective. If the disciples expected to
have their prayers answered, they must be obedient servants who
love their Master. The same truth applies to
believers today. Jesus was saying that genuine love for Him will
be shown by obeying His commandments or His words (see John 14:22-23).
The term “commandments” included all the teachings Jesus
had given them both verbally and by example.
Note: By making obedience the measure of love, Jesus
reaffirmed the standard God set in the Old Testament (see Deuteronomy 6:4-5;
10:12-13; 11:1, 13-14, 22-23; 19:9; 30:16, 20). We should be
motivated to obey Jesus Christ not by fear of Him, but by love for Him.
Jesus has set the example for us in this. His love
for His Father was shown in unconditional obedience to Him (see John
5:30). Now He asked His disciples to follow His
example.
B. The coming of the Comforter (John 14:16-17).
1. (vs.
16). Jesus continued to say in this verse
“And I will pray
the Father, and he shall give you another Comforter, that he may abide with you
for ever.” In order
to help the disciples keep His commands, Jesus said that He would “pray
the Father, and he shall give you another Comforter.” The
word “pray” used here is the Greek word for “ask.”
In answer to His Son’s request, God the Father would send the Holy Spirit
to take Jesus’ place to help the disciples. The Holy Spirit is
here called “another Comforter.” The Greek word
for “Comforter” is “parakletos” and can also be rendered
“Advocate.” It literally means one called alongside to give aid
and was often used of someone who gives legal aid in a court of law.
Jesus is described this way in I John 2:1, referring to Him as our
“Advocate” or a legal counselor who intercedes for us and represents the
believer before the Father to turn aside the accusations of Satan (see Romans
8:34; Revelation 12:10). However, the meaning of the term
“Comforter” in our text refers exclusively to the Holy Spirit
and is used in the general sense of “helper.” The Greek word for
“another” means another of the same kind. In
other words, the Holy Spirit would be another Person like Jesus, helping His own
just as Jesus did. Therefore, the disciples wouldn’t experience
any loss spiritually once Jesus departed. Jesus told His disciples
that this new Advocate or Helper would “abide with you for ever.”
Jesus had been with His followers only temporarily, but the One
who replaced Him would be with everyone who trusted in Him permanently.
In other words, the Holy Spirit would permanently indwell all future
believers (see I Corinthians 6:19).
Note: Jesus was ready to finish His earthly ministry and
leave the earth, but the Holy Spirit’s work in Christians would last
forever. As a human being, Jesus was limited by time and space in
His ministry. The Holy Spirit is not. The Holy
Spirit had not yet come and started His work. That would happen on
the Day of Pentecost, when the Holy Ghoset came upon the church (see Acts 2:1-4,
33). From that point on, the Holy Ghost has permanently indwelled
all who have placed their faith in Christ (see Romans 8:9; I Corinthians 6:19;
Ephesians 1:12-14).B. The coming of the Comforter (John 14:16-17).
2. (vs. 17). In this verse Jesus continued describing the Holy Spirit by saying “Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” Jesus called the Holy Spirit, “the Spirit of truth” because He would bear witness of Christ who is the Truth (see John 14:6). He would also increase the apostles’ understanding of Christ (see John 15:26; 16:13). During His earthly ministry, Jesus validated who He was through miracles (see Matthew 12:28). But now that He was going away, the Holy Spirit, whom Jesus would send in His place, would be a witness in each believer. Jesus went on to say that the Holy Spirit is One “whom the world cannot receive, because it seeth him not, neither knoweth him.” Here, “the world” refers to the unsaved, who are spiritually blind and under the rebellious order of Satan. They can only understand material things of this life (see I Corinthians 2:14; I John 4:3-6). As a result, the unbelieving world has no understanding of the Holy Spirit or His work. Unfortunately, the Holy Spirit’s presence goes unnoticed by unbelievers. In contrast to the world or unbelievers Jesus said to His disciples “but ye know him; for he dwelleth with you, and shall be in you.” The disciples knew the Spirit through personal experience both by observing Jesus’ works and by performing miracles themselves (see Matthew 12:28; Mark 6:12-13). But something even better was in store for them, for Jesus said the Holy Spirit “dwelleth with you” meaning He “remains with you.” Note: The Holy Spirit’s coming at Pentecost would set the disciples and all later believers apart from Old Testament saints. In the Old Testament, the Holy Spirit came upon select persons temporarily for specific ministries (see Numbers 11:25; Judges 3:9-10; Judges 6:34-35; Judges 14:5-6, 19; 15:14; I Samuel 16:13; I Chronicles 12:18; II Chronicles 1-2; 24:20). Jesus said that now, the Spirit would permanently indwell everyone who trusted Christ for salvation (see Roman 8:9; I Corinthians 12:13). Every believer without exception is now indwelled by the Holy Spirit (see I Corinthians 6:19).
C. The comfort of Jesus (John 14:18-20).
1. (vs. 18). Jesus now says “I will not leave you comfortless: I will come to you.” Jesus made a promise to His disciples saying “I will not leave you comfortless.” The Greek word used for “comfortless” literally means orphans. Jesus was speaking figuratively. He meant that He wouldn’t leave the disciples feeling bereaved, alone and helpless when he died. The Holy Spirit would come upon them to guide and support them just as Jesus had done. Many believe that Jesus’ further promise that “I will come to you” refers to His continuing presence through the Holy Spirit. However, since His words were personal, it seems more likely that Jesus was referring to His appearances to His followers after His resurrection (see Matthew 28:16-20; Mark 16:9, 12, 14; Luke 24:13-32, 34, 36-43; John 20:11-18, 19-31; 21:1-3; Acts 1:3-8; 9:1-19; 22:3-16). For sure, when they saw Jesus after His crucifixion they didn’t feel comfortless.
2. (vs. 19). Jesus went on to say “Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.” The phrase “Yet a little while” refers to the hours remaining until Jesus’ crucifixion the next day. Jesus said that after He was crucified, “the world seeth me no more.” In other words, since no unsaved person would see Him in His resurrected state, He could say “the world seeth me no more.” Then Jesus said to His disciples, “but ye see me.” This phrase is in the present tense indicating that the disciples and other believers would keep seeing the resurrected Jesus in their mind’s eye as a result of the Holy Spirit’s ongoing teaching ministry. As the Spirit glorified Christ, He would show them new truths about Him (see John 16:14). In the last part of this verse Jesus said “because I live, ye shall live also.” This phrase is in the future tense and it emphasizes that Christ’s resurrection would be the basis and assurance of the believers’ new life (see Romans 6:4-8; I Corinthians 15:20-22).
3. (vs. 20). Jesus continued to say “At that day ye shall know that I am in my Father, and ye in me, and I in you.” Since Jesus had just spoken of His resurrection, most likely the phrase “At that day” refers to it. That’s when the disciples would first understand the meaning of “I am in my Father, and ye in me.” After Jesus’ resurrection, His disciples would know that He and His Father were one in life and purpose. The Father-Son union is absolute, unchangeable, and unique. It’s a model of the union believers have with the Saviour and each other after they place their faith in Christ (see John 17:20-23; I Corinthians 12:13). Jesus referred to this mutual union between He and believers as “ye in me, and I in you.” He later illustrated this union by telling the parable of the Vine and the branches (see John 15:1-11). The Bible describes this union using a human body to represent believers whose Head is Christ (see I Corinthians 12:12-27).
D. The call to obedience repeated (John 14:21). In this verse Jesus said “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.” To show the importance of obedience and love, Jesus explained the principle He stated earlier in verse 15, that love and obedience go hand in hand. First He said here that “He that hath my commandments, and keepeth them, he it is that loveth me.” Jesus was saying that a truly saved person not only has or possesses His commandments, but he also keeps or obeys them. Having eternal life motivates the believer to lovingly obey the Lord. Then Jesus said “and he that loveth me shall be loved of my Father, and I will love him.” In other words, the believer who demonstrates love for Christ by obeying Him is rewarded by becoming the special recipient of the love of both the Father and the Son. Since the Father loves the Son (see Matthew 3:17), He also loves those who receive His Son (see I John 4:7-12). Since the Father and the Son are one (see John 10:30), they love the same people. Note: Saving faith is the basis for our union with God and the loving deeds we do for Him (see Galatians 5:6; I John 5:3-4). If we try to gain God’s favor by good works, we will be rejected (see Romans 4:4-5; Philippians 3:4-9). The one whose love is demonstrated by obedience will have the love of both the Father and the Son. Jesus also promised here that not only would He and the Father love the obedient believer, but in addition He said I “will manifest myself to him.” Though Jesus wouldn’t continue to show Himself physically as He did after the resurrection, He would always be with His own (see Matthew 28:20; Galatians 2:20).
IV. INSTRUCTION AND ILLUMINATION (John 14:22-26)
A. A disciple’s question (John 14:22). This verse says “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?” One of the eleven disciples who were still present (Judas Iscariot had already left the room at this point; see John 13:26-30) had a question for Jesus. We are told that the disciple’s name was “Judas…not Iscariot.” The Apostle John was careful to let his readers know that this Judas was not Judas Iscariot who would betray Jesus. He asked the Lord “how is it that thou wilt manifest thyself unto us, and not unto the world?” This question was prompted by Jesus’ words that He would come to them again, but the world wouldn’t see Him. If Jesus’ kingdom would be a real, visible, earthly kingdom over the entire world, Judas couldn’t understand how Christ could “manifest” or show Himself to His disciples but not to the world. But why would Jesus reveal Himself only to the disciples and not to the world after His resurrection? Jesus knew that revealing Himself to the unsaved after His resurrection wouldn’t necessarily persuade them to believe in Him (see Luke 16:31). The risen Lord’s desire to manifest Himself to His disciples only would be to strengthen His relationship with them and the reason is clear: they would be the ones who would evangelize the lost. Note: Luke is the only Gospel that includes a disciple with the name Judas other than Judas Iscariot. In Luke’s Gospel, this Judas is called “Judas the brother of James” (see Luke 6:16; Acts 1:13). This Judas who asked the question was probably the man also called Thaddaeus (see Mark 3:18) or Lebbaeus (see Matthew 10:3). We come to this conclusion by studying the four lists of the disciples in the Bible (see Matthew 10:2-4; Mark 3:16-19: Luke 6:14-16; Acts 1:13). By the end of the first century around 90 A.D. when John wrote his gospel, the name “Judas” had become a notorious synonym for a betrayer. Few, if any parents today are willing to name a child Judas. The Apostle John protected the reputation of Jesus’ questioner from Judas the betrayer by inserting the words “not Iscariot.” He didn’t want any misunderstanding.
B. Jesus’ answer (John 14:23-24).
1. (vs. 23). This verse says “Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” Jesus’ response to Judas’ (Thaddaeus) question focused on the importance of a life of love and obedience. Jesus was saying that those who truly love Him, will “keep my words” meaning they will obey His words. The term “my words” refers to Jesus’ teachings, and is the same thing as His commandments in verse 21. Those who love and obey Jesus will in turn be loved by the Father. In addition to the obedient and loving servant having the love of the Father, Jesus said that He and His Father “will come unto him, and make our abode with him.” The word “abode” is the singular for the same word translated “mansions” in John 14:2. It speaks of a dwelling place or room. Jesus had already declared that the Spirit will dwell in the believer in verse 16, and now He was promising that those who love and obey Him would become the present dwellings of Him and His Father as well. Note: Where there is no obedience to Christ, there is no love. Obeying Christ---keeping His commandments and doing His will---is the only sure test of love for Him. Love and obedience are so inseparable that to claim to love the Lord and not obey Him is a false claim. All that we profess to believe, claim to know, and seek to achieve is meaningless and worthless without love for and obedience to Christ.
2. (vs. 24). Jesus continued to say in this verse “He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.” Unlike those who loved Jesus, those who don’t love Him won’t “keep” or obey His “sayings” meaning His words. Love should always be the motivation for true obedience. Works done out of fear, pride, or mere duty can never produce the closeness brought about by love. But Jesus added something vitally important here. He said that “the word which ye hear is not mine, but the Father's which sent me.” Disobedience is doubly serious because the words that Jesus spoke to His disciples were not His own. His words came from the Father who had sent Him. The truth here is that when we disobey Christ’s words we are also disobeying God’s words. Jesus confirmed that He and the Father who sent Him into the world are always in perfect harmony and He spoke only what was in agreement with His Father’s will (see John 5:17-20; 8:28-29; 10:30; 12:49; 14:10; 17:1-4). Jesus always took the role of the obedient Son. Note: There have always been cults that claim to be worshipping the true God while rejecting the claims and teachings of Jesus. But this is impossible, for Jesus is God’s supreme revelation of Himself (see John 8:19). Those who reject Jesus’ authority are rejecting His Father’s authority as well (see I John 2:22-23; II John 1:9).
C. The Spirit’s continuing teaching (John 14:25-26).
1. (vs. 25). Now Jesus said in this verse “These things have I spoken unto you, being yet present with you.” Jesus knew that more revelation was forthcoming but He first mentioned “These things” which most likely referred to everything He had just taught them in the Upper Room. However, the phrase “These things” no doubt also included all of His teachings given so far while “being yet present with” them in His physical body. The disciples were not able to comprehend His words fully or even remember their full content. To leave them in this condition when He departed would have been disastrous. During His three years of public ministry, Jesus had taught His disciples only as much truth as they were able to receive at that stage of their spiritual growth. Much more truth remained to be revealed (see John 16:12-13).
2. (vs. 26). In our final verse, Jesus continued to say “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” Anticipating that more revelation would be needed and forthcoming, Jesus told His disciples that “the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things.” Jesus promised that the Holy Ghost would give the disciples further understanding. As Jesus had come in the Father’s name, likewise the Father would send the Spirit in Jesus’ name. The phrase “in my name” means that the Holy Ghost would officially represent Jesus on earth and carry the same divine authority Jesus had. Jesus told His disciples that the “Comforter” or Helper who is the “Holy Ghost” or God’s Spirit “shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” This promise, by interpretation, was made specifically to the apostles, not to all believers. They were the ones who heard Jesus speak and the ones who needed the Holy Spirit’s help in reminding them of what they may have forgotten. This promise committed the Holy Spirit to teach the apostles the meaning of Jesus’ words and to remind them even of teachings they may have forgotten. This was essential for the apostles. As the continuing witnesses of Christ on earth, they would have to give the gospel message accurately. Therefore it was necessary for the Spirit to “bring all things to (their) remembrance.” Like us, the apostles were human and prone to forgetting or confusing things they had heard Jesus say. They would need the supernatural work of the Holy Spirit to ensure that all of Christ’s words were passed on with accuracy. The very words of Jesus would be brought back to their memories by the Holy Ghost. Jesus was not promising unlimited knowledge to His disciples. The promise is limited by the words “whatsoever I have said unto you.” In other words, the Holy Spirit would remind them accurately of everything that Jesus had said during His earthly ministry. Note: This explains how the Apostle John could write his Gospel with such depth and detail. The Holy Spirit was present to bring to his remembrance all that was important to record. John was able to write such a detailed account some sixty years after it all happened. How were writers such as Luke and Paul able to produce texts that don’t contradict even the smallest detail of what the rest of the New Testament says? The answer to this question is found in the work of the Holy Spirit (see II Timothy 3:16-17; II Peter 1:20-21).
V. Conclusion. Jesus promised the disciples that the Holy Spirit would help them remember all that He had said. The Spirit would unveil the truth and make its meaning clear and understandable. How encouraging it is to know that the Spirit will teach us and help us understand God’s truth. We don’t need to fear the troubled world around us, for the Comforter dwells within us and brings us peace. The disciples experienced the joy of the Saviour’s personal presence. We also experience the joy of His presence through the Holy Spirit.
Sunday, March 1, 2015
The Lamb of God
Sunday School Lesson
Lesson: John 1:29-34
Golden Text: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world” (John 1:29).
INTRODUCTION. Under the Mosaic system of the Old Testament, different animals were sacrificed, such as oxen, cattle, goats, turtledoves, pigeons, sheep and lambs. The lamb was the most docile and helpless of all these animals. Lambs willingly followed their shepherd and when sacrificed they never offered any resistance. Jesus didn’t come as the “ox of God” or the “goat of God.” He was the Lamb of God. This week’s lesson reveals the importance of Jesus as the Lamb of God.
BACKGROUND FOR THE LESSON. At the time that John the Baptist began his ministry, expectations of the Messiah was very high among the Jews. While John was baptizing in the Jordan, he drew much attention causing the Jewish religious leaders to send a delegation of priests, Levites and Pharisees from Jerusalem to ask Him who he was (see John 1:19, 24). John told them that he was not the Messiah (see John 1:20). They continued to press him to find out who he was (see John 1:21-22). He finally told them that he was the voice crying in the wilderness calling on people to prepare the way for the Lord (see John 1:23). They went on to ask him why he was baptizing if he wasn’t the Messiah or some other prophet. John replied declaring that his baptism was to prepare the people for the Messiah who was already among them; the One who was greater than John (see John 1:25-28). This is where our lesson begins.
JOHN THE BAPTIST’S PROCLAMATION CONCERNING JESUS (John 1:29-31)
A. The Lamb of God (John 1:29). Our first verse says “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” The phrase “The next day” refers to the day after the delegation from Jerusalem came to question John. At that time, John saw Jesus coming to him where he was baptizing. Seeing Jesus coming, John said to the crowd “Behold the Lamb of God, which taketh away the sin of the world.” Much has been written about what biblical imagery caused John to describe Jesus this way. Since the Bible doesn’t address this, we can only speculate. However, we can be sure that the use of this phrase “Lamb of God” was prompted by the Holy Spirit. But in addition to that, it’s also quite possible that this description was a combination of the Passover lamb whose blood protected Israel’s firstborn sons from the angel of death (see Exodus chapter 12), and Isaiah’s description of the Messiah as a suffering lamb (see Isaiah 53:7). The lamb that substituted for Isaac (see Genesis 22:8, 13) also may have influenced John’s thinking. As God’s Lamb, John said that Jesus “taketh away the sin of the world.” The word that is translated “taketh away” has the idea of lifting an object and carrying it away. John saw this action as being already done. The word “sin” here is singular viewing sin in its totality, consisting of all the individual sins of mankind. This sacrificial lamb would be a Substitute for the whole sinful world (see I Corinthians 5:7; I Peter 1:19; Revelation 5:6-10) not just for Israel as the Old Testament sacrifices were. The Apostle Paul stated it this way: “God was in Christ, reconciling the world unto himself” (see II Corinthians 5:19). This doesn’t mean that everyone is reconciled, or has made peace with God through Christ’s death, but it means that reconciliation is available to everyone.
B. The One greater than John (John 1:30-31).
1. (vs. 30). After introducing Jesus as the Lamb of God, John told his audience in this verse “This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.” The phrase “This is he of whom I said” indicates that John had referred to Christ as “a man which is preferred before me: for he was before me” on more than one occasion prior to this (see John 1:15, 27). Now he could say that this was the One he had been telling them about. John was acknowledging that Jesus existed before him. From a purely human standpoint, this was not true because John the Baptist was six months older than Jesus and he also began his ministry before Jesus began His. Having said this, it‘s clear from John’s statement that Jesus “was before me” indicates that John the Baptist recognized Jesus as a divine Person who eternally existed. John the Baptist was confirming that this Lamb of God was the exalted One whose coming he had been proclaiming. Identifying Jesus as “a man which is preferred before me” was John’s way of recognizing Jesus as the preexistent One, highly honored by the Father. Because of Jesus’ divine eternal nature, John understood that Jesus had surpassed him in position, rank, and honor. Even though John had experienced widespread acclaim from many Jews and even had some disciples, he still knew his role. He gladly accepted his position as the one to introduce the Messiah. Note: It’s easy for a Christian who God has gifted with a successful ministry to get the big head from all the recognition it brings. It’s easy to take credit for ourselves instead of giving it to God, who deserves it. When we take credit for what God has done, we are headed for spiritual failure and a ruined ministry. It’s better to take a humble place just as John did who also declared “He must increase, but I must decrease” (see John 3:30).
2. (vs. 31). John the Baptist went on to say in this verse “And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.” Just as the authorities in Jerusalem had not known Jesus (see John 1:26), at one time John had not known Him either. It’s true that John and Jesus were relatives and that John therefore knew Him as such, but they had grown up in opposite ends of the land and probably had seldom seen each other. But more importantly, John had not known that his relative, Jesus was the Messiah. John came to realize the difference between knowing that Jesus grew up in the home of Joseph and Mary (see John 6:42) and knowing Him as Lord and Saviour. What John did know was that the reason for him “baptizing with water” was to prepare for the Messiah’s manifestation or making Him known to Israel. But up until the time John baptized Jesus the identity of the Messiah had been withheld from him. John’s baptism was an outward sign of repentance for those who wished to be prepared for the Messiah’s coming.
IV. THE SPIRIT’S WITNESS CONCERNING JESUS (John 1:32-34)
A. The Holy Spirit’s descent upon Jesus (John 1:32). This verse says “And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.” The phrase “And John bare record” means that what is about to follow was John’s testimony and introduces how John knew that Jesus was the Messiah. In this verse, John the Baptist relates what took place when he baptized Jesus. He said “I saw the Spirit descending from heaven like a dove, and it abode upon him.” This was a crucial sign to John. He had not known the Messiah’s identity up to that point, but this divinely given sign clearly identified Him. The Holy Spirit has no visible bodily form, but He appeared as a dove in order to show His presence in the life and ministry of Jesus. John saw the Spirit come down from heaven like a dove and “it abode upon him.” The term “it” is better translated as “He” because the Holy Spirit is a Person not a thing. The fact that the Spirit “abode upon him” reveals that the Holy Spirit remained on Jesus visibly for a period of time, indicating His permanent presence with Jesus (see John 3:34). Note: From the way Matthew and Mark describe this scene, it appears that the Spirit lighting on Christ like a dove could only be seen by Jesus and John the Baptist. For Jesus, it was confirmation of the Father’s approval and empowerment for His ministry. For John the Baptist, this sight confirmed that Jesus was without doubt the One for whom John had prepared the people.
B. The significance of the event (John 1:33-34).
1. (vs. 33). In this verse, John the Baptist said “And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.” Repeating that he didn’t know Jesus as the Messiah before he baptized Him, John then explained how he came to know Jesus was the Messiah. The phrase “he that sent me to baptize with water” refers to God the Father who gave John his ministry of baptism. At some point earlier, God had informed John the Baptist that the Person “Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.” In other words, the Person whom John saw the Spirit descending and remaining on was the One who would baptize with the Holy Ghost, the Messiah. Note: John’s baptism, using water, identified repentant sinners with him and others who stood ready to receive the Messiah. However, the Messiah would identify believers with Himself and other believers through the baptism of the Holy Spirit by giving divine power for a new life. The baptism of the Holy Spirit first occurred on the Day of Pentecost forming the unique spiritual body, the church (see Acts 1:5; 2:1-3). Since then, everyone who trusts Jesus as Saviour is baptized with the Holy Spirit and becomes a member of the body of Christ, the church. This happens at the very moment a person is converted or saved (see Acts 11:15-16; I Corinthians 12:12-13).
2. (vs. 34). In our final verse John the Baptist said “And I saw, and bare record that this is the Son of God.” John the Baptist here gave a statement summarizing that what he had seen convinced him that Jesus “is the Son of God.” This description of Jesus as “the Son of God” does not mean that Jesus is less than the Father, because the title itself speaks of His deity. As such, Jesus is the eternal living Word who created all things and is the source of all life and light (see John 1:1-4). He is the final revelation of what God is like (see John 1:18) and only He has direct knowledge of the Father (see John 6:46; 10:15). It’s the Father’s will that the Son receive the same honor that He does (see John 5:23). Note: All three Members of the Trinity are equal in essence, but each One has certain roles in relationship to the other two. Just as the Holy Spirit calls attention to Christ and glorifies Him (see John 14:26; 15:26; 16:13-14), Christ obeys and glorifies His Father (see John 5:30; 6:38; 17:4). It should be noted that Jesus’ enemies understood completely that the phrase “Son of God” was a claim to be God and therefore they accused Him of blasphemy and wanted to stone Him (see John 10:33-36).
V. Conclusion. John the Baptist’s description of Jesus is a wonderful testimony of who He is and His work. As the Lamb of God, He provided redemption for mankind. As the One who baptizes with the Spirit he provides the foundation for the Christian church. And as the Son of God, Jesus deserves all faith, worship, and obedience. Jesus came to earth as God’s Lamb to give His life for our sins so that we could become children in God’s family by faith in Him, and enjoy His presence forever.
Lesson: John 1:29-34
Golden Text: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world” (John 1:29).
INTRODUCTION. Under the Mosaic system of the Old Testament, different animals were sacrificed, such as oxen, cattle, goats, turtledoves, pigeons, sheep and lambs. The lamb was the most docile and helpless of all these animals. Lambs willingly followed their shepherd and when sacrificed they never offered any resistance. Jesus didn’t come as the “ox of God” or the “goat of God.” He was the Lamb of God. This week’s lesson reveals the importance of Jesus as the Lamb of God.
BACKGROUND FOR THE LESSON. At the time that John the Baptist began his ministry, expectations of the Messiah was very high among the Jews. While John was baptizing in the Jordan, he drew much attention causing the Jewish religious leaders to send a delegation of priests, Levites and Pharisees from Jerusalem to ask Him who he was (see John 1:19, 24). John told them that he was not the Messiah (see John 1:20). They continued to press him to find out who he was (see John 1:21-22). He finally told them that he was the voice crying in the wilderness calling on people to prepare the way for the Lord (see John 1:23). They went on to ask him why he was baptizing if he wasn’t the Messiah or some other prophet. John replied declaring that his baptism was to prepare the people for the Messiah who was already among them; the One who was greater than John (see John 1:25-28). This is where our lesson begins.
JOHN THE BAPTIST’S PROCLAMATION CONCERNING JESUS (John 1:29-31)
A. The Lamb of God (John 1:29). Our first verse says “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” The phrase “The next day” refers to the day after the delegation from Jerusalem came to question John. At that time, John saw Jesus coming to him where he was baptizing. Seeing Jesus coming, John said to the crowd “Behold the Lamb of God, which taketh away the sin of the world.” Much has been written about what biblical imagery caused John to describe Jesus this way. Since the Bible doesn’t address this, we can only speculate. However, we can be sure that the use of this phrase “Lamb of God” was prompted by the Holy Spirit. But in addition to that, it’s also quite possible that this description was a combination of the Passover lamb whose blood protected Israel’s firstborn sons from the angel of death (see Exodus chapter 12), and Isaiah’s description of the Messiah as a suffering lamb (see Isaiah 53:7). The lamb that substituted for Isaac (see Genesis 22:8, 13) also may have influenced John’s thinking. As God’s Lamb, John said that Jesus “taketh away the sin of the world.” The word that is translated “taketh away” has the idea of lifting an object and carrying it away. John saw this action as being already done. The word “sin” here is singular viewing sin in its totality, consisting of all the individual sins of mankind. This sacrificial lamb would be a Substitute for the whole sinful world (see I Corinthians 5:7; I Peter 1:19; Revelation 5:6-10) not just for Israel as the Old Testament sacrifices were. The Apostle Paul stated it this way: “God was in Christ, reconciling the world unto himself” (see II Corinthians 5:19). This doesn’t mean that everyone is reconciled, or has made peace with God through Christ’s death, but it means that reconciliation is available to everyone.
B. The One greater than John (John 1:30-31).
1. (vs. 30). After introducing Jesus as the Lamb of God, John told his audience in this verse “This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.” The phrase “This is he of whom I said” indicates that John had referred to Christ as “a man which is preferred before me: for he was before me” on more than one occasion prior to this (see John 1:15, 27). Now he could say that this was the One he had been telling them about. John was acknowledging that Jesus existed before him. From a purely human standpoint, this was not true because John the Baptist was six months older than Jesus and he also began his ministry before Jesus began His. Having said this, it‘s clear from John’s statement that Jesus “was before me” indicates that John the Baptist recognized Jesus as a divine Person who eternally existed. John the Baptist was confirming that this Lamb of God was the exalted One whose coming he had been proclaiming. Identifying Jesus as “a man which is preferred before me” was John’s way of recognizing Jesus as the preexistent One, highly honored by the Father. Because of Jesus’ divine eternal nature, John understood that Jesus had surpassed him in position, rank, and honor. Even though John had experienced widespread acclaim from many Jews and even had some disciples, he still knew his role. He gladly accepted his position as the one to introduce the Messiah. Note: It’s easy for a Christian who God has gifted with a successful ministry to get the big head from all the recognition it brings. It’s easy to take credit for ourselves instead of giving it to God, who deserves it. When we take credit for what God has done, we are headed for spiritual failure and a ruined ministry. It’s better to take a humble place just as John did who also declared “He must increase, but I must decrease” (see John 3:30).
2. (vs. 31). John the Baptist went on to say in this verse “And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.” Just as the authorities in Jerusalem had not known Jesus (see John 1:26), at one time John had not known Him either. It’s true that John and Jesus were relatives and that John therefore knew Him as such, but they had grown up in opposite ends of the land and probably had seldom seen each other. But more importantly, John had not known that his relative, Jesus was the Messiah. John came to realize the difference between knowing that Jesus grew up in the home of Joseph and Mary (see John 6:42) and knowing Him as Lord and Saviour. What John did know was that the reason for him “baptizing with water” was to prepare for the Messiah’s manifestation or making Him known to Israel. But up until the time John baptized Jesus the identity of the Messiah had been withheld from him. John’s baptism was an outward sign of repentance for those who wished to be prepared for the Messiah’s coming.
IV. THE SPIRIT’S WITNESS CONCERNING JESUS (John 1:32-34)
A. The Holy Spirit’s descent upon Jesus (John 1:32). This verse says “And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.” The phrase “And John bare record” means that what is about to follow was John’s testimony and introduces how John knew that Jesus was the Messiah. In this verse, John the Baptist relates what took place when he baptized Jesus. He said “I saw the Spirit descending from heaven like a dove, and it abode upon him.” This was a crucial sign to John. He had not known the Messiah’s identity up to that point, but this divinely given sign clearly identified Him. The Holy Spirit has no visible bodily form, but He appeared as a dove in order to show His presence in the life and ministry of Jesus. John saw the Spirit come down from heaven like a dove and “it abode upon him.” The term “it” is better translated as “He” because the Holy Spirit is a Person not a thing. The fact that the Spirit “abode upon him” reveals that the Holy Spirit remained on Jesus visibly for a period of time, indicating His permanent presence with Jesus (see John 3:34). Note: From the way Matthew and Mark describe this scene, it appears that the Spirit lighting on Christ like a dove could only be seen by Jesus and John the Baptist. For Jesus, it was confirmation of the Father’s approval and empowerment for His ministry. For John the Baptist, this sight confirmed that Jesus was without doubt the One for whom John had prepared the people.
B. The significance of the event (John 1:33-34).
1. (vs. 33). In this verse, John the Baptist said “And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.” Repeating that he didn’t know Jesus as the Messiah before he baptized Him, John then explained how he came to know Jesus was the Messiah. The phrase “he that sent me to baptize with water” refers to God the Father who gave John his ministry of baptism. At some point earlier, God had informed John the Baptist that the Person “Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.” In other words, the Person whom John saw the Spirit descending and remaining on was the One who would baptize with the Holy Ghost, the Messiah. Note: John’s baptism, using water, identified repentant sinners with him and others who stood ready to receive the Messiah. However, the Messiah would identify believers with Himself and other believers through the baptism of the Holy Spirit by giving divine power for a new life. The baptism of the Holy Spirit first occurred on the Day of Pentecost forming the unique spiritual body, the church (see Acts 1:5; 2:1-3). Since then, everyone who trusts Jesus as Saviour is baptized with the Holy Spirit and becomes a member of the body of Christ, the church. This happens at the very moment a person is converted or saved (see Acts 11:15-16; I Corinthians 12:12-13).
2. (vs. 34). In our final verse John the Baptist said “And I saw, and bare record that this is the Son of God.” John the Baptist here gave a statement summarizing that what he had seen convinced him that Jesus “is the Son of God.” This description of Jesus as “the Son of God” does not mean that Jesus is less than the Father, because the title itself speaks of His deity. As such, Jesus is the eternal living Word who created all things and is the source of all life and light (see John 1:1-4). He is the final revelation of what God is like (see John 1:18) and only He has direct knowledge of the Father (see John 6:46; 10:15). It’s the Father’s will that the Son receive the same honor that He does (see John 5:23). Note: All three Members of the Trinity are equal in essence, but each One has certain roles in relationship to the other two. Just as the Holy Spirit calls attention to Christ and glorifies Him (see John 14:26; 15:26; 16:13-14), Christ obeys and glorifies His Father (see John 5:30; 6:38; 17:4). It should be noted that Jesus’ enemies understood completely that the phrase “Son of God” was a claim to be God and therefore they accused Him of blasphemy and wanted to stone Him (see John 10:33-36).
V. Conclusion. John the Baptist’s description of Jesus is a wonderful testimony of who He is and His work. As the Lamb of God, He provided redemption for mankind. As the One who baptizes with the Spirit he provides the foundation for the Christian church. And as the Son of God, Jesus deserves all faith, worship, and obedience. Jesus came to earth as God’s Lamb to give His life for our sins so that we could become children in God’s family by faith in Him, and enjoy His presence forever.
Subscribe to:
Posts (Atom)