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The Joy of Christ’s Increase

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The Text

“After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized (for John had not yet been put in prison). Now a discussion arose between some of John’s disciples and a Jew over purification. And they came to John and said to him, ‘Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him’ . . .” (John 3:22-36)

Life in Community

We are part of the Moscow community which covers the spectrum of people from the Renaissance Fair to our Reformation Fest. Within this cultural hodgepodge there forms tighter communities––church community, school community, work community, family community. But what happens when one community appears to compete with another community? An unassuming statement like “I love our church community” can reveal competition, rivalries, envy.

A similar situation prompts our story in John 3 when some of John’s disciples vent their frustration about the upstart Jesus and his rival baptism ministry, “Look, he is baptizing, and all are going to him.” But instead of adding his own grumbles, John directs his disciples to truth that completes his joy––Jesus must increase, but I must decrease. John gives the guiding principle for a godly and joyful life and community. When you live with this mentality––Jesus must increase, but I must decrease, you enter into the life of the Trinity and discover complete joy.

Rival Baptizers? (vs. 22-24)

Jesus and his disciples depart from Jerusalem and begin baptizing. And we could rightly assume that John the Baptist would now retire from his job as the Baptist. Jesus has arrived and He can take it from here. But the passage says that John and his disciples continue to baptize in Aenon near Salim. There’s still water, there’s still people, there’s still time before he’s imprisoned and beheaded. How about this to reshape our thinking on retirement.

Ministry Monopoly (vs. 25-26)

A discussion arises between some of John’s disciples and a Jew over purification. The discussion group comes to John to sort things out. But instead of presenting a question, they vent their frustration, “Rabbi, he who was with you across from the Jordan, to whom you bore witness––look, he is baptizing, and all are going to him.” They are wounded for John and concerned for his ministry. They thought they had set up a monopoly on the baptism market, and now they feel competition.

He Must Increase, But I Must Decrease (vs. 27-30)

John holds an open hand to his ministry knowing that it all has come from God in Heaven. And remember what he’s said all along––I am not the Christ, but I have been sent before him. John has not set himself up as a rival to Jesus and doesn’t let his disciples hoist him up on the pedestal either. In fact, his disciples are thinking about it all wrong. They shouldn’t regret Christ’s advancement but rejoices in it. That’s what John is doing. He’s like the friend of the groom on the wedding day beaming as he watches the groom laugh and hug and kiss his bride. The friend has done lots of work preparing this moment (setting up chairs, last minute ice-run, escorting Great Aunt Marge), and it all out of joy.

“Therefore this joy of mine is complete. He must increase, but I must decrease.” This seems like a backwards way to achieve joy, at least by the world’s reckoning but not in God’s world. The principle is that when Jesus increases, joy increases.

From Heaven and Not From Earth (vs. 31-33)

In the last verses of the chapter, John explains why we should rejoice in the exaltation of Jesus Christ. To begin with, Jesus is not from around here. Jesus has breathed the air at the summit of Heaven and has come down to earth and so has greater authority over man. But Jesus is not only different in superiority but also in substance than any other man. Man belongs to the earth, and as Paul says, “We have borne the image of the man of dust” (1 Cor. 15: 47-49). What do we look like when we share a family resemblance to Adam? We are selfish, envious, quarrelsome, murdering, drunkards and that just gets us a few chapters into Genesis. But 1 Corinthians 15 gives hope of a new image––of the man from heaven who is infinitely different from Adam or any of his earthy descendants.

Life with the Triune God (vs. 34-36)

In verses 34-35, we glimpse the life in the Trinity. Two present tense verbs reveal what the Father does 1)The Father is always giving to the Son the Spirit without measure and 2) the Father is always loving the Son. Giving and loving are central to the community of the Trinity.

Remember we are answering the question, “Why should we rejoice that Jesus increases?” Look at how the Father thinks of Jesus.The Father has sent Jesus from heaven to speak for God. The Father has given Jesus the Spirit in abundance. The Father loves Jesus. The Father has given all things into his hand. What’s the Father’s thinking? “My son must increase!” The Father then turns to the world and asks, “Do you agree?”

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Spirit-Born, Serpent-Saved, Father-Loved

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The Text

“Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.” (John 2:23-3:21)

What is in man? (2:23-25)

Born again of water and the Spirit (3:1-8)

How can these things be? (3:9-12)

Salvation through a serpent on a pole (3:13-15) 

The Father’s love for a condemned world (3:16-18)

Love darkness or love light (3:19-21)

 

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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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