Tag Archives: God

November 27, 2016 · 10:30

Jesus’ Seven Signs in John (6)

jesus-annoints-a-man-born-blind

I must work the works of him that sent me, while it is day: the night cometh, when no man can work. (John 9:4)

Why does God allow suffering? That question usually comes from God deniers uninterested in finding truth, but more interested in challenging the faith of those who claim to know the truth. Of course, the fundamental answer to the question fails to satisfy the skeptic, that is, that the origin of human suffering, and all other forms of evil, is due to the fall of man (Genesis 3). However, regardless of that fact, the doubter thinks, “There has to be something more to it than that!”

The disciples were no different. Popular thought at the time said that human suffering, i.e. illness, poverty, calamity, etc., was the result of personal sin, while good health, wealth, good fortune, etc., were signs of God’s favor on a righteous individual.

Jesus went to Jerusalem to celebrate the Feast of Tabernacles (John 7:2), a 21-day long celebration which started on Tishri 1 with the Feast of Trumpets, included the Day of Atonement, and culminated Feast of Tabernacles. The latter lasted eight days. The timing of this event in the ninth chapter of John’s Gospel is not clear from John’s account, and the other Gospels are silent about this time – perhaps because Jesus went to Jerusalem alone (John 7:10) – but John records the events in Chapters 7 through 9 sequentially as if they all transpired during this feast time. How John came by these details is uncertain, but perhaps he accompanied Jesus alone.

Regardless, the events of Chapters 7 and 8 include several encounters with the Pharisees. In one very memorable event, the Pharisees brought to Jesus a woman caught “in the very act” (John 8:4) of adultery so that He could pronounce judgement on her. After this, Jesus made His second I AM statement, “I am the light of the world” (John 8:12).[1] More emphatic than that was His outright proclamation: “Verily, verily, I say unto you, Before Abraham was, I am” (John 8:58, emphasis mine). They clearly understood His point. “Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by” (John 8:59, emphasis mine).

Evidently, His disciples discovered that He was in Jerusalem and joined Him. “And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?” (John 9:1-2, emphasis mine). In their way of thinking, someone sinned resulting in total blindness for this man from birth. “There were grave difficulties in seeing how a man could have sinned before his birth. And it is not much easier to think that a man should bear such a terrible punishment for the sin of his parents. So the disciples put the matter to Jesus.”[2]

“Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him” (John 9:3). Jesus made it clear that human suffering is not necessarily the result of sin. The account of Job exemplifies the opposite (Job 1-2). Job was righteous before God, yet God allowed Satan to bring calamity into his life. In the end, God restored to Job all that he had lost and more. However, that is not always the case. Sin does have consequences. Think of David’s sin with Bathsheba (2 Samuel 11-12). Even though God forgave David, the baby that resulted from the affair died, and David’s house knew nothing but conflict the remainder of his life. Then there was the one Jesus healed at the Pool of Bethesda.[3] After he was healed, Jesus cautioned him, “Behold, thou art made whole: sin no more, lest a worse thing come unto thee” (John 5:14, emphasis mine). Apparently, his malady resulted from sin, but that was not the case with the blind man. “Neither hath this man sinned, nor his parents.” (Only God could know that!) This blindness could not be explained other than the result of a fallen world, and “that the works of God should be made manifest in him.”

The day before, following the incident with the woman caught in adultery, Jesus made His second I AM statement: “I am the light of the world” (John 8:12). This day He encounters a man who has never experienced “the light of the world,” and He reiterates, “As long as I am in the world, I am the light of the world” (John 9:5, emphasis mine). John said as much at the beginning of his Gospel: “In him [Jesus] was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not” (John 1:4-5, emphasis mine). Such an idea is rather abstract, but now Jesus would manifest it in a physical way.

“When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay” (John 9:6). Unlike other healings performed by Jesus where His word sufficed to accomplish the miracle, here the Creator actually did something. The act of making clay with His spittle reminds us of His initial creation of man where “the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7). The man, having been “born blind,” possibly had no eyeballs. By forming clay to anoint the eyes, Jesus many have been going back to the original “specs” to create an entire new set for the man. The Bible does not say, but that is “my guess.”

This blind man had not asked for healing, as others had (e.g., Mark 10:46-52), and thus had not yet exhibited any kind of trust in Jesus. This is probably why Jesus used a process, rather than merely a word, to heal on this occasion. The man whose eyes had been anointed with the clay still had to exhibit faith by washing in the pool of Siloam before he could see.[4]

“And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing” (John 9:7, emphasis mine). Oh, did I mention? “And it was the sabbath day when Jesus made the clay, and opened his eyes” (John 9:14, emphasis mine). The blind Pharisees concerned themselves more with a breach of their protocol than they did for the man’s suffering, and they completely missed the creation miracle by “the Lord of the Sabbath” (Mark 2:28; Luke 6:5).  Sometimes the answer to suffering is so that Jesus can be glorified.

Notes:

[1]  See https://erniecarrasco.com/2016/09/04/jesus-seven-i-am-statements-in-john-2/

[2]  Leon Morris, The New International Commentary on the New Testament: The Gospel According to John, Revised, (Wm. B. Eerdmans Publishing Co., Grand Rapids, MI, 1995), 425.

[3]  See https://erniecarrasco.com/2016/11/06/jesus-seven-signs-in-john-3/

[4]  Henry M. Morris, The Henry Morris Study Bible, (Master Books, Green Forest, AR, 2012), 1591.

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November 20, 2016 · 10:30

Jesus’ Seven Signs in John (5)

jesus-walking-on-waterBut he saith unto them, It is I; be not afraid. (John 6:20)

            After feeding the 5000[1], a group of partakers (John 6:14) thought it would be a great idea to have a king that could provide them a free lunch (not unlike many in our country today). “When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone” (John 6:15). I pointed out in last week’s article that throngs of people sought after Jesus, “but one senses that they sought Him out for selfish motives.”[2] They came either to see what He could do, or to seek a remedy to their personal maladies. The kingdom of God did not even register as a priority with them. Jesus saw that, but He “was moved with compassion toward them” (Matthew 14:14) anyway. He saw them as “sheep not having a shepherd” (Mark 6:34).

            It comes as no surprise that they would make Him – one that could heal diseases and produce food out of thin air – their king, but He would have no part of that. Jesus did not come to be an earthly king, at least not at this time. “For the Son of man is come to seek and to save that which was lost” (Luke 19:10). So, before they could carry out their plan, Jesus secreted Himself away into the higher elevations of the mountain.

            The different perspectives of the Gospel writers often lend themselves to criticism from the unlearned skeptics who purposefully strive to find error in Scripture. Such is the case in this account. Matthew and Mark say that “Jesus constrained [made] his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away” (Matthew 14:22; Mark 6:45). John indicates that this was a unilateral decision by the disciples. “When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. And when even was now come, his disciples went down unto the sea” (John 6:15-16, emphasis mine). Matthew and Mark say nothing about some of the men wanting to make Jesus king; only John records that bit of information. As stated in my last article,[3] because of John’s close relationship with Jesus, his proximity to Him afforded him a closer perspective that the others did not have. When Jesus instructed the disciples to get into the boat and go to the other side of the lake, they followed His instructions without question, but John knew the reason. Since John recorded the reason for Jesus’ separation from the crowd, the fact that He had given instruction to the disciples to leave was of no consequence. Therefore, he merely mentions that they “entered into a ship, and went over the sea toward Capernaum” (John 6:17).

            Off the disciples headed across the open waters of the Sea of Galilee. Because of the lake’s geographic location, cradled between two mountain ranges, winds funneling between the mountains frequently produce fierce storms. Without our modern weather forecasting technology, these storms were unpredictable to the sailors that ventured out on the lake. Thus, the disciples were caught up in a terrible windstorm. John records that “they had rowed about five and twenty [25] or thirty furlongs” (John 6:19) – only about three or four miles. They fought the wind all night. Matthew and Mark report that the wind was contrary, i.e. against them (Matthew 14:24; Mark 6:48). It was now about the “fourth watch” (by Roman standards) of the night making it between three and six o’clock in the morning. Fearful for their lives, and weary from battling the relentless wind “they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid” (John 6:19).

            Mark remarks that “he cometh unto them, walking upon the sea, and would have passed by them” (Mark 6:48, emphasis mine). Perhaps not apparent to the harried crew on the battered boat, Jesus was on more solid footing than they were. He could have just kept on walking. The sight frightened the already exhausted disciples. These men were not rocket scientists, but experience instructed them that men do not walk on water. Therefore, this apparition must be a ghost (Greek: phantasma)!

            Perceiving their terror, Jesus called out to assuage their fears. “εγω ειμι μη φοβεισθε” – “I, I AM. Do not be afraid,” (Matthew 14:27; Mark 6:50; John 6:20). Not included as one of the seven-I AM statements, all three Gospels record the exact phrase (in Greek), once again asserting His deity. Unique to Matthew’s account is Peter’s request. “And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water” (Matthew 14:28).  Considering the circumstances, Peter made a bold request. He demonstrated even more chutzpah when he got out of the boat and started walking toward Jesus! “But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me” (Matthew 14:30). The lesson there is “never take your eyes off Jesus!”

            Perhaps because Mark’s Gospel is Peter’s account (as considered by many scholars), that detail was omitted. Peter had a way “talking big,” but then falling short of his boasts. This may have been one of those times he would rather put out of his memory. Peter really did walk on the water, but even after several steps of water-walking, he placed his faith in nature, rather than in the Creator of nature – and he sank.

            John may have been too busy battling the storm to have noticed Peter’s audacious attempt to walk on water. He seemed more impressed by their instant arrival on land as soon as Jesus entered the boat. “Then they willingly received him into the ship: and immediately the ship was at the land whither they went” (John 6:21, emphasis mine).

            Two aspects of this “sign” stand out as demonstrations of Jesus’ deity. The first is Jesus’ power over the physical laws of nature. Humans cannot walk on water. Peter proved that when he focused on the natural elements rather than on the God-Man, Jesus. Second, Jesus demonstrated power over time and space. The disciples had struggled all night and only covered about a fourth of the distance to their destination. However, as soon as Jesus came onboard, the storm ceased, and they arrived instantly at their destination.

Although the distance was still sizable, approximately 20 kilometers (or 10 miles) to reach Kfar Nahum (Capernaum), the boat immediately and safely touched the stony beach. This may sound like an unconnected-to-anything incident, but we will be at theological fault if we do not recognize that the distance and time are also, as is all creation, under the sole lordship of God himself [sic]. He alone lives outside of time and outside of distance, and as such, he [sic] is eternal and omnipresent. Therefore, this curious occurrence is actually very important because it shows that when the God-Man Jesus (Jn. 1:1,14) is in the boat with the disciples, the boat is able to disappear from one place on the map and re-appear in another in an instant.[4]

One other important point must be made if we are to take the connection between this Gospel and the Torah of Moses seriously, as we should. One of the key stories in the Torah is Noah’s ark. It glides over the waters of judgment, saving people. Jesus does the same. The parallels are obvious (perhaps too obvious) and ironically can be easily missed.[5]

            No man can walk on water, but Jesus can, and, even for a moment, Peter did. How was that possible? Consider the fact that Jesus is the Creator. He established the laws of physics. He initiated the laws of physics; therefore, He has power over them. No created thing is greater than its creator. God-Jesus, exercises power over the physical laws He put into place and can suspend them at will. When He does, it is a supernatural act. We call that a miracle. Similarly, humans, at this point in time, cannot “teleport” themselves from one location to another. It makes for good science fiction, but otherwise it is impossible. God is not confined to time and space. Matthew and Peter were so overwhelmed by Jesus’ walk on the water that they completely overlooked what John keenly observed – they covered the remainder of the distance in no time at all. Only God can span time and space instantaneously. Jesus performed an “act of God” demonstrating once again that He is indeed God.

            There are no storms in your life that He cannot calm, and when you feel that you are drowning at sea, simply cry out, “Lord, save me!” (Matthew 14:30).  His hand will be there to pull you up. When the winds of life blow contrary, invite Jesus into your boat, and He will get you to your destination, safe and sound.

Notes:

[1]  “Jesus’s Seven Signs in John (4),” https://erniecarrasco.com/2016/11/13/jesus-seven-signs-in-john-4/

[2]  Ibid.

[3]  Ibid.

[4]  Eli Lizorkin-Eyzenberg, The Jewish Gospel of John: Discovering Jesus, King of All Israeli, (Jewish Studies for Christians, Tel Aviv, Israel, 2015), 96.

[5]  Ibid.

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November 13, 2016 · 10:30

Jesus’ Seven Signs in John (4)

john6_9_boywithloavesandfishes

And a great multitude followed him, because they saw his miracles which he did on them that were diseased. (John 6:2)

            The synoptic Gospel writers also recorded this fourth miracle selected by John. So impressive was this miracle, that the others recorded a second very much like it. Just as when Jesus turned the water into wine, Jesus took something simple and multiplied it into more than enough. I am talking about the time that Jesus took five barley loaves and two small fish and turned it into enough fish and chips to feed a crowd of over 5000 – and that was just counting men.

            “After these things Jesus went over the sea of Galilee, which is the sea of Tiberias” (John 6:1). “After these things” places this event between the end of Purim[1] and the beginning of the second Passover recorded by John. “And the passover, a feast of the Jews, was nigh” (John 6:4). In the interim, Jesus left Jerusalem and returned to the region around the Sea of Galilee. John records that “Jesus went up into a mountain, and there he sat with his disciples” (John 6:3). Matthew and Mark point out that this was after Jesus heard of the beheading of John the Baptist (Matthew 14:10-13). Luke tells us that Herod the Tetrarch heard about what Jesus was doing and wondered if this was John the Baptist reincarnated (Luke 9:7-9). The news seems to have troubled Jesus, because all four Gospels record that he wanted to get away and spend time alone with His apostles. “And Jesus went up into a mountain, and there he sat with his disciples” (John 6:3).

            However, He could not shake the crowds. They sought Him out, but one senses that they sought Him out for selfish motives. Mark indicates that Jesus and His disciples were so busy ministering that they had no down time (Mark 6:31). “And a great multitude followed him, because they saw his miracles which he did on them that were diseased” (John 6:2, emphasis mine). Sometimes we tend to be that way. We follow Jesus because we expect to get something out of it, and then when we don’t get what we want, we abandon Him. Regardless, “Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick” (Matthew 14:14, emphasis mine). How often Jesus meets our needs even though we are undeserving!

            Jesus spent the day teaching and healing their sick until very late in the day (Matthew 14:15).  The Gospels tell us that the place they were was very remote, and apparently, no one thought to bring any food for the day.  The Synoptic Gospels tell us that the disciples came to Jesus to express concern about the lateness of the day and the need to send the people away so they could get something to eat (Matthew 14:15; Mark 6:35-36; Luke 9:12). They agree that Jesus told them, “You feed them” (Matthew 14:16; Mark 6:37; Luke 9:13). John, though, says that Jesus presented the challenge to Philip. “When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do” (John 6:5-6, emphasis mine).

John belonged to Jesus’ inner circle of three: Peter, James and John. He never names himself in his Gospel, but rather refers to himself as “the disciple whom Jesus loved” (John 13:23; 20:2; 21:7; 21:30). By his own account, he was very close to Jesus. He probably stayed close at Jesus’ side all the time. Therefore, it seems that he had a special vantage point that Matthew and the others did not have. Some think that Mark got his account from Peter, and Luke received his account second hand by interviewing eyewitnesses; but John was right there. So, it seems that Jesus presented the challenge to Philip first. “Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little” (John 6:7). We often do the same when God asks something from us (knowing Himself what He will do), and the first thing that pops into our mind is “What’s it going to cost?” followed by, “We don’t have enough!”

Philip probably consulted with the other disciples, and they collectively came up with the great idea of sending them away so they could go buy their own food. Thus we have the account presented by the other Gospel writers. They also agree that someone had five barley loaves and two small fish, but it is John that records, that “One of his disciples, Andrew, Simon Peter’s brother, saith unto him, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?” (John 6:8-9, emphasis mine). Andrew must have felt that Jesus might be able to do something with the small offering. Otherwise, why would he even bring the boy to Jesus? Even so, the task was inconceivable.

According to Mark (who got it from Peter) Jesus had the disciples sit the people in groups of fifties and hundreds (Mark 6:40). “And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would” (John 6:11). Jesus, the Creator God, took that small amount and multiplied over and over again, and all ate “as much as they would.” So abundantly did He provide that there were leftovers. “When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten” (John 6:12-13, emphasis mine). Some have suggested, and I think it is true, that twelve baskets where gathered so that each disciple would have a tangible witness of Jesus’ divine, creative power.

How often do we bring our can’t-be-done attitude to Lord when He has asked us to do something for Him? We may think we have little or nothing to offer, but God never asks us for great gifts or talents in order to accomplish great things. He asks us to bring the little that we have so that He can accomplish great things through it. When we are willing to trust Him with our little, He can do much, and He, not we, gets the glory. Give your five loaves and two fish to Jesus and let Him multiply them!

NOTES:

[1]  “Jesus’ Seven Signs in John (3)”

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October 30, 2016 · 10:30

Jesus’ Seven Signs in John (2)

Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. (John 4:52)

Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. (John 4:52)

This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.  (John 4:54)

Men often boast about their abilities, but when it comes time to show what they can do, they fall far short of even their own expectations. Jesus not only demonstrated His deity by His claims, but He performed inexplicable acts attributable only to supernatural power. In the previous post, we looked at Jesus’ first sign – that of turning simple drinking water into a highly complex solution i.e. wine.[1] The low-key act called no attention to Himself, and He accomplished it by the will of His divine mind. He simply thought it, and it was done.

Jesus performed His second sign in much the same way. His first sign demonstrated His power over matter. The second sign demonstrated His power over life itself.

After the wedding in Cana where Jesus turned water into wine, Jesus went down to Jerusalem to celebrate the Passover (John 2:13). This was the first Passover celebrated during His three-year ministry. John, unlike the Synoptic Gospels, records the first time that Jesus “cleansed” the Temple by chasing out the merchants and money changers (John 2:14-17). While there, Jesus intrigued a Pharisee named Nicodemus. Knowing that Jesus was sent from God, “for no man can do these miracles that thou doest, except God be with him” (John 3:2), Nicodemus met with Jesus in secret to learn what He had to say. Jesus gave him the greatest lesson that anyone has ever heard, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God” (John 3:3, emphasis mine).

When the Passover concluded, Jesus returned to the region of Galilee by way of Samaria. There He met with a Samaritan woman by Jacob’s well (John 4:12), and He gave her “living water” (John 4:10) that became in her “a well of water springing up into everlasting life” (John 4:14). She was “born again” and became an instant evangelist taking the “good news” to her village (John 4:28-30). “And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did” (John 4:39).

Jesus remained with the Samaritans two days before returning to Cana of Galilee (John 4:43). There a “certain nobleman” met Him with an urgent request (John 4:46). That he was a “nobleman” indicates that he probably served as a “courtier” or officer in the king’s court. The Greek word translated “nobleman” is basilikos, which means, “belonging to, or befitting the sovereign.” At any rate, he was not of the “common” folk.

His son was deathly ill, and “When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death” (John 4:47). At first glance, Jesus seems somewhat annoyed with the request. “Then said Jesus unto him, Except ye see signs and wonders, ye will not believe” (John 4:48). Although Jesus addressed the nobleman’s request, His response was not directed at the man. After all, the he came a long way from Capernaum down to Cana only because “he heard Jesus was come out of Judaea into Galilee,” and he believed only Jesus could save his son from certain death.

One of the reasons I appreciate the “old” King James Bible is for the distinction it makes between the singular and plural second person personal pronouns – thee, thou, thine and you, ye, your – as expressed in the original languages (Hebrew and Greek). All the latest modern translations simply use “you” which can be either singular or plural, which adds ambiguity to the text. The distinction is important here, because in responding to the nobleman’s request, Jesus does not address him directly otherwise the text would read, “Except thou seest signs and wonders, thou wilt not believe.” However, that is not what Jesus said. He said, “Except ye see signs and wonders, ye will not believe.” “Ye” – in Texas we would say “y’all.” Jesus addressed the crowd around Him.

John reported this as Jesus’ second miracle, but actually, Jesus had already performed many miraculous acts as recorded by the other Gospel writers. The curious crowd followed Jesus because He gave sight to the blind, opened deaf ears, healed the lame, cleansed the leprous, cast out demons, etc. It was in this same region that He entered the synagogue in Nazareth and announced, “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord” (Luke 4:18-19). Applying the prophecy of Isaiah 61:1-2 to Himself, the incensed crowd attempted to throw him over a cliff (Luke 4:28-30). “You claim to be Messiah,” they probably thought, “show us what you can do!”

In spite of all He had done, they would not believe. Jesus knew this, but He was not there for their entertainment. The nobleman was not a curiosity seeker nor did he come to be entertained. He had a serious need that only Jesus could meet. He believed this. “The nobleman saith unto him, Sir, come down ere my child die” (John 4:49). Only Jesus could save his son’s life. “Jesus [desiring not to perform for the crowd] saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.” (John 4:50, emphasis mine). Unlike the crowd who need to “see signs and wonders” in order to believe, the unnamed nobleman took Jesus at His word, by faith, and returned to his home believing that his son would live.

Capernaum was a day’s journey north of Cana on foot. As the man neared his home, his servants ran out to meet him with the news that his son had recovered and was well. “Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house” (John 4:52-53, emphasis mine). The “seventh hour” would have been around one o’clock in the afternoon.

Interestingly, John remarks that the nobleman “himself believed, and his whole house.” Is it that he was unbelieving until he witnessed firsthand his son’s recovery? Perhaps that was true for “his whole house,” but certainly not for him. In the first place, consider that he believed enough to seek Jesus out in the first place. In the second place, he took Jesus’ word that his son was healed, and he returned home without question. He did not need to “see” to believe. What I believe John is saying is that his faith was confirmed when he realized that his son was healed the very instant that Jesus said, “Thy son liveth.” His “whole house” believed due to his testimony.

John records this as “the second miracle that Jesus did, when he was come out of Judaea into Galilee” (John 4:54, emphasis added), but as noted above, that is not exactly true. What prompted John to make that statement? Dr. Henry M. Morris, founder of the Institute for Creation Research, offers an excellent explanation:

Jesus actually had done many miracles in or near Jerusalem (John 2:23; 3:2) since the miracle of turning the water into wine. This is called the second miracle, either because it was the second done in Galilee or else because John was specifically counting only the seven great signs (all of these being miracles of creation) described in detail in order to win men to Christ (John 20:30,31). [2] (Emphasis mine)

I believe the latter to be the case. John’s purpose in writing his Gospel was to testify that Jesus was God in the flesh. He opens his Gospel with, “In the beginning was the Word, and the Word was with God, and the Word was God … And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:1, 14).

As in the miracle of turning water into wine, Jesus performed this miraculous act telepathically, i.e. by the mere power of His mind He made it happen. All it took was for Him to say, “Thy son liveth,” and it was so, even though He was miles away from where the sick lad lay. However, this was a small thing compared to when He called Creation into being by the mere power of His Word, “Let there be … and it was so.” This second miracle was nothing less than an act of God – Jesus.

NOTES:

[1]  Jesus’ Seven Signs in John (1)

[2]  Henry M. Morris, Ph.D., The Henry Morris Study Bible, (Master Books, Green Forest, AR, 2012), 1577.

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October 23, 2016 · 10:30

Jesus’ Seven Signs in John (1)

jesus-turns-water-into-wine

This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.  (John 2:11)

In the past few weeks, I highlighted the seven I AM statements spoken by Jesus as recorded in the Gospel of According to John.  These statements are significant because through them Jesus declared His divine nature. The reason John recorded seven (there may have been more, see John 20:30-31) was perhaps to show the completeness, or perfection of His deity. Seven is the biblical number for perfection or completeness.

Jesus not only proclaimed His deity verbally, He also demonstrated His deity by His “works.” “If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him” (John 10:37-38). As in the seven I AM statements, John records seven major “signs” demonstrating Jesus’ deity. In truth, Jesus performed many miracles, so many, in fact, that John says, “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen” (John 21:25, emphasis mine). These “works” or “signs” defy natural explanation and are “creative” in nature.

Dictionary.com defines a miracle as “an effect or extraordinary event in the physical world that surpasses all known human or natural powers and is ascribed to a supernatural cause” (emphasis mine). Those who choose to reject God attempt to explain away miraculous events by natural means. When natural means fail to explain the miracle, they simply relegate it to myth. “Pretend it is not real, and maybe it will go away,” they think. Creation is a miracle. John tells us that “All things were made [created] by him [Jesus, the Word]; and without him was not any thing made that was made” (John 1:3). Arguably, this was the greatest of all miracles, but it is not included in the Seven Signs. Most likely this is due to the fact that no one witnessed this event. The Seven Signs recorded by John specifically testified to Jesus’ deity to those who witnessed Him during His earthly ministry. “Every one of the miracles shows how the created order submitted itself to Jesus’ authority.”[1]

According to John, the first sign Jesus performed was to turn ordinary drinking water into very fine wine (John 2:11). By this time in His ministry, Jesus had overcome Satan’s temptation in the wilderness recorded in the Synoptic Gospels and chosen His twelve apostles. He traveled up to Galilee to begin His mission. There in Cana of Galilee (distinct from Cana of Ephraim), Jesus attended a wedding probably by invitation of His mother who helped host the party (John 2:1-5). Jewish wedding feasts lasted seven days, and this one was now into its third day (John 2:1). Either due to poor planning or over indulgence of the wine, a terrible faux pas took place; the wine ran out. “The lack of wine involved another embarrassment, in that it rendered the bridegroom’s family liable to a lawsuit. They were legally required to provide a feast of a certain standard.”[2]

Jesus’ mother jumped into action. She knew Jesus could take care of the situation, “And when they wanted wine, the mother of Jesus saith unto him, They have no wine” (John 2:3). Jesus’ response at first seems terse and somewhat lacking in the normal affection between a mother and son. “Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come” (John 2:4, emphasis mine). While He did not call her “Mom,” the term “woman” was one of respect in the same way that we might say “Madam” or “Ma’am.” Jesus used same term when addressing other women like Mary Magdalene, the Samaritan woman, the woman caught in adultery, and others. However, it is noteworthy that He did not address her as “Mētēr” (Mother). As Son of God and Son of Man, and as her Creator and Savior, her place was now subordinate to Him.

Recognizing her proper place, “His mother saith unto the servants, Whatsoever he saith unto you, do it” (John 2:5). Jesus instructed the servants to fill six stone water pots with water. Each water pot held two or three firkins apiece (John 2:6).  A firkin equals to about seven and a half gallons, therefore, each water pot contained between 15 and 22 ½ gallons each. If we assume three of each size (two and three firkins), the total capacity would be around 113 gallons. That’s a lot of hooch!

“Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it” (John 2:7-8). One must note that Jesus said no “magic words.” He did not get up and walk over to the water pots or come anywhere near their vicinity. He made no special gestures. Once the pots were full, He merely instructed the servants to draw some out and take it to the host. Only by His thought was the water transformed into wine. For God, this is no feat. On the first day of creation, He called all things into existence only by speaking the words, “Let there be,” and it was so.

Jesus demonstrates His deity by creating something new. Water is a simple compound composed of two Hydrogen atoms and one Oxygen atom. Wine, on the other hand, contains over 1000 different compounds as demonstrated in the image below.[3] the-chemistry-of-wine-2015 Where did all those different compounds come from? They do not occur naturally in fresh water. Even if that water had a high mineral content, those minerals would not exist in the proper proportions to combine into wine. No, this was an entirely new creation by the One who created it all in the first place (John 1:3).

The skeptic cannot explain this away. He might say that after three days of celebration, the host and guests were too drunk to tell the difference. If that is so, how can he explain the host’s reaction? “… the governor of the feast called the bridegroom, And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now” (John 2:9-10). No, this wine was better than the “good wine” served at the beginning of the festivities. Whatever God does always exceeds what man can do.

John reports, “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him” (John 2:11).  This first of Seven Signs recorded by John exclude some of Jesus’ greatest miracles: Creation, His incarnation, His own resurrection, but perhaps the greatest of all, He creates a new life in the heart of every believer. “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13).

Notes:

[1]  Eli Lizorkin-Eyzenberg, The Jewish Gospel of John: Discovering Jesus, King of Israel, (Jewish Studies for Christians, Tel Aviv, Israel, 2015), 25.

[2]  Leon Morris, The Gospel According to John, Revised, (Wm. B. Eerdmans Publishing Company, Grand Rapids, MI, 1995), 158.

[3]  A common distraction arises around this miracle over the alcohol content of the wine. Was the wine simple grape juice, did it contain a low level of alcohol, or was it fully fermented with heavy alcohol content? The question is irrelevant for two reasons. First, the host – the “governor of the feast” – proclaimed that it was better than what had been served at the beginning of the feast. Second, regardless of the inclusion or exclusion of alcohol, the end product was a thousand times more complex than the initial water, and that is precisely the point that should not be overlooked.

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