Tag Archives: Religion

November 6, 2016 · 10:30

Jesus’ Seven Signs in John (3)

 

pool-of-bethesda

When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? (John 5:6)

            John opens this next section with the phrase “After this.” The second “sign” highlighted by John was the healing of the nobleman’s son (John 4:46-54), and “After this there was a feast of the Jews; and Jesus went up to Jerusalem” (John 5:1, emphasis mine). John does not identify the particular feast. Jesus was careful to observe all of the feast days according to the Law. “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Matthew 5:17). Except for His run-ins with the Pharisees over “breaking the Sabbath,” He did not fail a single commandment.

John is the only Gospel writer to record three Passovers that Jesus observed during His three-year ministry: John 2:13; 6:4; and 13:1. The Jews celebrated Passover in the spring along with Unleavened Bread, First Fruits, and Pentecost. In the fall they celebrated the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles. John mentions Jesus going up to Jerusalem to celebrate the Feast of Tabernacles (John 7:2). The fall feasts (as well as the spring feasts) were celebrated concurrently, so when John mentions the Feast of Tabernacles, it is understood that the other two are included.

Jesus also observed festivals that came long after the giving of the Law. Jesus traveled to Jerusalem to celebrate the Feast of the Dedication (John 10:22), what we call Chanukah[1] (Hanukah) today. The feast mentioned in the fifth chapter of John probably had an even older tradition. This too was a celebration not prescribed in the Old Testament Law. Although John does not name it, it was probably the Feast of Purim, which takes place on the 14th of Adar – around mid March. I arrive at this conclusion because in the next chapter, Jesus returns to Jerusalem to celebrate the Passover for the second time.

As Jesus walks around the Temple compound, He sees a man lying by the Pool of Bethesda.[2] “Bethesda” is Aramaic and it means “House of Kindness,” or “House of Mercy.” Besides this man, there were many others, but Jesus was drawn to this man. Why? John does not record his malady. Whatever his ailment, John reports that he suffered with it for 38 years (John 5:5). Perhaps the end of the account provides greater insight. After being healed, the man sought out Jesus. “Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.” (John 5:14, emphasis mine). “For the Son of man is come to seek and to save that which was lost” (Luke 19:10, emphasis mine). If Jesus’ purpose was simply to heal, there were many others there He could have also helped, but Jesus chose this man. “[For] the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart” (1 Samuel 16:7).

What was this man’s sin that caused Jesus to single him out? Eli Lizorkin-Eyzenberg commenting on this passage offers some interesting insight. Recent archeological discoveries have associated the Pool of Bethesda with the cult of Asclepion.[3] Asclepius was the Greco-Roman god of healing and wellbeing. If this is the case, the man had placed his faith and hope on a false god for 38 years. No wonder he was disheartened!

“When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?” (John 5:6) Jesus knew that he had been there a long time. As God, Jesus demonstrated His omniscience. He knew everything about this man. So, why did He ask such a seemingly obvious question? Rather than respond with a simple “yes,” note the man’s response (I can almost hear the whining!). “The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me” (John 5:7). Jesus did not allow for his excuses. “Jesus saith unto him, Rise, take up thy bed, and walk” (John 5:8).

As in the previous miracles recorded by John, there was no fanfare with this act. Jesus did not so much as extended hand to help him up. “And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath” (John 5:9, emphasis mine). We do not know if the man was a cripple. Were that the case, I am sure John would have let us know. Instead, all we know is that he had an “infirmity.” Whatever it was left him too weak to walk, but immediately his health was restored. Just like Jesus knew that this invalid had waited for healing by the pool for 38 years, He also knew exactly the nature of his malady. Like a bolt of lightning, the man must have felt the power of God surge through his body so that without hesitation, he stood up, picked up his bed and walked.

Not long after his healing, he was spotted carrying his bedroll by the Pharisees. “The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed” (John 5:10). “He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk” (John 5:11). The man was so excited about having his health restored that he failed to thank or even take notice of Jesus. When he eventually found Jesus, he pointed Him out to them and they sought to kill Him because He healed on the Sabbath. Jesus then affirmed His deity. But Jesus answered them, My Father worketh hitherto, and I work” (John 5:17). That enraged them even more because He claimed equality with God. “[The] Son of man is Lord also of the sabbath” (Mark 2:28; Luke 6:5).

The Lord Jesus Christ knows each of is intimately. He still heals, and He can do so any time He pleases, not only on the Sabbath, but every day of the week.

NOTES:

[1]  “Happy Chanukah” https://erniecarrasco.com/category/christmas/

[2]  “Sick and Tired” https://erniecarrasco.com/2012/07/15/sick-and-tired/

[3]  Eli Lizorkin-Eyzenberg, The Jewish Gospel of John: Discovering Jesus, King of All Israel, (Jewish Studies for Christians, Tel Aviv, Israel, 2015), 70-71.

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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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October 2, 2016 · 10:30

Jesus’ Seven ‘I AM’ Statements in John (5)

resurrection-and-life

Jesus said unto her, I am the resurrection, and the life… (John 11:25)

“And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem” (Luke 9:51). Jesus knew that the culmination of His earthly mission had arrived, and He was determined to see it through to the end. His journey up to Jerusalem took Him by way of Jericho where He healed the blind man, Bartimaeus (Luke 18:35-43), and “saved” the publican (tax collector), Zacchaeus (Luke 19:1-10).

While there, possibly in Zaccheaus’ home, Jesus received word that His good friend, Lazarus, had fallen deathly ill. “Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick” (John 11:3). Bethany (John 11:1), where Lazarus and his sisters, Mary and Martha, lived, was just up the road from Jericho about a day’s walk. Answering the call would not have distracted Jesus from His determination to face the cross. Bethany was on the way up to Jerusalem, but “When he had heard therefore that he was sick, he abode two days still in the same place where he was” (John 11:6, emphasis mine). That seems like a strange reaction for the compassionate Jesus to take with regard to a “friend.”

“When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby” (John 11:4). In reality, Lazarus probably died shortly after the delegation departed Bethany. It took them a day to arrive in Jericho. Jesus remained another two days before making trip up to Bethany, plus the day to travel there – four days. When Jesus arrived in Bethany, He was informed that Lazarus had been dead four days (John 11:39). Did Jesus err in His assessment that “This sickness is not unto death”? No, Jesus, in His omniscience, knew the situation perfectly. The delay would glorify the Son and bring glory to God. John points out that “Jesus loved Martha, and her sister [Mary], and Lazarus” (John 11:5), yet He delayed His departure.

When the day came to depart, Jesus’ disciples, vaguely knowing what awaited Him, tried to dissuade Him from going up to Jerusalem. “His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?” (John 11:8), but Jesus knew what He was doing. “Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep” (John 11:11). The disciples took this as a good sign. “Then said Jesus unto them plainly, Lazarus is dead” (John 11:14).

As He approached Bethany, Martha rushed out to meet Him. “Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died” (John 11:21, emphasis mine). How many times have similar sentiments been expressed at the death of a loved one? When the Twin Towers fell on September 11, 2001, many demanded to know, “Where was God?” He was where He has always been – on His throne and in command. Even so, Martha expressed remarkable faith. “But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.” (John 11:22, emphasis mine). What could she have been thinking? Did she indeed believe that Jesus could raise her brother from the dead? This would not be something new. Jesus had raised the dead before: a widow’s only son (Luke 7:12-14), Jairus’s daughter (Matthew 9:18-26; Mark 5:22-43; Luke 8:41-56),  and unnamed others. Nevertheless, this was different. Lazarus had been dead four days “when it was believed that resurrection was no longer possible.”[1]

“Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day” (John 11:23-24). Sure Lazarus would rise again, but not today. After all, he had been dead four days; his spirit had long departed. The resurrections Jesus had performed before where shortly after the victim had died. Common thought was that the person’s spirit lingered around a few days before finally departing. Raising the dead shortly after death was consistent with their tradition, but after three days, the spirit departed, and Lazarus had been dead four days. Sure he’ll rise again – at the resurrection!

“I AM the resurrection, and the life” (John 11:25, emphasis mine). Ego Eimi. I, I AM. As explained in recent “I Am” articles,[2] this phrase expresses the deity of Christ. Jesus was saying, “I, Yahweh, am the resurrection and the life.” The Greek word translated “resurrection” is anastasis and it means to “stand up again,” and “life” is the Greek word zōē meaning the very essence of life – that animating energy or force that goes beyond biological function. It is that “breath of life” given to man by God at the moment of creation (Genesis 2:7). That Jesus incorporated both “resurrection” and “life” recalls Ezekiel’s vision of the valley of dry bones (Ezekiel 37). He preached to the dry bones and they came together. Flesh and skin formed upon their frame, but they did not stand until the breath of life came upon them, and they stood up.

Jesus, the Creator (John 1:1-3) not only has the power to create biological life, but He gives the very essence of life. All of it comes from the Great I AM. Because He is “the resurrection and the life,” “he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?” (John 11:26, emphasis mine). “Never die?” Jesus here referred to eternal life. We all will die physically as a result of the curse (Genesis 3:19; 1 Corinthians 15:22); however our “life” will continue in one of two destinations, either with God or apart from God. “And death and hell were cast into the lake of fire. This is the second death” (Revelation 20:14, emphasis mine). There are two deaths: one we all experience as physical death; the other death is eternal life in hell, apart from God. Those who believe in the Great I AM, will never experience that second death, i.e. “never die.” “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Revelation 21:8, emphasis mine).

Jesus is “the resurrection and the life.” “In him was life; and the life was the light of men …  He was in the world, and the world was made by him, and the world knew him not … 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” (John 1:4, 10, 12, emphasis mine), and they shall never die.

Notes:

[1]  Eli Lizorkin-Eyzenberg, The Jewish Gospel of John: Discovering Jesus, King of All Israel, (Tel Aviv, Israel, Jewish Studies for Christians, 2015), 190.

[2]  See esp. the 3rd paragraph of https://erniecarrasco.com/2016/08/28/jesus-seven-i-am-statements-in-john-1/

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September 25, 2016 · 10:30

Jesus’ Seven ‘I AM’ Statements in John (4)

psalm23

I am the good shepherd: the good shepherd giveth his life for the sheep. (John 10:11)

In the last “I AM” statement, Jesus said He was “the door” – the only way into the sheepfold. We also learned that a porter guarded the door by physically placing himself across the entrance (John 10:3). In essence, the porter became “the door.” In the absence of a porter, the shepherd himself would perform this task making himself the door (John 10:9).

Now Jesus identifies Himself as the “Good Shepherd.” Previously, Jesus pointed out some general characteristics of a shepherd. The shepherd has rightful access to the sheep (John 10:2) because they belong to him. The shepherd knows each of his sheep by name, and the sheep know the voice of the shepherd, and they follow him as he leads them (John 10:3-4).

As the Good Shepherd, Jesus is also the Door of the sheepfold. The word picture presented here provides greater insight into His task as the Good Shepherd. As a shepherd cares for his sheep, he defends them with his very life. Any predator seeking to harm the sheep will do so only over the shepherd’s dead body. Jesus’ hearers may have recalled the account of King David:

And David said unto Saul, Thy servant kept his father’s sheep, and there came a lion, and a bear, and took a lamb out of the flock: And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. (1 Samuel 17:34-36)

Likewise, Jesus says, “the good shepherd giveth his life for the sheep” (John 10:11).

On the contrary, a hired hand has nothing invested in the sheep. When danger arises, he runs for his life caring nothing for the sheep (John 10:12-13). The Good Shepherd defends the sheep with His life because He cares for His sheep, knowing each one by name (John 10:14). As in verse 3, this assertion emphasizes the relationship between the Good Shepherd and His sheep. Indeed, it is likened to the relationship between the Father and the Son. “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep” (John 10:15).

By now the reader should recognize that “sheep” are analogous to God’s people. “For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day” (Ezekiel 34:11-12, emphasis mine). On another occasion, Jesus said:

What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. (Luke 15:4-7, emphasis mine)

The Good Shepherd gives up His life for His sheep.

Jesus addressed a Jewish audience who readily identified themselves with the Good Shepherd’s sheep, but then Jesus added another twist. “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd” (John 10:16, emphasis mine). This must have confused Jesus’ hearers, but in retrospect, we understand that Jesus referred to the Gentile Christians that would be included later, after His resurrection and ascension. “They” would hear His voice through the work of the Holy Spirit and the preaching of the Apostles (John 15:26; 17:20-21).

For all of these the Good Shepherd gave up His life. All those within His fold can confidently say:

The LORD is my shepherd; I shall not want.

He maketh me to lie down in green pastures: he leadeth me beside the still waters.

He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.

Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.

Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.

Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever. (Psalm 23:1-6)

There is security in the Good Shepherd’s fold.

My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. (John 10:27-29, emphasis mine)

Then, just in case the “I AM” statement was not clear enough, Jesus said, “I and my Father are one” (John 10:30). Jesus declared Himself equal to God. Indeed, He is God (John 1:1) To the Pharisees (and to many modern ears) such a claim was blasphemous. “Then the Jews took up stones again to stone him” (John 10:31). “This parable spake Jesus unto them: but they understood not what things they were which he spake unto them” (John 10:6). Not included in the Good Shepherd’s fold, they remained in their blindness (John 9:39-41), and failed to recognized that they were in the presence of the Great I AM, the Good Shepherd.

If you want entrance into the fold, you need to get to know the Good Shepherd.

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