Christ Church

A New Wedding and a New Temple

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The Text

“On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there . . . “ (John 2:1-22)

Introduction

The ministry of Jesus begins at a wedding celebration in John and will climax in Revelation with the another wedding celebration––the marriage of the Lamb and his Bride (Rev. 19:6-8). And so, Jesus begins making preparations for the future wedding and starts with the transformation of water into a lot of wine. The Bride in Revelation is described as being pure so Jesus sees to her purification as well. Jesus, as the Lamb of God, goes to the temple on Passover and foreshadows his own death. Jesus gives a taste of the celebration at the future wedding that will come through those purified by his new temple.

A Wedding without Wine (vs. 1-5)

The days continue to be eventful in the first week of Jesus’ ministry in John. On the first day, John identifies Jesus as the Lamb of God. The next day, Jesus rallies his first disciples. And now, there’s a wedding celebration in the town of Cana of Galilee. Perhaps Andrew, Peter, Philip, Nathanael, James and John were already on the wedding invite list, or maybe they were the last minute invites who showed up at the party with Jesus. The inevitable happens when the wine runs out. Mary realizes the looking embarrassment for the groom as well as the end of the festivity and scrambles to find a solution, “They have no more wine.”

Empty Purification Jars (vs. 6-8)

John states that “there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons” (vs. 6). These jars have a specific function––used for the Jewish rites of purification. Mark further explains their purpose when the Pharisees ragged on Jesus’ disciples for not washing their hands in Mark 7:3-4. But this washing goes beyond good hygiene with the intention to cleanse the inside as well as the outside of a person. The water pots are empty and Jesus instructs the servants to fill them up––and they are filled to the brim, between 120-180 gallons total.

The Good Wine until Now (vs. 9-11)

The master of the feast sips the water made wine and his eyes light up and the cockles of his heart are warmed, “Where did this come from?” The master calls the bridegroom and relays the party proverb, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!” This would have been good news for the wedding celebration. We have a bathtub of wine, the best wine! The wine would have been drunk and thoroughly enjoyed. But that wasn’t the only result––glory manifested and discipled believed. This should return us to Jesus’ purpose, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. And from his fulness, we have all received grace upon grace” (Jn. 1:14-17). Water to wine filled up to the brim is grace upon grace.

The Lamb of God at Passover (vs. 13)

“Now the Passover of the Jews was at hand…” (vs. 13). Passover was the annual feast that memorialized the Lord’s deliverance of Israel from bondage in Egypt. In Exodus 11 and 12, the Lord tells Moses of the final and awful tenth plague against Egypt––the death sentence of all the male first born sons. But the LORD provides protection for the people of Israel. Each family should take a male lamb without blemish and kill the pure lamb. They are to smear the lamb’s blood on the wooden doorframe of the home and the LORD will pass over because of the blood (Ex. 12:5-13). The Passover of the Jews was at hand and so the Lamb of God makes his way to the temple altar and prophecies his destruction.

Clearing my Father’s House (vs. 14-17)

Jesus enters the temple which looks like the county fair had come into the sanctuary––buying and selling animals, exchanging money. Jesus turns a whip against the animal sellers and their animals and herds them out of the temple. “Take these away! Do not make my Father’s house a house of merchandise!” (vs. 16) In all the pandemonium of baa-ing sheep and irate bearded men and little kids pocketing scattered joins, Jesus says two profound things in a simple phrase––my Father’s house. God is “my Father” (and so Jesus is his Son), and the temple is the Father’s house (and so the Son lives there and has the right to kick out the salesmen).

Temple Raised in Three Days (vs. 18-22)

Jesus delivers a challenge to the Jews, “Destroy this temple, and in three days I will raise it up.” Jesus again manifests his glory by pointing to the future sign of how his own death, his own blood, will be the final, decisive, ultimate purification for sins. It’s not through the sacrifice of a lamb or a ox or a pigeon in the temple. It’s certainly not through commercial profit around the temple. But it’s through Jesus death and resurrection. 1 John 1:7, “The blood of Jesus Christ his Son purifies us from all sin.” The wedding feast is prepared in the Father’s house. The Lamb has purified his Bride. Grace, like the wine, is abundant. And so come.

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Seeing Glory, Receiving Grace

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The Text

“Again, the next day, John stood with two of his disciples.  And looking at Jesus as He walked, he said, “Behold the Lamb of God!…” John 1:35-51

Why Disciples?

In this passage, Jesus gathers men as disciples, and we must ask, “Why disciples?” Jesus’ work on earth begins with his incarnation and ends in his crucifixion and resurrection. So why not go right to the cross? Why gather disciples? John gives the answer in 1:14-16. Jesus came, not only to take away sin, but in order for the world to see the glory of Son and the Father and for us to receive grace upon grace from this fullness. Removal of sin is not the end, but the means to life with God––life as children of God, life as followers of Jesus, life as his disciples. Jesus has come on a glorious and gracious mission. He has come for people to see the glory of God and to graciously share in that glory as children of God. And so he starts with four men named in this passage––Andrew, Peter, Philip, and Nathanael. Each of these see Jesus as glorious, full of truth and grace.

Following the Lamb of God (vs. 35-39)

John again identifies Jesus as the Lamb of God (vs. 36). Two disciples hear John say this and follow Jesus. “What are you seeking?” Jesus asked. They’re seeking to have their sins taken away! Discipleship is first and foremost the expressed need for a savior from our sins. The beginning of following Jesus is not for the strong, but the weak, not for the healthy, but the sick, not for the righteous, but the sinners (Mk. 2:17). They discover the truth that Jesus is the Lamb of God and follow in order to receive grace.

We Found the Messiah (vs. 40-42)

They were seeking Jesus and they find the Christ. Andrew, one of the two first disciples, becomes an evangelist and tracks down “his own brother Simon and said to him, ‘We have found the Messiah!’” (vs. 41) This is the one like Moses who would deliver God’s people from slavery. This is the one like David who would restore God’s kingdom. This is the one like Solomon who would build God’s temple. This is a glorious declaration that leads Simon to receive grace.

After Andrew brings Simon, Jesus looks Simon over, possibly whistles and then gives him his new life long nickname “Rocky.” Or more accurately Peter, the Rock. Jesus named him Peter, and Peter became his new name (Mt. 16:17). Jesus has authority to give a new name, new identity, new life. This is more grace because there is no better identity that what Jesus gives his disciple.

Follow Me and Found Him (vs. 43-46)

The next day, Jesus decides to travel to Galilee and he found Philip and said, “Follow me.” Philip then found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” There’s a lot of finding here in these few verses. But who found who first? Jesus’s finding Philip was prior to Philip finding Jesus. Every disciple must find Jesus, just like Philip found Jesus. But then you will know that Jesus has found you first.

Nathanael responds, “Out of Nazareth! What? Can anything good come?” This could simply be Nathanael’s rural town rivalry as a Bethsaida boy with Nazareth. But he also knew there was no mention of Nazareth in the messianic prophecies. As a recent follower (that day), Philip didn’t have all the answers and so gave a simple invitation, “Come and see.”

The King of Israel, the Son of God (vs. 47-49)

Even as Nathanael comes to see Jesus, Jesus sees Nathanael and knows him inside and out. “Behold, an Israelite indeed, in whom there is no deceit!” (vs. 47). Nathanael responds, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael realizes that he is so thoroughly known and seen by this stranger that Jesus must be more than a man. And so he uttered these life-changing words, “Rabbi, you are the Son of God; You are the King of Israel!”

The Son of Man Lifted Up (vs. 50-51)

Jesus responds by describing the greater things Nathanael will see, “You shall see heaven opened, and the angels of God ascending and descending on the Son of Man.” Jesus combines two seemingly strange Old Testament dreams. The first is Isaac’s dream in Genesis 28 of the angels climbing up and down the ladder to heaven and the second is in Daniel’s dream in Daniel 7 of the Son of Man receiving a kingdom from the Ancient of Days. So what’s going on? I believe that Jesus is affirming what Nathanael says about Jesus––He is the Son of God, and He is the King of Israel. Jesus will be seen as the Son of God and the King of Israel as he is lifted up on the cross as the Son of Man (Jn. 3:13-15).

While hanging on the cross, Jesus is ingloriously mocked as the King of the Jews and the Son of God. And yet, Jesus says these are the greater things that will been seen. You will see the glory of the Son of Man, who is the King of Israel, who is the Messiah, who is the Lamb of God, who is God’s own Son, lifted up on a cross to die for sinners, for his disciples.

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Witness of the Lamb

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The Text

“And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 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. And I saw, and bare record that this is the Son of God. Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus.” John 1:19-37

Introduction

In this passage, John is asked “Who are you?” and “Why do you baptize?” But as the witness of Jesus, John redirects the attention to Jesus. Who are you, Jesus? “The Lamb of God.” What do you do, Jesus? “I take away the sins of the world.” As he does this, John fulfills his role as a witness of Jesus and also gives us an example to follow in our own witnessing.

Who Are You? (vs. 19-22)

The Jewish leaders send a delegation of priests and Levites on a recon mission to John, “Who are you?” John gives testimony of who he is not. “He confessed, and did not deny, but confessed, ‘I am not the Christ’” (vs. 20). This becomes one of the questions that shape the rest of the book, “Are you the Christ?” is the right question, but directed at the wrong person. And so begins the speed version of 20 questions, “What then? Are you Elijah?” “No, try again.” “Are you the Prophet?” “Wrong again.” The delegation is not simply picking random biblical gurus from the Old Testament, “So, are you Nebuchadnezzar?” But they’re probing for information about the Christ (Duet. 18:18, Malachi 4:5). Since they get nowhere with their questions, they hand over the mic to John, “Who do you say you are?”

A Voice of Preparing for Yahweh (vs. 23-28)

John responds by quoting Isaiah 40:3, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the LORD.’” John answers, not with a who, but with a what––a voice. He is preparing the way for the LORD. In the Isaiah passage, “Lord” has all capital letters which signifies that this is the proper name of Yahweh. John emphasizes that the one he is preparing the way for is Yahweh, the covenant God of the Old Testament. Now John is about to use his voice in the wilderness and witness about Yahweh.

Behold, The Lamb of God (vs. 29-31)

The story picks up the next day when John sees Jesus coming toward him and he lifts up his voice, “Behold, the Lamb of God!” The associations we have with the word “lamb” are different than what a Jew in the first century would have. Lambs in the Knight home are something soft and snuggly and part of the animal collection you sleep with at night. But for these people, lambs are used for meat or for sacrifice. They’re not meant for snuggling but for the slaughter.

Sin always leads to death. This has how it’s been since Adam and Eve were created––“For in the day that you eat of it you shall surely die” (Gen. 2:17). But God in his mercy established a substitute system of death to remove sin. Instead of the sinner dying, an animal, like a lamb, could stand in his place (Lev. 4:32, 35). God accepts the lamb’s death as a substitute for the sinner’s death. But the blood of animals could not really take away sin, “For it is impossible for the blood of bulls and goats to take away sin” (Heb. 10:4). at whole system was pointing forward to what would happen someday in a final sacrifice for sin. And now John points at a man and says, “Behold the Lamb, who takes away the sin of the world.”

This Lamb is without spot or blemish (1 Pet. 1:18-19). How could Jesus be without sin? Every person born in the ordinary way inherited Adam’s sin (Rom. 5:12). And sinners can’t take away the sins of sinners. This is why John states that Jesus is no ordinary man. “This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me’” (vs. 30). The one who takes away the sins of the world must be more than man––the Son of God who became a man. And now John tells us why the Word became flesh, “to take away the sins of the world.”

The Sacrifice of God is the Son of God (vs. 32-34)

In verses 32-34, John relates to us how he came to know Jesus as the Son of God. “I saw the Spirit descend from heaven like a dove, and it remained on him” (vs. 32). John points to the well known baptism of Jesus. After John baptizes Jesus, the heavens open up and Spirit comes like a dove and a voice thunders, “ is is my beloved Son, with whom I am well pleased.” John says that his testimony is not his own decision or discovery. is is what God the Father said. is is what God the Spirit did. “I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God” (vs. 33-34).

We should remember the glorious truth that we too can become children of God (vs. 12). And now John has told us how we can become children of God. Sinners become children of God because the Son of God became the the Lamb of God. is is the witness of John.

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The Beginning

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The Text
“In the beginning was the Word, and the Word was with God, and the Word was God . . . ” John 1:1-18
The Word and the New Creation (vs. 1-5)
John’s gospel opens with one of the best known passages in the Bible, “In the beginning was the Word, and the Word was with God, and the Word was God.” We are reminded of creation, given more information of that creation, and are introduced to a new creation. The word “genomai” is used three times in verse 3 and is translated as made, made, made. If you say, “I made my bed,” you mean that you shuffled the sheets and blanket into a different position. But if the Word made the bed, the Word made the cotton bush for the sheets and made the color pigments and made the idea of Captain America. You made the bed, but the Word made the bed. The Word is fundamental to life. John introduces the beginning of a new creation and a new life and so light shines in the darkness (Gen. 1:3, Jn. 1:5). 
 
John the Witness (vs. 6-8)
Since this is a new creation of men, God sends a man named John as a witness. A witness has two credentials––1) see or experience an event 2) repeat what he experienced. John was a witness of the light–– “I’ve seen the light. Let me tell you about the light.” The result of John’s testimony is belief, “that all might believe through him” (vs. 7).
 
To Become Children of God (vs. 9-13)
 In this new creation, a problem exists that didn’t in the original creation. The Light comes into the world––the world he created––but the world scrunches up its eyes and remains in darkness. The Light should enlighten the dark world. That’s what happened in the first beginning, “And God said, ‘Let there be light,’ and there was light. And God saw that the light was good” (Gen. 1:3). But now, God send the Light into the world, but the world hates the Light and remains in darkness. Creation has gone wrong (Jn. 3:19-21). The problem is that those in the world love their darkness, and so, his own people do not receive him. 
 
John introduces the good news in verses 12-13. But all who receive the Light will receive the right be become children of God. This will happen––not of blood, because you have the right blood line tracing back to Abraham; nor of the will of the flesh, because you try really, really hard; nor of the will of man, because your parents or pastors or girlfriend want this for you––because God wants you to be his son. God’s will is for you to be his daughter. When you are born as a child of God, it’s not a “natural” birth but the supernatural work of God. As God must act for darkness to become light so must he act for children of the world to become his children. How can men and women, girls and boys, become children of God?
 
The Word Became Flesh (vs. 14)
The Word of God became flesh. John bluntly describes the genuine humanity of the Word. John could have used more pleasant words like––the Word became a man. Or the Word took on a body. But “flesh” is a strong, even crude way of referring to who we are and what we have. Flesh is what the wolf pack tears off deer bones. If we don’t cringe when we hear “the Word became flesh,” then we don’t understand the stupendous work of the fleshed Word.
And the Word became flesh and tabernacled among us. The Tabernacle was the mobile tent during Israel’s wandering in the wilderness to worship God. Whenever God’s glory came into the Tabernacle, Moses and anyone else near by had to run out (Ex. 40:34-35). But now the glorious Word descends into the tabernacle of his flesh, and, instead of fleeing, “we have seen his glory…full of grace and truth.” 
 
Glory, Grace, and Truth (vs. 15-18)
What do we discover about God’s character when the Word became flesh and dwelt among us? We see His glory, grace, and truth. 
 
Glory is one of those Christian words that’s really hard to define. John introduces here the source of glory––glory as of the only Son from the Father. Where do you find glory? Look at God the Father and his Son. But unlike the glory of the Old Covenant that you could not see, could not touch, the glory of the Son from the Father can be seen, touched, kneeled before, kissed. 
 
Grace and truth are not abstract words or ideas. They are incarnate. Truth is a person. Grace overflows from the Son. You can’t know what the words “grace” or “truth” mean really until you know the Word who became flesh. How can we experience the LORD’s glory and live? (vs. 18) No one has seen the God the Father…until now. Until the Son is sent to the world. Until the Word becomes flesh. Until the Light shines in the darkness. Will you receive the Son? Will you listen to the Word? Will you see the Glory? 

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