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The Gospel of John – The Father and The Son

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Our journey through the Gospel of John continues a few months later where Jesus is cornered at The Feast of Dedication (Festival of Lights, or Hanukkah), in an noticeable threat, by the same religious leaders He has been castigating for years. In this passage of scripture, Christ lays claim to “The Father and the Son” are one. He echoes the metaphors of sheep and shepherd He employed after giving sight to a blind man. Jesus points out that His teachings and miracles are all consistent with predictions of the Messiah, but these men refuse to accept Him. This culminates in another attempt on Jesus’ life, which He avoids. This is the last time Jesus will publicly teach prior to His crucifixion.

Follow the series on John here

The Father and The Son, Christ, Father, God

I and the Father Are One – John 10:22-42

22 At that time the Feast of Dedication took place at Jerusalem. It was winter, 23 and Jesus was walking in the temple, in the colonnade of Solomon. 24 So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” 25 Jesus answered them, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, 26 but you do not believe because you are not among my sheep. 27 My sheep hear my voice, and I know them, and they follow me. 28 I give them eternal life, and they will never perish, and no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. 30 I and the Father are one.”

31 The Jews picked up stones again to stone him. 32 Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?” 33 The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” 34 Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? 35 If he called them gods to whom the word of God came—and Scripture cannot be broken— 36 do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 37 If I am not doing the works of my Father, then do not believe me; 38 but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.” 39 Again they sought to arrest him, but he escaped from their hands.

40 He went away again across the Jordan to the place where John had been baptizing at first, and there he remained. 41 And many came to him. And they said, “John did no sign, but everything that John said about this man was true.” 42 And many believed in him there.

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Conflict with Religious Leaders

The general theme of this passage is very much the same as what Jesus discussed earlier in chapter 10. The conversation here is directly inspired by the conflict Jesus created by healing a man born blind (John 9). The hostility of Jesus’ religious critics is becoming more overt and more aggressive. In the verses that follow, they will corner Jesus in a blatantly threatening way, once again attempting to stone Him. This naked violence is one reason Jesus, prior to His arrest, ceased His public preaching and began to focus on preparing the Twelve for what was to come. This encounter marks the last time Jesus will debate these religious leaders prior to His crucifixion.

The colonnade of Solomon is a portico: a roofed outdoor hallway lined with columns. This is on the east side of the temple. The walkway itself was elevated from the surrounding land, and partly walled in. That arrangement is important to the story, given the way Jesus is approached by His critics. Because of the layout, a person walking along this portico had the temple on one side, and either a solid wall or a sheer drop on the other.

According to verse 24, Jesus is “surrounded” by religious leaders. The Greek term used is ekyklōsan, literally translates “to surround, encircle, or encompass.” It’s a term often used to describe the act of siege. In other words, hostile religious leaders are about to “corner” Jesus as He walks in the temple.

This is the ancient equivalent of a crowd of schoolyard bullies surrounding a victim, pushing them against the wall in a hallway.

This time though, the Religious Leaders came prepared – these men brought rocks, in advance, and with murderous intent. In this incident, Jesus is not simply being challenged. He’s being threatened.

The challenge laid out to Jesus here, “How long are you going to keep us in suspense? If you are the Messiah, tell us plainly.” must be read in the context that these leaders had already made up their minds – they wanted to Jesus. It is almost a dare for Jesus to repeat His prior claims. So Jesus obliges.

In my Father’s name

A recurring theme in Jesus’ conversations with His critics is that they are being unyielding. Jesus’ life and teachings align perfectly with the Scriptures these men know all too well—but they refuse to accept Him. An intent to disbelieve, not a lack of knowledge, is their problem. Others have seen Jesus’ miracles, and have properly interpreted them as signs that He is divinely empowered. The men who threaten Him now, however, have proven they’re opposed to God by crediting Jesus’ miracles to Satan (Mark 3:22).

Jesus will continue to answer in verse 26 by reiterating the first of His three shepherding-related analogies from this chapter. This puts His answer in plain terms: I already told you who I was, but you’re not going to listen.

Jesus reiterates a point he made for these men a few months prior: they don’t hear His voice because they are not His “sheep” (John 10:1–6). Like sheep, which only recognise the voice of their particular master, these men are practically deaf to the voice of God.

Jesus’ voice is God’s voice (John 10:30); if you don’t hear the voice of God, it means you’re not part of His “flock.”

Jesus makes this statement under dire circumstances. His critics have trapped Him in a corner of the temple and in typical fashion, Jesus not only responds with brave truth, He continues, as shown in the following verses 28-29, culminating in a statement that seems almost deliberately intended to enrage His critics.

All the evidence and reason in the world won’t make the slightest difference to someone committed to disbelief.

The Good Shepherd

Jesus expands on the metaphors He used earlier in this chapter. Jesus explained that those who are His are like sheep—they only respond to the voice of their own shepherd. How a person reacts to Jesus proves whether they are, or are not, part of His flock. Jesus also claims to be like the single opening in a sheep pen: “the door” which was the only means of finding rescue from danger – Salvation. He also proclaimed Himself the “Good Shepherd,” contrasts with selfish leaders like those He speaks with, and spoke of His willingness to die for the sake of those who are His (John 10:10–14). Rather than simply repeat His claims, Jesus is expounding on them.

This statement is a crucial part of our understanding of the Gospel. Jesus has already made it clear that there are only two categories of people, spiritually speaking: those who are “in,” and those who are “out.” These two groups are separated by Jesus Christ, who is “the door.” Those who belong to Christ are safe from being taken away, as a wolf might grab a sheep in the wild.

Those who are part of Jesus’ flock cannot be taken away.

I and the Father are One

Here, faced with a hostile crowd, in tight quarters, with men armed for violence, Jesus connects those dots without the slightest hint of subtlety: “I and the Father are one.” Part of the meaning of this statement is lost in translation from Greek to English. Jesus uses the neutered form of the Greek word for “one” here, implying that they are “unity.” Rather than saying that Jesus and God are the same person, Jesus is claiming that He and God are unified as one, a partial explanation of the Trinity.

Unsurprisingly, this tips the mob’s anger over the top, and they start another attempt to assassinate Jesus.

Prepared for stoning

The next verse says they “picked up stones,” the implication is not that they reached down, at that precise moment, to find rocks. This encounter is well inside the temple grounds, and nowhere near easy access to the surrounding terrain. Stones suitable for an attack like this were not simply laying around the temple within reach. In other words, these men brought the rocks with them when they first surrounded Jesus. The Greek grammar involved here is not specific about “when” the act happened, only that it happened. In short, John is saying these men “had picked up” stones, anticipating violence. Jesus has given them all they need to justify following through on their threats.

As has happened in the past, however, Jesus will put His attackers in an awkward spot by forcing them to justify their actions. Then, without much explanation at all, He will manage to escape this seemingly impossible situation.

I have shown you many good works from the Father. For which of these do you stone me?

Jesus question here is meant for effect: Jesus has already pointed out that His miracles should convince onlookers that He has divine approval (John 5:36; 10:25). Despite this, these men still object, since the signs didn’t agree with their preferred theology (John 10:33).

“Preferred theology” is largely responsible for how distorted the true Gospel message become

Though the men claim Jesus is blaspheming, and is a liar, Jesus challenges them to explain the miracles that He’s done. The mob ignores the real point of the question and simply state the obvious: a charge of blasphemy. Jesus’ response is to challenge whether they ought to be interpreting His words as blasphemy in the first place. What comes next is Jesus using ancient debate techniques—turning the tables on these masters of Old Testament law.

Lovers of Old Testament Law

The real point of Jesus’ question is that He has performed miracles—why, then, do these men insist that He’s wicked? Or blaspheming? Shouldn’t they be recognising His authority, instead? The mob responds by ignoring—or missing—the point Jesus makes. Instead, they give the shallowest view of what Jesus said: that He’s a human being insulting God by claiming to be His equal. Jesus responda with a brilliant use of their own tactics. Religious leaders of that day would often debate Scripture in much the same way as modern politicians: with an emphasis on technicalities, obscure details, and other confusing points. Jesus turns that upside down, using it as a way to further condemn their rejection of His gospel.

Jesus answered them, ‘Is it not written in your Law, ‘I have said you are ‘gods”?”. Jesus engages in an abbreviated form of debate used by the Religious leaders to prove that, even by their own standards, they’re being hypocrites. Jesus cites Psalm 82:6. A reference to the Old Testament grounds His claim in something these men claim to take seriously: the Word of God. Jesus will compare the words of the Old Testament to the claim these men now claim is blasphemous. It’s important to note that Jesus isn’t making a blanket defense of all claims related to God. Rather, He’ll once again point to all of the ways in which He fulfills the role of Messiah.

Jesus’ point is not that humans are divine, but that those who are divinely enabled to perform the will of God are, in a poetic form, referred to as “gods” in Scripture. As this retort continues, Jesus will point out that He has been proven by powerful evidence. His claim to truth is much stronger than that of anyone else. His works—His miracles—should be absolute proof that He is sent by God. As such, charges of blasphemy against Jesus in this case fall short.

Jesus also makes a point of rejecting the suggestion that the Word of God can be “broken.” By this, Jesus means that the verses He quoted could not be dismissed as an error. They could not be written off as a mistake—this is the doctrine of inerrancy, which says that Scripture is perfectly accurate in everything it intends to say. Jesus, in this moment, not only implies inerrancy, He grounds His argument in it.

Jesus adds more fuel to the fire by making a statement His critics are sure to despise: claiming co-unity with God the Father.

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Posted by Stephen Baragwanath in The Gospel of John, 0 comments

The Gospel of John – True Vision

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Open Your Eyes

Our own vision is blinded by a world where people look down on those who have any form of disability, but let us realise the greater disability is when we are not able to see ourselves for who we are and are unable to recognise God for who He is.

Often when we meet or pass by someone who has any sort of disability, how do we react to that person? Do we overlook them, look at them curiously, feel a tinge of pity, wonder what caused their disability or do we go out of our way to be loving to them? Sadly, in many cultures of the world, there is a widespread belief that disability is a consequence of sin, or the result of some curse on the family, or the individual. There are also those who go so far as to think that the differently-abled were not even created by God.

John Chapter 9, I believe, opens our eyes to see things from a different perspective, and help us understand the heart of God towards those struggling with disabilities, and in the process have a better understanding of where we stand before Him.

Follow the series on John here

Excuses and Criticisms

 This passage describes the Pharisees’ reaction to Jesus’ healing of a man born blind. Rather than being swayed by an obvious sign of divine power, they look for excuses and criticisms. Seeking to discredit the miracle, they interrogate the man’s parents, who timidly defer back to their son. The healed man knows nothing more than this: ”though I was blind, now I see.” His matter-of-fact responses to the Pharisees highlight their obvious prejudice. As a result, they excommunicate the healed man from the synagogue. Jesus will meet with the man in the next passage to give more context for the miracle.”

God’s grace to those who least expect it

Jesus chose a man who was blind from birth (John 9:1–2) and granted him sight (John 9:6–7). This echoes the way in which God, through His grace, offers salvation to those who would otherwise never have had it. It also gives a potent example, proving that not all suffering is a punishment for that person’s wrongdoing (John 9:3–5). The people of the city recognize the man and are shocked that he is now able to see. Though a few doubt that this is the same person (John 9:8–9), most are more interested in knowing how he came to be healed. The man—who left Jesus to wash his eyes while still blind—knows little about how his eyes were cured, other than the fact that it was Jesus who spoke to him (John 9:11).

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As with other incidents, it’s important not to automatically condemn everything the Pharisees do, just because. The religious leaders of their people, these men are supposed to investigate these kinds of incidents. As was the case with John the Baptist, the Scribes and Pharisees are completely justified in asking what has happened, and why. The problem is not in asking questions—it’s in the hardened hearts and hypocritical attitudes they bring. And there are those within this sect who are more open to the truth.

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The Pharisees Investigate the Healing

13 They brought to the Pharisees the man who had been blind. 14 Now the day on which Jesus had made the mud and opened the man’s eyes was a Sabbath. 15 Therefore the Pharisees also asked him how he had received his sight. “He put mud on my eyes,” the man replied, “and I washed, and now I see.”

16 Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.”

But others asked, “How can a sinner perform such signs?” So they were divided.

17 Then they turned again to the blind man, “What have you to say about him? It was your eyes he opened.”

The man replied, “He is a prophet.”

18 They still did not believe that he had been blind and had received his sight until they sent for the man’s parents. 19 “Is this your son?” they asked. “Is this the one you say was born blind? How is it that now he can see?”

20 “We know he is our son,” the parents answered, “and we know he was born blind. 21 But how he can see now, or who opened his eyes, we don’t know. Ask him. He is of age; he will speak for himself.” 22 His parents said this because they were afraid of the Jewish leaders, who already had decided that anyone who acknowledged that Jesus was the Messiah would be put out of the synagogue. 23 That was why his parents said, “He is of age; ask him.”

24 A second time they summoned the man who had been blind. “Give glory to God by telling the truth,” they said. “We know this man is a sinner.”

25 He replied, “Whether he is a sinner or not, I don’t know. One thing I do know. I was blind but now I see!”

26 Then they asked him, “What did he do to you? How did he open your eyes?”

27 He answered, “I have told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples too?”

28 Then they hurled insults at him and said, “You are this fellow’s disciple! We are disciples of Moses! 29 We know that God spoke to Moses, but as for this fellow, we don’t even know where he comes from.”

30 The man answered, “Now that is remarkable! You don’t know where he comes from, yet he opened my eyes. 31 We know that God does not listen to sinners. He listens to the godly person who does his will. 32 Nobody has ever heard of opening the eyes of a man born blind. 33 If this man were not from God, he could do nothing.”

34 To this they replied, “You were steeped in sin at birth; how dare you lecture us!” And they threw him out. John 9: 13-34


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The sixth miraculous sign

This man will be the subject of Jesus’ sixth miraculous “sign” as recorded in the gospel of John. Almost every aspect of this story has spiritual implications, which is why John devotes an unusually long passage to the miracle and its immediate aftermath. The important detail is that this man is blind, a condition often used in Scripture as a metaphor for those who lack saving faith in God. The Old Testament predicted the Messiah would cure blindness (Isaiah 29:18; 35:5; 42:7). In all of Scripture, only Jesus is seen miraculously healing the blind—further proof of His identity (Matthew 11:5; 12:22–23).

It’s also key to notice that this man was born blind. He’s not about to regain something he lost at some point in the past. Jesus is going to give this man an ability that he has literally never had. This provides a powerful parallel to the role of God in bringing us to saving faith, and to salvation by grace.

This man was never able to “see the Light,” until Christ stepped in.

Be consistent and truthful

This is the second time that a man, born blind and healed by Jesus, has been asked to explain “how” he was healed (John 9:10). He’ll be asked yet again in this story, by these same Pharisees (John 9:26), and after his parents have posed the same question (John 9:19) – his answer is consistent and truthful: Jesus put mud on his eyes and told him to wash, resulting in sight.

This is a dangerous line of questioning from the Pharasies – it is self-centered and bound in “tradition-spiritually”. The Pharisees claim that Jesus’ actions directly violate their traditional interpretations of holiness—and they’re right. Jesus’ actions do conflict with their traditions. This, in fact, seems to be the point – as Jesus purposefully tries to show that their shallow approach is not what God intends (John 7:22–24). Human beings easily choose to equate their own opinions with those of God. John includes seven “signs” in this gospel. These are seven miracles meant to prove that Jesus is, in fact, the Messiah. The Old Testament predicted that the Promised One would heal blindness (Isaiah 29:18; 35:5; 42:7).

Jesus the Messiah

Jesus’ miracles are meant to prove that He is the Promised One—the Messiah. Since this event is sensational and occurred on a Sabbath day (John 9:14), the people bring the man to be interviewed by the Pharisees (John 9:15).

In Jesus’ day, the Pharisees actually had a very positive reputation. They were extremely moral, living by a strict set of rules which had grown out of their traditions. Those traditions were aimed at “protecting” obedience to the law of Moses. In practice, however, the Pharisees treated those traditions as if they were equal to the actual Word of God. Not only did this result in a cold legalism, it led to the arrogance of an “us-versus-them” version of spirituality.

As a result, even when faced with a miracle, these men define right and wrong, and good and evil, according to whether or not the messenger agrees with their interpretations. Unfortunately, this is not an uncommon problem even today. Many groups choose a particular “pet doctrine,” such as a particular day of worship, or a translation of the Bible, and use that as the first test of truth. Those who disagree with that stance are immediately dismissed as sinners, heretics, or false prophets. In effect, this makes that tradition, or doctrine, the real “god” of that sect, blinding them even to miraculous evidence of the truth.

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The interrogation continues

The interrogators continue to press the formerly blind man for answers. Throughout this story, the once-blind man is consistent, sincere, and honest. He does not pretend to know anything other than what has actually happened. His conclusion, stated here, is common sense. Jesus has done something profoundly good, and supernaturally powerful. Therefore, the man believes that Jesus is “a prophet.” Since he hasn’t actually seen or spoken to Jesus since being told to wash mud off of his then-still-blind eyes (John 9:11–12), this is as much as he can really assume.

What happens next proves how hard-headed and stubborn religious sceptics can be. People in the crowd realise this is a man who was born blind (John 9:8–9). Even those who doubt have to admit that he certainly looks like the same person—suggesting some explanation other than a miracle. The Pharisees, on the other hand, are so cynical that they want to interview the man’s parents, just to confirm that this is, in fact, the same beggar everyone recognizes!

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Extreme sceptics

 Jesus’ harshest critics and greatest resistance come from the very people who ought to know better.

The fact that this man had always been blind, and was known to be blind, leads to extreme scepticism. The religious leaders of Jerusalem simply refuse to believe that this man has been given sight, so they summon his parents. Their goal is to confirm—or, in their case to hopefully disprove—that this is the same man who was known as a blind-from-birth beggar. The scepticism of these leaders is not entirely unjustified. Their role is to shepherd the people of Israel, and that includes investigating spiritual claims. Where they go wrong is not in asking questions; their error is in taking their scepticism to such extreme levels that they refuse to believe, no matter what.

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Controversy and insincerity

The parents of the man born blind are being interrogated by local religious leaders. When Jesus grants the man eyesight, the sceptical scribes and Pharisees want to be sure that the now-seeing man is, in fact, the same person who was known as a blind beggar.

Questioning a spiritual claim is not a problem. These men are charged with leadership over the people of Israel, and they are supposed to investigate these kinds of events. Where they go wrong is not in being thorough. Their error is not being sincere; these men have no actual interest in the truth. They are looking for reasons to reject Jesus and His miracles.

The way these leaders phrase their questions to the blind man’s parents betrays that prejudice. Rather than simply asking, “Is this really your son?” they suggest that the parents themselves might be lying. The healed man is referred to as the one “who you say was born blind.” The hidden suggestion is that, perhaps, the man was not really blind, or not always blind, giving these men further opportunity to discredit Jesus.

This disrespect also includes a sense of intimidation. As further verses show, these same religious leaders had already declared that those who supported Jesus would be excommunicated (John 9:22). The formerly blind man’s parents answers will show they’re fearful of the Jewish leaders and want no part of this controversy.

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These parents have been called before a council of Jerusalem’s religious leaders. In an effort to investigate—and hopefully to discredit Jesus—the religious leaders interrogate the man’s parents to see if the person claiming to have been healed really is their son, and if he really was blind his entire life.

The parents’ response is timid and short for a reason. The religious leaders of Jerusalem have already declared a punishment for anyone who follows Jesus: excommunication. The formerly-blind man’s parents seek to tell the truth, but they’re clearly not willing to say anything beyond the bare facts which they, themselves, can know.

The meaning of the miracle—the message behind the “sign”—is lost on the Pharasies, since they refuse to believe in Jesus

The parents pointedly state that they don’t know “who” healed their son. While this is almost certainly true, it might also be part of their effort to avoid trouble.

Give Glory to God

The command “give glory to God” here is a way of demanding that a person speak the truth. Typically, using it implies that the other person needs to confess some sin or deception (Joshua 7:19; 1 Samuel 6:5). In modern days, this is somewhat like a judge telling a defendant, “come, now, tell the truth…” The religious leaders further prove their prejudice by stating “we know…” Jesus is a sinner. This echoes their initial rejection of the miracle: they refused to accept it because they had already decided that Jesus didn’t agree with their traditions (John 9:16). By hinting that the man is lying, and claiming to “know” that Jesus is false, the scribes and Pharisees are trying to intimidate the formerly-blind man into changing his story.

Spectacular faithful response

This effort backfires spectacularly. The healed man will produce a profound summary of saving faith, and his simple, common-sense approach to facts will embarrass the hard-headed, willfully ignorant religious leaders. The man’s response here is an excellent summary of how saving faith operates. Scripture often uses sight—or light—as a metaphor for faith. This man is not a trained scholar, or wealthy, or well-read. He knows nothing about Jesus’ prior ministry or the details of Jesus ministry. But what he does know, he knows for sure:

He had been blind, and now he can see!

The profound, inexplicable change brought by an encounter with Christ was beyond debate. For Christians, this is the cornerstone of our testimony: the influence of Christ in our own lives. This is what opens our conversation with others about the reality of the gospel (Mark 5:19), and which leads into all of our other evidence and arguments

1 Peter 3:15–16 15 But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, 16 keeping a clear conscience, so that those who speak maliciously against your good behaviour in Christ may be ashamed of their slander.

Jesus’ healing of a man born blind is clearly miraculous

The repetitive, casual, confident response from the man sends the religious leaders into a tantrum. Rather than acting as impartial judges, these men will resort to insults (John 9:28; 34). Unfortunately for them, this will only make the situation worse, as the beggar continues to counter their bile with common sense truth.

The same man who sarcastically challenged the scribes and Pharisees earlier now responds to their insults. Once again, his tone is sardonic, biting, and confrontational. All the same, his point is much the same as the one he previously gave (John 9:25). Despite what people might claim they don’t know about Jesus, what we do know about Jesus is more than enough to make the right conclusion! The religious leaders are trying to dismiss Jesus for being an outsider—the healed man is pointing out that this is a poor excuse.

The once-blind man isn’t done, either. In the face of abuse and interrogation by the religious leaders of his home, this man will proceed to teach the self-styled teachers of Israel what they ought to understand.

The beggar is pointing out that even if they don’t know everything about Jesus, the fact that He’s performing healing miracles is evidence enough.

This man will continue to apply this theme by pointing out that Jesus’ miracle is not only a potent sign—it’s a unique sign which no other prophet had accomplished before.

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The “bottom line” 

The formerly-blind beggar, for his part, responded with bravery and remarkably clear thinking. His overall point, delivered with heavy sarcasm, has been that Jesus’ miracles themselves ought to be evidence enough that He’s been sent by God.

Here, the healed man makes this statement in clear and direct terms. This is almost identical to the conclusion Nicodemus brought to Jesus earlier in the gospel of John (John 3:1–2). This verse is the summary of the man’s response to the insults of the scribes and Pharisees, who tried to reject Jesus as a “sinner” instead of accepting His miracles.

At this point, the religious leaders of Jerusalem have been thoroughly embarrassed. They have failed to debunk Jesus’ miracle. They have responded in angry insults to one of their witnesses. And, they’ve been “taught” some common sense spiritual truth by a man they consider beneath them.

In a very practical sense, this man’s experience is a compressed version of what it means to convert to Christianity. He has given a “sight” he never before possessed (John 9:1–2), by someone he had never before known (John 9:11–12). The only thing he knows for certain is the effects of this change on his own life (John 9:25). And, when he stands up for the truth of his own experience, the world insults and abuses him (John 9:28, 34), much the same way it did Jesus.

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Posted by Stephen Baragwanath in The Gospel of John, 1 comment

Worship Is My Weapon!

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In times of extreme stress and hardship, we have one key weapon that will allow us to defeat all opposition: worship! Join me to discuss how we can use this weapon effectively! Worship is our weapon!

24 God is spirit, and his worshipers must worship in the Spirit and in truth.” John 4:24

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OUR WORSHIP INVITES GOD INTO THE SCENARIO!

When we worship God, it will build our spirits and will lift our focus from the daily trials we face.

When we are spiraling in anxiety, and the circumstances surrounding us are seemingly insurmountable, we have a choice to shift our minds back to God trusting in His good and sovereign purposes. We do this through worship, and when we begin to worship Him the Holy Spirit helps us refocus . . .

  • On His word.
  • On His promises.
  • On His plan for our lives.

This is how I fight my battles.

Worship is my weapon of choice. When we worship, we stop looking at the fight in front of us and start looking at the God in us!

  • Worship through your worry.
  • Worship through your fear.
  • Worship through your stress.
  • Worship through your exhaustion.

OUR WORSHIP BRINGS BREAKTHROUGH!

The enemy does not want you to get this! He does not want you MOVING INTO WHAT GOD HAS FOR YOU!

The fuel for your breakthrough is the air in your lungs—worship Jesus!

  • Worship breaks down walls.
  • Worships draws us near to the Father.
  • Worship reminds us of our reason for living.
  • Worship brings down heaven.

OUR WORSHIP CHANGES THE ATMOSPHERE!

God has already given you the key to change the atmosphere around you. There is a sound in your spirit, that when released, will shake the foundations, and bring forth peace and joy. As you discover this you will begin worshiping Him in the midst of any circumstance or situation.

The Lord inhabits the praises of His people. Where real worship is, there God is.

It is impossible to overestimate the power, victory, blessing, healing, encouragement, and inspiration embodied in this wonderful secret of worshiping the Lord.

Restful Worship

Psalm 46:10 says, “Be still and know that I am God.”

What does “be still” mean? The Hebrew for “be still” translates to let go of your grip, to make oneself weak. What a freeing idea! In our complete dependence on a God who will not ever fail us, we find freedom.

  • Your God is in control!
  • Do not stress—worship!
  • Do not complain—worship!
  • Do not gossip—worship!
  • Do not get angry—worship!
  • Do not quit—worship!

Your Worship Is Your Weapon!


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Posted by Stephen Baragwanath in Devotional, Identity in Christ, 0 comments