Friday, November 20, 2020

HOLY SPIRIT AND WITNESSING FOR JESUS

But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect. 1 Peter 3:15 (NIV)

I.                   Introduction

In His final instructions to His disciple, the Resurrected Jesus informed His disciples that His Heavenly Father, the true and living LORD God, had given Him all authority in the universe – both heaven and earth.[1] The living LORD God of heaven and earth (also known as “Yahweh” or the LORD) made His Son Jesus both Lord and Messiah, and He placed all things and people under His Son’s power and authority.[2]

After His appointment of authority, the Resurrected Jesus promised to give His disciples the Holy Spirit from His Father, so they could continue His earthly ministry and become His witnesses everywhere — from Jerusalem, throughout Judea, in Samaria, and to the ends of the earth.[3] Then, the Resurrected Jesus empowered His disciples through His Holy Spirit to go and make more disciples in all the nations of the world and proclaim the Good News of forgiveness and grace from His Heavenly Father through Him.[4] Furthermore, the Resurrected Jesus instructed His disciples to teach and train these new disciples to obey all His commands He had given them.[5] Finally, the Resurrected Jesus promised that He would always be present with His disciples by the Holy Spirit as they witnessed to the world about Him and His Gospel message.[6] 

Ever since Jesus’ commissioning, Christians have understood their privilege and responsibility to witness and share the Gospel of the Resurrected Jesus and His grace to others.[7] Christians know that Jesus is the only hope for this world.[8] However, many Christians question how to proclaim Jesus’ Good News message of forgiveness, hope, and grace to the nations.

 

II.                Witnessing for Jesus

In the book of Acts, the Gospel writer Luke continued the Resurrected Jesus’ story and ministry on earth through the Holy Spirit and His disciples.[9] With the Holy Spirit’s power and grace, Jesus’ disciples continued to proclaim the Resurrected Jesus and His Gospel messages of repentance, forgiveness, salvation, healing, hope, abundant life, and peace that come to all people and nations through faith in Him, who is Lord and Judge of all creation.[10] Even more, these disciples continued the Resurrected Jesus’ Gospel message about God’s Kingdom and Jesus’ good and life-giving works.[11] Moreover, in the book of Acts, Jesus’ early disciples proclaimed the existence of the living LORD God – the God of Abraham, Isaac, and Jacob – and His Son, Jesus.[12] Through these disciples’ Good News messages about God and His Son Jesus, many people who believed received healing, salvation, righteousness, joy, and deliverance from the evil one because the Holy Spirit’s power was with Jesus’ disciples.[13]

Moreover, these early disciples proclaimed the message that the Resurrected Jesus is the Son of the living LORD God of heaven and earth.[14] All the more, these early disciples, who were Jews, proclaimed and reasoned from the Holy Scriptures — from Jerusalem, throughout Judea, in Samaria, and to the ends of the earth the Good News that the Resurrected Jesus is the long-awaited and promised Jewish Messiah and Lord as predicted by the Old Testament Jewish prophets.[15] These early disciples witnessed and proclaimed the Resurrected Jesus, particularly the Apostle Paul, because they personally experienced and eyewitness the Resurrected Jesus’ power and heard His message, and their lives were forever changed.[16] These disciples saw Jesus’ glorious Light, and they could testify that Jesus is the Light and hope of the world.[17]

Through the Holy Spirit's providential work, the Good News message of the living LORD God and His Son Jesus was taken from a small gathering of one hundred and twenty (120) Jews in Jerusalem to the ends of the earth.[18] The Holy Spirit empowered these small group of Jews to proclaim the Gospel message not just to Israel but to the entire world.[19]  The early disciples’ of Jesus were empowered by the Holy Spirit, which is the power of God.[20] The Holy Spirit’s power gave ordinary people divine power to proclaim the Resurrected Jesus’ Gospel message.[21] Even more, God’s Holy Spirit empowered and strengthened Jesus’ disciples to proclaim God’s message with boldness, wisdom, and divine reason and testify about Jesus.[22] The early disciples’ message was one of abundant life through faith in the Resurrected Jesus, the Author of Life.[23]

Many people often ask, “Who is the Holy Spirit, and how can I receive the Holy Spirit?” The Holy Spirit is part of the One God, who exists in Three Persons – God the Father, God the Son (Jesus), and God the Spirit.[24] The Triune God – God the Father, God the Son (Jesus), and God the Spirit – are One in essence and nature. The Holy Spirit is the power of God, and this power confirms the truth and existence of God, Jesus, and the Gospel message.[25] In addition, the Holy Spirit is the Spirit of Truth, and the Spirit of Truth testifies and confirms through the Gospel message the integrity and existence of God and His Son, Jesus.[26]  The Holy Spirit gives life and understanding to the disciples’ message of the Good News about Jesus.[27] Finally, the Holy Scriptures declare that Jesus received the Holy Spirit from His Holy Father – the living LORD God of heaven and earth.[28] Then, the living LORD God and His Son Jesus graciously give the Holy Spirit – leading to repentance and new life – to everyone who believes and obeys Jesus.[29] Everyone who believes and obeys Jesus receives the Holy Spirit of God and adoption into the living Sovereign LORD God’s family.[30]

 

III.             Proclaiming Christ

Throughout the centuries, classical, modern, and postmodern apologists have taken various apologetic approaches to witness and proclaim the Good News of forgiveness and peace with God, healing, and salvation through faith in Jesus as the Jewish Messiah (Christ) and Son of God.[31] Such apologists Augustine, Thomas Aquinas, John Calvin, C.S. Lewis, Francis Schaeffer, Ravi Zacharias, and Timothy Keller have used various methods to proclaim Christ in a diverse and religiously multicultural world. These classical and modern apologists have used reason, dialogue, metaphor, and even sarcasm to explain the true message of the Resurrected Jesus to others so they could believe and discover the hope of the world.[32]

 

IV.             Definition of Apologetics

Apologetics is the process of proclaiming and witnessing the Resurrected Jesus and His gracious message to others. The best proof text for apologetics comes from 1 Peter 3:15:

 

But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect. 1 Peter 3:15 (NIV)

 

In 1 Peter 3:15, the Apostle Peter first acknowledged that anyone wishing to proclaim Jesus must set apart and honor in their hearts that Jesus is the Christ (Messiah) and Lord.[33] Then, the Apostle Peter encouraged the early church to be ready and prepared to give an answer and reason to anyone who asks about their living hope in Jesus. However, the Apostle Peter explained giving an answer and explanation must be done with gentleness and respect. A believer’s gentleness and respect involve listening carefully to the other side and respecting other faith systems' beliefs without heated arguments or controversy.[34]

Apologetics has many different definitions from people. Essentially, apologetics means defense and a type of witnesses and encompasses both dialogue and polemics (arguments).[35] Sometimes apologetics is offensive and sometimes defensive.[36] Often, apologetics flows between defending the faith and promoting the reasonableness of our faith in the Resurrected Jesus.[37] Without this balance, one can lead to pluralism, inclusivism, and universalism. On the other hand, defending the faith can lead to exclusivism. Thus, apologetics involves a continuous flow of defending our faith in the Resurrected Jesus and promoting our faith's reasonableness.

There are basically three reasons for apologetics – preparation, defense, and refutation.[38] First, apologetics instructs believers of Jesus to honor Him as Lord of their life. Further, apologetics provides a defense for the Resurrected Jesus against attacks by other religions, philosophies, or doctrines. Finally, apologetics offer methods to disprove heresy, false beliefs, and sacrilege about Jesus. The goal of apologetics is to defend the truth that Jesus is the Christ (Messiah) and the Son of the living LORD God, and He is the Savior and hope of the world.[39]

Truly, the Sovereign LORD of heaven and earth sent His Son Jesus to be the Lord and Savior of the world.[40] Jesus is the Prince of God, Savior of the world, and He is Lord.[41] The Lord Jesus came to earth to take away humanities' sins as the sacrificial and sinless Passover Lamb of God on Calvary’s Cross so that we might die to sin, become healed (saved), and live for goodness.[42] Salvation is found in our Lord Jesus and no one else, for there is no other name nor human under heaven given to humankind by which we may be saved from God’s wrath and judgment.[43] Through faith and obedience to Jesus, we receive salvation (healing and safety), changed hearts and lives, and have our sins forgiven.[44]

A good biblical example of apologetics is found in Acts 17. In Acts 17, when the Apostle Paul appealed to the “unknown god,” he proclaimed the message of the true God of heaven and earth and His Son Jesus through dialogue and polemics. Apostle Paul gently and respectfully defended His faith in the God of Israel and His Son Jesus and refuted error about other gods so that these unbelieving Greeks could come to God and His Son Jesus as the source of all truth and the Savior of the whole world. 

 

V.                Apologetic Methods

Apologetics means understanding both sides of the arguments by defending what one believes and refuting error. To do this successfully require various methods, faith, and reason.[45] Different apologetic approaches have been used throughout the centuries to proclaim the Gospel message of the Resurrected Jesus. The Holy Scriptures do not outline any single definitive method to proclaim the Gospel message. Instead, the Holy Scriptures uses different kinds of apologetic appeals and persuasions to make a case for the Resurrected Jesus.[46] Moreover, throughout church history, apologists have used various Biblical and extrabiblical methods to explain and proclaim the Gospel message.[47] Therefore, the diversity of the apologetic appeals found in the Holy Scriptures and the various apologetic methods found in church history warn readers today not to be rigid when proclaiming the Gospel message.

Today, apologetic scholars have set forth six apologetic methods to proclaim the Resurrected Jesus and His message. The six apologetic methods include the following:  classical, evidential, presuppositional, Reformed epistemology, experiential/narratival (storytelling), and cumulative case. [48] Classical, evidential, presuppositional, and experiential/narratival (storytelling) are considered “traditional” methods.[49] The classical and evidential methods rely upon general revelation, inductive reasoning, and evidence.[50] These methods follow Aristotle’s method of reason and philosophy.[51] However, the presuppositional and experimental/narrative methods rely upon special revelation, theology, and faith.[52] The philosopher Plato also used faith and theology in his arguments. The Reformed epistemology method uses special revelation.[53] The cumulative method combines or pools together classical, evidential, presuppositional, Reformed epistemology, and experiential/narratival (storytelling) methods to effectively proclaim the Resurrected Jesus and the Gospel message.

Scholars have debated for years which apologetic method works best when making a case for Christ. Nevertheless, many scholars have come to recognize, such as John Frame, when arguing for their specific apologetic method that there are other ways to make a case for Christ.[54] Finding the best map that leads to the Resurrected Jesus and His life-saving message is not based upon finding an eternal or universal apologetic map but by using many different methods.

Of the six apologetic methods, this author prefers the cumulative case method to proclaim and witness the Resurrected Jesus. The cumulative case method does not separate the other methods. Instead, the cumulative case method believes there are many possible ways to make a case for the Resurrected Jesus and His message and recognize all apologetic methods' validity.[55] The cumulative case method uses a collection of arguments and reasoning from the classical, evidential, presuppositional, Reformed epistemology, and experiential/narratival approaches to argue a case for Christ. In many ways, the soft version of each of these methods is the cumulative case method.[56] The cumulative case method argues Christ's case based on the person's circumstances. Besides, the other apologetic methods are not sealed off from the other methods. In his book The Reason for God, Timothy Keller contextualize and creatively used various apologetic methods to make his case for Jesus and His message.[57]

The cumulative method has become more popular because this method cuts across the fabric of the other apologetic methods. Because of its flexibility, the cumulative method focuses the situation and evidence. Thus, the cumulative method seems to be a more balanced way of approaching many of the issues believers face with witnessing and proclaiming the real message of Jesus.[58]

A good example of the cumulative case method is found in 1 Corinthians 9:19-23.[59] In 1 Corinthians 9:19-23, the Apostle Paul used various arguments, ideas, and philosophies when making a case for Christ. The Apostle Paul recognized that different people find different arguments more persuasive than other arguments.[60] Any good witness for Christ will use the method that best suits the hearer.[61] For example, a rigid scientist would prefer an analytical approach, while a devout Muslim may prefer another approach when proclaiming Christ.

Essentially, the cumulative case method recognizes that the best apologetic method is person-specific and what is best for others.[62] The best apologetic method – whether classical, evidential, presuppositional, Reformed epistemology, or experiential/narratival – is others-centered. The cumulative case method applies the apologetic approach that best fits others and the situation.

Apologist Francis Schaeffer once wrote:

 

If we are truly personal, as created by God, then each individual will differ from everyone else. Therefore, each man must be dealt with as an individual, not as a case or statistic or machine …. There is no set formula that meets everyone’s needs, and if only applied as a mechanical formula, I doubt if it really meets anyone’s need – short of an act of God’s mercy.[63]

 

VI.             Combing Holy Spirit and Apologetics

 

 

This author believes the cumulative method combined with the Holy Spirit is the best apologetic method. In our modern setting, such apologists as Ravi Zacharias and his organization RZIM have exemplified how to unite apologetics and the Holy Spirit to proclaim Jesus and His Gospel message.[64] Essentially, the Holy Spirit is the Chief and active Apologist.[65] The goal of apologetics is seeking the truth about God and His Son Jesus, and the Holy Spirit confirms this message. The Holy Spirit works in and through all human apologetic methods and efforts to proclaim and reason the truth about God and His Son Jesus. The bottom line, without God’s Holy Spirit, no one can proclaim the Gospel message of Jesus that brings people to God and salvation even with their best human reason and methods.[66] No human efforts or human methods without reliance on the living LORD God and His Holy Spirit.[67]

 

VII.          Apologetics and Good Works

 

In the New Testament, Jesus and His disciples encouraged believers to study and obey the Holy Scriptures and to teach others to do the same.[68] Knowing the Holy Scriptures allows believers to communicate their hope and belief in the Resurrected Jesus effectively.[69]  Nevertheless, apologetics also encourages believers of Jesus to know and understand other belief systems so that Christian believers will be ready and able to answer questions about their faith and their future hope.[70]

As mentioned earlier, the Apostle Peter instructed Jesus’ disciples to first submit to Jesus as both Lord and Messiah in their hearts before proclaiming the Good News message.[71] Next, the Apostle Peter instructed Jesus’ disciples to proclaim the Good News of Jesus to others with gentleness, compassion, respect, humility, and most importantly with the truth.[72] Gentleness and respect involve listening carefully to the other side and respecting their belief of faith without leading to heated arguments, fights, and controversy. [73] While knowledge makes us feel important, love and mercy strengthen the church and draw people to Jesus.[74] In proclaiming the Good News message of Jesus, believers must make every effort to do what leads to peace and mutual upbuilding for God’s glory and goodness towards others.[75]

Furthermore, the Apostle Peter encouraged fellow believers to have a good conscience and live holy lives so that, if anyone insulted or despised them, their good deed and holy behavior in Christ Jesus would put them to shame.[76] No one will want to harm believers of Jesus and their message for doing good, but even if they suffer, God will reward their good deeds.[77]

Finally, the Apostle Paul instructed believers to be courageous and strong in the Lord Jesus and His mighty power and put on our full spiritual armor of God when proclaiming Jesus.[78] Believers must rely upon the Lord Jesus’ Spirit for the power and might and use His weapons of righteousness to proclaim His life-changing message.[79] As we proclaim the Good News of Jesus, believers will often battle and fight against rulers, authorities, powers of this dark world, and spiritual forces of evil in the heavenly realms.[80] Therefore, the Apostle Paul encouraged fellow believers to stand firm for their faith in Jesus.[81] While standing firm, the Apostle Paul instructed believers to be filled with truth, goodness, peace, faith, prayer, patience, and most importantly, the Word of God.[82] Often, people of the world are captives of the evil one, his worldview, and trickery. Jesus’ spiritual armor helps you to fight against the evil one and his dark powers.[83] The Resurrected Jesus has been given by His Heavenly Father all authority and power on earth and the heavens.[84]

To effectively proclaim Jesus to the world, believers of Jesus must develop a good knowledge of the Bible and “fighter” verses such as Ephesians 2:8-10; John 1:1; and 1 Peter 3:15.[85] Sometimes, other faiths will misquote or misinterpret the Holy Scriptures out of context. Therefore, believers of Jesus must study, understand, and know God’s Word to defeat the evil one’s trickery.[86] Also, believers must know how to defend the historical resurrection of Christ.[87] Jesus’ resurrection is the greatest evidence that Jesus is God.[88] Moreover, believers of Jesus must defend the Holy Scriptures' authority and truth as the revealed Word of God and not become “sidetrack” on minor issues such as scribal errors.[89] The Word of God is true and eternal from everlasting to everlasting and never changes.[90] Furthermore, believers of Jesus must also understand the teaching of a particular religion or cult and how they compare to Jesus.[91] Finally, believers must rely on God and His Holy Spirit when proclaiming Jesus’ message. Believers cannot convict people. As disciples of Jesus, our task is to proclaim Jesus and His Good News and allow the power of the Holy Spirit to change and save.[92] Therefore, believers are to proclaim the Resurrected Jesus as lovingly, effectively, and truthfully as possible knowing He is always with us (see Matthew 28:20).

The Apostle Paul modeled these qualities when he proclaimed the message of Jesus to the Athenians at the Areopagus.[93] In that message, the Apostle Paul explained the unchanging Gospel message of Jesus so that the Athenians could understand and appreciate.[94] At the same time, the Apostle Paul did not shrink from proclaiming the Resurrected Jesus’s life and ministry, including His resurrection from the dead and ascension to heaven.

Like the Apostle Paul, when believers share the Gospel message of Jesus to others, we must be mindful of our culture and yet never compromise the truth about Jesus.[95] We must always season our invitation and declaration of Jesus to others with compassion, truth, love, and patience so that unbelievers may see our good deeds and glorify our Father in heaven.[96] Reaching out to others and proclaiming Jesus requires faith, patience, and the love of Jesus.[97]

 

References

 

ESV Study Bible, English Standard Version (Wheaton, IL: Crossway Bibles, 2008).[i]

 

NIV Essentials Study Bible (Grand Rapids, MI: Zondervan, 2013).

 

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

 

Chatraw Joshua D. and Allen, Mark D. Apologetics at the Cross: An Introduction for Christian Witness (Grand Rapids, MI:  Zondervan Academics, 2018).

 

Dr. Daniel Janosik, Ph.D., Professor of Apologetics and World Religions (Due West, SC: Erskine Theological Seminary, Fall 2020).

 

Janosik, Daniel. Answering Muslim Objections to the Gospel. 

 

Janosik, Daniel. Toward a New Paradigm for Apologetics.

 

Richey, Lola. Real Life. (Greenville, SC: Amazon Kindle, 2020).  

 

Taylor, Mark. Adult Discipleship Leader Training (Simpsonville, SC: Brookwood Church, 2020).  


[1] Matthew 28:18; e.g., see also Daniel 7:13-14; Matthew 11:27; John 3:35; Colossians 2:9-10; Hebrews 1:2.

[2] E.g., see Exodus 3:14-15; Matthew 16:16; Mark 9:7; John 13:3; John 17:2; John 20:30-31; Acts 2:36; Acts 5:31; Romans 14:9; 1 Corinthians 15:27; Ephesians 1:10, 20-22; Philippians 2:9-10; 1 Peter 3:22.

[3] Acts 1:4-5, 8, 22; see also John 15:26-27; Acts 2:33.

[4] Matthew 28:19; see also Mark 16:15-16; Luke 24:46-48; Acts 1:8.

[5] Matthew 28:20; see also John 14:15.

[6] Matthew 28:20; see also Matthew 1:23; John 12:26; John 14:15-21, 23-24; Acts 1:4-5, 8; Acts 18:9-10. The Gospel and the Good News are used interchangeably when referring to Jesus. Christians use the word Gospel or Good News as the message of God's saving activity through the life, ministry, death, and resurrection of God's only and unique Son, Jesus.

[7] E.g., see Acts 4:19-20; Acts 5:29-30.

[8] E.g., see Matthew 12:21; Romans 5:1-2; Hebrews 3:6.

[9] See Acts 1:1-5.

[10] Acts 4:8-12, 33; Acts 5:31; Acts 8:35; Acts 10:34-36, 42; Acts 13:4, 48-49; Acts 15:11; Acts 16:30-32; Acts 20:21, 24; Acts 24:24-25; Acts 26:18, 20; e.g., see also Luke 24:45-49; Romans 1:16-17; Romans 10:9, 11-13.

[11] Acts 3:13-15, 19-20; Acts 8:12; Acts 10:37-38; Acts 19:8; Acts 28:30-31; e.g., see Matthew 4:23-25; Mark 1:14-15.

[12] E.g., see Acts 14:15; Acts 15:19; Acts 17:24-31.

[13] E.g., see Acts 3:6-8, 16; Acts 4:12-16; Acts 8:5-8; Acts 9:34-35; Acts 10:43; Acts 11:21; Acts 13:38-39.

[14] E.g., see Matthew 16:16; John 1:34, 49; Acts 9:20

[15] Acts 2:36; Acts 5:42; Acts 8:4-5; Acts 9:22; Acts 17:2-3; Acts 18:5, 28; see also Isaiah 11:1-10; Isaiah 42:1-9; Ezekiel 34:23-24; Micah 5:1-6; Matthew 1:1, 16-17; Matthew 16:16; Matthew 28:18; Luke 2:11; John 1:41; John 4:25-26; John 11:27.

[16] E.g., see Acts 9:1-9, 27; 1 Corinthians 15:1-9; Galatians 1:16; 1 John 1:1-4.

[18] E.g., see Acts 1:8, 15; Acts 9:15, 17; Acts 13:9.

[19] Chatraw Joshua D. and Allen, Mark D. Apologetics at the Cross: An Introduction for Christian Witness (Grand Rapids, MI:  Zondervan Academics, 2018), p. 47.

[20] See Acts 9:17; Romans 1:16-17; 1 Corinthians 1:18, 24.

[21] E.g., see Acts 14:1, 7, 15-18.

[22] E.g., see John 15:26-27; Acts 4:13, 29, 31; Acts 6:8-10.

[23] E.g., see John 1:4-5; John 6:63, 68; John 10:10; Acts 3:15; Acts 5:20.

[24] E.g., see Deuteronomy 6:4-6; Matthew 6:9; Matthew 16:16; John 1:1-5; John 20:21-22; 28; John 20:30-31. To discover more about the Holy Spirit and His works, read John chapters 14 through 16 and Romans 8

[25] See Romans 1:16-17; 1 Corinthians 1:18, 24.

[26] E.g., see John 4:24; John 14:6, 17; John 15:26-27; John 16:13-15; 1 Corinthians 2:6-16.

[27] E.g., see John 6:63; 1 Corinthians 2:10, 14; Ephesians 1:17-18.

[28] E.g. see Acts 1:4-5; Acts 2:33.

[29] E.g., see Mark 1:8; John 3:3-8; John 14:15-21, 23-24; John 15:4-5; Acts 2:38; Acts 5:32; Acts 11:15-18.

[30] E.g., see John 1:12-13; John 3:3-8; Acts 5:32; 1 John 4:15-16.

[31] E.g., see Acts 9:20, 22. Messiah is the Hebrew form of the Greek name Christ or Christos, which means Anointed One (John 1:41; John 4:25-26; see also Matthew 1:16-17). At Jesus’ birth, the holy angels announced Jesus’ titles: Savior, Christ (Messiah, Anointed One), and Lord (Yahweh, or God) (Luke 2:11, see also Matthew 1:21; Acts 2:36). The title Son of God can serve as a synonym for “Messiah.”

[32] Chatraw at pp. 70-78, 95-96, 101, 137, 176, 218-219.

[33] E.g., see Matthew 1:1, 16-17; Luke 2:10-11; John 3:16-17; John 4:42; Acts 5:31; Romans 10:9-10.

[34] Janosik, Daniel. “Answering Muslim Objections to the Gospel” p. 1.

[35] Janosik, Fall 2020.

[36] Ibid.

[37] Janosik, Daniel. Toward a New Paradigm for Apologetics. pp. 1, 11.

[38] Janosik, Daniel. Toward a New Paradigm for Apologetics p. 3.

[39] E.g., see Matthew 16:16; Luke 2:10-11; John 4:42; John 20:30-31; Acts 4:10-12; Acts 9:20, 22; Acts 13:23, 32, 38-39; Acts 18:5, 22; Jude 1:24-25.

[40] E.g., see Matthew 1:21; Luke 2:11; John 3:16-17; John 4:42; John 12:47; 1 John 4:14.

[41] E.g., see Acts 5:31; Romans 10:9.

[42] E.g., see Isaiah 53:9, 11-12; 1 Corinthians 15:3; Hebrews 9:26; 1 Peter 2:24; 1 John 3:5, 8-9.

[43] E.g., see John 3:15-17, 31-36; Acts 4:12; Acts 5:31; Acts 15:11; see also Matthew 1:21; Romans 11:14

[44] E.g., see Luke 24:47; Acts 4:12; Acts 10:43; Acts 13:23; Romans 10:13.

[45] Janosik, Fall 2020.

[46] Chatraw p. 105

[47] Chatraw p. 105

[48] Chatraw at pp. 106-107

[50] Ibid.

[51] Ibid.

[52] Ibid.

[53] Ibid.

[54] Chatraw at pp. 119, 129.

[55] Chatraw at p. 106.

[56] Chatraw at p. 130.

[57] Chatraw p. 126.

[59] Taylor, Mark. Adult Discipleship Leader Training (Simpsonville, SC: Brookwood Church, 2020). 

[60] Chatraw at p. 130.

[61] Chatraw at 130.

[62] Chatraw at 130-131.

[63] Chatraw quoting Francis Schaeffer, “The Question of Apologetics,” at p. 105.

[64] Chatraw at p. 137.

[65] Chatraw at p. 48.

[66] Chatraw at pp. 137-138, 145.

[67] E.g., see Jeremiah 17:5-10.

[68] E.g., see John 14:15-17, 23; 2 Timothy 3:14-17; 1 Peter 3:15.

[69] E.g., see Acts 17:10-12.

[71] 1 Peter 3:15.

[72] 1 Peter 3:15; see also E.g., Ephesians 4:1-3; Colossians 4:6; 2 Timothy 2:25.

[73] Janosik, Fall 2020.

[74] E.g., see 1 Corinthians 8:1; 1 Corinthians 13:1-13; 2 Timothy 2:22.

[75] E.g., see Psalm 34:14; Romans 12:18; Romans 14:19; 1 Corinthians 7:15; 1 Corinthians 10:31-33; Hebrews 12:14.

[76] E.g., Hebrews 13:18; 1 Peter 2:12; 1 Peter 3:16-17.

[77] E.g., see Titus 2:7-8, 14; 1 Peter 3:13-14.

[78] Ephesians 6:10-18; see also e.g., Romans 13:12; 2 Corinthians 6:6-7; 1 Thessalonians 5:8.

[79] Ephesians 6:10; see also Acts 4:33; Ephesians 1:17-19; Ephesians 3:16; Philippians 4:13.

[80] Ephesians 6:12.

[81] Ephesians 6:13.

[82] Ephesians 6:14-18; see also Galatians 5:22-23.

[83] Ephesians 4:14.

[84] E.g., see 1 Peter 3:21-22.

[85] Janosik, Fall 2020.

[86] E.g., see Matthew 4:1-11.

[87] Janosik, Fall 2020.

[88] E.g., see Romans 1:3-4; 1 Corinthians 15:14.

[89] Janosik, Fall 2020.

[90] E.g., see Isaiah 40:8; Isaiah 55:11; Matthew 5:18; Mark 13:31; Luke 21:33.

[91] Janosik, Fall 2020.

[92] Romans 1:16-17.

[93] Acts 17:16-34.

[94] NIV Essentials Study Bible (Grand Rapids, MI: Zondervan, 2013).

[95] Taylor, Fall 2020.

[96] E.g., see Matthew 5:16; 1 Corinthians 10:31; 1 Peter 2:12.

[97] E.g., see 1 Corinthians 9:19-23; 1 Peter 3:8, 9-12.


[i] This author relied upon ESV Study Bible and Zondervan NIV Study Bible for biblical cross references. 
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Wednesday, October 14, 2020

REAL LIFE

 9 Yes, I (Jesus said) am the Gate (Door). Those who come in through Me will be saved (find safety, healing, will live). They will come and go freely and will find good pastures. 10 The thief’s purpose (the evil one) is to steal and kill and destroy. My purpose is to give them a rich (abundant) and satisfying (overflowing) life. 11 I am the Good Shepherd. The Good Shepherd sacrifices (risks, lays down) His life for the sheep…. 14 I am (Jesus said) the Good Shepherd; I know (and recognize) My own sheep, and they know (and recognize) Me, 15 just as My Father knows Me and I know the Father. So, I sacrifice (give voluntarily) My life for the sheep…. 27 My sheep listen to (obey, hear) My voice; I know them, and they follow Me. 28 I give them eternal life, and they will never perish (lose that life nor be destroyed). No one can snatch them away from Me, 29 for My Father has given them to Me, and He is more powerful (greater, mightier) than anyone else. No one can snatch them from the Father’s hand. 30 The Father and I are One.” John 10:9-11, 14-15, 27-30. New Living Translation 2nd Edition

 

In John’s Gospel, Jesus revealed the meaning of real life. John’s Gospel proclaimed Jesus as the Author and Giver of life and the Light of the world like His Father (John 1:4-5, 9; John 4:10, 12; John 11:25-26; John 12:35-36, 44-47; John 14:6; 1 John 1:1-2; see also Psalm 36:9; Psalm 56:13; Acts 3:15). Jesus’ glorious Father is the LORD of heaven and earth and Giver of life (e.g., see Isaiah 42:5; Acts 4:24-25; Acts 14:15; Acts 17:24). The living LORD God gives all humankind life and breath, and humans live and move and have our being through Him (e.g., see Genesis 2:7; Acts 17:25-26, 28). For as the living LORD God has life in Himself, so He has granted His Son Jesus to have life in Himself (e.g., see; John 5:21, 25-26; 1 John 5:11; 20).

 

Jesus is Life and the Divine Logos (see John 1:1-5). He gives real life to everyone that obeys and follows Him (e.g., see John 1:4-5; John 10:10-11, 27-28; John 11:25-26). In his Gospel, John explained to everyone that Jesus is the Door and the Way into His Heavenly Father’s gracious now and for all eternity (John 10:7, 9-10; John 11:25-26; see also Psalm 28:8-9; John 1:51; John 3:3-8; John 14:6). John wrote his Gospel to let everyone know Jesus is the Good Shepherd, and He ALWAYS cares for His sheep (John 10:2, 11, 14-16; see also Psalm 23:1; Isaiah 40:11; Ezekiel 34:11-12; Hebrews 13:20; 1 Peter 5:4; Revelation 7:17).[1] In this Gospel, John gave several examples from Jesus’ public ministry on earth to show Jesus as the Giver of Life and Good Shepherd.

 

In chapter 9, Jesus opened and healed a man who was born completely blind (see John 9:1-12, 14, 18-20, 24). After his healing, the blind man confessed Jesus as Christ (means the promised Jewish Messiah of God) because Jesus healed and delivered him from his blindness (John 9:10-12, 15, 22, 25, 27, 30, 38; see also Luke 4:18-19).[2] Following the blind man’s confession of Jesus, the religious leaders threw him out of the synagogue (John 9:22, 34; see also Luke 6:22; John 12:42; John 16:2). Jesus heard the man formerly blind had been cast out and ex-communicated from the synagogue, and He came to him (see John 9:35). Some Pharisees were with Jesus after He healed the blind man (see John 9:40).[3]

 

Jesus taught the Pharisees that He is the Good Shepherd, and He leads everyone that believes and trusts in Him into real life, safety, and salvation (John 10:11, 14-16; John 3:15-18, 31, 36; see also Psalm 23:1; Acts 4:12). Jesus is God’s grace and stairway to heaven because He is the begotten Son of God (e.g., see John 1:14, 16-18, 34, 48, 51). As God’s only begotten Son, Jesus is the only way to God’s salvation, safety, and mercy (see John 1:18; John 14:6; Acts 4:12; Ephesians 2:18; Ephesians 3:12; Hebrews 4:16). As the Good Shepherd, Jesus is rules and protects of His sheep, and His faithful sheep listen, follow, and obey Him as their Ruler and Protector (John 10:3-5, 27-29; see also Micah 5:2, 4; Matthew 2:6; 1 Peter 2:24-25). Jesus’ sheep (disciples) knows their Shepherd, and they listen to His voice and follow Him (John 10:3-5, 14, 16, 26-27; see also Matthew 7:21-23). As a Good Shepherd, Jesus calls His own sheep by name, and He leads, provides, and guides them (John 10:3; see also Luke 19:5; John 1:42).

 

Centuries earlier, the Old Testament prophets predicted the LORD would come and care for His flock (e.g., see Ezekiel 34:11-16, 23-24, 31; Micah 5:2-4; Zechariah 11:7). The Old Testament prophets predicted the coming Messiah, and the prophets called Him a Shepherd from King David’s family line (e.g., see Jeremiah 30:9; Ezekiel 34:23-24; Ezekiel 37:24-25; Hosea 3:5). The prophet Isaiah wrote of a beautiful prediction of the LORD gathering His lambs in His arms, carrying them in His bosom, and gently leading them into good pasture (Isaiah 40:11; see also Matthew 18:12-14; Luke 15:4-7; John 10:9-10). The New Testament writers revealed Jesus as the Good Shepherd and Messiah predicted from King David’s family line (Matthew 1:1; Luke 1:32-33; John 10:11, 14-16; Romans 1:3-4; 2 Timothy 2:8; Revelation 22:16). As the Good Shepherd, Jesus taught His Holy Father’s Word, healed the sick, and proclaimed the Good News of God’s Kingdom (e.g., see Matthew 4:23-25; Matthew 9:35-36).

 

Jesus informed the listening Pharisees that His true sheep run away and will not listen to a stranger’s voice (see John 10:5, 8). According to Jesus, the stranger’s voice is those in partnership with the evil one, and they are the thieves, robbers, and hirelings (see John 10:1, 5, 8, 12-13). In the Holy Scriptures, the thieves, robbers, and hirelings are the false messiahs, false teachers, and false prophets (e.g., see Deuteronomy 13:1-3; Jeremiah 14:14; Jeremiah 23:16; Matthew 24:11, 24; Mark 13:22; 1 John 4:1). These workers of evil come to God’s people in sheep’s clothing, but inwardly they are ferocious wolves that hurt, harm, and exploit God’s people (e.g., see Matthew 7:15; Mark 12:40; Acts 20:29-30; 2 Timothy 3:5; 2 Peter 2:1-3).

 

In fact, these lying thieves, robbers, and hirelings do not care, love, nor protect the sheep but only care for themselves, their position, and their selfish needs (see John 10:13; see also Isaiah 56:11; Ezekiel 34:2-4; Mark 12:38-40; John 11:49-53). These false religious leaders only tend the sheep for money, selfish, and financial gains and not for pure and committed love for the sheep (e.g., see Titus 1:11; 2 Peter 2:1-3). They only peddle the word of God for profit because they are greedy and jealous (e.g., see Matthew 21:12-13; Luke 16:14; 2 Corinthians 2:17).

 

Moreover, these lawless thieves, robbers, and hirelings only come to steal, kill and destroy like their master – the evil one (see John 8:44; John 10:10). Even worse, these evil workers use lying and disruptive teaching to divide, deceive, and destroy the flock (e.g., see Romans 16:18; 2 Peter 2:1). Even more, these false religious leaders are full of adultery, and they never stop sinning (e.g., see 2 Peter 2:14). Additionally, these unholy workers are boastful, prideful, and only flatter others for their own advantage (e.g., see 2 Peter 2:18; Jude 1:16). Still more, these worthless shepherds do not care for the loss, heal the injured, nor feed the hungry (e.g., see Zechariah 11:15-17; John 9:35). When harm or hurt comes for the sheep, these evil shepherds are cowards! These wicked shepherds leave the sheep unprotected, defenseless, and isolated, and they cause the sheep to scatter and suffer hurt and abuse (John 10:12-13; see also Jeremiah 23:1; Jeremiah 50:6; Ezekiel 34:4-6).

 

As the Good Shepherd, Jesus protects, guards, and cares for His obedient and faithful sheep from harm and danger (John 10:15, 17-18, 26-29; see also Matthew 7:21, 24-25; John 6:37, 39; John 8:47; John 17:12; John 18:9; James 1:22-25). Jesus leads and guides His obedient sheep into safety and security, and teaches His sheep the right way of living (John 10:7, 9; see also Psalm 25:9-10; Matthew 7:13-14; Matthew 21:14; Luke 21:17-19; John 14:6; 2 Corinthians 4:8-10; Hebrews 4:16). Every sheep who come to Jesus find salvation, gracious green pastures, and abundant life (John 10:9-10, 28; see also Psalm 23:2-3, 6; John 1:4, 14, 16-17; John 3:16; John 6:27, 39; John 20:30-31; 1 John 5:11). Like His Heavenly Father, Jesus supplies all His sheep’s needs and wants, so His obedient and faithful sheep lack no good thing (see also Psalm 23:1; Psalm 34:9-10; Psalm 40:4; Psalm 84:11-12; Psalm 107:9; Philippians 4:19).

 

Jesus protects His sheep even when His sheep walk through the darkest valley because His Spirit comforts His sheep with His peace, just like His Heavenly Father – Yahweh (John 16:33; see also Psalm 3:6; Psalm 23:4; Psalm 107:13-14; Psalm 138:7; Isaiah 26:3; Isaiah 42:16; Isaiah 43:2-3). Through His Father’s Name, Jesus keeps His sheep safe and secure (see 17:11-12). Here is the GOOD NEWS: Jesus loves His sheep, and He promises never to leave nor forsake His sheep (John 13:1; see also e.g., Deuteronomy 31:6, 8; Joshua 1:5; John 13:34; Romans 5:8; Romans 8:35-39; Ephesians 5:2; Hebrews 13:5-6).

 

In contrast to the thieves, robbers, and hirelings who take life, Jesus gives abundant life now and all eternity for His sheep (see John 10:10, 27-28; 1 John 5:11-13). Jesus’ abundant life begins with His forgiveness, love, and guidance with our repentance of sins and faith in Him as our Lord and Savior (e.g., see Matthew 1:21; Luke 24:46-47; Acts 10:43; 1 Timothy 2:5). Through dedication and obedience to Jesus, the sheep find overflowing life and full access to His Father’s mercy and grace (John 3:15-18, 35-36; John 17:2; see also Ephesians 2:18; Ephesians 3:12; Hebrews 4:14-16). In John’s Gospel, abundant life is equivalent to eternal life. Gospel writer John described eternal life not only as life beyond the grave but Kingdom life that is present NOW. Faith and obedience to Jesus bring meaningful and purposeful life NOW and for eternity.

 

Even more, Jesus’ sheep shall never perish because no one can snatch His sheep from His and His Father’s hands (John 10:27-29; see also Matthew 25:46; John 6:37; John 18:9). Jesus and His Heavenly Father hold onto and protects His sheep from harm and danger because the sheep are secure in Jesus and His Father’s Hand (John 10:29; see also John 3:16; John 6:37, 39; John 17:12).

 

Jesus is the Good Shepherd and our true King (John 10:11; see also Luke 23:2; Acts 17:7). Jesus generously and voluntarily gave His life as a sacrifice on the Cross for His sheep so they could be made holy, pure, and righteous through faith in Him (John 10:11, 14-15, 17-18; John 17:19; see also Acts 3:18-19; 2 Corinthians 5:21; Titus 2:13-14). The living LORD God sent His only begotten Son Jesus as the Passover Lamb to save the world from their sins (John 1:1-3, 14, 18, 29, 36; John 3:15-18, 36; 1 John 3:5; 1 John 4:14; see also Matthew 17:22-23; Luke 9:56). The living LORD God so loves the world, and He wants everyone saved by repenting of sin and coming to Him and His Son Jesus (e.g., see Matthew 4:17; John 3:16-17; 2 Peter 3:9). Salvation for the world was Jesus’ worldwide mission (John 4:42; see also Matthew 1:21; Matthew 28:18-20).

 

Jesus’ death and resurrection were part of God’s overall plan for the salvation of the world and under God’s full control (e.g., see Isaiah 53:10; Luke 22:22; Acts 2:23). No individual, group, or government had the power to kill Jesus because He willingly and voluntarily laid down and gave His life as an offering to protect and care for His sheep (John 10:18; see also Ephesians 5:2, 25-27; Hebrews 7:27; Hebrews 9:14; Hebrews 10:10, 12). In other words, John pictures Jesus as the One that is always in FULL control to save the sheep.

 

John makes clear that Jesus’ true sheep include ALL PEOPLE (Jews and non-Jews – Gentiles) that believe, listen, and obey Him as their Good Shepherd (John 10:16; John 14:15, 21-23; John 15:5, 7, 10; see also Psalm 103:17-18; Proverbs 8:32; Luke 6:47-49; Luke 8:20-21; Luke 11:28; Galatians 3:28; James 1:22-25). Jesus came to save Gentiles as well as Jews. As the Good and Chief Shepherd, Jesus unites and brings together all God’s people – Jews and non-Jews – into one spiritual body, the Church (see Ephesians 2:14-22). Just as God the Father and His Son Jesus are One, Jesus wants His faithful and obedient sheep to be one with Him and His Father (John 5:36; John 10:30, 38; John 14:9-11, 20-21; see also John 17:20-21). In chapter 17, Jesus prayed passionately to His Holy Father that His faithful sheep would become one with Him as their Shepherd (e.g., see John 17:11, 21-24).

 

John’s Gospel teaches that God the Father and His Son Jesus are One in perfect unity, essence, and nature (John 10:30, 33, 38; see also Deuteronomy 6:4-6; John 1:1-5, 14, 18; John 5:17-18; Colossians 2:9-10; Hebrews 1:1-3). Jesus is God (e.g., see John 1:1-5; John 14:9-11; John 17:5; 2 Corinthians 4:4; Philippians 2:6; Colossians 2:9-10; 1 John 5:20). Moreover, Jesus is the promised Jewish Messiah (Christ) and Son of the living LORD God (e.g., see Matthew 16:16; Mark 14:61-62; Luke 1:29-37; Luke 2:10-11; John 20:30-31; Acts 9:20, 22; Acts 18:5; Romans 1:3-5; Galatians 4:4). At Jesus’ birth, the holy angels announced Jesus’ titles: Savior, Christ (Messiah, Anointed One), and Lord (Yahweh, or God) (Luke 2:11, see also Matthew 1:21; Acts 2:36). Jesus’ good works and deeds while on earth bore witness that He was the Son of God and His Heavenly Father was living and working within Him (John 3:2; John 5:36-37; John 8:29; John 14:10-11; John 10:25, 30, 36-38; see also Matthew 11:4-6; Acts 2:22; Acts 10:38).

 

Jesus’ All-Powerful Father sent and appointed His Son Christ Jesus as the Chief and Great Shepherd of His sheep (John 3:35; John 5:36-38; John 6:29; John 10:28-29; John 17:2, 6, 9, 24; see also Hebrews 13:20-21; 1 Peter 5:4). Like God the Father appointed Jesus as Shepherd, Jesus has commissioned and called His disciples to continue His good work to feed, teach, and take care of His sheep (John 10:29; see also Matthew 28:18-20; John 21:15-19; Acts 20:28-31; 2 Timothy 3:16-17; 1 Peter 5:1-4).

 

Interestingly, Jesus gave His final public teaching in John 10 occurred at the Jerusalem Temple during the time of the Festival of Dedication (see John 10:22). This celebration is also known as Hanukkah or the Feast of Lights. This festival celebrated the cleansing of the Temple under Judas Maccabeus in 164 BC. In 164 BC, Antiochus Epiphanes defiled the Jewish Temple by sacrificing a pig on the Temple’s altar of burnt offering. Even more, Hanukkah celebrated the sovereign LORD God’s deliverance, against all human probabilities when Antiochus Epiphanes and his mighty army tried to destroy the Jews.

 

Hanukkah takes place in December, near the time of the Christian Christmas celebration, and lasts for eight days. Jesus had previously been in Jerusalem for the Festival of Shelters, also known as the Feast of Tabernacles (see John 7:2). Then, Jesus preached in various towns in Judea before returning to Jerusalem for the Hanukkah celebration. John wanted His readers to see that Jesus fulfilled the festivals’ intentions. Both the Feast of Tabernacles and Hanukkah used lights during their celebrations, and Jesus is the Light of the world (e.g., see John 1:4-5, 9; John 8:12; John 9:5). Even more, Jesus is our Provider and Shelter from God.

 

Belief in Jesus as the Author and Giver of life came to a climax with Lazarus’s resurrection in chapter 11 (e.g., see John 1:4; John 11:25-26). The resurrection of Lazarus after four days was Jesus’ seventh and grandest sign.[4] Lazarus’ resurrection revealed Jesus’ highest divine power. Moreover, Lazarus’s resurrection also anticipated Jesus’ coming death and resurrection from the dead by His Holy Father (e.g., see Acts 2:24, 32; Acts 4:10; Acts 13:30, 33-34, 37). On the surface, Lazarus’ death appeared hopeless, just like Jesus’ death. However, the story of Lazarus’s resurrection from complete death revealed that nothing is too hard for God (e.g., see Genesis 18:14; Jeremiah 32:17, 27; Matthew 19:26; Mark 9:23; Luke 1:37). However, Jesus’ final and greatest miracle with Lazarus’s resurrection began the chain of events that ultimately lead to His death (see John 11:46, 53).[5] 

 

Chapter 11 opens with sisters, Mary and Martha asking Jesus to heal their brother Lazarus from his sickness (see John 11:1-3). Mary and Martha sent a message to Jesus telling Him that His good friend Lazarus, whom He loved, was sick (see John 11:3).[6] Jesus did not immediately answer His friends Mary and Martha’s request for help to heal their brother, Lazarus. Jesus loved Martha, Mary, and Lazarus (see John 11:5). Previously, Jesus had visited Mary and Martha’s home for dinner as He headed to Jerusalem (see Luke 10:38-42). Mary also anointed Jesus with expensive ointment and wiped His feet with her hair (John 11:2; see also John 12:3).

 

When Mary and Martha pleaded for Jesus’ help to heal their sick brother Lazarus, He delayed His help for two days and stayed in the wilderness (John 11:5-6; see also John 10:40-42). One would expect that Jesus would have immediately moved since He loved Mary, Martha, and Lazarus. John made clear that Jesus made His journey as He determined and according to God’s will and not at other dictates (e.g., see John 2:1-5; John 7:3-10). Even more, Jesus was living in the wilderness with His disciples after the Jews tried to seize Him earlier in Jerusalem (see John 10:39).

 

Jesus informed His disciples that the purpose of His delay and Lazarus’s sickness was not death but for God’s glory so the works of God might be displayed through Him (John 11:4, 40; see also John 9:3; John 10:38; John 17:24). Lazarus’s death and resurrection would visibly display Jesus’ glory as the Giver of life and the Son of God (John 11:4, 15; see also John 10:36; Acts 3:15). Jesus worked the good works and deeds of His Holy Father through Him (e.g., see John 4:34; John 9:3-5; Ephesians 2:10; Acts 10:38).

 

After some delay, Jesus returned to Bethany, located in the Judea region (John 11:7). Bethany was a short distance from Jerusalem, approximately 2 miles or 3 kilometers (see John 11:18). Jesus’s disciples objected and were fearful of Jesus returning to Jerusalem (see John 11:8). In Judea, the Jewish leaders tried to stone and kill Jesus because He declared that He was One with God as His Son (John 11:8; see also John 8:59; John 10:30-31, 38-39). Thus, Jesus was experiencing increased anger against Him. Because of these threats and hostility from the Jewish leaders, Jesus withdrew and left Jerusalem and went away across the Jordan to the place where John the Baptizer had been baptizing (see John 10:40-42).[7] Some scholars have noted because of the Jewish hostility in Jerusalem against His life, Jesus delayed His return to Jerusalem, therefore revealing Jesus’ humanity. Nevertheless, Jesus informed His disciples that He would courageously return to Judea because He was walking in the light of His Heavenly Father’s will to resurrect Lazarus from complete death (see John 11:9-14). Jesus returned to Bethany during the last week of His life.

 

When Jesus arrived in Bethany, Lazarus had been died in the tomb for four days (see John 11:17, 39).[8] When Martha got word that Jesus was coming, she went to meet Him, but Mary stayed at home (see John 11:20). Martha expressed faith in Jesus by saying if He had been there her brother Lazarus would not have died (see John 11:21, 37). Later, Mary also expressed to Jesus that her brother Lazarus would still be alive if He had been there (see John 11:32). Some scholars see an implied scolding, anger, and rebuke from both Martha and Mary for Jesus’ delay in not healing their brother when they plead for His help. However, Martha and Mary had confidence in Jesus’s power to heal sickness and death (John 11:22, 32; see also Matthew 9:18-26; Matthew 11:4-6; Mark 5:21-42; Luke 7:11-17, 22; Luke 8:41-56). Jesus’ glorious Father always answers Jesus’ prayers (see John 9:31; John 11:22, 41).

 

Before the events with Lazarus, Jesus went throughout Galilee, teaching in Jewish synagogues, proclaiming the Good News of God’s Kingdom, and healing every kind of disease and sickness among the people (e.g., see Matthew 4:23; Luke 4:40-44; Luke 6:17-19; Luke 7:21). The Synoptic Gospels – Matthew, Mark, and Luke – revealed Jesus as the Healer from Galilee.[9] Throughout Jesus’ public ministry in Galilee, Jesus healed many who had diseases, sicknesses, and evil (unclean) spirits, and He gave sight to many who were blind (e.g., see Matthew 8:14-16; Matthew 14:14; Mark 1:29-34). Jesus healed the lame, the blind, the crippled, the mute, and many others. The people were amazed when they saw the mute speaking, the disabled made well, the lame walking, and the blind seeing (e.g., see Matthew 12:22-23; Matthew 15:29-31; Matthew 21:14; Luke 5:24; John 9:1-9). With just His word, Jesus made blind receive sight, the lame walk, those who had leprosy were cleansed, the deaf heard, and the dead were raised cast (e.g., see Matthew 9:27-33; Mark 1:32-34; Mark 3:10-12; Luke 7:7, 21-23; John 10:21).

 

News about Jesus spread from Galilee, the Decapolis, Jerusalem, Judea, and the region across the Jordan followed Him, and He healed them all (e.g., see Matthew 4:24-25; Matthew 9:31; Matthew 12:15-16; Matthew 19:2; Luke 4:40). People brought to Jesus all who were ill with various diseases, suffering severe pain and demon possession, those having seizures, and the paralyzed, and Jesus healed them all (e.g., see Matthew 4:24; Matthew 19:2). Wherever Jesus went into villages, towns, or countryside, the people brought the sick to Him, and all who touched Jesus’ cloak were healed (e.g., see Mark 6:54-56). Therefore, many people were amazed by Jesus, and they came to believe that Jesus was the long-awaited Jewish Messiah (Christ) (e.g., see Mark 5:20; John 2:11, 23; John 7:31; John 10:40-42; John 20:30-31).[10] Like His Heavenly Father in the Old Testament, everyone who sought the Lord Jesus in their trouble was saved from their distress, healed, and rescued from the grave (e.g., see 2 Kings 20:5-6; Psalm 30:2-3; Psalm 103:2-5; Psalm 107:19-20; Psalm 147:3; John 10:30, 38).

 

Thus, Jesus fulfilled what was predicted by the Old Testament prophet Isaiah: “He took our illnesses and bore our diseases” (see Isaiah 53:4). The prophet Isaiah prophesied and predicted the Servant of God would surely come to take and absorb our illnesses, disabilities, pain, suffering, and disease (see Isaiah 53:4). The living LORD God anointed His Son Jesus as His Servant with the Holy Spirit and power (e.g., see Acts 10:38). Jesus went around doing good and healing all who were under the power of evil because God was with Him (Luke 4:14-19; see also Isaiah 61:1-2; John 3:2; Acts 2:22).

 

Jesus informed Martha that her brother Lazarus would come back to life (see John 11:23). Then, Martha said to Jesus that her brother Lazarus would rise to life again at the Resurrection Day at the end of the age (John 11:24; see also Daniel 12:1-2; Matthew 25:31-46; John 5:28-29; Acts 24:15; Revelation 20:11-15). Martha’s statement of an end-time resurrection was in keeping with Jesus’ beliefs as well as the beliefs of Pharisees and most Jews (e.g., see John 5:21, 25-29; John 6:39-44; Acts 23:6-8).

 

Jesus said to Martha that He is the Resurrection and the Life for all who believe in Him (see John 11:25-26). Thus, Jesus assured Mary and Martha that the power at the end of the age is accessible NOW through faith in Him! John wanted to ensure His readers that the moment they place their faith in Jesus, they experience NOW in the present life the blessings of the age to come (John 1:4; John 3:15-17, 36; John 5:21, 24; John 6:39-40, 44, 57; John 10:10; John 14:6; see also 1 Corinthians 15:21-22). Even if a believer of Jesus experiences physical death, ALL believers of Jesus will experience eternal life and never die (John 11:25-26; see also John 6:50-51; John 8:24, 51). Jesus is the Bread of Life, and He holds the keys to life and death (see John 6:35, 47-48, 50-51; Revelation 1:18).

 

At John 11:25-26, Jesus gives the CLEAREST expression of realized eschatology because He declared, “I AM the Resurrection and the Life. The resurrection and the life are Kingdom ideas. Thus, Jesus took Martha’s future hope and proclaimed to Martha that the power to raise the dead to life was in their midst. Throughout John’s Gospel, John wanted his readers to know that the power at the end of the age when death is reversed and replaced with life is realized in the present NOW with belief in Jesus (e.g., see John 11:25-26)!

 

Next, Martha made a great declaration of faith in Jesus (see John 11:27). First, Martha states that Jesus is the Christ, that is the Messiah of the Jewish expectation (John 11:27; e.g., see also Matthew 1:1, 17; Matthew 16:16; Luke 2:10-11; John 1:20, 41; John 4:25-26; Acts 2:36; Acts 3:20; Acts 9:22; 1 John 5:1). Second, Martha called Jesus the Son of God (John 11:27; see also John 1:34, 49; John 5:19; John 20:31; 1 John 5:20). For many in first-century Palestine, Jesus was only considered a Jewish Rabbi (e.g., see Mark 10:51; John 1:38, 49; John 3:1-2; John 4:31; John 6:25; John 9:2; John 20:16). However, Martha acknowledged Jesus was not only a Jewish Rabbi but the Son of God! Moreover, others including John the Baptist, Nathanael, Peter, the blind beggar, and Jesus Himself affirmed that He is the Son of the living God (e.g., see John 1:34, 49; John 5:25; John 6:69; John 9:35, 38; John 10:36; John 20:30-31). Third, Martha called Jesus the One that has come into the world (John 11:27; see also John 3:31; John 6:14). Indeed, Jesus is the long-awaited Deliverer (Coming-One) sent from God to accomplish God’s salvation for the world (e.g., see Matthew 1:21; John 1:29, 36; John 6:14; John 18:37).

 

Then, Jesus saw Mary and some Jews comforting her weeping for Lazarus’s death (see John 11:33). When Jesus saw this weeping, He became angry, troubled, and deeply moved in His Spirit and asked where Lazarus was buried (see John 11:33-34, 38). Tears came to Jesus’ eyes as He wept for His dear friend Lazarus (see John 11:35).[11] Jesus’ love and weeping for Lazarus revealed His humanity. John’s Gospel wanted to show that Jesus was both Divine and human (e.g., see John 1:1-5, 14).[12] The Jews saw how much Jesus loved His dear friend Lazarus (see John 11:3, 36). However, some Jews at Lazarus’ death noted that Jesus healed a blind man, but He could not keep Lazarus from dying (John 11:37; see also John 9:6-7). Once again, Jesus was deeply moved (see John 11:38).

 

Jesus came to Lazarus’ tomb (see John 11:38). At this point, Lazarus had been dead for four days (see John 11:39). Once more, Jesus informed Martha that she would see a wonderful miracle from God’s glory if she only believed (John 11:40; see also Mark 9:23). Jesus looked up to His glorious Father in prayer (John 11:41; see also John 17:1). In praying, Jesus confessed thanksgiving that His Holy Father always hears His prayers (John 11:42; see also 1 Timothy 2:5). Then Jesus shouted, “Lazarus, come out,” and Lazarus returned to life (see John 11:43-44). Truly, Jesus can bring the dead to life (John 5:25; see also Matthew 9:18-26; Mark 5:21-42; Luke 7:11-17; Luke 8:41-56). After Lazarus’s miraculous resurrection from death, many Jews believed in Him (John 11:45; see also John 2:11, 23; John 7:31; John 12:11).

 

Earlier, Jesus had proclaimed that all in the tombs would hear His voice and again live (John 5:25; see also Luke 7:14-15; Ephesians 2:1, 4-5). All those who have done good will rise to the resurrection of life, and those who have done evil to the resurrection of judgment (John 5:28-29; see also Matthew 25:46). The Holy Scriptures are clear:  The Lord will reward each one of us for the good works we do while on earth (e.g., see Matthew 16:27; 2 Corinthians 5:10; Ephesians 2:10; Ephesians 6:8). The living LORD God and His Son, Jesus reward everyone for doing good (e.g., see Psalm 62:12; Ephesians 6:8; Colossians 3:23-25; Revelation 22:12). Everyone who seeks and obeys the Lord Jesus will live because in Jesus is Life now and for eternity for His sheep (e.g., see John 1:4; John 3:15-17, 36; John 6:57-59; John 14:6; Romans 2:6-8; 1 John 1:1-2; 1 John 5:11-13, 20). Like His Heavenly Father, Jesus holds the keys of life and death (Revelation 1:18; see also Deuteronomy 32:29; 1 Samuel 2:6; Psalm 68:20; John 11:25-26; John 17:2-3). Jesus is the Giver of life (e.g., see John 1:4; John 3:15-16, 36; John 4:14, 36; John 6:27, 33, 35, 40, 47-48, 51, 53-54; 68; John 8:12; John 10:10, 25, 28; John 14:6).

 

However, not everyone applauded and praised Jesus for Lazarus’ resurrection.  Some Jews went away to the Pharisees and reported Jesus’ miracle (see John 11:46). Afterward, the chief priests and Pharisees convened the Sanhedrin[13] council to plot and scheme how they would arrest and kill Jesus (John 11:47, 53, 57; see also Matthew 26:3-4). The chief priests and Pharisees could not deny Jesus and His many miraculous signs that revealed God’s glory within Him (John 11:47; see also John 2:11, 23; John 3:2; John 6:2, 14; John 12:37). However, the chief priests and Pharisees feared the whole nation would follow Jesus, and then the Romans would take over the Jewish government (see John 11:48). Even worse, these religious leaders feared they would lose their Temple and their positions with Roman (see John 11:48).

 

Caiaphas, who was High Priest that year, said that it would be better for Jesus to die for the people and not let the whole nation perish (John 11:49-50; see also John 18:14). Unbeknown to Caiaphas, his words expressed the Christian faith’s central doctrine — Jesus’ atoning and substitutionary death for our sins and reconciliation with His Father, the LORD (e.g., see John 3:16; Romans 3:24-26; Hebrews 2:9). Jesus’ death would not be only for Israel, but for all God’s children scattered around the world so they could become one with Jesus as Chief Shepherd as predicted by the Old Testament prophets (John 11:51-52; John 10:16; John 12:32; John 17:11, 21-22; see also Isaiah 49:6; Jeremiah 31:10; Ezekiel 34:23; Ephesians 2:14-17).

 

Because of Lazarus’s resurrection from the dead, many Jews accepted and believed in Jesus (John 11:45; see also John 2:11, 23; John 7:31; John 12:9-11). So, the Jewish leaders began plotting and scheming to arrest and kill Jesus and His friend Lazarus (see John 11:53; John 12:9-11, 17-18).[14] From the Prologue, John declared that Jesus came unto Him own Jewish people as their Promised Messiah, but many rejected Him (John 1:11; see also Isaiah 53:3; John 3:11, 32; John 5:43).

 

After the Jew leadership’s plotting and scheming, Jesus left Jerusalem and went into wilderness country to a city called Ephraim with His disciples (John 11:54; see also John 10:40-42). The Jewish Passover celebration was near (see John 11:55). Many people arrived in Jerusalem wanting to see Jesus (see John 11:55-56).[15] In John’s Gospel, this was Jesus’ third and final Passover attendance (see also John 2:13; John 6:4). Jesus was popular with the crowds, and His fame reached beyond Jerusalem and into the surrounding cities (e.g., see Matthew 4:25; Mark 3:7-8; Luke 6:17; Luke 8:4; John 6:15). Meanwhile, the chief priests and Pharisees had officially announced that anyone seeing Jesus must report Him immediately so that they could arrest Him (see John 11:57).

 

Jesus did return to Jerusalem for this third and final Passover (see John 12:12-15). At this Passover, Jesus would lay down His life and become the Passover Lamb on Calvary Cross for the sins of the world (e.g., see John 1:29, 36; John 10:15, 17-18; John 15:13; John 19:17-27; 1 Peter 2:24). Before His sacrificial death for the sins of the world, Jesus taught His closest disciples in the Upper Room (see John 13:1-16:33). Then, Jesus prayed for His disciples in chapter 17. 

 

1 After saying all these things, Jesus looked up to heaven and said, “Father, the hour has come. Glorify Your Son so He can give glory back to You. 2 For You have given Him authority over everyone. He gives eternal life to each one You have given Him. 3 And this is the way to have eternal life — to know (and understand) You, the only true God, and Jesus Christ, the One You sent to earth…. 10 All, who are Mine, belong to You, and You have given them to Me, so they bring Me glory…. 15 I am not asking You to take them out of the world, but to keep (and protect) them safe from the evil one…. 20 I am praying not only for these disciples but also for all who will ever believe in Me through their message. 21 I pray that they will all be one, just as You and I are One — as You are in Me, Father, and I am in You. And may they be in Us so that the world will believe You sent Me. 22 I have given them the glory You gave Me, so they may be one as We are One. John 17:1-3, 10, 15, 20-22, New Living Translation 2nd Edition

 

John 17 records Jesus’ greatest prayer ever prayed on earth and the greatest prayer recorded anywhere in the Holy Scriptures. This prayer has often been called the “High Priestly” prayer or the Lord’s prayer. Moreover, this prayer is Jesus’ longest recorded prayer, and Jesus spoke this prayer just before His death on the Cross. Jesus prayed His supreme prayer after He declared to His disciples that in Him, they may have peace in this world because He has overcome the world (John 16:33; see also John 14:27; John 20:19, 21, 26; Colossians 3:15).

 

Even more, this chapter has been called Jesus’ intercessory prayer for His disciples who would form His Church (see John 17:6-26). In this chapter, Jesus interceded and prayed to His Heavenly Father for His current and future disciples (see also Romans 8:34; Hebrews 4:14-16). In the three previous chapters, Jesus taught His closest disciples (later known as apostles) in the Upper Room at His final Passover meal (see John 13:1-16:33). In this wonderful prayer, Jesus prayed for His glory through His sacrificial death as the Passover Lamb so that He may glorify His Father (John 17:1-5; see also John 1:29, 36; Ephesians 5:25-26). Then, Jesus interceded and prayed to His Heavenly Father for His sheep’s protection, joy, holiness, unity, and ultimate glory (see John 17:11, 17, 21-24). JESUS LOVES HIS SHEEP (John 13:1, 34; John 15:12; John 17:26; see also Romans 5:8; Romans 8:37; Ephesians 5:2; 1 John 4:10-11; Revelation 1:5).

 

To begin His excellent prayer, Jesus looked up towards heaven and confirmed that His Heavenly Father had given Him authority over the entire human race – every man and woman on the earth (John 17:1-2, 6; see also Matthew 11:27; Matthew 28:18; John 3:35; Acts 10:42-43; Acts 17:31; Philippians 2:9-11; Hebrews 1:2). Notably, Jesus lifted His eyes towards heaven and fixed His eyes on His Holy and Sovereign Father for help (John 17:2; see also Psalm 123:1; Psalm 141:8; Isaiah 66:1-2; Mark 6:41; Mark 7:34; John 11:41). Moreover, in this chapter, Jesus repeatedly stated that His sheep are His Father's gift to Him as His Son (see John 17:2, 6, 9, 11-12, 24). Then, Jesus acknowledged His sacrificial death to give eternal life to the sheep that His Heavenly Father had given Him (John 17:2; see also John 3:15-16, 35-36; John 6:47; John 10:28). All is of God!

 

This is the way to the real and eternal life: knowing and believing in Jesus’s Heavenly Father – the one and only true living God, and Himself as the Christ sent from His Father (John 17:3; see also John 5:44; Jeremiah 10:10; John 20:30-31; Romans 16:27; 1 Timothy 1:17; 1 John 5:20). Truly knowing and understanding the living LORD God and His Son Jesus mean accepting the LORD (Yahweh, who is the Great I AM) that demonstrates dependable and faithful love and brings fairness, mercy, goodness, and righteousness to the earth (Jeremiah 9:23-24; see also Exodus 34:6-7; Psalm 51:1; Isaiah 61:8; Micah 7:18). The LORD rejoices in those who follow and do His fairness, goodness, and love in the world towards others (e.g., see Isaiah 1:17; Jeremiah 9:24; Micah 6:6-8; John 13:34-35; Romans 13:8-10).

 

While on earth, Christ Jesus revealed His Father and His Father’s Name and Nature to the world (see John 17:6, 26). Jesus demonstrated His Righteous Father’s compassion, kindness, grace, truth, and justice during His public ministry (e.g., see Exodus 34:5-7; Matthew 9:36; Matthew 14:14; Matthew 15:32; Mark 6:34; Mark 8:2-3; John 1:14, 16-17; John 14:6). The Old Testament proclaimed the living LORD God’s Name as the Great I AM, and His Name means grace, mercy, patience, truth, and justice (see Exodus 3:14-15; Exodus 34:5-7; Nehemiah 9:17). One of the ministries of Jesus was to make known His Holy Father in the world as the Great I AM incarnate – human flesh (e.g., see John 1:14, 18; John 6:35; John 8:12; John 10:11; John 14:6). Jesus’ good works and good teaching testified about His Father’s Name and Nature (e.g., see John 5:36; John 10:25).

 

While on earth, Jesus revealed and proclaimed His Holy Father’s Name and Glory by completing the work His Heavenly Father gave Him to accomplish (John 17:1, 4; see also John 1:14, 18; John 4:34; John 5:36). Now, Jesus prayed that His Heavenly Father would bring Him into the glory shared before the world began (John 17:5, 24; see also Proverbs 8:23; John 1:1-2; John 16:28; John 8:28; Philippians 2:6).

 

Moreover, Jesus taught His Father’s commands to the sheep His Father gave Him (see John 17:6-8, 14, 17, 19). The gift of Jesus was His Father’s word to His disciples. Jesus’s faithful sheep accepted and obeyed the Heavenly Father’s word taught by Jesus, because they knew and believed Jesus came from His Father (John 17:6-8; see also John 6:69; John 16:30). Even more, Jesus taught His Father’s word (commandments) to His disciples because He knew His Father’s word led to eternal life, holiness, and joy (John 17:8, 13-14, 17, 19; see also John 6:63, 68; John 8:28; John 12:49-50; John 14:24, 31; John 15:15). Obedience to Jesus’ commands brings joy, freedom, and holiness (John 17:13-14, 17; see also Psalm 51:8, 12; John 8:31-32; John 15:3, 10-12).[16] The Heavenly Father’s word is truth that makes Jesus’ sheep joyful, free, and holy (see John 17:13, 17).

 

Next, Jesus prayed for the obedient sheep His Heavenly Father had given Him (see John 17:2, 9, 20). The obedient sheep are Jesus’ disciples, and they belong to His Father (see John 17:2, 6, 9-10, 20, 24). These obedient sheep bring Jesus’s glory in the world because His life is on display in their daily lives (see John 17:10). In other words, the world is reached through His disciples, and Jesus prayed for His disciples in this task (John 17:18; see also Matthew 28:18-20). As His Father sent Him into the world, Jesus sends His sheep into the world (John 17:3, 8, 18, 21, 23, 25; see also Matthew 28:19; John 3:17; John 6:29, 57; John 10:36; John 11:42; John 20:21).

 

Jesus prayed to His Heavenly Father for His sheep’s protection, care, and safety by the power of His Heavenly Father’s Name as He sent His sheep into the world (John 17:11, 15-16; see also John 20:21). The living LORD God’s Name is a strong tower of protection (e.g., see Psalm 20:1; Psalm 54:4; Proverbs 18:10). God is our refuge, strength, and ever-present help in times of trouble (e.g., see Psalm 46:1; Daniel 3:28-29; Nahum 1:7).

 

Notably, Jesus did not pray for His Father to remove His sheep from the world, but He prayed for His Father’s protection and care of the sheep from the evil one (John 17:9, 15). While on earth, Jesus protected and guarded His faithful sheep against the evil one so that no one was lost (John 17:12, 15; see also John 6:39; John 10:28; John 18:9; 2 Thessalonians 3:3; Jude 1:24-25). The only sheep that was lost was Judas Iscariot because he chose the evil and destructive path, as the Scriptures foretold (John 17:12; see also Matthew 7:13-14; John 13:18, 26-27). As Jesus prepared to return to heaven, He prayed to His Heavenly Father to keep His obedient sheep safe and guarded from Satan’s evil power in the world through His Spirit (see John 17:14-16). Jesus’ protection by the Holy Spirit comes to His sheep as they faithfully obey Him and His Father’s commands (see also John 14:15-21, 23-24; Acts 5:31).

 

In the concluding session, Jesus continued His intercessory prayer not only for His current disciples but also for all future sheep who would believe in Him through His disciples’ message and testimony (John 17:9, 20; see also John 4:39). Jesus prayed that His faithful and obedient sheep would be one with Him and His Heavenly Father (see John 17:21). As stated earlier in chapter 10, Jesus knew in the future other believing sheep would be gathered as His disciples, and He would become their Shepherd (John 10:16; John 11:52; see also Jeremiah 32:36-38).

 

As one, Jesus prayed that His sheep would be united in one heart, action, and mind just as He and His Heavenly Father are One (John 17:11, 21-24; see also Jeremiah 32:39-41; John 10:30, 38; John 14:9-11; 1 Corinthians 6:17). Jesus wanted to keep His sheep in unity and away from discord, division, and strife. Disunity and discord hurt the Body of Christ. Moreover, Jesus prayed that His obedient disciples would be in Him and His Heavenly Father as One through the indwelling of the Holy Spirit (John 17:11, 21; see also John 10:30, 38; John 14:9-11; 15-17, 20-21, 23). With this mutual indwelling, Jesus would impart into His disciples His heavenly joy, blessings, strength, power, and fellowship that comes from His Heavenly Father (e.g., see John 15:4-5; Acts 1:4-5; Acts 2:33; 1 John 1:3). Even more, Jesus gives His faithful sheep the glory His Heavenly Father gave Him (see John 17:22). The purpose of Jesus’ glory was so His disciples would walk and live in unity as Him and His Heavenly Father so His disciples can reflect His glorious light in the world (John 17:22-24; see also 2 Corinthians 3:18). The Old Testament predicted future prosperity and blessings for Jesus’ united sheep (e.g., Jeremiah 32:41-44). Jesus prayed that the mighty love His Holy Father gave Him would be in His faithful sheep as He lives and abides inside His faithful sheep (John 17:25-26; see also John 15:4-7, 9, 15).

 

The living LORD God is faithful, and He has called EVERYONE into fellowship with His Son, Jesus Christ our Lord (e.g., see 1 Corinthians 1:9; 1 John 1:3). Everyone that continually and faithfully obeys Jesus and His Father’s commands belong to the one Body of Christ by the Holy Spirit (e.g., see John 14:23; John 17:8; Romans 8:9-11; 1 Corinthians 6:17; 1 Corinthians 12:13; Galatians 2:20; Ephesians 2:19; 1 John 3:24; 1 John 4:15). Even more, our obedience to the teaching of the living LORD God and His Son Jesus bring life and unity with Jesus (e.g., see John 12:49-50; Ephesians 5:30; 1 John 2:24-25).

 

The Resurrected Christ Jesus is the Head of the Church, and He is the Savior of His Body, the Church (see Ephesians 5:23). Jesus loves and cares for the Church, and He gave up His life for the Church to make the Church holy, clean, and washed by the cleansing of God’s word (see Ephesians 5:2, 25-27, 29). In the Church, we become members of Jesus’ Body (see Ephesians 5:30).

 

Do Jesus’ protection and love give believers permission to continue sinning and doing the works of the evil one? NO! The living LORD God calls ALL PEOPLE to repent (turn from evil and turn to Him as their God) (e.g., see Acts 17:30; Titus 2:11-12). God’s people are not to follow the evil and sinful ways of the world (see 1 John 5:18-19). We are saved by grace for good works to bring God glory and not to continue the path of sin and evil (e.g., see Matthew 5:14-16; Ephesians 2:8-10; Romans 6:1-2, 11; 1 Corinthians 10:31; Colossians 3:17; Titus 2:11-12). Sin separates us from God and His protection (e.g., see Isaiah 1:15; Isaiah 59:2). No one who genuinely loves and accepted Christ Jesus keeps on sinning and doing evil deeds (e.g., see Romans 6:11-12; 1 John 2:3-6, 29; 1 John 3:6-7, 9; 1 John 5:18; 2 John 1:9; 3 John 1:11).

 

The living LORD God and His Son Christ Jesus have called the sheep to live good, holy, and pure lives (e.g., see Ephesians 5:1; 1 Thessalonians 4:7; 1 Peter 1:15-16). Christ Jesus died for the sheep’s sins on the Cross so His sheep would flee and die to sins, obey His teaching, and live daily for God’s glory, goodness, and righteousness (e.g., see Romans 12:21; 2 Timothy 2:19; Hebrews 12:1; 1 Peter 2:24-25; 1 John 2:6; 2 John 1:9). The Holy Father and His Son Jesus call the sheep to live a life filled with love and follow the example of Christ Jesus, who walks in the good Light (e.g., see John 13:34-35; Ephesians 5:2, 8-9, 14-15). Such evil and dark deeds as sexual sins, dishonesty, corruption, drunkenness, prejudice, dirty and foul talk, and greed (covetousness) have no place among God’s people (e.g., see Ephesians 5:3-4, 11-12, 18). No one continuing in such evil deeds and works will enter into the Kingdom of the Messiah and of God nor receive God’s Holy Spirit (e.g., see 1 Corinthians 6:9-10; Galatians 5:19-21; Ephesians 5:5; 1 Thessalonians 4:3-8; Revelation 21:8). In fact, God’s anger and wrath fall on everyone who lives and does these evil deeds and works (e.g., see, Romans 1:18; Ephesians 5:6-7). A person’s evil actions and words really show they are enemies of Christ Jesus and His teaching (e.g., see Philippians 3:17-18). Their daily lives and actions reveal they live only for this world goods and not for the Kingdom of God (e.g., see Philippians 3:19-20).

 

Christ Jesus taught His disciples to obey His teaching because His teaching came from His Holy Father (e.g., see Matthew 7:28-29; Mark 1:27; Mark 2:2; John 7:16-17; John 8:28, 31-32; John 12:49-50; John 14:10, 24; John 15:10). The Holy Father’s blessings come to those to hear and obey His and His Son, Jesus’ teaching (e.g., see Ecclesiastes 12:13-14; Luke 8:21; Luke 11:28). The Resurrected Christ Jesus and His Holy Father come to live in Jesus’ disciples as they love and obey Jesus’ teaching (e.g., see John 14:15-17, 21, 23).

 

LET EVERYONE OBEY AND FOLLOW THE GOOD SHEPHERD, JESUS!

 

References

Amplified Bible (Grand Rapids, MI: Zondervan, 1987).

Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

ESV Study Bible, English Standard Version (Wheaton, IL: Crossway Bibles, 2008).

Life Application Study Bible (Carol Stream, IL: Tyndale House, 1971).

Message Bible (Colorado Springs, CO:  NavPress, 2002).

New Student Bible (Grand Rapids, MI: Zondervan, 1992).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Living Bible Paraphrase (Tyndale House, 1971).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Morris, Leon. The Gospel According to John, Revised Edition (Grand Rapids, MI: Eerdmans, 1995).

Dr. Loyd Melton, Ph.D., Senior Professor of the New Testament (Due West, SC: Erskine Theological Seminary, Summer 2020).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).


[1] Some of the greatest people named in the Bible were shepherds by occupation: Abel, the patriarchs – Abraham, Isaac, and Jacob, Moses, and David, to name a few. Also, the Heavenly Father used shepherds as His first evangelist to announce His Son Jesus’ birth (see Luke 2:8-9, 15-20). 

[2]   In the New Testament, the Hebrew word Messiah translates the Greek word for Christos or Christ, which means Anointed One (see Matthew 1:17). Messiah (Hebrew term) and Christ (Greek term) both mean “Anointed One” (John 1:41; see also John 4:25). For the Jews, the Messiah was the same as “Son of God” (see Matthew 26:63-64; Mark 14:61-62; Luke 22:67-70). Moreover, when the Jews spoke about their Messiah, they were also thinking of the King from David’s family line who would come to deliver them and establish God’s Kingdom (see Matthew 1:1, 16-17).

[3] The Pharisees were deeply devoted to the Holy Scriptures and earnestly desired a righteous life. Some Pharisees became believers in Jesus, including the Nicodemus and the apostle Paul (e.g., see John 3:1-5; John 7:50; Acts 15:5; Acts 23:6; Acts 26:5; Philippians 3:5). 

[4] Jesus did more than seven miracles (e.g., see John 20:30; John 21:25). However, John identified seven miraculous signs of Jesus to reveal Jesus’ identity and glory as God’s Son (e.g., see John 1:14; John 2:11; John 17:4). The six other signs John noted included Jesus turning water into wine (see John 2:1-11); Jesus healing the royal official’s son (see John 4:46-54); Jesus healing the diseased man at Bethesda (see John 5:1-15); Jesus feeding the 5,000 (see John 6:1-15); Jesus walking on the water (see John 6:16-21); and Jesus giving sight to a blind beggar (see John 9:1-41). 

[5] Some critics have noted that the Synoptic Gospels – Matthew, Mark, and Luke – do not include Jesus’ greatest miracle with Lazarus’s resurrection. However, the Synoptic Gospels include other stories of Jesus’ miracle of raising the dead to life (e.g., see Matthew 9:18-26; Matthew 11:5, Mark 5:22; Luke 7:11-17, 22; Luke 8:41).

[6] Some biblical scholars have noted that Jesus’ friend Lazarus was the “beloved one” of Jesus because of John 11:3, 5, 11, 36 referencing Lazarus as His dear, close, and good friend whom He loved.

[7] Even though Jesus left Jerusalem and cross the Jordan, many people followed and believed in Him (see John 10:40-41).

[8] John’s reference that Lazarus had been dead for four days was significant. There was a Jewish belief that the soul and spirit stayed near the grave for three days, hoping to return. By the fourth day, the soul completely leaves the body. The only hope for Lazarus’s resurrection was God’s divine power.

[9] Biblical scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels. The Gospels of Matthew, Mark, and Luke tell essentially the same storyline of Jesus that begins with Jesus’ public ministry in Galilee and ends with Jesus’ Passion story in Jerusalem. However, John’s Gospel does not follow the same storyline as the Synoptic Gospels. Instead, John’s Gospel supplements Jesus’ public ministry in Galilee with Jesus’ many activities and miraculous signs in Jerusalem and Jesus’ attendance of several Jewish festivals. Most of John’s stories and content are absent from the Synoptic Gospels and unique to John’s Gospel. Such stories as Jesus' miracle of changing water into wine at Cana in John 2 and Nicodemus's story in chapter 3 are not included in the Synoptic Gospels. Also, Jesus’ contact with the Samaritan woman in John 4 and the resurrection of Lazarus in chapter 11 are all unique to John’s Gospel and not included in the Synoptic Gospels. The Passion Week – Jesus’ last week before His death on Calvary’s Cross – is essentially the same in all four Gospel messages.

[10] In the New Testament, the word Messiah translates the Greek word for Christos or Christ, which means Anointed One (see Matthew 1:17). Messiah (Hebrew term) and Christ (Greek term) both mean “Anointed One” (John 1:41; see also John 4:25). For the Jews, the Messiah was the same as “Son of God” (see Matthew 26:63-64; Mark 14:61-62; Luke 22:67-70). Moreover, when the Jews spoke about their Messiah, they were also thinking of the King from David’s family line who would come to deliver them and establish God’s Kingdom (see Matthew 1:1, 16-17).

[11] John 11:35 is the shortest verse in the English Bible, though 1 Thessalonians 5:16 is shorter in the Greek.

[12] Some scholars have not that chapter 11 of John’s Gospel is a work of art by John. John revealed Jesus’ human vulnerability who is suffering the loss of His friend, Lazarus. Also, John revealed Jesus’ divine nature with His power to raise Lazarus from death.

[13] The Sanhedrin was the supreme Jewish council. This council had 70 elders and was patterned after Moses’ 70 elders.

[14] Interestingly, John’s statement at John 11:53 contradicts Synoptic Gospels’ claim – Matthew, Mark, and Luke. According to the Synoptic Gospels, Jesus' cleansing of the Temple from greedy religious leaders was the reason the Jewish leaders finally decided to kill Jesus (e.g., see Matthew 21:12-16; Mark 11:15-18; Luke 19:45-47). Nevertheless, both John and the other Gospels recognize a series of events eventually sealed Jesus’ arrest and death (e.g., see Matthew 21:46; Matthew 26:3-4; Mark 3:6; Mark 12:12; Mark 14:1; John 5:18; John 7:1, 19, 25, 32; John 8:59; John 10:31).

[15] The Passover is one of Israel’s three great yearly festivals, the other two were Pentecost and Tabernacles (see Deuteronomy 16:16). Passover celebrated the Jews’ deliverance and redemption from Egyptian slavery by God. At Passover, God “passed over” the Jews’ homes during God’s tenth and final plague against the Egyptians, and He brought death to the Egyptians’ firstborn. The Passover celebration took place yearly at the Temple in Jerusalem. This was a weeklong festival — the Passover was one day, and the Festival of Unleavened Bread lasted the rest of the week. To learn more about the annual Jewish Passover celebration, read Exodus 12:14-40; Exodus 23:15; Leviticus 23:4-8; Numbers 28:16-25; and Deuteronomy 16:1-8.

[16] Jesus obeyed His Father’s commands (e.g., see John 8:55; John 15:10).

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