THE THIRD MEETING BY LAKE GALILEE

What is one to do after a person you confessed to be the Messiah, rises from the grave? What guidance is there to help us know what to think and to do in such circumstances? And how does a person deal with a resurrection if, at the point of the Messiah's arrest, before His execution, one has deserted Him? And what if one denies even knowing Him, after one has earlier stated a willingness to lay down one's life in His service? What if the opportunity came to die for the Messiah and one squibbed it, denying that one ever knew the person?

     Put like that, such a scenario sounds abstract and theoretical, until one realises that that is precisely what the final chapter of John's Gospel is all about. The disciples of Jesus had witnessed their Rabbi's arrest. They had heard about the nails and the spear thrust into the side of the dead body. They had learned that the body had been laid nearby in a fresh grave. They would have already been traumatised by the events of the last weeks. But now? How does one deal with a resurrected Son of God, as well as all that. To top it off He comes and calls you His brother, His sister, His friend, when all you have done is to let Him down? And so, the apostle addresses the way in which the Risen Lord dealt with His disciples and these two men - Peter and John - in particular. They were to become leaders of the early church, and they knew just how feeble their allegiance had been.

    In the final of his comprehensive series looking at the Gospel of John, BRUCE C. WEARNE examines an encounter between Jesus and Peter after the resurrection...  | more... |

TWO MEETINGS WITH JESUS (II)

We read that on that first evening, after learning this confusing, if not shocking, news, the disciples were still gridlocked with fear. After all, a resurrection is not an easy event to digest. Who knows what to do when confronted with a resurrected person? Despite Jesus having asked the arresting party to let His disciples go, were they not now in danger from the Jewish religious leadership, the more so with reports that the tomb was now empty?

     The angelic messenger had said that Jesus was going ahead to Galilee and expected "His brethren" to follow. That may have been His intention, but before leaving He met with them as they met behind locked doors. They were confused by the recent events, and still fearful of what their association with Jesus might mean for their safety.

    In his series on the Gospel of John, BRUCE C. WEARNE continues his examination of a passage detailing how Jesus appeared to the disciples after His resurrection...  | more... |

TWO MEETINGS WITH JESUS (I)

As we consider the apostle's narrative, say from his account of the Passover celebration, we note there is a concerted focus upon the comments and actions of Peter and, increasingly, we are told how he, John, related to Peter's activity.

     Peter had not wanted Jesus to wash his feet; Peter had then wanted to be given a complete wash; Peter had asked John to find out from Jesus the identity of the traitor; Peter had said he would lay down his life for Jesus; Peter had drawn his sword and seriously injured one of the servants in the arresting party; Peter gained entry into the High Priest's residence after John had spoken to the woman on the door; Peter not only denied Jesus to the servants of the arresting party, but also to the woman who obviously knew that John was a disciple of Jesus. We might want to ask, where Peter was when Jesus hung on the cross; he doesn't seem to have been there with John. And yet, on resurrection morning, it was Peter and John who were given the news of the missing corpse from Mary Magdalene.

    In his series on the Gospel of John, BRUCE C. WEARNE looks at the scenes in which Jesus appears after His resurrection...  | more... |

MARY MAGDALENE'S REPORT AND COMMISSION

In working through the apostle's account, I have suggested that we are reading his own conscious addition to all the stories which were circulating among Jesus' disciples, years and decades after His ascension and Pentecost. We now come to His account of what Jesus did immediately following His resurrection (21:15). So, to put it plainly: I'm suggesting that we read this account in order to identify how John adds his own contribution to the way we read all four Gospels. And straight-away we will realise that this apostle's understanding of what unfolded on Easter morning, and the days that immediately followed, is very much reliant upon the announcement, and later proclamations, of a woman - Mary Magdalene.

     Mary had been given her own commission to proclaim the Ascension of the firstborn from the dead, the ruler of the kings of the earth (20: 17, Revelation 1: 4). Is John on Patmos, the writer of the Apocalypse, the same John as the author of this Gospel? That is perhaps an important question we, and scholars, might consider.

    In his series on the Gospel of John, BRUCE C. WEARNE examines the passage where Mary Magdalene finds Jesus' empty tomb and then has an encounter with the risen Christ...  | more... |

EXECUTION

The apostle tells us that those bent on breaking God's laws to rid themselves of this Man, were persistent in their efforts to maintain ritual purity. By insisting upon their Sabbatical scruples about ritual cleanliness, they initially required Pilate to come out to them (18: 28). Then they proceeded to "push the envelope", suggesting, as it were, that Pilate had left out the quote marks in the sign he had written in Hebrew, Latin and Greek - JESUS OF NAZARETH; KING OF THE JEWS. Pilate was in no mood to concede to this request. His wording would stand. Besides, it expressed his view of these Jewish leaders. With the execution of Jesus, Pilate showed his disrespect and disgust for them.

     As well, the soldiers freely displayed their disrespect and disgust. They had already given vent to their hate (9: 2), so it was not hard to turn away from this dying Man to a game of dice. But had they not seen the group of women standing by His cross? Couldn't they have shown their condolences or at least given His garments, and his specially woven tunic, to these faithful mourners? No. They were more concerned with not tearing the prisoner's tunic (verse 24) than thinking about their traumatised victim and His family.

    In his series on the Gospel of John, BRUCE C. WEARNE takes a look at what the apostle says about His execution...  | more... |

PILATE'S MISJUDGEMENT (II)

"Pilate asked Him, 'So you are a king?' Jesus replied, 'You say that I am a king. For this I was born, and for this reason I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.'" (18:37)
These are enormous claims, claims that in this Man, Pilate himself, the Roman Governor, is confronted by the rule of the God of Israel. Pilate's response is two-fold - he tries to give himself distance from this strange conversation in which he obviously feels under judgement and throws in the red herring: What is truth? (verse 38a). Then - is it to save face with his humble interlocutor? - he announces that there's no case and presumably he will let him go.
Pilate thinks he has found the way out of his dilemma. Why not commemorate this Passover with the release of a prisoner? Why couldn't it be this prisoner? But by this suggestion Pilate entraps himself. He assumes that Jesus is already lawfully his prisoner. Those who have brought Him to Pilate clearly did so not because they had just cause but because they want His death (18:31). So Pilate tries to slip through the net: "I find no case against him. But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?"

    In his series on the Gospel of John, BRUCE C. WEARNE continues his reflections on Jesus' appearance before Pontius Pilate...  | more... |

PILATE'S MISJUDGEMENT (I)

There is a long history of Biblical interpretation which places John's Gospel over against the so-called "synoptics". It is almost as if some interpretations of John's Gospel assume the writer was living in another world altogether. In this project we have tried to slowly and deliberately read the text as it has been given to us, and as we do so we have found, again and again, that the apostle's account is consonant with what we are told in the other Gospels. We have confirmed a strong probability, derived from careful reading, that the "disciple whom Jesus loved" was seeking to explain to his readers the continuity between the repeated proclamation of John the Baptist concerning the lamb of God (John 1: 29, 36) and the subsequent ministry of Jesus of Nazareth.

     By following this line in our reading, we have also noticed how John adds to the overall record of His Rabbi's ministry, by telling about some matters that needed to be disclosed which he knew about first-hand. John's Gospel reads as a conscious addition to other eyewitness testimonies (21: 24-25), and that is also a credible explanation of why he leaves out some parts of events discussed in Matthew, Mark and Luke.

    In his series on the Gospel of John, BRUCE C. WEARNE comes to Jesus' appearance before Pontius Pilate...  | more... |

TWO FUTURE LEADERS AT THE TRIAL OF JESUS

The Apostle John tells us that Peter and "that disciple known to the high priest" - presumably John himself - were in the precincts where Jesus was initially tried. It was this disciple who accompanied Jesus into the High Priest's residence and who made it possible for Peter to enter by the gate. The other Gospels tell us of Peter's effort to follow the arresting party, and Mark tells us of a young man who ran away stark naked. But without the apostle's own account, we would not know that he, John, was also present at the trial of Jesus.

     It may be stated here in a muted and indirect form. But it decisively tells us of his own notable failure. The three synoptic Gospels tell us of Peter's denial. But here the apostle, having told us that Peter had said he would lay down his life for Jesus (13: 37), tells us that when it came to the moment when Jesus stood most in need of his help, Peter's loyalty dissolved and John remained silent. John had helped Peter enter the high priest's courtyard. And the apostle tells us pretty much what the other Gospels tell us about Peter's denial, except, as we have already noted, that the woman on the door seems to have known that John was a secret disciple of Jesus. She said: " You are also one of this man's disciples are you?" (18: 17)

    In his series on the Gospel of John, BRUCE C. WEARNE finds Peter wasn't the only one who failed to stand by Christ after His arrest...  | more... |

JOHN THE APOSTLE, PETER AND JESUS

In two or three short sentences (verses 1-2), the apostle tells us of the arrival at the garden and the arrest of Jesus. This is in contrast with the other Gospel accounts which give greater attention to the lone vigil of the Son of God. They tell us that Peter, James and John were specifically told of His deep distress; He asked them to be watchful and to pray with Him as He, a little way off, pleaded with His Father that the bitter cup of that hour might pass from him (Matthew 26: 39; Mark 14: 35; Luke 22: 42). But they fell asleep, and not once but twice.

     John - "the one whom Jesus loved" (13: 23; see also 19: 26 and 21: 20-24) - hasn't included these facts in this account. But as we read what he does say, we note that while his focus is upon Jesus, he also provides a report of how he and Peter figured in the subsequent events. At this point in the story, we do not hear about James, the apostle's brother. I wonder why?

    In his series on the Gospel of John, BRUCE C. WEARNE takes a look at Jesus' arrest in chapter 18...  | more... |

PRAYER AND GLORY

How should we hear Chapter 17? We are told that the Father's purpose in sending the Son is for the dwelling of God to be with His human image-bearers (Revelation 21: 3-4). Can you believe it? Well, let us briefly reflect upon how these chapters (John 13-17) may be read by those who either do not believe or do not yet believe (verses 5,12). Clearly, this discourse reveals Jesus assuming that the glory He shares with the Father, and which was already at work in His disciples (verses 9-10), will prevail. It will prevail in the lives of those who believe. That is what this "High Priestly Prayer" conveys. But how might this be read by those who do not believe it?

     Would it not be the farewell of the soon to be executed Principal of the Galilee-based Lamb of God Messianic School? Would not the Passover Supper indicate that the four year contract of the disciples was coming to an end? Was the Passover something like a retirement package, a final lecture composed as the talented word-smith's gift to his students so they could keep alive the ideals taught to them while their travelling synagogue was in existence?

    In his series on the Gospel of John, BRUCE C. WEARNE takes a close look at chapter 17...  | more... |

THE PEACE THAT CONQUERS THE WORLD

Chapters 13 to 17 of John's Gospel provide us with the apostle's verbatim record of Jesus' teaching and His prayer for His disciples on the night of His arrest. Here is a persistent reiteration of what Jesus' disciples can expect from following Him. This is also why these chapters need to be read as one continuous narrative. As much as His word reassures the disciples that the Father's purposes for the Son will not be thwarted, so also the standing of the friends of the Son is secure.

     It would be easy, I guess, to read this passage for its beautiful record of Jesus' encouragement. It may be an unsurpassed piece of literature which we can now read because "the disciple whom Jesus loved" so carefully recorded what his Rabbi said on that night. Like other passages of Scripture, this is one about which we tend to wax lyrical, as with Paul's appeal in Romans 12: 1-2 : "I appeal to you therefore brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the good and acceptable and perfect will of God."

    In his series on the Gospel of John, BRUCE C. WEARNE examines a passage in which Jesus speaks of the Counselor who will be sent when He is gone...  | more... |

NOT SERVANTS BUT FRIENDS

For generations, at least since the time of the flood and Noah's merciful preservation, the everlasting mercy of the Lord initially announced by the rainbow, was evident in the renewal of the earth and ongoing cultivation of crops, of the maintenance of the seasonal seed-time and harvest (Genesis 8: 22).

      The Lord Almighty revealed His persistent support for those tending the earth in order that it fulfil His purposes (Genesis 9: 20). But a curséd habit of this "son of the earth" remained, despite His fear of the Lord, and the good things given from Heaven were misused and abused. Still, despite Noah's tendency to be careless about his own exposure when he drank too much, he was well aware of the degrading and consuming passion (Romans 1: 26-32) that was well entrenched in the lives of his sons. His viticultural industry stood at the earliest beginnings of a tragic world history in which it seems that the earth and its fruits are at perpetual odds with their own true purposes.

    In his series on the Gospel of John, BRUCE C. WEARNE takes a look at what Jesus is really talking about when He speaks of "the vine and the branches"...  | more... |

GREATER COMFORT FOR GREATER WORKS

When, with the psalmist, we sing about the commandments of the Lord, in our joy we might overlook a prophetic announcement: "Oh how I love your law! / It is my meditation all day long / Your commandment makes we wiser than my enemies / for it is always with me; I have more understanding than all my teachers / for your decrees are my meditation" (Psalm 119: 97-99).

     "More understanding than all my teachers." But when Jesus addressed His disciples, as their Rabbi and the One who alone fulfills all the promises given with His Father's commandments, He told them that their believing in Him - in fact in their loving Him - that showed they were being incorporated into something that would surpass by far the faithful student's understanding of God's decrees.

    In his series on the Gospel of John, BRUCE C. WEARNE takes a look at a passage in which Jesus tells his disciples that those who love Him will obey what He commands...  | more... |

SHOW US! (2)

So, how are we to understand Philip's statement - do we read it as if he were saying, "Well, Jesus, it's all too complex but if you are the One who shows us the Father, then that's enough for us!" Is that what the apostle is wanting to convey here? Such a statement sits well with our late modern secularity and our attempt to align our liberal-humanistic educated self-definitions with the religion of Jesus. Might there be something of our resignation about the complexities of discipleship in Philip's comment? Maybe. But does such an interpretation fit the passage when we then read Jesus' reply?

     On the other hand, could it be the statement of someone who was still waiting for Jesus to reveal the Father? In so far as it is a forward-looking statement it suggests that the Father is Someone that Jesus has not yet revealed to Philip despite Philip's earlier avowal that Jesus was indeed Israel's Messiah!

    In his series on the Gospel of John, BRUCE C. WEARNE continues his look at how Jesus answers Philip's comment that He "show us the Father"...  | more... |

SHOW US! (1)

So who was Philip? Recall that it was to this resident of Bethsaida that a group of Greeks had come with their request to see Jesus (12: 21). Philip then told Andrew (verse 22). They had gone and told Jesus about this, and then Jesus had indicated that now He had come to the culmination of His ministry (verses 23-26).

     There was also that earlier event; right at the beginning of Jesus' public ministry when John the Baptist pointed to "the lamb of God who takes away the sin of the world". The Baptist had shepherded two disciples, one of whom was Andrew, toward the Good Shepherd (see chapter 10), and it was Andrew who subsequently introduced his brother Simon Peter to Jesus. That is what the apostle has told us - something he obviously thought his readers needed to know. When Jesus decided to go to Galilee, we are also told explicitly that He found Philip (1: 43), who hailed from Bethsaida on the shores of the Lake.

    In his series on the Gospel of John, BRUCE C. WEARNE takes a look at how Jesus answers Philip's comment that He "show us the Father"...  | more... |

THE WAY, THE TRUTH AND THE LIFE!

Throughout John's Gospel we have found ourselves examining passages by carefully considering how what we are reading relates not only to what has gone before in the narrative, but also in the life of John the Apostle. I have suggested that the apostle has written to include vital information for those readers who had heard the other Gospel accounts that had been circulating for some time before this one. He was also keen to show how Jesus of Nazareth built upon and fulfilled with the ministry of His cousin John the Baptist.

     And well he might do this, since John the Apostle, the brother of James, a son of "thunder", was also related to Jesus through his mother, the wife of Zebedee. She, it seems, was Mary's sister (see John 19: 25 and compare Matthew 27: 55-56), and so James and John were therefore part of an extended family network related to John the Baptist.

     On its own, the account of how Jesus foretold Peter's denial could later on easily embarrass the fisherman-cum-apostle from Galilee who, from Pentecost, was confirmed by the Holy Spirit as a leader of the young church. In the early chapters of Acts, it was Peter and John the Apostle who together gave pastoral leadership to the growing flock of believers (see for example Acts 3: 1-11 and 4: 13-22), standing together to face the full fury of the Sanhedrin for the profession of faith in the resurrected Jesus.

    In his series on the Gospel of John, BRUCE C. WEARNE explores a passage in which Jesus predicts Peter's denial...  | more... |

LOVING SERVICE IN THE FACE OF TREACHERY AND DENIAL

The apostle tells us that Jesus knew what was going on in the lives of His closest disciples. I have already suggested that the apostle is writing his Gospel to reiterate some important facts about events already known among his readers. Jesus could sum up His disciples. He could read people. This is an important facet of what the apostle conveys: having loved His own who were in the world, He loved them to the end.

    We should not read this as "He loved them right up until the moment of His death" for, after all, this Gospel was written to tell us that the death of Jesus was not the end. He claimed "I am the Resurrection and the life!" So, what is being conveyed to us here is that Jesus didn't stop loving His disciples - just as our eternal life means we are everlastingly dependent upon our Creator -Redeemer, so He is faithful and just, His mercy and personal care of us endures for ever. The failures of His disciples, our failures, do not exhaust His love.

    In his series on the Gospel of John, BRUCE C. WEARNE looks at chapter 13 in which Jesus washes the disciples' feet...  | more... |

THE PERSON AND THE MESSAGE!

In the famous "suffering servant" passage in Isaiah (chapters 40 to 44), we read that the Chosen One, the servant in whom the Lord delights, "will not cry or lift up his voice or make it heard in the streets" (Isaiah 42: 2). It seems then a fair question to ask why John should say here that "Then Jesus cried aloud..."? Let us look at this word "cry" because the word in verse 44 has the same root as the Greek Old Testament rendering for it in Isaiah 42: 2.

     In reply to his Jewish inquisitors, John the Baptist explained that he was "the voice of one crying (BOÓNTAS), in the wilderness" (1: 23). This is a "cry" that arises from a prophetic-pastoral calling - it is the Baptist's "signature tune" by which he would become known. A few sentences earlier in that same passage, the apostle noted that the Baptist gave testimony to Jesus and "cried out" (KEKRAGEN), that is he raised his voice in order to be clearly and distinctly heard. His voice was raised so there would be no misunderstanding about his relationship to the One of whom he spoke.

    In his series on the Gospel of John, BRUCE C. WEARNE examines Jesus' declaration in chapter 12 of His relationship with the Father...  | more... |

TROUBLED, DEEPLY TROUBLED!

On the one hand, a persistent obedience; on the other hand, a deep foreboding of trouble. We read here of how Jesus anticipated the culmination of what the law and the prophets had long taught God's people to expect. Indeed, God keeps His promises, and the Son of Man would be revealed and the glory of the Lord would cover the earth as the waters cover the sea. Yet Jesus was troubled, as deeply ill at ease as any person could ever be. What was going on?

     Firstly, recall that the person giving us his account is John, the brother of James and a son of Zebedee. Seemingly, he knows that his first readers were aware of the story of how his mother had asked Jesus to place them at His right and left hand. In that exchange (Matthew 20: 20-28 and Mark 10: 35-45), Jesus had asked the sons whether they were able to drink from the same cup, or be baptised with the same baptism. They had replied that yes, they were able to drink and be baptised just like He was and Jesus agreed with them. He pointed out, however, that such positions were His Father's to hand out and not His to grant.

    In his series on the Gospel of John, BRUCE C. WEARNE takes a look at verses 27 to 43 of chapter 12...  | more... |

HAIL TO THE LORD'S ANOINTED!

There were two disciples of John the Baptist who, having heard him cry out, "Behold, the lamb of God!", approached Jesus. That was when He invited them to join Him for the evening. Having met Him, Andrew believed and immediately urged Peter, his brother, to also meet the Messiah. The other fellow, Philip, urged the sceptical Nathanael to "Come and see" (verse 46); the apostle tells us that Philip's words to Nathanael were the same that Jesus had spoken when these two had first contacted Him with their questions (1: 39). As the apostle tells it, it was simply natural for Andrew and Philip to immediately tell their brothers and friends. If Jesus had said "Follow me!" to you, wouldn't you be eager for your friends to come along, too? You might also use the words, or phrases, He had used with you to persuade them to come along.
      That was the first instance of Andrew and Philip being included in this Gospel. Now we read about them again, immediately after Jesus' triumphal entry to Jerusalem. Here they are active with people who have heard about Jesus and want to see him.

    In his series on the Gospel of John, BRUCE C. WEARNE takes a look at chapter 12: 20-26...  | more... |

WHO IS THE RESURRECTION? (3)

So, what are we to conclude concerning the apostle's account of the raising of Lazarus and its aftermath?

     As he tells it, these pages set the scene for telling us of Jesus' teaching in the last weeks before His trial and crucifixion. There are at least three things that stand out here; all of them, as you will see, are intensely personal.

    The first is that Jesus had established friendships with people - Simon the Leper, Lazarus, Mary and Martha - that plumbed a depth that was beyond the imaginings even of these people with whom Jesus had involved Himself. Not only was this kind of friendship a startling revelation to those who felt its impact, it was of a quality then unknown to many of Jesus' closest disciples. Here, Jesus' distress (verse 33) and tears (verse 35) are a potent reminder to us of just how deeply His love for us reaches into His own heart.

     In his series on the Gospel of John, BRUCE C. WEARNE continues with the third part of his examination of John chapters 11 and 12... | more... |

WHO IS THE RESURRECTION? (2)

As much as the apostle is seeking to convey to us the events that unfolded in the lead up to Jesus' trial, he is also trying to add material to clarify matters that, on their own, would be left unresolved from other accounts. For us now that means that this was written later than what we read in the other Gospels. This is not to say that we should view the other earlier Gospels as less than fully reliable; it is to say that all the accounts of Jesus' life that we have in the New Testament were written in their own contexts of understanding and misunderstanding, and also of belief and unbelief.

      We have suggested that John's Gospel was written in a context where many believers had already heard at least some of what we read today in Matthew, Mark and Luke. We have noted the references to John the Baptist, suggesting that in this Gospel, the apostle is eagerly assisting the dispersed disciples of the "voice crying in the wilderness" throughout Asia minor. He presents a fuller account of how Jesus' life and ministry built upon and fulfilled John's prophetic witness.

     In his series on the Gospel of John, BRUCE C. WEARNE continues his examination of John chapters 11 and 12... | more... |

WHO IS THE RESURRECTION? (1)

Luke gives us the story of Martha and Mary. On one occasion, Martha was busy making sure that all the tasks of polite hospitality were being attended to for the visit and the comfort of the Rabbi (Luke 10: 38-41). Then Martha had complained about Mary's neglect of her female house duties. You will know, no doubt, the common way of distinguishing two kinds of female activity - one active the other passive - and we refer to this story of the two sisters as part of the way we talk about these domestic and public differences.

     That's from Luke's account. But the interesting thing is that though Luke does tell us that they were sisters, he does not tell us about their brother Lazarus, and his raising (John 11: 19). Why? Well, maybe he didn't know about it. The apostle, on the other hand, seems at various points to have "an insider's story" to link people and events named in other accounts but which are not emphasised by the other Gospel writers. And Luke, early on in his Gospel, does tell us of a party where Jesus was anointed, with a striking resemblance to the one John tells us about. Compare John 12: 1-8 with Luke 7: 37-50. And consider Matthew 26: 6-13 and Mark 14: 3-9 which are clearly descriptions of the same event to which the apostle is referring in 12: 1-8.

     In his series on the Gospel of John, BRUCE C. WEARNE - in a newly edited version - takes a look at what John says about Mary and Martha - and their relationship to Jesus... | more... |

WHO IS THE GOOD SHEPHERD? (2)

In verses 22-31 we have another instance of this blind effort by these bandits to assert themselves and put themselves before the One who has performed these works in His Father's name (10: 25). On the basis of their presumptive question they cannot ever be considered His sheep. That is serious stuff and it is because they are too intent on pushing to the front and demanding that He "get in behind" them.
     But before that (verses 11-18) there is the Good Shepherd passage where Jesus contrasts Himself with both the "hired hand" and the "wolf", characters who cannot be relied upon. It is the Good Shepherd who lays down His life for the sheep. Again, Jesus the Good Shepherd mixes the metaphors as He reiterates the teaching of John the Baptist - "Behold! The lamb of God who takes away the sin of the world" (1: 29). And when we hear Jesus say, "I have other sheep that do not belong to this fold. I must bring them also, a they will listen to my voice. So there will be one flock, one shepherd (10: 16), we realise that the apostle knew that Jesus' audience didn't catch on at the time.

     In his series on the Gospel of John, BRUCE C. WEARNE continues his look at chapter ten - where Jesus talks about the shepherd and his flock and the unbelief of the Jews... | more... |

WHO IS THE GOOD SHEPHERD? (1)

Jesus heard that the Pharisees had expelled the man He had healed from the synagogue. Like a shepherd in the parable (Matt 18:10-14, Luke 15:3-7), Jesus went and found him. What follows in this chapter is the apostle's account of Jesus' teaching which was developed after that event, and which, presumably, the apostle came to realise was Jesus' own explanation of how His "good works" related to His calling. Those who were the beneficiaries of these good works would come to see them as part of the work of the Son of Man. And so, for the man born blind this meant recreated sight - he believed in Jesus and worshipped Him. Those who preferred to be offended by Jesus' claim that this event fulfilled Isaiah's prophecy (Isaiah 6:10) didn't believe in Him and so they blindly persisted in their rejection of Jesus (9:35-41).

     Jesus taught that with the arrival of the Son of Man something decisive had begun to unfold. And this was confirmed by Jesus' teaching not only about Himself, but also about those who could not believe that the Lord God would fulfil His promises in deeds like these. They had forgotten that the Shepherd of Israel had promised to dwell eternally in the midst of His flock, the people of His pasture (Psalm 95). And to a significant extent, the Apostle seems to leave it to up to us, his readers, to "join the dots" as we listen to his Rabbi's teaching.

     In his series on the Gospel of John, BRUCE C. WEARNE takes a look in chapter ten - where Jesus talks about the shepherd and his flock and the unbelief of the Jews... | more... |

LIGHT AND SIGHT FOR THE BLIND

Previously, I have suggested that we avoid slipping into bad reading habits. Perhaps inadvertently these bad habits have arisen because our Bibles have been published with headings, if not chapters and verses.

     We turn to a new section and assume that Jesus had also moved on to a new topic. And when we can't see an immediate connection with what we have been reading, or we are just lazy, we easily assume that John the Apostle was looking for "copy" to fill up the space in his 21 chapters, and took off the shelf a 41-verse diary entry from around that time and copied it into where we have been reading.

     No. I have been suggesting that a better way of reading this Gospel is to carefully observe in the "next" part how John develops what we have been reading in the previous "part". So we keep a lookout for how this "next part" relates to what has gone before. And what has come before? Immediately before (that is, 8:59) we read "So they picked up stones to throw at Him, but Jesus hid himself and went out of the temple."

     In his series on the Gospel of John, BRUCE C. WEARNE looks at John, chapter nine, in which Jesus heals a blind man... | more... |

WHAT DID ABRAHAM DO? (2)

So what did Abraham do? (verse 39) What was Jesus suggesting? We are mid-way through trying to understand this complex exchange.

     We have tried to put ourselves into the shoes of the Jews who had just started to believe in Jesus (verse 31). But then we noted that when Jesus explained the slavery of sin (verses 34-36) and reiterated that He knew what was in their hearts, they took offense. He identified the deepest motivations of those who had begun to believe in Him; He pinpointed their murderous desire (verses 40-41). Do you begin to feel the offensiveness of His comments? They wanted to believe Him, they confessed that they were free, they affirmed their status of God's own children. And Jesus said to them that their lack of belief in what He said simply showed whose side they were on and it was not the side of His Father (verses 42-47).

     That was offensive. It was an "in yer face" provocation. It was not polite to say that they needed to be set free (verses 34-36). It offended them that He could pinpoint what was in their hearts (verses 37, 40). But He told them that they had departed from Abraham's path and that was why they couldn't listen to what He had to say.

     In his series on the Gospel of John, BRUCE C. WEARNE continues his look at John 8... | more... |

WHAT DID ABRAHAM DO? (1)

So what did Abraham do? (verse 39). What was Jesus suggesting?

     Just for a minute, as you try to understand this complex exchange, put yourself into the shoes of the Jews who had just started to believe in Him (verse 31). In verse 30, the apostle has told us that "many believed in Him" on account of His teaching about His own death. And yet, it seems, that by the time we reach the events recounted in verse 59, these same believers are caught up in a violent argument and are thirsty for His blood. Theirs was a decisive, but unsuccessful, effort to execute Jesus on the spot! (verse 59). Read it again and breathe it in and realise just how offensive Jesus' teaching sounded also to those who had started to believe in Him.

     Sounds confusing, doesn't it? And yet, the apostle is wanting us to understand that spiritual confusion; that mounting confusion about Jesus' teaching even among those who had begun to believe in Him. In other words, it was only with the later proclamation of the Gospel, that Jesus' work had been completed, that His teaching could be properly understood.

     In his series on the Gospel of John, BRUCE C. WEARNE takes a look at a passage in which Jesus redefines what it is to "live freely before the face of the Almighty"... | more... |

AVOIDING ARREST; CONTINUING TO TEACH (2)

By His teaching, Jesus had consolidated His place as a Rabbi in the temple precincts. The apostle emphasises the ongoing and cumulative development of what He taught. He assumes that Rabbi Jesus was in charge of His classes with a clear teaching goal in view; His teaching about God's purposes made sense because they helped people understand His coming and His place in their lives. It was obviously powerful stuff.

     People were convinced. Many believed. Jesus' words had a power that commanded attention. And His words provoked the Pharisees to emerge from the shadows (8:13) where they had been covertly manipulating the crowds. And at this time they were taught directly by the One they had decided to put away (verses 14-20).

     In his series on the Gospel of John, BRUCE C. WEARNE reflects more on John 8: 21-30... | more... |

AVOIDING ARREST; CONTINUING TO TEACH (I)

Here the apostle emphasises the continuity of Jesus' teaching. If we don't recognise this continuity, then we may find ourselves reading these accounts by endorsing the questions asked by the crowd. The flow of the narrative will be reduced to a "rope of sand" and the account reduced to an eclectic, if not haphazard, report which may also suggest that Jesus' teaching was less than coherent from one session to the next.

     But the apostle is telling us how difficult it was for those caught up in the crowd to follow Jesus' teaching. And this comes to something of a culmination in the question put to Jesus: "Who are you?" (8:25b)

     We don't hear the nuance; repeat the question to yourself and think about the different meanings that result by putting different emphases on the different words.

     In his series on the Gospel of John, BRUCE C. WEARNE examines John 8: 21-30... | more... |

JESUS SPEAKS ABOUT HIMSELF

It is a useful exercise to read over chapters six and seven, and to specifically note what the text tells us about the conditions under which Jesus taught. The accounts of Jesus' teaching seem to be based on written records. So, did Jesus have his own secretary? The apostle's compilation includes what read like carefully transcribed notes. The different passages have the "feel" of a verbatim record transcribed during Jesus' teaching sessions. In 6:59 we are told that the teaching about "bread from heaven" was part of the synagogue teaching that Passover season. Then, 6: 66-71 indicates that a more intimate discussion with His own disciples took place.

     Chapter seven, verses one to nine records how the family discussed attendance at the Tabernacles Festa. But the rest of that chapter is Jesus' Jerusalem teaching at that time. It includes the debates He provoked as well as His responses to the questions and querulousness of those coming to Him in the temple precincts. In the background are the priests and the Pharisees.

     In his series on the Gospel of John, BRUCE C. WEARNE looks at how Jesus responds to the Pharisees' comment that His testimony is invalid... | more... |

AN INTERLEAVED GOSPEL STORY

How should we read this passage about the woman brought before Jesus accused of adultery? Have a look at the footnotes. What do they tell us? Briefly, they inform us that this is not part of the oldest manuscripts we have of the Gospel of John. The notes read in the NRSV: "Most ancient authorities lack 7: 53-8:11...other ancient authorities add "the sins of each of them" after v.8".

     We should be careful how we read this word "authority" - as in "most ancient authorities" and other ancient authorities". Why? The way we use this word in our normal speech, it implies not only a reliable witness but someone against whom we measure our own judgements.

     I think, however, that all the content of this passage points to it being a reliable account - it may still be John's account or an account of an event that had been recounted by him and then subsequently included as an interleaved page in the parchment copy by someone else.

     In his series on the Gospel of John, BRUCE C. WEARNE reflects on a controversial passage in which a woman is accused of adultery... | more... |

THE HOLY SPIRIT AND THE TABERNACLE FESTA

There were ongoing and mixed reactions in the crowd to Jesus' teaching in the temple during the Tabernacle Festival. As the apostle tells it, Jesus kept on teaching while what He said provoked both complaint and amazement from the crowd. One view was that no-one could know where the Messiah comes from, and since they knew Jesus was from Galilee, they were assuring themselves that therefore He could not be the Messiah. An attempt was made to arrest Him but it failed. The question was kept alive: "Could Jesus be the Messiah?" Some believed because His works spoke for themselves.

     But unlike the crowd, the Chief Priests and Pharisees were not arguing amongst themselves. The crowd is swayed this way and that, wondering what Jesus had said, puncturing their cocky disbelief. Meanwhile, the religious rulers despatched the special temple guard with a warrant for His arrest. Their decision to rid themselves of Jesus had become public. The apostle tells us that Jesus took this as the signal to begin teaching those who came to Him that His time with them was drawing to a close: "I'll be with you for a little while longer, and then I go to the One who sent me. You will search for me, but you will not find me; where I am you cannot come."

     In his series on the Gospel of John, BRUCE C. WEARNE takes a look at how Jesus revealed He would be going where His disciples "could not come"... | more... |

DEALING OPENLY WITH THE 'GALILEE CONNECTION'

Though His brothers did not believe that Jesus was who He said He was, it didn't stop them from giving Him advice about how He should develop His campaign. Was it that they didn't realise that Jesus had no need for a promotional campaign? That may be part of it, but when we read the entire account of Jesus' involvement in the Feast of Booths, we note that the apostle is drawing various things together; there are the reactions of the temple crowd to His teaching, the reactions of Jesus' enemies, the ongoing efforts of the High Priest and Pharisees to counter His influence, and also the response of the officers sent to arrest Him.

     In his series on the Gospel of John, BRUCE C. WEARNE takes a look at how Jesus answered those who questioned His identity... | more... |

MEETING US FACE-TO-FACE

John, the writer of the Gospel, refers to himself as the disciple Jesus loved. He tells us that Jesus, like Joseph long ago, was not so belovéd among some of his nearest and his dearest. The Apostle has already identified this pattern in people's response to Jesus in the first statements of his Gospel (1: 14). John ought to have known - he was Jesus' cousin, brother of James, and son of Zebedee's wife, Mary's sister.

    So, the apostle not only writes as one who became Jesus' much-loved disciple, he was also part of Jesus' extended family in Galilee based in Capernaum. And now we read that Jesus' family was divided in its attitude towards Him. John tells us that thought Jesus' brothers didn't believe in Him, they still reckoned they knew how He could get His act together.

     In his series on the Gospel of John, BRUCE C. WEARNE reflects on the opening verses of chapter seven... | more... |

THE WORDS OF ETERNAL LIFE FOR TROUBLED TIMES

Jesus turned the expectations of the crowds following Him inside out and upside down. He taught them that the victory that God would bring through His Servant would not be a matter of oppressors descending into brutal self-annihilation (Isaiah 49:26) but of the Son of Man ascending to "where He was before". This is none other than the ancient promise of restoring the entire human enterprise so that it fulfils the ancient purposes and promises of the living Father. His purposes will not be thwarted (v. 62). This was Jesus' reply to the moans and groans of erstwhile disciples who found His teaching too hard and so they were leaving. So, what else did He have to say?

     Actually, His teaching is plain enough...or it is for us now. Keep in mind that the Apostle is writing some decades later and, as we have said, he writes mindful that among his readers are the dispersed disciples of John the Baptist. They, in particular, would know the background to these events - this was the time when "their Elijah" was put to death. (That might also explain why the Apostle doesn't mention it explicitly).

     In his series on the Gospel of John, BRUCE C WEARNE takes a look at chapter six, verses 60-71... | more... |

THE BREAD OF LIFE (III)

Jesus sidestepped the attempt to make Him king. The Apostle tells us that He withdrew to the mountain by Himself. And so, as night fell, His disciples boarded the boat to return to Capernaum without their Rabbi. We are told of their trip across the water in inclement weather; we are also told that during their trip they sighted Jesus "walking on the lake and coming toward them". He had to calm them for they were terrified and then, when they had calmed down, and asked Him to get into the boat, the apostle adds that "immediately the boat reached the land towards which they were going".

     How do we turn this account into a story for children? My hunch is that John the Apostle is trying to emphasise how Jesus took care of His disciples. You can confirm this to some degree by comparing this account with the other Gospel records about the feeding and the water crossing. That's the important theme at this point, I suspect. Some were following Him because they wanted a Messianic King who would lead a revolt against the occupying forces; others were spell-bound by what they took to be signs; others were simply looking for a way to supplement their daily meals (6:26). But Jesus seems to have had an especial care for those who had come to believe that the Father had indeed set His seal upon this Person (verse 27).

     In his series on the Gospel of John, BRUCE C WEARNE looks at the miracle of Jesus walking on water and the questions that followed... | more... |

THE BREAD OF LIFE (II)

But all that the Apostle has told us up to this point is not simply a preparation for some crucial piece of evidence to justify our belief that Jesus is God's Son. I think that such an approach to what comes next would come close to completely missing what the Apostle is trying to tell us here. In fact, if we look carefully at the text, the narrative seems designed to counter a reading that would become obsessed with a "sign" and thereby miss the One who was the Person in the centre of that event.

      We will note that there is a reason for this. But still, the Apostle doesn't seem to show any inclination to deny something the other three Gospel writers affirm, but then neither do any of the records explain the events in great detail. The feeding of the 5,000 with the lad and the loaves and the fishes and the subsequent trip of the disciples to Capernaum where on their arrival, to their surprise, they were met by Jesus, are given in bare outline. For John the Apostle, the important point of the account is that they are background to Jesus' self-disclosure in the synagogue at Capernaum (vv. 22-59).

     In his series on the Gospel of John, BRUCE C WEARNE takes a closer look at the first few verses of chapter six - the feeding of the 5,000... | more... |

THE BREAD OF LIFE (I)

These days the everyday knowledge of Jesus' ministry, with the signs that then attested to His Sonship, is an amalgam of what popular culture has gleaned from the four Gospels. And so, when we intensively consider the account of John the Apostle, as we are doing here, we will, sooner or later, find ourselves asking questions that not only relate to what is in these other three accounts, but also to the popular version that people ascribe in general terms to the Bible, whether they have read it or not.

     In that context, I would suggest, the headings inserted into the text of our Bibles can easily mislead us into avoiding the difficult work of learning how to read the text and also avoid thinking about "the harmony of the Gospels". These headings seem to have been inserted by theologians and translators to indicate what is to come next. And so, at the beginning of what is chapter six we have a heading that reminds us of one of Jesus' miracles which we will have heard about already and so we are induced to let the heading tell us, in a nutshell, as it were, what to expect in the next section.

     In his series on the Gospel of John, BRUCE C WEARNE introduces chapter six with a word on how to approach the text... | more... |

ON THE SAME PAGE WITH JESUS (III)

The apostle does not refer to the healing of the man in Bethzatha pool as a sign and presumably this is because this Jerusalem event provoked even deeper opposition and disbelief. Nevertheless, it gave Jesus an opportunity to explain how the law and the prophets related to the Messianic ministry He had been given by His Father.

     Those who at that time were consolidating their opposition, had responded by making the healing into a notorious violation of the Sabbath. They grabbed hold of Jesus' explanation of His healing work as evidence that He was making Himself equal with God, as if He, a mere mortal, was trying to elevate Himself above His station. The New Testament presents a Gospel which is the complete opposite of that accusation. And Jesus, equal to the emerging confrontation, took the opportunity to explain the Commission He had been given.

     In his series on the Gospel of John, BRUCE C WEARNE looks at what Jesus says about testimonies concerning who He is... | more... |

ON THE SAME PAGE WITH JESUS (II)

The Gospel confirms that God's Son was sent. It was by the Creator's initiative that the Son came to live amongst us. And Jesus says the Son was sent as part of the Father's work - "My Father is still working and so I am also working!"

     It was this statement of Jesus, the apostle tells us, which served to crystallise the persecution that was mounting against Him. The statement also reads as a précis of the words that follow (19-47), in which Jesus responded more fully to his critics. These words have ever since provided guidance and perspective to Jesus' disciples, particularly when they have faced opposition. But from carefully reading this speech we note it is specifically targeted at those from whom Jesus expected the persecution to emerge (see verse 33 - "You sent to John...", ref 1:24, and the accusative "you" throughout the entire passage).

     In his ongoing series looking at the Gospel of John, BRUCE C WEARNE examines a passage in which Jesus declares His relationship with the Father... | more... |

ON THE SAME PAGE WITH JESUS (I)

The Apostle John's writing, in his Gospel and letters, are full of "purple passages" where he presents to us the person of Jesus Christ, the Son of God. These writings have captured the hearts of millions of Jesus' disciples. Obviously, the Apostle was captivated by his Topic. One wonders when his powerful literary skills developed - those who read his writings and heed the message find themselves captivated, just as he obviously was.

     We have already looked at earlier passages where the Apostle has elaborated the Good News. The law of Moses found its true fulfillment in the Grace and Truth inaugurated by Jesus Christ (1:17). Look again at John 1:1-18 (Hopes 1-5), John 3:16-21 (Hopes 13) and 31-36 (Hopes 14). We have noted that these passages confirm that Jesus of Nazareth and John the Baptist were "on the same page". They were part of the same story, the disclosure of God's covenantal promises. By reading this account we gain knowledge of our salvation, and learn of the redemption of the entire cosmos!

     In part 19 of his series looking at the Gospel of John, BRUCE C WEARNE finds on invitation to be on the "same page" as Jesus... | more... |

THE PLOT THICKENS

Keeping track of what the apostle is trying to tell us is not always easy. Reading the Gospel can be tricky. Picking up the thread takes time and effort. Well, we have to read it from beginning to end, and sometimes that means reading a passage through for a second or third time to catch the writer's purpose. So we read it through and take it verse 1, verse 2...up to verse 18. That is unavoidable. But look at verse 18. The phrase "all the more" gives us a clue as to what is going on here.

     "And so, this is why the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but was also calling God His own Father, thereby making Himself equal with God." (5: 18)

     Jesus was already a marked man along with the Baptist, who had pointed Him out as Israel's Consolation. And as we have suggested, the Apostle's account is also to assist the Baptist's disciples at Ephesus, and help them understand their place in the spread of the Gospel.

     In part 18 of his series looking at the Gospel of John, BRUCE C WEARNE takes a look at what was really happening when Jesus told an invalid waiting near Jerusalem's Sheep Pool to get up and walk... | more... |

RETURN TO GALILEE   

We've noted how Jesus' return to Galilee indicated a desire to put some distance between Himself and the Judean ferment. Is John now telling us that Jesus had miscalculated? The people of Galilee, we are now told, did welcome Him. They too had seen what He had done in Jerusalem. So why Jesus' reference to a prophet having no honour in his own country? Wasn't their welcome honouring Him?

     It appears not. At the end of the account of the healing of the royal official's son we read: "Now this was the second sign that Jesus did after coming from Judea to Galilee." It was a sign accompanied by the belief of those who witnessed what had occurred. But, we are told, in this case the belief preceded the sign.

     When John told us about the first sign, some of those who came to believe in Jesus did so, it seems, because they knew what He had done to salvage the wedding celebration. That was the first sign. Now, he tells us, there was a second sign and the official, along with his household in Capernaum, witnessed it. They too believed in Jesus.

     In part 17 of his series looking at the Gospel of John, BRUCE C WEARNE examines what happened when Jesus returned to his homeland... | more... |

THE MESSIAH IS CONFESSED IN SAMARIA  

Jesus left Judea for Galilee via Samaria. The story is well known, the song echoes in our memories..."and He told me everything I'd ever done!"

    It was midday. Jesus was tired out after a solid morning's walk to Sychar. His disciples had gone off to buy some food while He sat in the shade by Jacob's well. A local Samaritan woman came with her water jar. He asked her for a drink and she, surprised that He would speak to her, struck up a conversation. In this incidental chat by the well, Jesus not only indicated that He knew this woman's life story, He also revealed to her that He was Israel's Messiah. Samaritans and Jews may have been separated by history and competing religious traditions, but she knew that Israel's Messiah was also the Prophet to Come, the One whom Moses had foretold (Deuteronomy 18:15-21).

     In part 16 of his series looking at the Gospel of John, BRUCE C WEARNE takes a look at story of the woman by the well... | more... |

JESUS  TRAVELS THROUGH SAMARIA

     The Apostle now tells us why Jesus left Judea.

     "When the Lord learned that the Pharisees had heard..."

     Jesus anticipated the opposition to Him and His teaching. There would be those religious leaders who would seek His removal from the scene (2:23-25). For a while Jesus and His cousin continued to work in Judea. It was from Judea that the Messiah was expected. But then, Jesus learned that His own work had come to the attention of the ever-vigilant Pharisees. Probably He learned this through Nicodemus. Many were flocking to Him; the Baptist was delighted to see it, but, for His part, Jesus decided to return to Galilee!

     In part 15 of his series looking at the Gospel of John, BRUCE C WEARNE takes a look at the first six verses of chapter 4... | more... |

JESUS  AND JOHN THE BAPTIST ARE ON THE SAME PAGE

John's Gospel has its own peculiar literary unity which differs from the Gospels penned by Matthew, Mark and Luke. Part of the difference can be seen in the way the content of these first three chapters are aimed to build up the faith of the disciples of John the Baptist. This is also evident here.
      What can we say of the apostle's purpose? He clearly wants to say that Jesus and John are "on the same page". The apostle tells us what he concludes about the life-changing challenge Jesus threw out to Nicodemus (verses 16-21). Then he considers the Baptist's response to "a Jew" over purification. His disciples, in their concern for purity, were missing the point. The one who said "I am the voice of one crying in the wilderness" side-stepped the "puritans" among his own followers, worried as they seem to have been that repentance and baptism had became popular. Would people now forget the Baptist's call to repentance? Would they forget what the water signified?

     In part 14 of his series looking at the Gospel of John, BRUCE C WEARNE concludes his examination of chapter 3... | more... |

"FOR GOD SO LOVED THE WORLD..."

Who is Nicodemus? Jesus had a big impact upon the people with whom He came into contact. Nicodemus was no exception. He was a Pharisee, a leader of the Jews. Here we read that Jesus refers to him as "a teacher of Israel." To this point, the Apostle has already told us how John the Baptist viewed the coming of Jesus; we have noted the views of some of Jesus' first disciples, and we have been told about the way the religious leaders viewed the One the Baptist had called "lamb of God." For some, as soon as they met Him, it was obvious who He was. Those servants in Cana were blown away by the miracle of the wine at the marriage feast and they were therefore numbered among Jesus' Galilean disciples. Others, saw what He did and quietly wondered. They realised that here was Someone special.

     It seems that Nicodemus was initially one of those. This is the record of a relationship between the Messiah and a Pharisee. It began with a night-time conversation that took place when Nicodemus sought an audience with Jesus. Presumably he knew that his fellow Pharisees - or most of them - wanted to get rid of Jesus; this Rabbi challenged their view of themselves as guardians of the law, keepers of God's own tradition. But as we read the account, we note that Nicodemus's polite conversation starter - "we know that God must be with you" - doesn't go anywhere. It's as if Jesus simply ignored what Nicodemus had said.

     In part 13 of his series looking at the Gospel of John, BRUCE C WEARNE examines the context behind one of the most well-known verses in the Bible, John 3:16... | more... |

THE DEMAND FOR A SIGN

When they saw the way He went about His public ministry, even Jesus' own disciples were surprised. John the Baptist, languishing in Herod's prison, also wondered about the way Jesus approached His work. After He was baptised, it seems, Jesus retired for a time from public view. When He performed His first sign at a wedding it was quietly done, but the servants knew what had happened. For those who believed it was a sign. As John the Apostle tells it, when Jesus "manifested His glory" to those who believed in Him, He then seemed to deliberately turn away from the limelight.

     In his teaching, the Baptist had proclaimed the coming of the One who would fulfil the Messianic prophecies. For instance Malachi, centuries before, had spoken of the One who "would not be slow in coming to God's temple" - He would put God's House in order. And now, in the early pages of John's Gospel, we have John's description of how that promise was fulfilled - it was a truly important "sign". This also confirmed the faith of those who believed in Him, just as the Cana wine-miracle, had done. In the week leading up to His crucifixion, Jesus came to the Temple in Jerusalem and His zealous actions challenged those who used the public worship of the Almighty to enhance their standing under Roman rule. Jesus drove out the sheep and oxen from the Court of the Gentiles, where pigeons were sold. He over-turned the tables of those who were making the worship of God into a thriving business.

     In part 12 of his series looking at the Gospel of John, BRUCE C WEARNE takes at Jesus' response to calls for a sign in John 2: 13-25... | more... |

AT HOME WITH FAMILY

Now the Apostle tells of the days just after Jesus gave a sign about Himself at the Cana marriage celebration, shortly after He had been publicly identified as "God's lamb" by John the Baptist. "After this He went down to Capernaum..." This innocuous sentence seems like it is inserted to connect with the next part of the narrative. But, in fact, it is very important to the overall narrative.    

     Some interpret the Gospels as the disclosures of a mystery cult. For them the real life of Jesus had to be kept secret because His disciples wanted to convince the world that He was the Messiah. And yet to follow this line of argument would mean that Jesus' family life would not come into the story at all. But Jesus' family life was not left out of the story. The prying and inquisitive might want to read the family visitor's book to see who visited with them on that occasion. A family book, or Mary's diary, would feed the fascination of a "Jesus hobbyist" but obviously the Apostle has something else in mind.

    In part 11 of his series looking at the Gospel of John, BRUCE C WEARNE pauses to reflect on the deeper significance of John 2:12... | more... |

THE FIRST SIGN

How did Jesus go about His work once John the Baptist had identified Him? The Apostle next tells us how. We learn of the occasion when Jesus gave His first sign by which, John tells us, He revealed Himself to His disciples. The event revealed "His glory".

     The word "glory" here can too easily trip us up. It wasn't trumpets blowing with great lights flashing and a chorus singing. In fact the account is of a situation in which a problem was solved, the party continued and those who knew what had happened were confirmed in their belief that God's Son had been there celebrating with them.

     The Bridegroom - who seems to have expected that the party would wind down - is told by the maitre d' that the best wine had not yet been served. Twenty-seven gallons of good wine in each of six large containers stood ready. Some wedding toast that would be! A wonderful gift which could be shared by all for some considerable time.

    In part ten of his series looking at the Gospel of John, BRUCE C WEARNE takes a look at Jesus' miracle at the wedding in Cana... | more... |

JOHN'S DISCIPLES BECAME JESUS' FIRST DISCIPLES

So, Jesus turned and welcomed His first disciples. In the Gospel of Matthew we read how, on another occasion, James and John, and then Peter and Andrew, were called by Jesus to leave their fishing work and follow Him. Here the Apostle, in brief compass, tells us how James and Andrew first recognised Jesus and followed Him, having heeded the Baptist's announcement.
     Note that here John the Apostle, the brother of James, is telling us that before His public teaching ministry began, Jesus welcomed these two disciples, when they accepted His invitation - "Come and see where I am staying!"

     Once again we are given a deeper sense of the Apostle's purpose - conveying to us something of the impact of John the Baptist upon the subsequent ministry of "the lamb of God". The Baptist proclaimed Jesus to be the Anointed One who would baptise with the Holy Spirit.

    In part eight of his series looking at the Gospel of John, BRUCE C WEARNE takes a look at John 1:35-42 in which Jesus calls His first disciples to follow Him... | more... |

JOHN'S BAPTISM AND THE BAPTISM OF JESUS

It is wise to read this and the other Gospels to allow the detail of the story to sink in deeply. Does it seem to you that John delayed identifying Jesus, waiting for the priests and Levites to depart? It reads like that, perhaps. But does that capture the point the apostle goes on to make? It seems, however, that this account is telling us that any delay at this time was from Jesus Himself - He waited for the right moment to make His move toward John.
      John may have cried "Behold the Lamb of God who takes away the sin of the world" but this does not mean those who heard him say this understood what he meant or even took much notice at the time. The Baptist's message also took time to sink in. The apostle's account reminds us that the prophet's task is to speak out, "whether the people hear or whether they are deaf to the word of God". The prophet calls out because he is called to do so. God Himself gives him his orders.

    In part seven of his series looking at the Gospel of John, BRUCE C WEARNE takes a look at John 1:29-34... | more... |

JOHN'S TESTIMONY TO JESUS

The apostle has already told us the purpose of John the Baptist's testimony. He came to testify - his message and his life and death proclaimed the One who was from the beginning, the One who brings light to the darkness, who truly makes known the Father to those who otherwise would not have known Him. The Baptist's message helped those close to Jesus' family understand Who had been living with them in their midst all these years.

     As we read this, we are confronted with the momentous part played by John the Baptist - that is how the Apostle opens his Gospel. And the account moves on with John the Baptist completely absorbed with what he had been called by God to do; here was someone fully immersed in his work - he had reached saturation point with the coming of the Lord. The consequences of his action were not those of a desert preacher's seasonal popularity - the consequences have been perpetual - he identified Jesus as "the lamb of God who takes away the sin of the world". And so the Baptist's impact has been an overflowing of grace and truth throughout the world ever since.

    In part six of his series looking at the Gospel of John, BRUCE C WEARNE examines John 1:19-28... | more... |

PREVIOUS IN THIS SERIES:

In part five of his series looking at the Gospel of John, BRUCE C WEARNE examines John 1:15-18... | more... |

In part four of a series looking at the Gospel of John, BRUCE C WEARNE examines John 1:14... | more... |

In part three of a series looking at the Gospel of John, BRUCE C WEARNE examines John 1:9-13... | more... |

In the second of a series looking at the Gospel of John, BRUCE C WEARNE examines John 1:6-9... | more... |

In the first of a series looking at the Gospel of John, BRUCE C WEARNE takes a look at John 1:1-4... | more... |