Thoughts from John 4

God is the seeking God. God is at work now. God is doing something today. God is looking for people at this moment. God is looking for true worshipers. God seeks people who will worship him in spirit and truth.

Among the more outstanding relationships in Scripture is that between Jesus and John the Baptist exemplified partially in Jn. 4. When controversy had arisen on account of Jesus’ greater popularity, John answered his disciples, “He must increase and I must decrease.” 3:30. Yet, when Jesus knew that the Pharisees picked up on the dissension, it is Jesus who leaves (4:1-3) in order to allow John freedom to continue his work for God’s kingdom. John defers to Jesus, Jesus defers to John, and the result glorifies God. How different from the worldly, carnal approach: Whoever’s left standing at the close of the day is in the right and is victor; might makes right.

Jesus and John both found their affirmation and vindication in the ancient prophets: “Not by might, nor by power, but by my Spirit, says the Lord of hosts.” Zch. 4:6. These are among those to whom it is ascribed, “of whom the world was not worthy.” Heb. 11:38. So, Jesus retires from Judea.

In his travel away from Judea for Galilee, Jesus retires at a well in Samaria. His disciples go into the nearby town to secure provisions. A woman from the town comes to draw water whereupon Jesus engages her in a life-changing conversation about God. At first they talk about drinking water, about the distress between Jews and Samaritans, about the surprise of a man addressing a woman, about the well’s history, about artesian water fountains, and about distinguishing between marriage and mere living together. Soon enough, however, Jesus turns the discussion to what he loves the most: the realities of God.

As she comes to realize that Jesus must be a prophet and no ordinary man, she asks about worship: The Samaritans worship God on this mountain, Mt. Gerizim; Jews worship God over there in Jerusalem, at the temple. Here in effect is her question, “Who is right?”

Jesus said to her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship him. God is spirit, and those who worship him must worship in spirit and truth."
Jn. 4:21-24.

Jesus’ answer comes at two levels. At the first level he states assuredly that the Jews are right, “Salvation comes from the Jews.” Samaritans worship, but they do not know what they worship; the Jews worship what they know.

Having resolved that matter, he returns to his greater interest: Who is God, what type of God is he? That is, What is God’s nature, and what does this imply for genuine worship? He had already indicated that true worshippers need to worship in spirit and in truth. He comes back to this notion and explains the reason for this: God is spirit.

This detail gives us the context for the woman’s question. The woman asks about the structure of worship: Is it to take place here or there? Is worship to be performed in the manner of the Samaritans or in the manner of the Jews?

We note that the structure of the Hebrew system of worship had been explicitly given to them through Moses. Much of the OT discusses the means, the details, the actions that are to be taken in proper worship. For sacrifices, kill this goat, but not that goat, in this place and not that place. Take certain of a bull’s entrails and do this specific thing with them, take other parts of the beast and do those other things with them. Eat this, don’t eat that. Burn this, don’t burn that. The tent of meeting must have this color and not that color, in this layer and not that layer, in this position and not that position, out of this material and not that material, with this design and not that design. The priest must wear this and not that. The fire must be this fire and not that fire. The feast day must take place here and not there, on this day and not that day, with these persons and not those persons. The incense must have these spices and not those spices. The ark of the covenant must be carried in this manner and not in that manner. And so on.

Indeed, when the apostle Paul writes the Romans in regard to Hebrew advantage, he underscores the Jewish worship system as unparalleled:

They are Israelites, and to them belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ. God who is over all be blessed for ever. Amen. Rom. 9:4-5.

He says theirs is “the worship.” He speaks to the structure addressed, however, ever so briefly and inadequately already. Paul affirms Jesus’ revelation that salvation is from the Jews.

So, her fundamental question remains our unenlightened question, too. What does the Deity want of the structures of worship? This and similar ones consume us because we humans want to appease the Deity. We seek to make sure the structures of worship keep the Deity satisfied so that we will be blessed, or at a minimum, so that we will not condemned in unleashing the Deity’s wrath by our inattentiveness or unconcern about those structures.

In this fear of wrong structure, just so, we hear people say, “What do you mean that there is no organ? I don’t feel like it’s worship unless the organ plays.” Or, “The worship was lacking because we could not clap in the songs.” Or, “What kind of church is this without the minister’s proper religious clothing?” These questions concern structures. These are the Samaritan woman’s questions.

Jesus’ answer leaves her with, “God is spirit and those who worship him must worship in spirit and truth.” 4:23.

Though God designed and ordained the structure of the Jewish worship, and as stunning and overwhelming that worship is, it remains a copy, a shadow of the reality of heaven itself. That system of worship holds only a form of what is genuine, it patterns the genuine article to be sure, but it is not itself the reality, it itself is not the thing itself. It is a marvelous model, but remains only a model, a structure, a shadow. Thus, the apostle Paul will write:

Therefore let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath. These are only a shadow of what is to come; but the substance belongs to Christ. Col. 2:16-17.

It is the same discussion as the Hebrew writer poses when discussing the Mosaic system as a shadow of the reality, but not the reality itself:

They serve a copy and shadow of the heavenly sanctuary; for when Moses was about to erect the tent, he was instructed by God, saying, "See that you make everything according to the pattern which was shown you on the mountain." Heb. 8:5.

And again:

For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near. Heb. 10:1.

Her questions concern shadows ... and so do ours. When people say, “How can your church organization be strictly congregational? It should have more structure than that, there should be state or national levels as well,” this concerns the structures of shadows, but not the reality. When people say, “In order to organize properly and allow for useful progress, the local congregation must have one person, the pastor or minister or preacher or evangelist, at the top of that organization,” they speak of shadows, not of the reality. When people say, “The church building should be beautiful and attractive,” they speak of shadows, not of the reality.

As he speaks with the woman, Jesus says that God actively engages something. What is it? God seeks. God engages in an activity of seeking, and particularly of seeking true worshipers. God seeks men and women whose interest it is to worship him truly, to worship him genuinely. So how does one become a true worshiper? Jesus answers, The true worshiper is the one who worships in spirit and in truth. That's whom God seeks.

Beloved of God, God has all the worshipers he needs whose interest is in the shadows: whose interest is in this mountain, or in that city, or in that organizational structure, or in this type of music. Those whom God seeks worship in spirit and truth. Do not be misled into thinking that shadows have substance. They do not.

So what does this mean to “worship in spirit and truth”? We have a keen interest in this since this defines “true” worshipers. It is not so much that “spirit and truth” can be separated out altogether; they cannot. These are facets of the same nature. Nonetheless, we shall here speak of them separately for a few moments.

Jesus provides an answer to the meaning of true worship: God is spirit, consequently, true worshipers must worship in spirit. Spiritual worship takes your heart before the throne of God in obedience to his sovereign design. Spiritual worship takes place in the core yielding of your will in deference to the will of God in every aspect of your life. Spiritual worship is the acknowledgement that you are not God, and that God alone is God. It is the fulfillment, not merely the memorization, of the first commandment:

Hear, O Israel: The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. Mk. 12:29-30.

Spiritual worship takes place in the center of your very being as you bow before God’s majesty and call upon God as the

blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality and dwells in unapproachable light, whom no man has ever seen or can see. To him be honor and eternal dominion. 1 Tim. 6:15-16.

(In other settings I have discussed the propriety of acappella singing, prayers, preaching, communion, giving, of biblical church organization, and similar things of a lesser nature, and to repeat these now fails to serve the doctrine Jesus sets forth here. So I shall not reiterate these now.)

Thus, spiritual worship must not be confused with completing certain prescribed, "authorized" items of worship. Spiritual worship must not be confused with appeasement of a wrathful God. Spiritual worship is what happens inside your heart, inside your mind, when you sing, when you pray, when you learn, when you give, when commune. But these vehicles by which worship may be expressed are not the worship itself. Spiritual worship is you before God in awed reverence and praise.

What is worship in truth? Jesus provides the answer to this question likewise. The truth is that Jesus is the Christ of God.

She said, “When Messiah comes, he will show us everything.”

He said, “Here I am.”

To take this foundational reality and to equate it with instrument-accompanied singing on the one hand or with acappella singing on the other, is to engage the shadows, but not the reality.

To worship in truth is to come into the presence of God through the Son whom he sent as the embodiment of the Word. It is to worship empowered by the Son of man lifted up. It is to worship believing in the Son as the Christ of God. It is to worship believing that Jesus found his nourishment consumed by the will of the Father.

To worship in truth leads one to follow Jesus in the presence of God, and from the presence of God commissioned, to follow Jesus back into a world of needy people.

In practice, if not principle, it comes to the same place as Rom. 12:1-2, namely, that spiritual worship is the presentation of our bodies as living sacrifices before God. Substitution of some structure in the place of one’s very spirit is not true worship. To replace one’s spirit, that is, one’s inner self, with a place of worship (this building and not that building) is, rather, to engage in shadows.

So, what exactly is worship in spirit and truth? Is it entirely an internal thing that deals with one’s heart and belief? It is that, Yes! And more: Worship in spirit and in truth finally translates the intimate, personal abiding in the presence of God into an engaged invitation to that same relationship for others. It translates into a reality of visiting the orphans and the widows in their affliction; it translates into keeping oneself unstained from the world. Jas. 1:27. It translates into fellowship with the work of God himself in this too real world.

Just so, as she began drinking at the eternal fountain, the woman at the well said to her people, “Come, see a man who told me all I ever did. Can this be the Christ?” And they believed because of her testimony. 4:39. But then they came to believe because they saw for themselves that he is the Savior of the world.

Thus, in retiring, Jesus works and God is glorified. God seeks her, makes her his own, and she becomes a worshiper in spirit and truth. God seeks them, and they become his own.

Thoughts On "Born of Water and Spirit"

John 3:3-9

3 Jesus answered him, "Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God." 4 Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?" 5 Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born anew.’ 8 The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit." 9 Nicodemus said to him, "How can this be?"

Is the phrase “of water” (from 3:5, “born of water and Spirit”) a reference to water baptism, or is it a reference to a natural, physical childbirth into the natural world? From the second century through at least the fifth century of the Church, the phrase "born of water" was understood as a reference to water baptism.

A. Here, however, we will begin with a common argument supporting the notion that the phrase refers to natural birth, and not to baptism.

1. Jesus tells Nicodemus that in order to see the kingdom of God, one must be born from above (3:3), intending birth into a spiritual order.

2. Nicodemus responds incredulously asking about a second natural birth (can a man when he is old enter again into his mother’s womb and be born?), missing the point entirely that Jesus speaks of a spiritual birth.

3. When, therefore, Jesus mentions water, he acknowledges Nicodemus’ unhappy misunderstanding, but then Jesus goes on to say that does not mean a contrived second natural birth (“of water”) but speaks of a spiritual birth (“of Spirit”) instead. It is as though Jesus says to Nicodemus, “Nicodemus, once a man has been born naturally there is no longer need for a second natural birth; rather, what is needed is a spiritual birth without which one may not enter the kingdom of heaven.”

4. Thus, there is a parallelism to be found in Nicodemus’ phrase, “enter his mother’s womb again” (3:4), with Jesus’ word, “of water” (3:5), and again with Jesus’ word, “what is born of the flesh is flesh” (3:6).

5. The second parallelism is “born from above” (3:3), “born . . . of Spirit” (3:5), and “what is born of the Spirit is spirit” (3:6).

Consequently, Jesus’ phrase “born of water” does not refer to water baptism, but it humors Nicodemus’ misunderstanding and leads the Pharisee to Jesus’ actual meaning, namely, a new, spiritual birth.

B. And now we consider an argument supporting the notion that “of water” refers to water baptism as part of the process toward a spiritual birth.

1. Jesus introduces the concept that a new birth must take place in order to enter the kingdom of God.

2. Nicodemus, failing to grasp the fact that the birth is a spiritual event, ridicules the notion by referring to the impossibility of a second natural birth.

3. Jesus corrects his misunderstanding by showing that the birth is not physical, but spiritual in nature by indicating that reentry of the womb is not necessary, but that water suffices for the event that leads to spiritual birth.

4. In all of Jesus’ discussion, the only matter he insists upon is the new birth, “You must be born from above” (3:7). He contrasts the flesh with the spirit, and never speaks of one complementing the other. He shows how the flesh and the spirit are in opposition to one another, such that what is born of the flesh does not understand the things of the Spirit. To understand things of the Spirit requires a new, spiritual birth.

5. When Jesus says “born of water and Spirit”, he does not provide a contrast of water on the one hand and Spirit on the other, but speaks of them in a singular and complementary fashion. He speaks of one birth having two components, a birth “of water and Spirit”; he does not speak of two births, one a water birth and the second a Spirit birth.

6. The language Jesus uses ties “of water and Spirit” into one grammatical unit. The thought is this: a person is born out "of water and Spirit" more or less simultaneously; one is not born out of water first, and then born out of Spirit in a second event.

7. The parallelism consequently is this: To enter the kingdom of God one must be born from above, (3:3); to see the kingdom of God one must be born of water and Spirit (3:5); what is born of the Spirit is spirit (3:6). In contrast to these notions, Nicodemus speaks of a fleshly rebirth (3:4); Jesus redresses the fleshly as being ineffective for spiritual realities, what is born of the flesh is flesh (3:6).

Thus, the phrase “born of water and Spirit” details the singular spiritual birth of which Jesus speaks in this passage.

So, which is it? The most straightforward solution results that "born of water" concerns water baptism into Christ, and is not a reference to physical childbirth. Indeed, baptism is what Jesus commanded for discipleship, Mt. 28:18ff.; baptism is what Jesus’ Church heard on Pentecost, Acts 2:38; baptism was the practice of Jesus’ apostles, Rom. 6:3-4; baptism is one of the seven unifying fundamentals of those called by Christ, Eph. 4:5; baptism is one of three agreeing witnesses to Jesus, Son of God, 1 Jn. 5:8.

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The statement was made above that the understanding of Jn. 3:5 as a reference to water baptism into Christ was held exclusively in the Church during its first five centuries. A few examples will suffice: the first example returns to us from early in the second century, the second from late in the second century, the last from the fourth century. We understand that the practice and belief of the Church in those early centuries (after the first century) do not become automatically normative; nonetheless, they help us see how the earliest preachers, teachers, and bishops received and passed on the tradition.

Irenaeus (Ante-Nicence Fathers, Vol. 1, Apostolic Fathers, Fragments, p. 574)

"And dipped himself," says (the Scripture) "seven times in Jordan." It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but (it served) as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: "Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven."

Tertullian (Ante-Nicene Fathers, Vol. 2, Fathers of the Second Century, p. 675)

When, however, the prescript is laid down that "without baptism, salvation is attainable by none" (chiefly on the ground of that declaration of the Lord, who says, "Unless one be born of water, he hath not life"), there arise immediately scrupulous, nay rather audacious, doubts on the part of some ...

Augustine (Nicene and Post Nicene Fathers, Vol. 1, Letters, p. 407)

But the possibility of regeneration through the office rendered by the will of another, when the child is presented to receive the sacred rite, is the work exclusively of the Spirit by whom the child thus presented is regenerated. For it is not written, "Except a man be born again of the will of his parents, or by the faith of those presenting the child, or of those administering the ordinance," but, "Except a man be born again of water and of the Spirit." By the water, therefore, which holds forth the sacrament of grace in its outward form and by the Spirit who bestows the benefit of grace in its inward power, cancelling the bond of guilt, and restoring natural goodness, the man deriving his first birth originally from Adam alone, is regenerated in Christ alone.

Thoughts from John 2:1 - 3:21

John 2 easily divides into two sections: Jesus’ first miracle, turning water into wine, and the cleansing of the temple. Events concerning the temple cleansing spill over into the third chapter with Jesus’ discussion with Nicodemus.

The sense of an eyewitness report finds relief in the detail brought into the account. (1) His mother insists that Jesus take care of the awkward situation in which wine for the marriage feast fails. Jesus distances himself respectfully from his mother. His time henceforth is scheduled by the Father, and by no one else, not even by his beloved mother. She, nonetheless, hears no rebuff and sets him up to resolve the matter. (2) Under Jesus’ direction, the servants fill six unwieldy stone jars with water, and under Jesus’ control, these jars yield some 120 to 180 gallons of wine for the party. (3) The questioning dialogue between the chief steward and the bridegroom tells of memory hearing their puzzlement all over again: “The best wine comes last.”

You can almost feel John smiling as he tells this story: Out of a potentially socially embarrassing situation, through motherly insistence, to the amazement of the master of ceremonies, we find sweet ironies, and an impossible solution. Jesus’ ministry opens in the festivities and commonness of life: a wedding party. When Jesus is there, the everyday changes into the extraordinary. The result yields his disciples’ belief in him, though hardly developed fully as it will be after Pentecost.

The banquet readily symbolizes the coming of the new age, the age of Christ, the coming Holy Spirit. New wine is for new wineskins (Mk. 2:22). It further hints toward a yet coming festivity that believers have to experience (Rev. 19:9), the wedding banquet of the lamb. The best is yet to come. When Jesus reigns in your life, your cheap soul becomes invaluable.

From an idyllic account of life in rural Galilee, the gospel account plunges us into the noise and din of urban Jerusalem: It is the yearly feast of Passover pointing the celebrants to God’s deliverance of their forebears from Egyptian slavery; as a backdrop to the biblical narrative the immense temple in Jerusalem, one of the wonders of the ancient world, rises atop Mount Moriah. By the tens of thousands from all over the world, pilgrims gather for the great festivity. As Jesus joins them, he sees within the temple grounds the banal merchandizing of animals for the required sacrifices and the currency exchange. Though the merchandizing may have benefited the travelers, though corrupt priests in charge may have benefited unduly by the exchange, Jesus’ anger does not concern conveniency or corruption. Rather, he finds fault in the very notion of using the house of God as a mercantile emporium at all.

He makes a whip of cords then drives them all out including the oxen, the sheep, he scatters the coins, and upends the money changers’ tables. He commands the sellers of doves to get their wares out of there “from now on.” He commands them all, “You shall not make the house of God a house of marketing.” When the authorities confront Jesus demanding evidence for his credentials in the matter, Jesus answers maddeningly, “Destroy this temple, and I will raise it again in three days.”

His opposers then said, "It has taken forty-six years to build this temple, and will you raise it up in three days?" But he spoke of the temple of his body. (2:20-21)

The sign, or evidence, for his credentials must follow their action; before he will give them the sign, they first must destroy the temple. The irony remains that he spoke of the temple of his body, while they thought he spoke of the sanctuary on the hill.

Jesus did other signs not told in the Gospel of John which brought many to believe in him (2:23); but such remains an unenlightened belief. Jesus would not believe in those persons! (2:24) He knows what is in man, he needs no pollster to give him information about men’s thoughts. And he will not entrust himself to a man. (2:25)

If ever Jesus will entrust men with himself, their faith must rest on something more than mere miracles and wonders; theirs must be a faith enlightened by his very person: Men must believe both the Scripture and the word which Jesus himself has spoken, not just his ability to change water into wine.

Thus John has now readied us for the dialogue with the best of the best of religious teaching. The discussion results from no mild curiosity, but summarizes a tense dialogue between a fading order and a dawning new age of the Spirit. The interchange stands as the crossroad of gospel teaching.

Now there was a man of the Pharisees, named Nicodemus ... This man ... said to him, "Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him." (3:1-2)

As we have it, the gospel events John narrates point us to a dialogue between Jesus and a Pharisee (3:1), a ruler (3:1; likely a member of the Sanhedrin, 7:50), a teacher (3:10) of the Hebrew people. If miracles stand as pointers to Jesus’ identity, his discussions give the substance and meaning of it.

Jesus answered him, "Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God." Nicodemus said to him, "How can a man be born when he is old?" (3:3)

Over and again John brings to the foreground a profound misunderstanding between Jesus and his contemporaries, between the reality of spiritual life and the generally accepted view of it. Jesus jumps readily into the fray with Nicodemus to indicate that before seeing God’s kingdom one must be born anew, that is, be born from above. That is, to be born into it. Indeed, unless one is born of water and Spirit, he cannot enter the kingdom of God. Nicodemus demonstrates the poverty of his perception, but not only his poverty – it is the poverty of the best of the human mind, and not just any human mind but the human mind seeking the things of God. Nicodemus represents the best religious mind we humans have to offer. He is a ruler-teacher of Israel, yet he does not “get it.” Nicodemus gives evidence of his lack (and, therefore, his need) of spiritual birth, since he does not understand what Jesus says.

One may feel the effect of the wind, but have no knowledge of the wind - where it came from, where it’s going. In the same manner people may feel the movement of the Spirit, but without birth from above, without birth of water and Spirit, without spiritual birth, there is no understanding of either of the Spirit’s provenance or direction. Jesus does not say here that what the Spirit does is always a mystery. What he says is that without spiritual birth there is no comprehension.

Nicodemus said to him, "How can this be?" Jesus answered him, "Are you a teacher of Israel, and yet you do not understand this?" (3:9-10)

Jesus chides Nicodemus as a teacher ignorant of “earthly things,” the easy stuff, so to speak. Note that Jesus speaks of the new birth as “earthly things”; entrance into the kingdom of God is not itself the substance of the kingdom. Our personal, physical births into this physical, material world are not in themselves the physical world. Birth is the movement from one world to another, from the world of the womb to the world outside. Just so, spiritual birth is a necessary baby step from one world into the next, but is not itself the next world. Jesus chides Nicodemus inasmuch as Nicodemus does not recognize the need for a spiritual birth, never mind what living in the spiritual world is – Jesus has not yet begun to speak of the heavenly things themselves, of life in the kingdom of God!

When Jesus says “You have not received,” “I have told you earthy things,” and “you have not believed,” though he first addresses Nicodemus singularly, at those junctures he addresses the plural so as to say, “You all have not received/believed.” It is not only Nicodemus who does not understand or believe, but all people do not understand.

For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life ... But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God. (3:16, 21)

The good news is that there is salvation from the wrath of God, from judgment and its inevitable condemnation, there is heaven for ever in the presence of God for those who come to believe in the Christ of God. For these there is no further judgment, no crisis, no condemnation. For those, however, who remain unbelieving, judgment has already become them. By their unbelief they demonstrate their love for darkness, not for light, because they prefer doing what is evil.

We should not think that those who believe have lived godly lives beforehand. What it says, rather, is that the ones presently coming to the light are not afraid to let it be seen that God is presently working in their lives. “Doing what is true” is equivalent to “deeds wrought by God.”

The new birth is not possible by human agency unenlightened and unaided by God. It first requires God’s love demonstrated in giving his Son, Jesus Christ; in giving his son as a sin offering (Rom. 3:24-25; Gal. 3:13; 2 Cor. 5:21). It requires the triumph of God’s salvation rather than his condemnation. It requires believing in Jesus. It requires searing honesty about one’s own life in exposing oneself to the light of Christ. It requires doing what is true, namely, yielding one’s deeds to the work of God.

What is required? You must be born anew, born from above. And then comes real life.

Thoughts from John 1:1-18

The Gospel according to John is a missionary document. It was written to encourage disciples of Jesus to evangelize, by giving essential tools needed to make disciples of the nations. By preaching this gospel, by teaching this gospel, unbelievers may come to believe that Jesus is the Christ, the Son of God, and so believing have eternal life.

The Good News according to John begins with a song of worship to God. It proclaims the nature of God, of God’s character, of God’s heart, of God’s own reality: In the beginning was the Word, and the Word was with God, and the Word was God. The Good News according to John proclaims a succinct cosmology: The Word cast fire into every star, he lit the spark of atoms, and set the deep darkness ablaze with his glory. From out of his nature, the Word exuded life, life that became light for every human eye. And his nature shines to make an encompassing darkness fade away.

The term “Word” translates the original term logos. What is the meaning of this term? Logos is the term from which we ultimately derive any number of words in our language, such as “logic” and a goodly number of compound words such as bio-logy, theo-logy where the suffix “-logy” means “study of.” The original term “word” or “logos” can mean “reason”, “purpose”, “message”, or, as in our case more to the point, “wisdom.” This makes some sense inasmuch as Proverbs 8:22-31 indicates that God used wisdom as his agent of creation. However, wisdom in Proverbs only hints at the Word of John’s Gospel.

Nothing existing since the beginning has existence except through this Word. The Word came into his universe, he came among his own people; but the cosmos he lit did not know its own creator, the people at the center of his heart did not receive him.

But some did receive him. To believe in him is to receive him. And here is the heart of the moment's Scripture selection: He gave authority/power to the believing-in-him-ones to become sons of God. This power to become God’s children is not a power inherent to the in-him believers – it is given to them by him. Lest we who read his Bible misunderstand and start to think that we have achieved something for ourselves . . .

Lest we look to ourselves, the Bible says, “who were born, not of blood.” Lest we cast eyes upon our own heritage to say, “Because of what father or mother has done, we are special”; or, “Because of what the Restoration Movement has done, we are special”; or, “Because of what the Reformation has done, we are special”; or, “Because of what the martyrs have done, we are special”; or, “Because of what the Church has done, we are special” . . . The Bible says, “who were born of God.”

Lest we listen to ourselves, the Bible says, “who were born . . . not of the will of the flesh.” Lest we hear our own willful pride to say, “Because we planned and put our minds to it, we are special”; or, “Because of our collective intellect and wisdom, we are special”; or, “Because we have organized ourselves just right, we are special”; or, “Because we considered every nuance and put all the pieces in place, we are special” . . . The Bible says, “who were born of God.”

Lest one thinks to one’s own effort, the Bible says, “who were born . . . not of the will of a man.” Lest we reason in line with personal output and charisma to think, “Because I studied hard and worked hard, I am special”; or “Because I sweated and did the grunt work to make it happen, I am special”; or, “Because I wanted it to happen I wielded it, I am special” . . . The Bible says, “who were born of God.”

Lest we think that building our own Tower of Babel into the sky will make us children of God, the Bible speaks of the Word himself to be the one upon whom angels ascend and descend between heaven and earth. Christ alone is the portal to the throne of God, and humans become children of God by God’s own action, not by their action. By God’s own will, not theirs. Salvation does not arise in the human desire to have life, as real as that desire is, but it comes instead in God’s desire to give life. Life is his gift, it is his grace.

Humans do not become children of God because they believe. Rather, it is because they believe in him. It is the object of faith, not faith itself, who brings sonship and salvation. It is not “believing,” as an intransitive verb, as an abstraction, but believing in him, believing in Jesus as the Lamb of God who takes away the sins of the world, where “believing” becomes transitive, it transitions the self from self to him.

The Word, which was in the beginning with God, and indeed was God, became flesh and tented among us humans. He lighted our campground with his glory, and from his overflow we have received grace upon grace. Grace after grace. Grace and more grace. Gifts upon gifts. He brings the throne of God into the very midst of this benighted world, and his life becomes our splendor. Suddenly in him, a far away God, a transcendent God whose name is worshiped in fear becomes immanent, accessible to any person, and may now be worshiped in love, in reality, without fear; he renders a distant God to become Abba, Father, Abba. And he renders us his beloved children.

Why? because that’s the way he is.

The Bible makes a big deal of the distinction between law and grace. It says that the law was given through Moses; in contrast to what was given, grace and truth came through Jesus Christ. The first time John identifies Jesus Christ as the Word, the first time he mentions Jesus by name, it is to say that in Jesus, the Son of God, comes grace and truth. Grace and reality. That is, the reality of God’s nature. The Son has seen the Father, and makes him known to the rest of us.

Moses brought the law. Jesus brought grace and truth. The truth that Jesus brings concerns the reality of God, the reality of God’s nature. It is in this gospel, for example, that Jesus bids Mary Magdalene inform the brothers that Jesus is alive, and that, “I am ascending to my Father and your Father, to my God and your God.”

Jesus has not only seen God, an unparalleled event in itself, but Jesus comes from the very bosom, from the very heart of, from the very arms of the Father. He knows God, and makes God known.

Do you want to know God? Do you want to experience God? Then come and follow Christ, to follow him. John the Baptist said of Jesus, “The Lamb of God who takes away the sins of the world.” Andrew heard this and followed after Jesus. Then, first thing, he found his brother Simon and told him of Jesus. Jesus found Phillip and said, “Follow me.” Phillip found Nathanael and said, “Come and see.”

Jesus finds people and calls them to follow him. He has found you, and has called you to follow him. And why? because he wants to show you the Father, and make God known to you. This is grace, that you may know the Father and his Son Jesus Christ, and in believing in him, to have eternal life.

Introduction

The intent for this area stands to give (yet another) pursuit of biblical ideas. You are welcome to read and respond. Comments are moderated.