Evangelism

By Lindsey Adkins

During a recent evangelistic encounter with a neighbor, I experienced a common, yet dangerous barrier to salvation, the idea of a scaled system of judgement where our good and bad deeds are weighed in a divine balance to determine our eternal destiny. Spanning all socioeconomic classes, cultures, religions, and age groups, this belief in a scaled system of judgement creates a wall of works… a wall made of individual good works carefully mortared together in order to convince the builder that he or she is right with God. Unfortunately, once constructed, this wall can become a barrier keeping the wall’s builder from believing in Jesus for the free gift of eternal life. How can this works wall be breached?

Identifying the Wall

Identifying a works wall won’t always be as easy as someone saying, “I hope my good works outweigh my bad,” or “I am trusting in my own works to save myself.” It is often much more subtle, like my neighbor who believes God will see she has a good heart and tip the scales of justice in her favor. Within Christendom, these works are often bonded together with the mortar of fear, bad teaching and verses taken out of context. Regardless of how cleverly it is hidden, this particular wall has an essential identifying feature, good works designed to gain, keep, or prove God’s favor.

By Don Crouse

I thought it might be time to talk about real life. We tend to avoid that when things get difficult.

First, you and I are gonna die. That's the reality of living. It's a reality I don't much like, because I enjoy living my life. Sure, I've messed it up in spectacular fashion on numerous occasions, but I still find time to ask God to forgive me and move on. But I find it's those difficult and challenging times that make life the most interesting. I didn't say 'easy', I said 'interesting'... and probably the most enlightening. Regardless, eventually we’re gonna die.

Second, nothing gets us focused like imminent death. So now we have the severe acute respiratory syndrome coronavirus 2 at our door, also known as SARS-CoV-2. Most people haven't heard of SARS-CoV-2, because all the media talks about is the coronavirus or COVID 19, which is all very confusing for most of us. The actual disease caused by the virus is COVID 19, AKA the coronavirus disease. The virus causing all the trouble is SARS-CoV-2. If it knocks, don't open the door. Does that help? Still worried about death—I thought so.

By Bob Wilkin

[Editor’s Note: As director and founder of the Grace Evangelical Society, Bob Wilkin consistently defends the freeness of eternal life and costliness of discipleship. He has allowed TTVF to reprint this short, but insightful article.]

I still use the expression saving faith occasionally since it saves a lot of space. By saving faith, I mean faith in the saving object, the gift of God (everlasting life, John 4:10, 14; Eph 2:8) given by the Messiah Giver Jesus (John 4:25- 26; 6:47).

But what is faith? It probably is no surprise to you that most Evangelicals today do not believe that faith is persuasion. Indeed, many ridicule the idea that saving faith is merely being convinced of the saving truth.

Please take a moment and put down on paper in 25 words or less what faith is. All done? Here is what most Evangelicals today say.

One leading pastor and theologian defines faith in this way: “Receiving Christ as your supreme Treasure is what faith is,” and “An essential element of saving faith is treasuring Christ above all things,” and “Faith includes the embrace of Jesus as our all-satisfying Treasure.” [1]

By Frank Tyler

[Editor’s Note: Few stories in the Gospel of John capture the imagination like the story of Nicodemus (John 2:23-3:21); few passages of Scripture are as important in understanding our salvation. As an evangelist I have always loved the story of Nicodemus, but was never comfortable with explanations of God’s love (John 3:16) that focus upon a New Testament or post-cross understanding. True, for you and I—with the events of the Jesus’ crucifixion and resurrection historically fulfilled on a brutal Roman cross—we cannot escape the conclusion of God’s sacrificial love… but prior to the cross, how would Nicodemus, a scholar schooled in the Torah, understand Jesus’ meaning when He says, For God so (in this manner) loved the world (John 3:16)? The answer lies in understanding Jesus’ apologia to Nicodemus and his disciples. Beginning in verse 3:14, Jesus takes them back in time to God’s deliverance of Israel from the fiery serpents (Numbers 21:4-9), to a timeless and well known theme, the unfailing loyal covenantal love or “chesed” of God (Psalm 136). From this referent, Jesus challenges Nicodemus and his disciples to understand the manner of God’s love in lifting up (3:14) or giving His Son (3:16). Jesus is the ultimate expression of God’s loyal covenantal love or “chesed” not just for Israel, but for the world, Jew and Gentile alike.

In a previously published article (Frank Tyler, John 3:16: The Manner of God’s Love, The True Vine Fellowship Journal 2018 (Sequim, WA: TTVF, 2018), 9-20), I wrote about the manner of God’s love in John 3:16. At that time, I understood Nicodemus as an unbeliever seeking Jesus out at night. This current article corrects my misunderstanding: Nicodemus and his disciples come to the light of God’s revelation: 1) that Nicodemus, as a new believer (John 2:23-25), might better understand what has transpired in his own life and 2) that his disciples might hear the good news from Jesus, Himself. Nothing refreshes the soul and mind like the correction of the Lord in His word. I hope you are as refreshed as I am!]

by Evangelist Frank Tyler

Introduction

Sharing our faith with others remains the single most intimidating thing we do as Christians. Fear of loss, fear of failure and fear of the unknown are but some of the fears brothers and sisters experience when doing the work of evangelism. Most Christians attempt to resolve these tensions by more intently studying the good news and cross in order to be better prepared for an opportunity to share. While the study of God’s Word is always an important part of our worship of Him, evangelism requires a somewhat counter-intuitive approach. We must learn to pray, trust the Holy Spirit and keep our message straight-forward and simple.[133]

By Lindsey Adkins

Ever noticed how confusing most gospel presentations are? Even our most beloved evangelists fail at times to present a clear gospel message, and some go so far as to popularize confusing methods.

Now for a tough self-examination of our gospel presentation: Are you and I trampling down the seed by sowing a gospel of confusion? How do we present the gospel? Is it clear? Is it logical? Is it subjective? Are there contradictions throughout our presentation? Let’s examine ten flaws in our evangelism in hopes of eliminating confusion about salvation. Let’s be persuasive and clear, not giving Satan a chance to diminish our evangelistic efforts: Then the devil comes and takes the word out of their hearts lest they should believe and be saved (Luke 8:12; underlining added).

Lest There Be Subjectivity

by Pastor Grant E. Christensen

Introduction

Several years ago, I presented to the congregation I serve a series of sermons on prayer and evangelism. Given below are the scripture texts for those sermons followed by a more or less short reflection on how one might use them in prayer for a more effective life of sharing the gospel. Also, I have included a few more passages that I hadn’t included in that series. These are not meant to be steps to evangelism, nor is the list of texts meant to be exhaustive. Rather, I see them as prayer strategies that become part of a way of life--a life devoted to seeing the lost found.

by Grant E. Christensen

Colossians 4:2-4 Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving; {3} praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned; {4} that I may make it clear in the way I ought to speak. ^[13]

Ephesians 6:18-20 With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, {19} and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the Gospel, {20} for which I am an ambassador in chains; that in proclaiming it I may speak boldly , as I ought to speak.

by Grant E. Christensen

Matthew 9:35-38 Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness. {36} Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. {37} Then He said to His disciples, "The harvest is plentiful, but the workers are few. {38} Therefore beseech the Lord of the harvest to send out workers into His harvest." (Italics and underlining added)

Just as He began His third tour of the cities and villages of Galilee while seeing the distressed condition of those living within the region, Jesus commanded His disciples to pray one of the clearest evangelistic prayers in the New Testament: “ Therefore beseech the Lord of the harvest to send out workers into His harvest.” So often, we Christians have approached this prayer hoping that God would raise up another Billy Graham or those trained in evangelism, thereby limiting our expectations to a select few—those gifted and trained. Yet, Jesus, in choosing the twelve, did not begin with calling priests, scribes, or Pharisees. Instead, He called ordinary fishermen and even a tax collector. Immediately following His command to pray, Jesus sent out these very ordinary men to reap a plentiful harvest, knowing that the workers were few.

By Jacquie Wagner

Introduction

1 John 4:19 — We love because He first loved us.

John 15:12 — “This is My commandment, that you love one another just as I have loved you.”

1 John 3:23 — This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us.

Mark 16:15 — And He said to them, “Go into all the world and proclaim the gospel to all creation.”

1 Corinthians 6:19-20 — Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s. ¹

Not Optional

Copyright © Frank Tyler 2023

By Frank Tyler

John 9:5-10:42

Introduction

John 9:5-10:21: Mid-Day—Evening

As you and I shall see in this third and last article in our series, As long as I am in the world, I am the light of the world (John 9:5) sums up for Yeshua’s disciples both His previous ministry in the temple and His continuing ministry in an unnamed synagogue local to the environs of Jerusalem. The light of the world, God’s Menorah, loves the very ones who seek His life, the hardened unbelieving Judean authorities. He has sought them diligently with His Word (John 8:12-8:59), but now in the face of all the ongoing threats against His life, with a sign only Messiah could perform, Yeshua continues to reach out to the Judean authorities by healing a man born blind. [1]

Once healed, the man born blind becomes an ambassador of light and life—eternal life—reflecting Yeshua’s lovingkindness, judgment, and righteousness (Jeremiah 9:24) to the Pharisees and rulers. How will they respond to their Messiah through the words of this most unlikely of ambassadors? Will their eyes and ears be opened to Messiah? Will the light of world penetrate the darkness of hardened unbelief?

John 10:22-42: Sixty-Two Days Later

Beginning in the early morning with the woman caught in adultery, the long and grueling day eventually draws to a close with the Judean authorities once again divided.

10:20 And many of them said, “He has a demon and is mad. Why do you listen to Him?”

10:21 Others said, “These are not the words of one who has a demon. Can a demon open the eyes of the blind?” (John 10:20-21)

Nevertheless, the apologias and signs given by Yeshua on that long and grueling day, continue to percolate in minds and hearts of the Judean authorities 62 days later on the day of Dedication. If He so leads, are you and I willing to be shunned and cast out for sharing good news? If so, we may find our Lord’s witness continuing to fulfill its purpose days, weeks and even months later in those with whom we have shared.

A Miracle and Witness Reserved for Messiah

The Cruelty of Sin and Death

The time may be mid-day, but the cruelties of sin and death abound timelessly in a fallen world, no more transparently so, than in a child born with a serious birth defect.

9:1 Now as Jesus passed by, He saw a man who was blind from birth.

9:2 And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” (John 9:1-2)

The disciples’ question reflects a common theological understanding: 1) the parent’s sin might be visited upon their child through a birth defect (Exodus 34:6-7), or 2) the fetus might have sinned while in the womb.

According to Pharisaic Judaism, at the point of conception, the fetus has two inclinations. In Hebrew, they are called yetzer hara, which means “the evil inclination,” and the yetzer hatov, “the good inclination.”… During that nine-month development within the womb of the mother, there is a struggle going on for control between the two inclinations. (If) at one point, the evil inclination got the better of the fetus; and, in a state of animosity or anger toward his mother, he kicked his mother in the womb. For this act of sin, this act of animosity, he was born blind. [2]

Yeshua corrects both of these misunderstandings and relates the man’s infirmity to His continuing work as the light of the world:

9:3 …“Neither this man nor his parents sinned, but that the works of God should be revealed in him.

9:4 I must work the works of Him who sent Me while it is day; the night is coming when no one can work.

9:5 As long as I am in the world, I am the light of the world .”

(John 9:3-5; underlining added)

Not only will the man born without sight miraculously receive his sight, but he will also serve as Yeshua’s ambassador to the Pharisees and rulers of a local synagoguethat the works of God should be revealed in him.

The Wonder of Healing

No one had ever received sight after being born blind; healing this man is a Messianic miracle, a special and utterly definitive calling card. [3] The initial stir of the crowd rightly reveals their wonder.

9:8 Therefore the neighbors and those who previously had seen that he was blind said, “Is not this he who sat and begged?”

9:9 Some said, “This is he.” Others said, “He is like him.” He said, “I am he.”

9:10 Therefore they said to him, “How were your eyes opened?”

9:11 He answered and said, “A Man called Jesus made clay and anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ So I went and washed, and I received sight.”

9:12 Then they said to him, “Where is He?” He said, “I do not know.”

Imagine this exchange among those witnessing the miracle. If fishermen from Galilee can know the theology of the Pharisees regarding birth defects, then might those witnessing this miracle know the teaching of the Pharisees regarding miracles only Messiah could perform? Indeed! Imagine the anticipation and excitement when witnessing the wonder of a man born-blind seeing for the first time. That a great act of compassion and healing has taken place among them stirs the crowd to seek authentication from those whose leadership they rely on: They brought him who formerly was blind to the Pharisees (John 9:13). Could the One who healed the formerly blind man be their long-awaited Messiah?

An Interrogation—not a Celebration

The healing of the man born blind should be a source of celebration and praise for God’s mercy and more importantly an authentication of Yeshua as Messiah. Glory to God! A man born blind has been healed? Hallelujah! Messiah is here!!! How will the authorities respond?

Perhaps a few of these Pharisees had failed to witness some of Yeshua’s many signs, yet surely they heard reports from their colleagues; perhaps, some of these Pharisees had not heard Him preach the message of eternal life, yet surely they had heard His words through colleagues like Nicodemus and if not this teacher of Israel himself, then his disciples.

9:14 Now it was a Sabbath when Jesus made the clay and opened his eyes.

9:15 Then the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.”

9:16 Therefore some of the Pharisees said, “This Man is not from God,

because He does not keep the Sabbath.” Others said, “ How can a man who is a sinner do such signs?” And there was a division among them .

(John 9:14-16; underlining added)

So powerful and definitive is this Messianic miracle that it causes an immediate division among them: How can a man who is a sinner do such signs ?” What will it take to open the eyes of the leadership to the One True God and His Messiah?

The inquiry continues filled with innuendos and doubt, all without a scintilla of rejoicing for a man who had lived his life, up until Yeshua’s intercession, living in darkness while begging on the streets.

9:17 They said to the blind man again, “What do you say about Him because He opened your eyes?” He said, “He is a prophet.”

9:18 But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. (John 9:17-18; underlining added)

Imagine the humiliation of this man witnessing to the truth of his miraculous healing only to have His parents called forth by the leadership of Israel in hopes of contradicting his testimony. Imagine parents so fearful of being cast out of the synagogue that when verifying that the man is indeed their son, they fail to openly rejoice in his healing (John 9:19-21). Imagine leaders so prejudiced against Yeshua that they remain set upon condemnation regardless of the evidence, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue (John 9:22; underlining added). The blind man may see, but darkness—not joy—abounds.

In the healing of the man born blind, the Pharisees have ample reason to glorify God, but instead they command the absurd: Give God the glory! We know that this Man is a sinner (John 9:24). Arnold Fruchtenbaum rightly notes, “This is not something to praise God for. It is a sad thing when people commit specific acts of sin.” [4] So prejudiced is the leadership that even the formerly blind man, acting as an ambassador for Yeshua, is forced to correct the Judean authorities.

9:25 He answered and said, “ Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.”

9:26 Then they said to him again, “What did He do to you? How did He open your eyes?”

9:27 He answered them, “I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?” (John 9:25-27; underlining added)

Once again, the Pharisees fail to judge righteously (John 7:21-24) and remain deaf even to the words of this ambassador.

What ought to have been a time of rejoicing in the goodness and mercy of God in healing the man born blind and in confirming Yeshua as Messiah is now mired in senseless legalism: 1) Yeshua performed this definitive Messianic miracle on the Sabbath; 2) Only sinners perform work on the Sabbath; therefore, 3) Messiah is a sinner.

9:28 Then they reviled him and said, “You are His disciple, but we are Moses’ disciples.

9:29 We know that God spoke to Moses; as for this fellow, we do not know where He is from.” (John 9:28-29; underlining added)

The man born blind becomes righteously indignant and openly rebukes the Pharisees for their calloused behavior and astonishing blindness.

9:30 … “Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes!

9:31 Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him.

9:32 Since the world began it has been unheard of that anyone opened the eyes of one who was born blind.

9:33 If this Man were not from God, He could do nothing.”

Unfettered by legalism, the man born blind knows his healing is a miraculous sign only Israel’s Messiah can perform: Since the world began it has been unheard of that anyone opened the eyes of one who was born blind (John 9:32). Though he has yet to set eyes on Yeshua personally, he already believes in Him as Messiah.

The Curse of Cherem

Yeshua’s ambassador presents his healing as a definitive calling card; How will the Judean authorities conclude their interrogation? They answered and said to him, “You were completely born in sins, and are you teaching us?” And they cast him out (John 9:34; underlining added).

Dr. Fruchtenbaum describes the meaning of being cast out as excommunication. At the least, it means “hezipah… a rebuke that lasted anywhere from seven to thirty days;” for a more serious judgment, a niddui is issued for a minimum of thirty days. [5] For the most serious offense, a cherem is executed:

The third and worst type of excommunication is called the cherem, which means to be “un-synagogued.” To “be put out of the synagogue and to be separated from the Jewish community.” The rest of the Jews considered someone under the cherem curse to be dead, and no communication or any kind of relationship whatsoever could be carried on with the person. [6]

According to Fruchtenbaum, the expression be put out of the synagogue (John 9:22) reveals that the rulers placed this man under the curse of cherem for confessing Yeshua as Christ.

From the darkness and isolation of being born blind—to the briefest of public celebrations for his miraculous healing and discovery of Messiah—to being an ambassador and faithful witness to the truth of Yeshua’s Messiahship… he must now face the wrath of his interrogators who, rather than celebrate God’s goodness and mercy, condemn him to the darkness and isolation of cherem.

The Judean authorities’ reign of terror over God’s flock contrasts starkly with God’s Menorah, the light of the world (John 8:12, 9:5) the One who delights in lovingkindness, judgment, and righteousness (Jeremiah 9:24).

9:35 Jesus heard that they had cast him out; and when He had found him, He said to him, “Do you believe in the Son of God?”

9:36 He answered and said, “Who is He, Lord, that I may believe in Him?”

9:37 And Jesus said to him, “You have both seen Him and it is He who is talking with you.”

9:38 Then he said, “Lord, I believe!” And he worshiped Him.

(John 9:35-38; underlining added)

Cast out of the synagogue into the waiting arms of His Lord and Savior, the man born blind sees, believes in, and openly worships the Son of God.

An Open and Necessary Rebuke

Judgment and Righteousness

Though His lovingkindness or chesed seemingly knows no bounds, as God, Yeshua must also exercise judgment and righteousness; He must correct the Pharisees for their calloused and arrogant treatment of the man, his parents and those who witnessed the man’s interrogation. Afterall, God has entrusted these leaders to shepherd His flock.

9:39 And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.”

9:40 Then some of the Pharisees who were with Him heard these words, and said to Him, “Are we blind also?”

9:41 Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.

(John 9:39-41)

The man born blind now sees; the Pharisees and rulers, who see, have been made blind by their own spiritual intransigency… and knowingly so; therefore He reminds them that they see and their sin remains.

The Cost of Legalism

You and I might expect Yeshua to render a very harsh judgment against these rulers. From their false teaching regarding those with birth defects, to their calloused and harsh treatment of the man and his parents, to their refusal to acknowledge Him as Messiah, to their decision to excommunicate anyone who identifies with Yeshua—their penchant for legalism has cost them and those entrusted to their care dearly. They have failed miserably in their opportunity to serve as shepherds of God’s flock. Thankfully, Yeshua’s righteousness exceeds all expectations as He continues to reach out in love to Israel’s leadership.

First things first. The Pharisees must understand their failure in light of their treatment of the man born blind.

10:1 “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber (Satan).

10:2 But he who enters by the door is the shepherd of the sheep (Yeshua).

10:3 To him the doorkeeper (the Father) opens, and the sheep (the man born blind) hear his voice (Yeshua, the shepherd of the sheep); and he calls his own sheep by name and leads them out.

10:4 And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice.

10:5 Yet they will by no means follow a stranger (Pharisees), but will flee from him, for they do not know the voice of strangers (Pharisees).”

10:6 Jesus used this illustration, but they did not understand the things which He spoke to them. (John 10:1-6; underlining added)

Satan is a thief and robber; God the Father is the doorkeeper ; Yeshua is the shepherd of the sheep; the man born blind represents the sheep who hear Yeshua’s voice and follow Him; the Pharisees are strangers whose voice the sheep do not know. Yeshua’s illustration summarizes the events and characters involved in the Pharisee’s interrogation of the man born blind.

Sadly, their entrenched legalism proves so costly they did not understand the things which He spoke to them (John 10:6).

Another Explanation and Invitation for Anyone to Enter

After a long and grueling day beginning at the crack of dawn with the Judean authorities’ senseless endangerment of the woman caught in adultery, you and I might all too reasonably kick the dust off our feet in exasperation and move on. Not so Yeshua. The deep abiding love or lovingkindness (chesed) of God looks like something as He once again pursues the Pharisees.

10:7 Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep (Yeshua).

10:8 All who ever came before Me are thieves and robbers (Satan and his minions), but the sheep (God’s flock) did not hear them.

10:9 I am the door (Yeshua). If anyone enters by Me, he will be saved, and will go in and out and find pasture.

10:10 The thief (Satan) does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.

10:11 “ I am the good shepherd (Yeshua). The good shepherd gives His life for the sheep.

10:12 But a hireling (Pharisees), he who is not the shepherd, one who does not own the sheep, sees the wolf (the enemy of the sheep, Satan/Rome) coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them.

10:13 The hireling flees because he is a hireling and does not care about the sheep.

10:14 I am the good shepherd; and I know My sheep, and am known by My own. (John 10:7-14; underlining added)

The Father remains the doorkeeper, but now Yeshua casts Himself as the door of the sheep. Satan and his minions remain thieves and robbers . The sheep are God’s flock represented by the woman caught in adultery, the man born blind, his parents and the crowds. Satan is the thief; Yeshua, the good shepherd; the Pharisees, hirelings ; lastly, the wolf , the enemy of the sheep in particular Rome. Can the rich history of shepherding in Israel and its metaphorical use within the Bible, bring these Pharisees to understand their failure?

Surely, Yeshua’s words evoke the woes pronounced upon Israel’s shepherds by the Prophet Ezekiel: The weak you have not strengthened, nor have you healed those who were sick, nor bound up the broken, nor brought back what was driven away, nor sought what was lost; but with force and cruelty you have ruled them (Ezekiel 34:4; underlining added). The Pharisees and other Judean authorities rule over Israel not as shepherds, but as hirelings dependent on and in fear of Rome. They do not rejoice in the healing of the paralytic (John 5:1-9), show compassion on the woman caught in adultery, or glorify God for the man born blind (John 9:1-7), but instead, as hirelings, with force and cruelty they ruleover God’s flock. Afterall, the woman was caught in adultery, both of the miraculous healings were performed in violation of their Sabbath laws, and worse yet, the man born blind openly acknowledges and defends Yeshua, the One they condemn as a sinner.Small wonder that in the face of such legalism and cruelty, God’s flock scatters and flees into the diaspora… So they were scattered because there was no shepherd; and they became food for all the beasts of the field when they were scattered (Ezekiel 34:5).

Astoundingly, Yeshua continues to invite the Judean authorities to enter in by Him: If anyone enters by Me, he will be saved, and will go in and out and find pasture (John10:9; underlining added). Anyone includes those who have just cast out the man born blind from the synagogue… that they may have life and that they may have it more abundantly (John 10:10). Emphatically, as Yeshua’s continued pursuit of them reveals, the Judean authorities, Pharisees, and rulers, who fail so miserably in shepherding God’s flock… who flee in the face of Rome and instead seek to kill the good shepherd (John 11:45-50), can both know and be known by their Messiah (John 10:14). Oh, the bottomless depths of God’s great love, His judgment, and His righteousness!

The Power to Lay Down His Life and Take It Again

Who will rescue God’s sheep? Who will deliver them from their dispirited and lost estate? Only Yeshua: As the Father knows Me, even so I know the Father; and I lay down My life for the sheep (John 10:15).

10:16 And other sheep (Jews in the diaspora; John 11:51-52)) I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.

10:17 “Therefore My Father loves Me, because I lay down My life that I may take it again.

10:18 No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.”

(John 10:16-18; underlining added)

Yeshua is the Father’s Son and Israel’s Messiah who alone has power to lay down His life and then take it up again. It is hard to imagine these Pharisees and rulers unfamiliar with the Messianic overtones of Yeshua’s words. Consider the Prophet Ezekiel:

34:12 As a shepherd seeks out his flock on the day he is among his scattered sheep, so will I seek out My sheep and deliver them from all the places where they were scattered on a cloudy and dark day.

34:13 And I will bring them out from the peoples and gather them from the countries, and will bring them to their own land; I will feed them on the mountains of Israel, in the valleys and in all the inhabited places of the country.

(Ezekiel 34:1-3; underlining added)

According to the Prophet Jeremiah, God’s flock—so badly scattered—will be regathered to their own land by none other than Messiah, THE LORD OUR RIGHTEOUSNESS (Jeremiah 23:1-8). And, what is the response, but division again among the Judeans (John 10:19).

10:20 And many of them said, “He has a demon and is mad. Why do you listen to Him?”

10:21 Others said, “These are not the words of one who has a demon. Can a demon open the eyes of the blind?”

(John 10:19-21)

The One who has the supernatural power to both lay down and take up His life offers freely the gift of eternal life and life more abundantly to hirelings without ears to hear Him, to those who would just as likely kill Him to preserve their place with Rome (John 11:47-53).

The Fruit of a Perfect Promise

A Continuing Apologia

The Apostle John provides a time marker (John 10:22) to remind his readers that the long day, which began with the accusations against the woman caught in adultery, has finally drawn to a close. From the Feast of Tabernacles to the Feast of Dedication (John 10:22) 62 days [7] transpire, but curiously Yeshua’s previous signs and apologia to the Pharisees continue to peak their curiosity.

10:24 Then the Jews surrounded Him and said to Him, “How long do You keep us in doubt? If You are the Christ, tell us plainly .”

10:25 Jesus answered them, “ I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me.

(John 10:22-25; underlining added)

That Yeshua picks up upon the theme from His previous apologia I am the good shepherd , reveals that the dialogue between the Judean authorities and their Messiah has remained both active and, as you and I will soon learn, productive.

10:26 But you do not believe, because you are not of My sheep, as I said to you.

10:27 My sheep hear My voice, and I know them, and they follow Me.

10:28 And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.

10:29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand.

10:30 I and My Father are one.”

(John 10:26-30; underlining added)

That Yeshua says you are not of My sheep… My sheep hear my voice (John 10:16-27) reflects a larger truth He has already revealed to the Pharisees: Why do you not understand My speech? Because you are not able to listen to My word (John 8:43)… He who is of God hears God’s words; therefore you do not hear, because you are not of God (John 8:47). Yeshua knows His sheep and they know Him and follow Him. [8] To the sheep Yeshua giveseternal life, and they shall never perish; neither shall anyone snatch them out of(His) hand (John 10:28).

The Response of a Loving God

The reaction of the Judean authorities to stone the Son of God should not surprise us (John 10:31), but His response must.

10:32 Jesus answered them, “Many good works I have shown you from My Father. For which of those works do you stone Me?”

10:33 The Jews answered Him, saying, “ For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God.” (John 10:32-33; underlining added)

Ironically, the Pharisees’ own theology recognizes that only Messiah can heal a man born blind. After quoting Scripture to dispense with their accusation of blasphemy (John 10:34-36), Yeshua appeals to them to believe:

10:37 If I do not do the works of My Father, do not believe Me;

10:38 but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him .”

(John 10:37-38; underlining added)

Once again, the response of a loving God remains utterly breathtaking: The Judean authorities accuse the Son of God of blasphemy and seek to stone Him; in turn, He graciously, but definitively, corrects their accusation from Scripture and then beseeches them to believe based, if not upon His Words, then upon His works that you may know and believe that the Father is in Me, and I in Him (John 10:38). Not a scintilla of hatred, scorn, or pride surface in Yeshua’s appeal to save the Judeans. He is the light of the world (John 8:12 and 9:5) who delights in lovingkindness, judgment, and righteousness (Jeremiah 9:24)!

Many Believed in Him

The Judean authorities respond to God’s love and grace by attempting to seize Yeshua, but He departs beyond the Jordan to the place where John was baptizing at first, and there He stayed (John 10:40). Miraculously, Yeshua’s ministry was not in vain:

10:41 Then many came to Him and said, “John performed no sign, but all the things that John spoke about this Man were true.”

10:42 And many believed in Him there.

(John 10:41-42; underlining added)

In the most unlikely of places and under the most improbable of circumstances, many followed after Yeshua beyond the Jordan and believed in Him. We might reasonably speculate that some were Pharisees and rulers. [9]

Conclusion

John 9:5-10:24: evening to 62 Days Later

Throughout a long and grueling day of ministry—beginning in the early morning, when confronted by the Judean authorities who purposefully jeopardize the life of a woman caught in adultery in order to publicly undermine His ministry, to the conclusion of the day when Yeshua blesses the man born blind with sight that the works of God may be manifest in him as an ambassador for Messiah—the Lamb of God (John 1:29), tested and true, has been found free of spot or blemish. Regarding His apologias, the light of the world shines brightly; the door remains open for all to enter and be saved; the good shepherd shepherds God’s flock, even the most troublesome of the flock, with perfect lovingkindness, judgment and righteousness , You and I may now conclude this three part series.

Jeremiah 9:24: Three Part Series

Yeshua’s interactions with the Judean authorities are often accounted as an extended series of arguments and discourses. Nothing could be farther from the truth. God does not argue or contend, but speaks His Word with perfect power and authority. He is the light of the world, the door , and the good shepherd… the Son who glorifies His Father by relentlessly pursuing even the most hardened unbelievers with both apologias and signs demonstrating His lovingkindness, judgment, and righteousness .

Yeshua is the Son who with the finger of God speaks the Word of God; He is the Spirit Filled Messiah who fulfills the Word of God perfectly. The dark malevolent motives and actions of the Judean authorities contrast vividly with the Son of God who openly glorifies and delights His Father:

But let him who glories glory in this,

That he understands and knows Me,

That I am the LORD, exercising lovingkindness, judgment, and righteousness in the earth.

For in these I delight,” says the LORD.

(Jeremiah 9:24)

The Son alone has perfect understanding and knowledge of His Father and tirelessly exercises a perfect balance of lovingkindness, judgment, and righteousness both in word and deed under the most trying of circumstances.

If this were just one exceptionally long and grueling day of ministry, you and I would be awed, as well His disciples no doubt were, but consider that this one day is not the exception, but rather the norm in a ministry spanning three years. Remember, Nicodemus and his disciples visited at night following Yeshua’s long day of ministry in the temple (John 2:23 through 3:21); the Samaritan woman drew water for a tired and thirsty Messiah determined to share living water with her and the whiten fields of men from Sychar (John 4:3-42); likewise, Yeshua fed a crowd of 5000 men with their women and children after a long day of ministry, continued into the evening with prayer, and then walked through a storm on the sea of Galilee to deliver His disciples and their boat safely to Capernaum (John 6:1-21). According to Yeshua, Foxes haveholes and birds of the air have nests, but the Son of Man has nowhere to lay His head (Matthew 8:20; Luke 9:58). The disciples observed Yeshua intimately for over three years navigate a relentless ministry schedule without sin, without flaw, without excuse, but with perfect lovingkindness, judgment, and righteousness . Yeshua declares, He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him (John 8:29; underlining added). Again, you and I witness our Lord’s miraculous ministry through the eyes and ears of His apostles, a three-year-long ministry utterly routine for Him as the Christ, the Son of God.

Yeshua and His Father are One; He is the Christ, the Son of God who gives life in His name to those who believe in Him and His promise of eternal life. And, to believers who possess His perfect assurance of eternal life, the Apostle John declares:

1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life—

1:2 the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us—

1:3 that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ.

1:4 And these things we write to you that your joy may be full.

1:5 This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.

(1 John 1:1-5; underlining added)

The fellowship you and I are called to enjoy today as believers is a direct reflection of Yeshua’s person and ministry: I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life … eternal life (John 8:12).

Lastly, consider that on the day of Dedication, sixty-two days after this long day of ministry concluded (John 10:22-42), the Judean authorities again sought Him out regarding His previous apologias and signs… and as a result some of them pursued Him beyond the Jordan and believed in Him. Despite all the persecution He endured… He never turned those who hated Him away! Sparing neither jot nor tittle, Yeshua’s Word goes out with perfect power and authority; as God’s Spirit filled Messiah He always fulfills His Word. His apologias and signs remain as persuasive today as they were two thousand years ago; His great love or chesednever fails.

Application

Despite what His accusers might think, Yeshua never pontificates, but instead loves and evangelizes those His Father brings into His path. Far from signifying failure, being confronted with impossible circumstances, being belittled and ignored, being shun and cast out and, even being threatened with death—on our longest and most grueling day—our persecution glorifies our Lord when we glory, not in our flesh, but in the knowledge of His lovingkindness, judgment, and righteousness. Indeed this is the great lesson the Apostle Peter learned so long ago.

3:13 And who is he who will harm you if you become followers of what is good?

3:14 But even if you should suffer for righteousness’ sake, you are blessed. “And do not be afraid of their threats, nor be troubled.”

3:15 But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear;

3:16 having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed.

(1 Peter 3:13-16)

To sanctify the Lord God in your hearts is to esteem Yeshua’s person and example above unjust persecution and suffering by sharing His good news. In God’s economy, ambassadors who delight in God’s lovingkindness, judgment, and righteousness in their witness of Yeshua—regardless of outcome—will have followed their Messiah and one day soon know heavenly commendation and reward in His presence. Our Lord and Savior is the light of the world. He who follows Him shall not walk in darkness, but have the light of life… eternal life (John 8:12)!

Appendix A: A Long and Grueling Day of Ministry

Strategic repetition and similarity in language can signify unity and continuity in writing, particularly in narratives like the Gospel of John.

John 8:59 and John 9:1

The transition in question, John 8:59—John 9:1, occurs at a chapter break. Though extraordinarily useful, chapter and verse breaks were not a part of the original Greek text and can be misleading.

8:59 Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by (καὶ παρῆγεν οὕτως).

9:1 Now as Jesus passed by (Καὶ παράγων), He saw a man who was blind from birth. (John 8:59 and John 9:1; underlining added)

Of particular interest is the similarity of the Greek phrases translated and passed by: καὶ παρῆγεν (third person singular imperfect active indicative) and καὶ παράγων (present active participle masculine singular nominative). Do the similarities of these phrases point to a repetition of ideas and a strategic connection revealing the temporal continuation of the narrative on the same day Yeshua leaves the temple?

Craig Keener:

This narrative (conflict Over the Healing of a Blind Man: 9:1-10:21) demonstrates JESUS’ claims in the previous context and chronologically follows directly on Jesus’ departure from the temple on the last day of the festival (7:37-8:59). It probably begins not far from the temple. This section opens with the healing of a blind man (9:1-7) and closes with the recognition that this miracle was not what was expected from a demon (10:21). [10]

If John 9:1-10:21 follows “directly on Jesus’ departure from the temple” and “probably begins not far from the temple,” the temporal continuation on that day seems very likely.

Raymond Brown:

After the long and intricate discourses of vii-viii, ch. Ix provides a pleasant interlude. How closely is ch. Ix related to the Tabernacles setting of vii-viii? In itself the story is complete and could have a place anywhere in one of Jesus’ visits to Jerusalem; for instance, there are many similarities with chapter iii (see Notes on ix 24, 39,33, 39). However, the intensity of the hatred of the Pharisees for Jesus makes the general setting of the Tabernacles pilgrimage quite appropriate. The pool of Siloam (vs. 7) played a role in the water ceremonies we discussed in relation to vii 37-38; and ix 4- 5 develop the theme of light in darkness which is also a Tabernacle theme, as we saw in discussing viii 12.

Nevertheless, the immediate connection of ch. xi with the feast and with what was said in viii is not assured. John give no precise dating for the healing, and the next indication of time will be that of the feast of Dedication, three months after Tabernacles, in x 22. Thus, even if we would accept the present Gospel order and agree that the healing is related to the Tabernacles visit, there may be a considerable gap in time alluded to between viii and ix. [11]

Brown notes the strong thematic connection between the healing of the blind man and Yeshua’s immediate ministry in the temple, but concludes the correlation may or may not bode for a temporal connection.

D. A. Carson:

As he went along is sufficiently vague as a connector that very little precise information about time and place can be deduced. Because of the (thematic) connections ch. 9 has with chs. 8 and 10 (cf. notes, above), we must suppose Jesus is still in Jerusalem, presumably at some point between the Feast of Tabernacles and the Feast of Dedication. [12]

Carson’s translation As he went along ignores the conjunctive Καὶ and indeed sounds rather vague. However, John uses the same Greek verb in both John 8:59 and 9:1: The New King James Version reads 8:59 … and so passed by (παρῆγεν). 9:1 Now as Jesus passed by… (παράγων). Adopting Carson’s translation in both verses 8:59 “…and so went along (παρῆγεν).” 9:1 “(And) As he went along (παράγων)…” Carson’s translation may seem vague, but the Apostle John’s repetition hardly seems vague.

Leon Morris:

There is no time note. John does not relate this incident to others in his story, and we are left to guess at its plain in the sequence. Hoskyns says that the incident took place on the last day of the Feast of Tabernacles, but this is pure assumption. It is most likely that some time has elapsed since the attempt on Jesus’ life (8:59), but more than this we cannot say. [13]

Ignoring the similarities between verse 8:59 and 9:1, does not disprove the potential temporal connection between the two pericopes in the overall narrative… especially in light of shared thematic content.

Andreas Köstenberger:

It is unclear exactly how much time has elapsed since Jesus’ clash with the Jewish authorities at the end of the Feast of the Tabernacles (chs. 7-8). But since the Feast was observed in September or October (in A.D. 32, Tabernacles fell on September 10-17); since both chapters 9 and 10 take place in Jerusalem (note the mention of the pool of Siloam in 9:7 and Solomon’s colonnade in 10:23); since there is no clear demarcation between chapters 9 and 10; and since 10:22 refers to the Feast of Dedication, which took place in Jerusalem in mid-December, it can be inferred that the healing of the man born blind must have taken place between October and mid- December (A.D. 32). [14]

Inferring a date between October and mid-December, may leave open the possible temporal connection between John 8:59 and John 9:1.

Herman Ridderbos:

Ch. 9 displays a clear, well-constructed, inner unity. The connection with what preceded is very loose (if one can even speak of it; see the comments on vs. 1). [15]

Very well, the comments read:

1,2 For context, see above; “pass by can also simply mean “move on” (cf. Mt. 9:9, where Jesus also “saw a man”). “Seeing” does not simply refer to observation but serves to introduce what follows (vs. 3b); it is a seeing that evoked a certain reaction in Jesus. [16]

J. Ramsey Michaels:

The opening words, “And as he was passing by,” are fully consistent with the notion that the temple discourse of the two previous chapter is over, and that a new sequence of events (at an undetermined time, but still in Jerusalem) is under way. [17]

Michaels does not correlate the repetition of words or phrases to draw a connection between John 8:59 and John 9:1.

Rodney A. Whitacre:

Perhaps some time has elapsed since his confrontation with the authorities in the temple, though as the story reads he could be coming straight from their debate . Certainly John intends us to connect this healing with the previous chapter, as the references to Jesus as the light of the world indicate (8:12; 9:5). [18]

Whitacre acknowledges a possible temporal connection; does “as the story reads” indicate the possibility that he recognizes a strategic repetition of words in both verses?

John 2:24-25 and John 3:1-2

Thankfully, the Apostle John uses repetition and similarity of key words to connect pericopes into larger narratives elsewhere in his gospel. Consider John 2:24-25 and John 3:1-2.

2:24 But Jesus did not commit Himself to them, because He knew all men,

2:25 and had no need that anyone should testify of man , (ἀνθρώπου) for He knew what was in man (ἀνθρώπῳ).

3:1 There was a man (ἄνθρωπος) of the Pharisees named Nicodemus, a ruler of the Jews.

3:2 This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.” (John 2:24-25 and John 3:1; underlining added)

Keener:

That John calls Nicodemus ἄνθρωπος, a “man” or “person” of the Pharisees (3:1), may be inconsequential (the term appears more than fifty times in the Gospel), but “a Pharisee” would have been simpler; this term appears nowhere else in the Gospel, linked with Pharisees in the genitive. John probably employs the term here to make explicit the connection with “people” ( ἀνθρώπου… ἀνθρώπῳ) whose hearts Jesus knew in 2:25. [19]

Indeed, “Pharisee” is simpler than man of the Pharisees, yet John would have missed the opportunity to draw a stylistic connection between the two pericopes.

Brown:

Now. This seems to tie the beginning of ch iii to ii 23-25. a Pharisee . Literally “a man of the Pharisees”; perhaps this use of “man” is designed to recall the end of the last verse (ii 25) where we heard that Jesus was aware of what was in man’s heart . Notice here how Jesus knows what is in Nicodemus’ heart. [20]

Brown’s translation of δὲ as “Now” helps him correlate John 2:24-25 with John 3:1-2; Nicodemus is an example of men whose hearts Yeshua knew.

John obviously intends Nicodemus to illustrate a partial faith in Jesus on the basis of signs and has prepared the way for this with ii 23-25. Such an illustration comes logically after examples of more satisfactory faith (the disciples at Cana) and of complete lack of faith (“the Jews” at the Temple). Thus, the sequence is at least logical. [21]

According to Brown, John does not follow a chronological sequence, but the use of the word translated man may signal a logical sequence from the author; Nicodemus is an illustration of the partial faith summarized in John 2:23-25..

Carson:

The word that connects this narrative with the preceding chapter is δὲ, commonly rendered ‘and’ (NIV’s Now is an idiomatic adaption) or ‘but’. If some variation of ‘and’ is accepted, the idea is that Nicodemus exemplified those who in some sense believed in Jesus, but with a faith so inadequate that Jesus did not entrust himself to them (2:23-25)… On the other hand, if δὲ has its more usual adversative force (‘but’), it means that, in contrast to those with inadequate faith at the end of ch. 2, Nicodemus’ approach was not so faulty and Jesus did entrust himself to him. [22]

Though Carson ignores the repetition of the Greek word translated man , he highlights that how the conjunction δὲ is interpreted changes the meaning of the passage significantly. Ironically, if in John 8:59 and 9:1 the conjunction καὶ is repeated, respectively (καὶ παρῆγεν οὕτως) and (Καὶ παράγων), does this highlight a potential connection between them? Carson’s translation renders John 9:1: “As he went along.” However, you and I might literally translate John 8:59, “and He passed by in this manner” and in the very next verse, John 9:1, “And passing by.”

Morris:

The expression “a man of the Pharisees” is as unusual an expression in Greek as in English. The use of ἄνθρωπος is probably meant to link the opening words of this chapter with the closing words of the preceding one, and so bring out Jesus’ knowledge of “man.” This will also be behind the use of a αὐτὸν rather than Ιησοῦς in the first reference to the Lord. [23]

The repeated use of the Greek word translated man is unusual and probably links “the opening words of John Chapter 3 with the conclusion to John chapter 2… “of course, we have no means of knowing how long after the events of ch. 2 Nicodemus came to Jesus.” [24]

Köstenberger:

John 2:23-25 summarizes the response to Jesus’ ministry in Jerusalem by the general populace (in contrast to the hostility of the Jewish leadership [2:18, 20]; note in the Greek text the repeated use of the imperfect tense, indicating continuing action), sandwiched between Jesus’ clearing of the temple and his encounter with Nicodemus. Perhaps more than concluding 2:13-22, these verses commence the Nicodemus narrative. This may be suggested by the overlapping terminology ( ἄνθρωπος [Anthropos, man or human being] in 2:25 and 3:1; σημεῖα [semeia, signs] in 2:23 and 3:2; the use of ἦν δὲ [en de, now he/there was]in 2:23 and 3:1 .

If so, then the comments regarding Jesus’ realistic attitude toward humans and his knowledge of the sinful human heart are designed to introduce the account of Nicodemus’ coming to Jesus. [25]

Köstenberger sees the repetition of the Greek words, ἄνθρωπος (man), σημεῖα (signs), and ἦν δὲ (now he and there was) linking both passages such that John 2:23-25 introduces the Nicodemus narrative.

Ridderbos:

The conversation with Nicodemus offers a very specific elaboration of what was said in a more general sense in 2:23-25. In the figure of Nicodemus we are given an illustrative demonstration—perhaps we may say par excellence—of what is in the preceding is called “the faith” of the many in Jerusalem who were impressed by the signs that Jesus did.

Nicodemus is introduced as “a man of the Pharisees.” “A man” could simply mean “someone,” but in light of the repeated ἄνθρωπος in 2:25 (and with a view to 3:4, 27), the use of the word is probably intentional. [26]

Ridderbos finds the connection between John 8:59 and John 9:1 “very loose,” the connection between John 2:23-25 and John 3:1-2 very tight with the repeated use of the Greek word for man “probably intention.”

Michaels:

Someone once said, “If you want people to read what you’ve written, don’t write about the Man, write about a man.” The repetition of the noun “person” or “man” (anthropos)links the story of Nicodemus closely to what precedes. [27]

Michaels is convinced the repetition of the Greek word for man links John 2:23-25 and John 3:1-2.

Whitacre:

Nicodemus is one of these who have an untrustworthy faith. John signals this connection by his repetition of the word man (2:25; 3:1) and by the fact that Nicodemus’s assessment of Jesus is based on the signs he had seen (3:2; sf. 2:23). [28]

Summary

Whether, in either one or the other of these transition passages (John 2:23-25—John 3:1-2 or John 8:59—John 9:1) or both, all of these commentators (perhaps with the exception of D.A. Carson) recognize to some degree John’s use of repetition and similarity in language to signify unity and continuity in the transition between different accounts. Correlation is recognized more often (and with greater vigor) between John 2:23-25 and John 3:1-2 in support of a popular, yet mistaken, theological interpretation of faith based upon signs. The correlation between John 8:59 and John 9:1 is less frequent (and less vigorous). Instead, chapter 9, the healing of the man born blind, is viewed by some scholars as “a pleasant interlude” [29] coming on the heels of two intense discourses in the temple.

Conclusion

The word choices made by the Apostle John in John 8:59 and John 9:1 are wonderfully similar and purposefully chosen.

8:59 Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by (καὶ παρῆγεν οὕτως).

9:1 Now as Jesus passed by (Καὶ παράγων), He saw a man who was blind from birth. (John 8:59 and John 9:1; underlining added)

Should you and I translate literally, verse 8:59 might read, “and so passed by” while verse 9:1 might read “And passing by.” This contiguous similarity of phrases, καὶ παρῆγεν… καὶ παράγων, along with their simple straightforward meaning, when combined with the thematic similarities between the account John 8:59 concludes and the account 9:1 introduces, convinces this author that the Apostle John uses a literary devise to purposefully connect the two passages, both thematically and chronologically, into one long and grueling day of ministry.

Copyright © Frank Tyler 2023

By Frank Tyler

John 8:12-9:5

Introduction

John 8:12-9:5: Late Morning—Mid Day

In part one of this study, we discovered that Yeshua is both the Giver of the Law and the Spirit-filled Messiah who fulfills the Law with perfect lovingkindness, judgment, and righteousness (Jeremiah 9:24). [1] In stark contrast, the Judean authorities engage in the sin of legalism by manipulating the Law and putting a woman at jeopardy, all to undermine Yeshua’s ministry before a large crowd in the court of the women. Far from accepting the rebuke and correction of God’s Son, the Judean authorities will continue to resort to legalism and incessant provocations. Though openly acknowledging the hand of Satan working through the Judean authorities, with apologia after apologia, Yeshua never ceases reaching out to these rulers with the good news of who He is and the gift of life in His name. Darkness descends into a gathering storm, but the light of God’s Menorah shines tirelessly as a beacon of salvation evermore brightly and with sharper and sharper contrast. Yeshua will develop, both in word and in deed, the theme of His latest apologia, I am the light of the world (John 8:12); as a result, many more will believe in Yeshua, the One who delights in lovingkindness, judgment, and righteousness (Jeremiah 9:24).

The Larger Historic Context

Finding themselves in the presence of a large crowd of observers, how will the rulers react to the One whose actions so graphically reveal that He is both the Giver of the Law and Israel’s Spirit-filled Messiah who fulfills the Law perfectly (John 7:53-8:11), the One who openly proclaims I am the light of the world (John 8:12)? Although the story of the woman caught in adultery forms the immediate and crucial backdrop defining the composition of Yeshua’s audience and the motivation driving the Judean authorities’ relentless attack on Him, [2] there exists a larger historic context that helps you and I better understand the interactions between Yeshua and the Judean authorities.

The Sin of Legalism

Like an invisible Black Hole drawing matter into its deadly vortex, historically, legalism has a long destructive history that remains relevant to understanding the context underlying the present conflict between Yeshua and the Judean authorities. Though nowhere defined in Scripture, for our purpose this simple definition suffices: Legalism is the sin or act of turning from the grace of God to the law and in so doing denying God and His Son Yeshua. [3]

In the Garden of Eden, Satan is both brilliant… and persuasive: Now the serpent was more cunning than any beast of the field which the LORD God had made (Genesis 3:1).

God’s command: Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat…

(Genesis 2:16; underlining added).

Satan’s interpretation: Has God indeed said, “ You shall not eat of every tree of the garden ”? (Genesis 3:1; underlining added)

Satan asks a misleading question purposefully rephrased from God’s positive affirmation, Of every tree of the garden you may freely eat, to express a negative summation, You shall not eat of every tree of the garden . The sole exclusion to God’s positive affirmation and gracious provision becomes the source of Satan’s negative and twisted summation.

Eve fails to discern the distinction and makes the forbidden tree the focal point of her understanding of God’s provision: We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, “You shall not eat it, nor shall you touch it, lest you die” (Genesis 3:2-3). God plainly states the consequence for eating of the tree of knowledge: in the day that you eat of it you shall surely die (Genesis 2:17). Eve’s embellishment, nor shall you touch it is a logical inference; if she and Adam cannot touch the fruit, they certainly cannot eat the fruit… but is her inference a part of God’s command? No, she has inadvertently stepped away from God’s gracious provision and simple obedience to His command onto the thin ice of legalism. [4]

Might she and Adam touch the fruit and not die? Absolutely, her self-imposed rule is without consequence. Seizing the opportunity, Satan boldly contradicts God’s command by denying the consequence for disobedience, You will surely not die (Genesis 3:4), and reasons—if you eat of the tree and know good and evil you become like God (Genesis 3:4-5). Logical inferences and legalism prove an attractive invitation to sin. So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate (Genesis 3:6).

Satan is brilliant. He successfully manipulates God’s commandment to Adam and Eve and turns them from the goodness of God’s grace (partaking of the fruit of the garden) to sin (partaking of the tree of knowledge). But, how does this bit of legal brilliance play out with God, the One who created Adam and Eve and gave them the commandment?

3:14 So the LORD God said to the serpent:

“Because you have done this,

You are cursed more than all cattle,

And more than every beast of the field;

On your belly you shall go,

And you shall eat dust

All the days of your life.

3:15 And I will put enmity

Between you and the woman,

And between your seed and her Seed;

He shall bruise your head,

And you shall bruise His heel.”

The sin of legalism brought forth Man’s fall and God’s judgment:Satan is brilliant… utterly brilliant, and resolutely condemned.

Succumbing to Satan’s legalistic ploy and disobeying God’s command, Adam and Eve now exit the Garden of Eden and enter a foreign world under condemnation of sin and death.

3:22 Then the LORD God said, “Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever”—

3:23 therefore the LORD God sent him out of the garden of Eden to till the ground from which he was taken.

3:24 So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life. (Genesis 3:22-24)

The One who gave the command now fulfills that command with perfect power and authority, but not without lovingkindness, judgment, and righteousness (Jeremiah 9:24). God not only provides clothing for Adam and Eve (Genesis 3:21), but He also promises Messiah, the Seed that comes forth from the woman who crushes the head of Satan (Genesis 3:15).

Just as Satan sought to manipulate the positive blessing of God’s gracious provision and commandment to Adam and Eve, Of every tree of the garden you may freely eat (Genesis 2:16), in order to bring condemnation upon God’s creation, so too in the pericope adulterea (John 7:53-8:12), the great scholars of Judaism, the scribes and Pharisees, sought to manipulate the blessing of His Law, in order to bring condemnation upon the woman and God’s Chosen One. [5] Thankfully, the difference between the first Adam and the second Adam could not be more apparent. Adam and Eve succumbed to Satan’s ploy and fell under condemnation of sin and death. Yeshua boldly and very graphically exposes the Judean authorities’ plot by issuing a simple command: He who is without sin among you, let him throw a stone at her first (John 8:7). Despite their brilliance, neither Satan nor the woman’s accusers are a match for Yeshua, the Giver of the Law and Spirit-filled Messiah who fulfills God’s Law perfectly.

Just as God showed lovingkindness to Adam and Eve, so too Messiah shows lovingkindness to the woman caught in adultery and her accusers. Yeshua demonstrates righteous judgment by correcting both; yet mercifully, neither bear the full consequence of their sin. Truly, Yeshua is the Lord exercising lovingkindness, judgment, and righteousness in the earth. For in these He delights (Jeremiah 9:24). Like His commandment to Adam and Eve, His Law to His chosen people was meant for blessing… it takes pride, intellect, and a depraved heart to turn them into the curse of legalism.

The Promise of Eternal Life

Within the immediate history of John’s account, chapters 3 and 5 record apologias designed to persuade the Judean authorities of Yeshua’s promise of eternal life. [6] These apologias shape the ongoing dialogue between Yeshua and the Judean authorities in chapter 7 and 8.

In His apologia to Nicodemus and his disciples (John 3:14-18), we find Yeshua’s promise of everlasting life.

John 3:14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,

John 3:15 that whoever believes in Him should not perish but have eternal life.

John 3:16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.

John 3:17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.

John 3:18 “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.

(John 3:14-18; underlining added)

That Yeshua declares the promise of everlasting life twice in verses 15 and 16 and then restates it in verse 17, that the world through Him might be saved , makes the promise emphatic. The Son is the Father’s herald speaking the promise of eternal life. Furthermore, He links this promise directly to the cross and God’s great love for the world in giving His Son. The meaning of God’s love and our Lord’s sacrifice is inextricably linked to His promise: whoever believes in Him should not perish but have everlasting life. How do you and I know God loves us? He gave us His Son, the Lamb of God who takes away the sin of the world (John 1:29), in order that we might believe in His Him and have eternal life. This is the apologia Yeshua speaks to both Nicodemus, the teacher of Israel (John 3:10), and his disciples.

In John chapter 5, healing a paralytic on the Sabbath draws the Judean authorities to Yeshua and gives Him an opportunity to reach out to them with yet another apologia.

5:21 For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.

5:22 For the Father judges no one, but has committed all judgment to the Son,

5:23 that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.

5:24 “ Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.

5:25 Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.

5:26 For as the Father has life in Himself, so He has granted the Son to have life in Himself, (John 5:21-26; underlining added)

Verses 21 and 26 form an inclusio: [7] Just as the Father raises the dead, gives life, and has life in Himself, so too the Son (John 5:21 and 26). To the one who hears His word and believes His Father’s testimony, Yeshua promises everlasting life, freedom from final judgment, and immediate and final passage from death into life (John 5:24). Indeed, the hour is both coming and now is when the spiritually dead will hear the voice of the Son of God and have everlasting life (John 5:25). Not only is Yeshua’s eternality revealed, but even as the Son of God speaks with the Judean authorities, He continues with perfect power and authority to both promise and fulfill His promise of eternal life—according to His word many have been saved, and moreover, will continue to be eternally saved.

With the particular events of John 5 still fresh (John 7:21-24) and just days before the events of the pericope adulterea, the Judean authorities are well aware of Yeshua’s promise: Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life (John 5:24). It is His word to them. And, if that were not enough, these same rulers likely heard (perhaps through one of Nicodemus’ disciples) the earlier promise given to Nicodemus, the teacher of Israel (John 3:10), and his disciples: For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life (John 3:16). In both chapters, the apologias focus on Yeshua’s promise of eternal life to the world or whoever believes. The world includes whoevers like the Judean authorities.

Yeshua is the Word of God

The Apostle John introduces the witness of the apostles with a very radical revelation: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God (John 1:1-2). For this reason, you and I rightly expect the boldness of Yeshua’s words throughout John’s account, but for those without the benefit of the apostle’s introduction, namely the Judean authorities, His boldness becomes a stumbling block.

From the Giver of the Law to the Giver of God’s Word

The incident with the woman caught in adultery dramatically revealed Yeshua as the Giver of the Law. In His continuing interactions with the Judean authorities, Yeshua purposefully expands this apologia: [8] He is the Giver of—not just the Law—but the very word of God. The heart of Yeshua’s apologia to the Judean authorities in John chapter 8—I am the light of the world—challenges them to hear His word as the Word of God spoken like rays of light to illuminate the truth and save them. Will they hear and believe His promise of eternal life to them?

Lighting the Temple with the Word of God

If the pericope adulterae is omitted from John’s account, then seeing the progression from Giver of the Law to Giver of God’s Word (interchangeably the Father’s or His Word) might easily be missed; likewise, the ensuing interactions between Yeshua and the authorities might be misinterpreted as little more than a heated argument over His statement, I am the light of the world (John 8:12). Emphatically this apologia to the Judean authorities is designed to bring them to faith in their Messiah, the Christ, the Son of God. And, it begins with the dramatic revelation of who Yeshua is as the Giver of the Law and the Spirit filled Messiah who fulfills the Law perfectly (John 7:53-8:12).

If the rulers revere the Law and have witnessed Yeshua openly identifying Himself as the Giver of that Law, then how will they respond to Yeshua when He continues speaking as the light of the world with power and authority the Word of God designed to save them? Again, Yeshua neither argues, nor debates with the Judean authorities, but instead speaks to these rulers with the perfect power and authority of the One True God in order to persuade them of who He is as the light of the world (John 8:12). Will they recognize His power and authority and embrace Him as the light of the world? His word is the light of God’s Word; will they believe in Him for eternal life?

Future Fulfillment of the Divine Profile

In itself, the significance of being both the Giver of the Law and Spirit-filled Messiah who fulfills the Law dovetails into John’s and his fellow apostles’ larger purpose in recording their gospel account (John 20:30-31, 21:24). However, with the progression from the Law to the whole of God’s Word, the Giver of the God’s Word and Spirit-filled Messiah, Yeshua, is uniquely qualified—not just to fulfill the Law—but the whole of God’s word profiling Messiah in both the Old Testament [Law (Torah); Prophets (Nevi’im); and Writings (K’tuvim)] [9] and the New Testament [Gospels, Epistles, and Apocalypse]. This Divine profile fits Israel’s Spirit-filled Messiah exclusively.

Scriptures in John Fulfilled in Messiah

Note that hina (that) clauses are woven throughout these passages to demonstrate a purposeful fulfillment in Yeshua’s ministry. Verses 12:14-15 use a similar expression, as it is written, and verse 19:37 attaches to the previous hina clause in verse 19:36, And again another Scripture says. Only the Spirit-filled Messiah fulfills this Scriptural profile.

Eventually these fulfillments of the Old Testament law, prophets and writings along with the New Testament gospel accounts become a part of a still larger developing apologia to Israel’s ruling authorities culminating in the greatest sign of all, His crucifixion and resurrection (John 2:18-22, 3:14-18, 8:28, 12:32-34, 19:1-20:30-31).

Despite all their efforts to dismiss Him as a backwater preacher from the sticks of Galilee, Yeshua both speaks and fulfills Scripture (not just the Law), and with every word spoken and fulfilled, He alone fits the Divine profile; will the rulers believe in Him and His promise of eternal life?

Summary: Shocking Truths

Surely, you and I are not shocked by these truths. Afterall, the Apostle John forewarns of us of the radical nature of Yeshua’s deity: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God (John 1:1-2). Nevertheless, following Yeshua’s crucifixion, even the Apostle Thomas struggles. [10] Unless he sees for himself the imprint of the nails on Yeshua’s hands and the wound in His side, he will not believe Yeshua’s resurrection (John 20:25). Then He said to Thomas, “Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing” (John 20:27). The Divine profile fits perfectly and brings the unbelieving apostle to his knees, My Lord and my God (John 20:28)!

20:30 And truly Jesus did many other signs in the presence of His disciples, which are not written in this book;

20:31 but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name .

(John 20:30-31; underlining added)

The many other signs in the presence of His disciples implies the significance of our Lord’s greatest of all signs, His crucifixion and resurrection, and confirms the power of His Word to bring forth life in His name . The Word of God is perfectly fulfilled in Yeshua’s person and ministry. The Judean authorities are not forewarned by the Apostle John, but must struggle prior to the cross with the radical truth that Yeshua is the Christ, the Son of God..

Yeshua, Himself, repeatedly foreshadows the apologetic impact His crucifixion and resurrection will have upon the Judean authorities (John 2:18-22, 3:14-18, 8:28, 12:32-34). Likewise, He continues to boldly proclaim His promise of eternal life and fulfill the Divine profile, so how will the Judean authorities react? Will they believe in Yeshua? Will they see the light? Will they perceive in His word the very Word of God spoken to deliver them from eternal condemnation? Or, when faced with the truth of who Yeshua is, will they remain in the darkness of unbelief and continue in their efforts to undermine Him and the ministry entrusted to Him by the Father? These are vital questions the Apostle John must answer also in order to persuade his own audience that Yeshua is the Christ, the Son of God, the One who promises life in His name to those who believe in Him (John 20:30-31).

Sons of Satan

The plot to force Yeshua to judge the woman caught in adultery, brilliantly conceived by the scribes and Pharisees seeking to undermine the Messiah, is a dramatic opening engagement in a battle, itself, a part of a much larger ongoing war stretching all the way back to the Garden of Eden (and perhaps beyond). The accusers of the woman in chapter 8 represent a subgroup within a larger group of Judean authorities. Though our Lord eventually identifies the larger group as sons of Satan (John 8:44), [11] He never ceases reaching out to them with the good news of who He is. Indeed, His word reaches out with perfect power, authority, and love. As His Divine profile becomes clearer for all to see, many believe in their Messiah. As darkness descends in the temple, God’s Menorah shines evermore brightly sharply contrasting with the Judean authorities’ accusations and inquiries. [12]

You bear witness of Yourself; Your witness is not true (John 8:13).

If Satan is a master at manipulating God’s Law, should you and I expect anything less from brilliant, yet unwitting proteges? The laws governing witnesses read:

17:6 Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness. (Deuteronomy 17:6)

19:15 One witness shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established. (Deuteronomy 19:15)

If Yeshua were an ordinary man, then His lone witness might be dismissed easily, but as the Giver of the Word of God (not merely the Law) and Israel’s Spirit-filled Messiah, He is anything but ordinary. Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going (John 8:14). For those with ears to hear, this revelation clearly reveals Yeshua’s deity. As God, He needs no witness to affirm the truth of His word; God speaks and it is; His Word always affirms itself as truth.

To be the Spirit-filled Messiah is to be the Sent One of the Father. Yeshua carefully abstained from judging both the woman and her accusers, and in so doing exercised perfect understanding and knowledge of His Father(Jeremiah 9:24; John 8:15). However, should He judge both the woman and her accusers, His judgment would have been true for I am not alone, but I am with the Father who sent Me . (John 8:16). Regarding the law governing witnesses, even if it were applicable to Him, they already have two witnesses—both He and the Father who sent Me bears witness of Me (John 8:18). The words Yeshua speaks are the very words of God revealing the Father’s intimate relationship with His Son. Yeshua is the light of the world worthy of their belief!

Where is your Father(John 8:19)?

True, Yeshua has an earthly Father in Joseph, a lowly carpenter. If the authorities do not know him personally, at least they know about him. However, the Lord’s reference is not to His earthly Father, but to His heavenly Father: You know neither Me nor My Father. If you had known Me, you would have known My Father also (John 8:20; 14:7). Consider the great Shema, Hear, O Israel: The LORD our God, the LORD is one! You shall love the LORD your God with all your heart, with all your soul, and with all your strength (Deuteronomy 6:4-5). [13] Yeshua and His Father are One; far from loving the LORD, these authorities know neither the Father nor His Son. How can they love God with all their heart, soul and strength?

Then Jesus said to them again, “I am going away, and you will seek Me, and will die in your sin. Where I go you cannot come” (John 8:21). Clearly, the Judean authorities can go to Yeshua’s earthly home, but as unbelievers, they cannot go to His heavenly home. Juxtapose this warning to the comfort He gives His disciples: I go and prepare a place for you… that where I am, there you may be also (John 14:1-4). Ironically, the rulers will die in their sin for in their brilliance they foolishly war against the One giving them the Word of God and the One sent to fulfill it... the One promising them eternal life.

Will He kill Himself, because He says, “Where I go you cannot come” (John 8:22)?

Casting aspersions on key witnesses remains one of the most common tactics employed by lawyers and other adversaries.

8:23 And He said to them, “You are from beneath; I am from above. You are of this world; I am not of this world.

8:24 Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins.” (John 8:23-24)

The authorities slander Yeshua by questioning whether He intends to commit suicide. Truly, they are from beneath; nevertheless, Our Lord responds with lovingkindness, believe that I am He… the Giver of the God’s Word and Israel’s Spirit-filled Messiah who fulfills the Scripture… the One who has come to keep you from dying in your sins … the One who promises eternal life.

Who are you(John 8:25)?

By asking Him who He is, the Judean authorities imply that Yeshua’s words reveal cognitive dissonance; surely You do not think You are who You say You are, so who are You really? Do You even know who You are? [14]

Yeshua does not suffer cognitive dissonance. Though He has articulated clearly who He is from the very beginning (John 8:25), has many thing to say and to judge concerning them, and speaks to the world those things whichHe heard from His Father (John 8:26), His persecutors simply do not know Him.

Again, Yeshua clarifies who He is for both the Judean authorities and crowd by returning to familiar themes.

8:28 “When you lift up the Son of Man, then you will know that I am He , and that I do nothing of Myself; but as My Father taught Me, I speak these things.

8:29 And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him.”

8:30 As He spoke these words, many believed in Him.

(John 8:28-30; underlining added)

Imagine the effect on Nicodemus and his disciples, themselves Judean authorities, as they reflect back on Yeshua’s authoritative yet gracious correction of their teacher and His apologia designed to persuade them of His promise of eternal life. Just as He showed lovingkindness, judgment, and righteousness (Jeremiah 9:24) towards them, so too He shows His Father’s delight in His words to the Judean authorities. Despite their dark malevolent behavior, the Father has not left Yeshua alone, for He always does those things that please Him (John 8:29); afterall, He is the Son who glories in the perfect understanding and knowledge of His Father (Jeremiah 9:24). Truly, Yeshua is the sent One of God, the Son of Man who, when lifted up, takes away the sin of the world including the sin of the Judean authorities who disparage Him.

The Judean authorities’ actions and words fail to dim the light of God’s Menorah; far from suffering from cognitive dissonance, the light of the world (John 8:12) speaks God’s Word with perfect power and authority in the midst of a dark temple, and many believe in Him (John 8:30). Then Jesus said to those Jews who believed Him, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free (John 8:31-32). Those who believe in Yeshua have life in His name and need not walk in darkness with the Judean authorities; they have the light of life , eternal life, within them; they need only abide in His Word. Indeed, Yeshua is the light of the world who promises thatHe who followsHimshall not walk in darkness, but have the light of life—eternal life (John 8:12)!

We are Abraham’s Descendants(John 8:33); Abraham is our Father (John 8:39); We were not born of fornication (John 8:41).

By asserting who they are as Abraham’s children, the authorities seek to impress upon the crowd their authority and the righteousness of their inquiry while questioning the legitimacy of Yeshua’s promise to those who believe in Him. We are Abraham’s descendants , and have never been in bondage to anyone. How can You say, “You will be made free” (John 8:33; underlining added)?This defensive strategy cannot hide the sinfulness of the authorities’ words and deeds and their need for a Savior.

The beginning of John 8:33, They answered Him, troubles many commentators especially if the they refers to those who just three verses earlier believed in Yeshua (John 8:30, 31). Indeed, the voice of those answering back in verse 8:33 clearly remains that of the unbelieving Judean authorities. Have these authorities or rulers suddenly believed in Yeshua, but in a spurious and untrustworthy manner? Or, are those who believe in Yeshua (John 8:30, 31) an audience distinct from the unbelieving Judean authorities?

One of the clues resides in John 8:30, As He spoke these words,many (πολλοὶ) believed in Him (underling added). The Apostle John uses the expression many believed in Him several times in His gospel account (John 4:39, 7:31, 8:30, 10:42, 11:47 and 12:42), but not until John 11:47 and 12:42 does the text explicitly state, even among the rulers many believed (John 12:42). In light of the earlier strong opposition to Yeshua, Have any of the rulers or the Pharisees believed in Him? (John 7:48), why should you and I imagine that one day later the many referred to in John 8:30 are rulers or Judean authorities? If many rulers believe, then what is the size of the group remaining in opposition to Yeshua? Are you and I to imagine the they in John 8:33 represents a highly vocal minority within the rulers? If many of the rulers already believe in Yeshua (John 8:30), then why would the Apostle John wait until after Lazarus’ resurrection to reveal such an important state of affairs? Nevertheless, scholars often insist that the many are Judean authorities or rulers. How so?

In John 2:23, the expression many believed in His name is frequently linked to an untrustworthy spurious faith. According to this kind of thinking, if Nicodemus exemplifies untrustworthy faith (John 2:24-3:2), then those authorities believing in John 8:30 reveal this same kind of untrustworthy faith(John 8:33). [15]

Ironically, the response to Yeshua differs greatly between Nicodemus and his fellow Judean authorities. Nicodemus sought clarification as a newly born again believer— who, as the teacher of Israel, desired his disciples to hear directly from Yeshua. In marked contrast, the Judean authorities relentlessly seek clarification as unbelievers determined to undermine Yeshua and His ministry before the people (λαὸς).

As noted in a previous article, believing in His name expresses genuine, not spurious faith. [16] Yeshua does not entrust Himself to newly born again believers, but instead invites them to abide in His word in order to mature and experience freedom from sin. Correctly understood, the expression many believed in His name makes unlikely the idea that the many in John 8:30 are Judean authorities and more likely, the many are composed of newly born again believers mostly among the crowd—and if among the rulers, then perhaps smaller groups like Nicodemus and his disciples.

The referent or antecedent defining many in verses 8:30-31 is not the nearer one in John 8:33, but the clearer one logically inferred and directly referred to in John 7:31-32, 40-41, 49, and 8:2, the people (λαὸς) or crowd (ὄχλου). Likewise, regarding the referent for they in verse 8:33, Bob Wilkin writes:

The third person plural pronoun in They answered Him looks to the far antecedent in vv 13, 19, 22, 25, and 27. Basically the whole chapter—except for the excursus of vv 30-32—deals with Judeans opposed to Jesus and seeking to kill Him. [17]

Again as Wilkin rightly notes, the clearer referent or antecedent takes precedent over the nearer one.

When Yeshua responds to those declaring themselves descendants of Abraham (John 8:33), He addresses a separate group from those He encourages to abide in His word (John 8:31-32). The former group has yet to believe, while the latter group has just believed. Likewise, the freedom Yeshua promises is the believer’s freedom from sin and carnality. If whoever commits sin is a slave of sin (John 8:34) and a slave does not abide in the house forever(John 8:35), how does He make those who believe in Him free?

The Son makes you free from sin through His Word. As the Giver of God’s Word and Israel’s Spirit-filled Messiah, Yeshua speaks with perfect power and authority: He has perfect power and authority to promise eternal life to the unbeliever; He has perfect power and authority to deliver the believer who abides in His word. Instead of believing in Yeshua, the Judean authorities seek His life because His word has no place in them (John 8:37). Unless unbelievers become persuaded of the truth of Yeshua’s Word or promise to them, they remain dead in their sins and eternally condemned. Unless the believers abide in His Word—though born again and not subject to eternal condemnation—they experience the death-like consequences of sin. Yeshua is the Son of God, the Giver of His Word and Israel’s Spirit-filled Messiah, who delivers both unbelievers and believers according to His Word. He speaks what He has seen with His Father; sadly, the rulers do what they have seen with their father (John 8:38).

Though Judean authorities assert that Abraham is their father (John 8:39), Yeshua warns them of their hypocrisy:

8:39 If you were Abraham’s children, you would do the works of Abraham.

8:40 But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this.

8:41 You do the deeds of your father. (John 8:39-41; underlining added)

Casting aspersions now turns into outright character assassination as they respond: We were not born of fornication; we have one Father—God (John 8:41). Unlike Yeshua, they were not born of fornication, is a clear reference to Mary’s conception prior to being married to Joseph.

True, the Judean authorities have one father, but the God of Abraham is not their father.

8:42 Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me.

8:43 Why do you not understand My speech? Because you are not able to listen to My word. (John 8:42-43; underlining added)

Imagine the crowd listening to the harsh demeaning words of the Judean authorities directed to Yeshua, and yet as the Sent One of the Father, He remains unflappable and restrained in His response, demonstrating lovingkindness, judgment, and righteousness , all while speaking the Word of God with perfect power and authority, all to the delight of His Father (Jeremiah 9:24).

Nonetheless, the legalism and lies the Judean authorities believe about themselves, along with Satan’s deception, must be exposed. If there is any hope of reaching them with the good news, then grace and truth must come together.

8:44 You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.

(John 8:44; underlining added)

Perhaps, you and I may recall our Lord’s poignant rebuke of Peter: Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men (Matthew 16:23). Even a born again believer and one entrusted with the keys to the kingdom of heaven (Matthew 16:16-19) can—as a lowly disciple—become a pawn of Satan, especially when mindful of the things of men and not God. How much more so the Judean authorities, who ruling over Israel, are daily consumed by the concerns of men.

Surely, Yeshua’s words call to mind the story of Adam and Eve in the Garden of Eden and how Eve was deceived by the serpent. Imagine, what a fateful day for the crowd and the Judean authorities; beginning in the early morning with the accusation against the woman caught in adultery and then with the resumption of their attack on Yeshua, the Judean authorities reveal who their real father is. Alas, despite their brilliance, like Adam and Eve, the rulers of Israel have been caught up in legalism… Satan has deafened and blinded them to the words of their Messiah.

If only the authorities had listened to their temple guards: No man ever spoke like this Man (John 7:46)!If only they had listened to one of their own, Does our law judge a man before it hears him and knows what he is doing (John 7:51)?

8:45 But because I tell the truth, you do not believe Me.

8:46 Which of you convicts Me of sin? And if I tell the truth , why do you not believe Me? (John 8:45-46; underlining added)

Though they demean the crowd that does not know the law as accursed (John 7:49), the Judean authorities remain blind to the One who has given them the very Scripture they so greatly extol, the One who tells them the truth with perfect power and authority tempered with the perfect balance of lovingkindness, judgment, and righteousness . He who is of God hears God’s words; therefore you do not hear, because you are not of God (John 8:47; underlining added). Yeshua speaks the very Word of God, yet those leading the nation of Israel cannot hear Him. They are most certainly not the children of the God of Abraham. Satan has their ear.

Do we not say rightly that You are a Samaritan and have a demon (John 8:48, 52)?

The authorities confuse the power of the indwelling Holy Spirit with demon possession and accuse Yeshua with having the biblical literacy of a Samaritan (John 8:48).

8:49 Jesus answered, “I do not have a demon; but I honor My Father, and you dishonor Me.

8:50 And I do not seek My own glory; there is One who seeks and judges.

8:51 Most assuredly, I say to you, if anyone keeps My word he shall never see death.” (John 8:49-51; underlining added)

And how does Yeshua honor His Father and not seek His own glory? By manifesting a perfect harmony of lovingkindness, judgment, and righteousness for in these things His Father delights (Jeremiah 9:24). In the face of persecution, He speaks the Word of God and promises with perfect assurance, if anyone keeps My word he shall never see death. [18] Anyone includes the Judean authorities who seek Yeshua’s life. Then the Jews said to Him, “Now we know that You have a demon! Abraham is dead, and the prophets; and You say, ‘If anyone keeps My word he shall never taste death . (John 8:52). In their cleverness and haste to call Him demon-possessed, they deny the very Word of God—Messiah’s promise to them of eternal life.

Are You greater than our Father Abraham? Who do You make Yourself out to be (John 8:53)?

The Judeans now return to the familiar theme of cognitive dissonance. Logically, Yeshua claims to be greater than Abraham; surely He does not think He is who He says He is, Who do You make Yourself out to be(John 8:53)?

8:54 Jesus answered, “If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is your God.

8:55 Yet you have not known Him, but I know Him. And if I say, “I do not know Him,’ I shall be a liar like you; but I do know Him and keep His word.

8:56 Your father Abraham rejoiced to see My day, and he saw it and was glad.” (John 8:54-56; underlining added)

Deaf to Yeshua’s words, the authorities fail to pick up on His eternality: You are not yet fifty years old, and have You seen Abraham(John 8:57)? Yeshua now confirms what was so obvious the day before to the temple guards; No man ever spoke like this Man (John 7:46); the One who speaks to the rulers is the One True And Eternal God, “Most assuredly, I say to you, before Abraham was, I AM(John 8:58; Exodus 3:14).

Throughout a long morning into mid-day, before a large crowd composed of the Judean authorities and ordinary people, Yeshua has now spoken the Word of God with perfect power and authority tempered with lovingkindness, judgment, and righteousness . During this time many of the people and possibly even some of the Judean authorities believed in Him (John 8:30-31), but what is the response of the majority of rulers who continue warring with Yeshua? Despite all His efforts as the Giver of the Scriptures and Israel’s Spirit-filled Messiah to persuade them of good news,they took up stones to throw at Him(John 8:59). As if to confirm all that He previously said, miraculously Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by (John 8:59). His time had not yet come.

I Am the Light of the World

Although He leaves the temple under threat for His life, Yeshua continues to reach out to the leaders of Israel with yet another sign, one that only Messiah can perform, healing a man born blind (John 9:32-33). [19]

9:1 Now as Jesus passed by, He saw a man who was blind from birth.

9:2 And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” (John 9:1-2)

The disciples consider blindness a curse brought on by the sin of either the man or his parents, but Yeshua reveals: Neither this man nor his parents sinned, but that the works of God should be revealed in him (John 9:3).

This man born blind will soon be Yeshua’s seeing ambassador to the Judean authorities, who—themselves, brought forth from their mother’s wombs seeing—remain blind to the Christ, the Son of God. Although untrained in the Law, this man will stand before Israel’s greatest legal minds and under intense scrutiny represent Yeshua. This man born into darkness will witness to the light of the world (John 9:15, 25) without a scintilla of partiality... without formally knowing Yeshua as the Son of God (John 9:35-38).

9:4 I must work the works of Him who sent Me while it is day; the night is coming when no one can work.

9:5 As long as I am in the world, I am the light of the world .”

(John 9:4-5; underlining added)

And, how does Yeshua do the works of Him who sent Him, but by continuing to pursue and draw the Judean authorities with the utterly miraculous good news of a man born blind gaining his sight… again, a sign only Messiah can perform.

Conclusion

Previously, Yeshua concluded His time with the woman caught in adultery by admonishing her without judgment, declaring, I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life (John 8:12) . Now in the person of a lowly blind man, our Lord concludes his apologia to the Judean authorities by sending forth a willing ambassador to present good news and a definitive Messianic calling card. How will the man fare? Will the Pharisees exercise lovingkindness, judgment and righteousness ? Do they understand and know the Father and His Son? The love of God looks like something; it looks like compassion for a woman entrapped in an ungodly scheme and a man born blind seeing for the first time; it looks like Yeshua, the light of the world continuing to pursue the unbelieving Judean authorities with the good news.

Yeshua’s love for the Judean authorities, who seek His life, remains one of the greatest examples of God’s lovingkindness, judgment, and righteousness (Jeremiah 9:24) and an essential part of His larger apologia as the One who speaks the Word of God and fulfills it perfectly in His promise of eternal life. Whoever believes in Yeshua and His promise of eternal life has what He promises, eternal life. Despite their malevolent intentions, “whoever” includes the Judean authorities.

1)Israel’s most brilliant and noted scholars continue their legalistic attack upon Yeshua, even after He definitively demonstrates who He is as both the Giver of God’s Word and Israel’s Spirit-filled Messiah (John 7:53-8:12), This only confirms further the bankruptcy of that generation of Israel’s leadership.

2)The Judean authorities or rulers mimic the same legalism Satan used to separate Adam and Eve from God. Their efforts to undermine Israel’s Messiah reflect Satan’s larger design and provide the dark contrast necessary for many to weigh Yeshua’s apologia, I am the light of the world , and believe on Him and His promise of eternal life.

3)Accounting for the Judean authorities’ failure to discern Israel’s Messiah remains an essential element and watermark of authenticity in the apostles’ witness to early first century Jews and Gentiles.

As Yeshua demonstrates, glorifying God oftentimes requires being a determined and persistent light in the midst of darkness. Thankfully, He promises, I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life —eternal life (John 8:12).

Application

Yeshua is the perfect God/Man, Israel’s Messiah, the Christ, the Son of God who speaks the very Word of God with perfect power and authority. He is the giver of His Word and that Word is the Word of His Father that you and I know as the Scriptures. When we share the Gospel of John, we share the very Word He has given us to bring forth eternal life in others. We share a perfect witness that can never return void!

1)In His person and ministry, He is both the Giver of His Word and the Spirit-filled Messiah who fulfills His Word with perfect lovingkindness, judgment, and righteousness . He promises life in His name to whoever believes in Him, including the Judean authorities who seek His life. We should share His promise with the “whoevers” He brings into our lives.

2)Those we share with do not always respond positively to the light of the world and the light of life within us (John 8:12). If Yeshua experienced outright rejection for His witness to the Judean authorities, then might you and I expect rejection when witnessing to those caught up in spiritual darkness? Absolutely, the challenge of following Yeshua’s example is how to witness effectively and glory in the lovingkindness, judgment, and righteousness of our Lord (Jeremiah 9:24).

3)While imprisoned in Rome, the Apostle Paul writes: For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, having the same conflict which you saw in me and now hear is in me (Philippians 1:29-30). Clearly, neither Yeshua nor Paul held themselves hostage to a positive response to the good news. Likewise, when suffering comes into our lives, you and I must not lose hope in the power and authority of God’s promise to bring forth life in our Savior’s name... even under the most impossible of circumstances conviction of His grace and truth will rule the day. Truly, His Word never returns to Him void (Isaiah 55:11).

The Giver of His Word, our Spirit-filled Messiah is good. The promise of eternal life comes from the same One who with the finger of God gave us not merely the Law, but the whole of God’s Word. Yeshua never fails His promise!

Appendix A: Turning From the Grace of God to the Law

Ironically, though the Bible has much to say about “legalism,” the Hebrew and Greek Scriptures never once use the word “legalism”. Merriam Webster’s defines legalism as “strict, literal, or excessive conformity to the law or to a religious or moral code.” [20] Biblically, what constitutes “strict, literal, or excessive conformity to the law?”

You and I might summarize Psalm One in this manner: The one who is blessed does not walk in the counsel of the ungodly, stand in the path of sinners , or sit in the seat of the of scornful, but instead delights in the law of the Lord and meditates on it day and night (Psalm 1:1-2). As a result, he prospers like a tree planted by the rivers of water (Psalm 1:3). In contrast to the man God blesses, the ungodly do not do the aforementioned things and are like the chaff which the wind drives away standing neither in the judgment nor the congregation of the righteous (Psalm 1:4-5 ). For the LORD knows the way of the righteous, but the way of the ungodly shall perish (Psalm 1:6). This psalm is properly considered a wisdom psalm. Lest the Godly man described in this psalm be considered a legalist, what is subjectively considered “strict, literal, or excessive conformity to the law” cannot in itself define legalism.

Knowing what legalism cannot be helps us discover a serviceable definition. For the moment, let us assume the ungodly man described in Psalm One is licentious in his behavior. In the New Testament, verse 4 of Jude warns of, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ . The Greek word (ἀσέλγειαν) translated lewdness is a synonym for licentiousness.

Licentiousness: Ungodly men turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.

Legalism: Ungodly men turn the grace of our God into legalism and deny the only Lord God and our Lord Jesus Christ.

Licentiousness and legalism are polar opposites of the fleshly response to sin composed of two key elements. Ungodly men do two things: 1) they turn the grace of our God into either lewdness or legalism and 2) they deny the only Lord God and our Lord Jesus Christ. Hence, a serviceable definition: Legalism is the act or sin of turning from the grace of God to the law and denying God and His Son Yeshua .

In marked contrast to Old Testament saints, Christians are permanently indwelled with the Holy Spirit. When confronting licentiousness or legalism, the Holy Spirit lifts us out of the mire of our flesh and secures our victory through His ongoing ministry of conviction and filling. Our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin (Romans 6:5-6). Like our brother Paul, we must reckon ourselves dead indeed to sin, but alive to God in Christ Jesus our Lord(Romans 6:11). Like our brother John, we must confess our sins and know that He is faithful and just to forgive us our sins and cleanse us from all unrighteousness (1 John 1:8-10). Our victory is in Christ and the indwelling Holy Spirit’s ministry to us.

Appendix B: The Promise of Eternal Life

Few things reveal Israel’s Messiah as definitively as Yeshua’s promise of life in His name or eternal life. Throughout the Old Testament, eternal life underpins God’s promise of a Messianic kingdom. Simply put, without life, no Old Testament saint participates in this coming kingdom; God is not the God of the dead, but of the living. So clearly implied throughout the Scripture is this promise, not to infer and believe it personally is tantamount to unbelief. Let us consider the faith of three Old Testament saints, Job, Abraham, and David in God for eternal life.

Beginning with Job, even prior to the Abrahamic covenant, you and I find a personal belief in everlasting life the foundation of Job’s comfort.

19:23 “Oh, that my words were written!

Oh, that they were inscribed in a book!

19:24 That they were engraved on a rock

With an iron pen and lead, forever!

19:25 For I know that my Redeemer lives,

And He shall stand at last on the earth;

19:26 And after my skin is destroyed, this I know,

That in my flesh I shall see God,

19:27 Whom I shall see for myself,

And my eyes shall behold, and not another.

How my heart yearns within me! (Job 19:23-27)

In the midst of all his suffering, Job finds comfort not in his family, friends or even himself, but in the sure personal knowledge that his Redeemer lives . Clearly, Job believes he possesses life beyond his physical death and that he will live that life in the very presence of God Himself: How my heart yearns within me!

Considered the father of the Jewish people, Abraham needed an heir in order to secure the promises God had made to him. Imagine, the deep spiritual challenge he faces when God commands: Take now your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you (Genesis 22:2). When Isaac asks where the offering is Abraham replies : My son, God will provide for Himself the lamb for a burnt offering (Genesis 22:8). Only after the Angel of the Lord commands Abraham to stop does the father of the Jewish people cease from offering the life of his only son and heir, Isaac. The author of Hebrews reveals the source of Abraham’s confidence:

11:17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son,

11:18 of whom it was said, “In Isaac your seed shall be called,”

11:19 concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense. (Hebrews 11:17-19)

Clearly, Abraham believed God would resurrect His son Isaac. And if resurrection, then eternal life in the kingdom God promised Abraham… for God is not the God of the dead, but of the living… Abraham, Isaac and Jacob.

Known as a man after God’s own heart, death chased King David as he penned this very famous Psalm:

23:1 The LORD is my shepherd;

I shall not want.

23:2 He makes me to lie down in green pastures;

He leads me beside the still waters.

23:3 He restores my soul;

He leads me in the paths of righteousness

For His name’s sake.

23:4 Yea, though I walk through the valley of the shadow of death,

I will fear no evil;

For You are with me;

Your rod and Your staff, they comfort me.

23:5 You prepare a table before me in the presence of my enemies;

You anoint my head with oil;

My cup runs over.

23:6 Surely goodness and mercy shall follow me

All the days of my life;

And I will dwell in the house of the LORD

Forever. (Psalm 23:1-6)

King David wants for nothing because the Lord is his shepherd who tends to his every need… ultimately leading the King in the paths of righteousness for His name’s sake . Likened to a shadow, death is an ever-present companion to the King; however, walking through the valley of the shadow of death he fears no evil for David knows the presence of His shepherd through the comfort of His rod and staff. Even in the presence of the King’s enemies who long for his death, David is comforted and blessed: You anoint my head with oil; my cup runs over . And, where is King David’s astounding confidence anchored, but in the LORD Himself. Goodness and mercy(the Hebrew word חֶ֣סֶד transliterated chesed) shall follow me all the days of my life and I will dwell in the house of the LORD forever . Clearly, King David personally believed he would live eternally in the presence of his LORD.

Despite these examples of faith from key biblical figures, who so assiduously infer and believe in the promise of everlasting life, the Father entrusts His Son Yeshua with the power and authority to overtly declare or herald His promise of eternal life. That He promises life in His name reveals Yeshua as the Christ, the Son of God as surely as His crucifixion and resurrection (John 12:44-50). In this sense, Yeshua’s promise of eternal life is the fulfillment of the faith expectations of all the Old Testament saints like Job, Abraham, and David, just as the crucifixion and resurrection is the fulfillment of Israel’s sacrificial system. Both decisively reveal Yeshua as the Christ, the Son of God.

Copyright © Frank Tyler 2023

By Lindsey Adkins

Introduction to a Christian Tragedy

A quick search on the web shows Matthew 7:21-23 is regarded as one of the most terrifying passages in the Bible, shooting fear through the veins of Christians everywhere.[1]

7:21 “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.

7:22 Many will say to Me in that day, “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’

7:23 And then I will declare to them, “I never knew you; depart from Me, you who practice lawlessness!’ (Matthew 7:21-23) [2]

It’s easy to see why the notion of people who thought they were on their way to heaven, but were really on their way to hell, terrifies so many. But like a Greek tragedy, could the commonly prescribed remedy for avoiding this tragic fate, actually be what brings it about? Are the things we do to stop this from happening, the very things that bring it to fruition?

By Bob Wilkin

Introduction

The doctrine of salvation, also known as soteriology—from the Greek word for salvation, sōtēria—typically is divided into five to ten major categories, including the Person of Christ, the work of Christ, eternal security, the terms of salvation, election, sanctification, and perseverance.

All treatments of soteriology begin with a discussion of the role of Christ in salvation.

Lewis Sperry Chafer, the founder and first president of DTS, has five sections in his volume on soteriology, and the first section is entitled, “The Savior.” [1] That section takes up 154 of the 396 pages, or nearly 40%.

Bible.org suggests three sections: the nature of the atonement, the extent of the atonement, and the process of salvation (election, regeneration, conversion, union with Christ, justification, adoption, sanctification, perseverance, glorification). [2] The first two of those sections concern the role of Christ in salvation.

In Thiessen’s systematic theology, his first two sections (of ten) on soteriology, after an introductory discussion, are on the Person of Christ and the work of Christ. [3]

The Bible certainly centers on Christ, the Messiah, especially in its discussion of soteriology. For example, in John’s Gospel, the only evangelistic book in the Bible (see John 20:30-31), the Lord Jesus repeatedly said that whoever believes in Himwill not perish but has everlasting life (e.g., John 3:16; 5:24; 6:35, 37; 11:26). Jesus Himself is the One who guarantees everlasting life to all who believe in Him for it.

In Galatians, in Paul’s defense of his gospel, he begins by talking about the grace of Christ and the gospel of Christ (Gal 1:6-9). Three times in Gal 2:16 Paul says that justification is by faith in Jesus Christ and not by the works of the law.

In Rom 3:21–4:25, Paul’s exposition on justification by faith alone, he repeatedly says that it is through faith in Jesus Christ that one is justified before God.

As we consider this vital topic, let us begin with a brief word about the words saveand salvation.

A Brief Word on Save and Salvation

The Biblical doctrine of salvation concerns every way in which the Bible says that God saves people. This includes salvation from eternal condemnation, healing from illness, saving from deadly storms, delivering someone from his enemies, and delivering people from the deadly consequences of walking in the darkness. The doctrine of salvation is not exclusively the doctrine whereby God gives people everlasting life.

In the OT, 100% of the references to salvation and deliverance refer to deliverance of individuals and nations in this life.[4]In the NT, 70% of the references to salvation and deliverance refer to deliverance in this life. [5] Only in the NT do we find the words saveand salvationused in reference to regeneration, and then only rarely. [6]

However, for the purpose of this article, we will discuss specifically one type of salvation, salvation from eternal condemnation. What is Christ’s role in people’s being saved from eternal condemnation?

The Person of Christ Is Essential to Salvation

Some like to speak of the three aspects of Christ that are central to our salvation: His Person, His provision, and His promise. [7]

We will begin by considering the importance of the Person of Christ in our salvation.

There could be no salvation for sinful humans unless God provided a perfect Savior. Nothing less than perfection would do.

The OT sacrificial system required unblemished sacrifices.The OT sacrifices pointed to the coming Messiah: “And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God…” (Heb 10:11-12).

The OT priests stood. They offered sacrifices repeatedly. Christ offered one sacrifice for sins. Never to be repeated. Then He sat down.

The reason why Jesus’ one sacrifice was sufficient was because of His Person. He was the sinless sacrifice that all the OT sacrifices pointed to (“a shadow of the good things to come,” Heb 10:1).

Paul said, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Cor 5:21).

There could be no perfect Savior unless God Himself became a man, which He did.

The Lord Jesus is God (John 1:1). He has all the attributes of God: He is eternal, holy, righteous, good, just, loving, omnipotent, omniscient, and impeccable.

Impeccability means that Jesus was incapable of sinning both in His deity and in His perfect humanity and in His united Person. He not only did not sin. He could not sin. Many insist that He had to be able to sin in order for Him to be tempted (Heb 4:15). Charles Hodge is representative of the view of many,

If He was a true man, He must have been capable of sinning. That He did not sin under the greatest provocations; that when He was reviled, He blessed; when He suffered He threatened not; that He was dumb as a sheep before its shearers, is held up to us as an example. Temptation implies the possibility of sin. If from the constitution of his person it was impossible for Christ to sin, then his temptation was unreal and without effect and He cannot sympathize with his people. [8]

Hodges takes the opposite position, that Jesus could not sin:

Though unlike them He was without sin (cf. 7:26; 2 Cor. 5:21; 1 John 3:5), never responding wrongly to any of His temptations (nor could He, being God), yet as a man He could feel their reality (much as an immovable boulder can bear the brunt of a raging sea) and thus He is able to sympathize (sympathēsai, lit., “to feel or suffer with”) with their and our weaknesses. It may indeed be argued, and has been, that only One who fully resists temptation can know the extent of its force. Thus, the sinless One has a greater capacity for compassion than any sinner could have for a fellow sinner. [9]

Likewise, R. Carlton Wynne wrote at the Desiring God website: “Taking humanity to himself meant assuming a true human nature — with its creaturely mind, affections, body, and will — but one that, in perfect harmony with his deity, could seek nothing but wholehearted delight in the Father’s purposes (cf. John 6:38).” [10]

The following titles of Christ found in the NT show the importance of His Person in our salvation: the way, the truth, the life, the faithful High Priest, the Seed of the woman, the Son of God, the Son of Man, the Holy One, the One who knew no sin, the Alpha and the Omega, and the Savior of the world.

People do not need to understand everything about the Person of Christ in order to have everlasting life. [11] What they need to understand is that He is fully capable of giving everlasting life to all who believe in Him for it.

The Work of Christ Is Essential to Salvation

Concerning that middle element, the provision of Christ, I prefer to refer to the work of Christ because His work was broader than His death on the cross for our sins.

His work includes His incarnation (John 3:16), His sinless life (2 Cor 5:21), the miracles He did (John 20:30), the teaching He gave (the Gospel of John), the suffering He underwent (Isaiah 53; 1 Pet 3:18), His death on the cross for our sins (John 3:14-15), His burial in a rich man’s tomb (Isa 53:9; Matt 27:57-60), His three days in Hades (Matt 12:40; Luke 23:43), His bodily resurrection on the third day (1 Cor 15:18-19), His post-resurrection appearances (1 Cor 15:5-8), and His ascension into heaven (Acts 1:9-11). All of that was essential for our salvation.

Jesus’ last words on the cross before He committed His spirit to the Father were “It is finished” (John 19:30). All throughout His ministry, He had spoken about the importance of His finishing the work the Father gave Him to do (John 4:34; 5:36; 17:4; 19:30). His whole life and ministry were pointed toward Calvary. But all that led up to the cross were also essential works of Christ for our salvation.

Commenting on Heb 10:11-12, Bruce writes:

The Aaronic priests never sat down in the sanctuary; they remained standing throughout the whole performance of their sacred duties. In this our author sees a token of the fact that their sacred duties were never done, that their sacrifices had always to be repeated. In v. 1 the repetition of the ritual of the Day of Atonement “year by year” was mentioned; here, as in 7:27, the reference is to those sacrifices which were offered “day by day.” But whether the repetition was annual or daily, the main point is that repetition was necessary; not one of these sacrifices could remove sin or cleanse the conscience with permanent effect. The completion of one sacrifice meant only that a similar one would have to be offered in due course, and so on indefinitely; it was in keeping with this that the priests of the old order never sat down in the presence of God when a sacrifice had been presented to him.

But it was equally in keeping with the perfection of Christ’s sacrifice of himself that, when he had presented it to God, he sat down. No further sacrificial service can be required of the priest who appeared on earth in the fulness of time to put away sin and sanctify his people once for all. A seated priest is the guarantee of a finished work and an accepted sacrifice. The heavenly high priest has indeed a continual ministry to discharge on his people’s behalf at the Father’s right hand; but that is the ministry of intercession on the basis of the sacrifice presented and accepted once for all; it is not the constant or repeated offering of his sacrifice. [12]

Many point to Rom 5:10 to suggest that we are not saved by the death of Christ, but by His life. There Paul says, “For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.” But Paul is speaking about sanctification, about being saved from God’s wrath in this life (cf. Rom 1:18-32). [13]

In Eph 2:8-9, Paul uses a perfect tense to express the idea that regeneration is a past event with an abiding result: “by grace you have been saved through faith…” By contrast, in Rom 5:10, Paul uses a future tense: we shall be saved by His life. Hodges has shown that all the uses of sōzō and sōtēria in Romans refer to deliverance from the wrath of God in this life. Never in Romans do those words refer to regeneration.

While Rom 5:10 does not prove the point, it is true that no one could be saved by faith in Christ if Christ had sinned. His had to be an unblemished sacrifice (2 Cor 5:21: Heb 10:1-14). That is, He not only had to have died on the cross for our sins and risen from the dead, but He also had to have lived a sinless life.

It would be accurate to say that we are saved both by the life of Christ and by the death of Christ. His death on the cross was only effective because of His sinless life.

The Promise of Christ Is Essential to Salvation

Not only did Jesus need to be the right Person and do the right works, but He also had to make the right promise. Without the promise of everlasting life, no one could be saved.

He stated the promise in verses such as John 3:16; 5:24; 6:47; 11:26; Rev 22:17.

In the NT this promise is called “the promise of life” (2 Tim 1:1; see also Gal 3:21; Titus 1:2) or “the word of life” (Acts 5:20; Phil 2:16; see also 1 John 1:1).

The promise is found in the OT as well, starting in Gen 3:15 and continuing in Gen 15:6. The Lord Jesus said the OT proclaimed that those who believe in Him have everlasting life (John 5:39-40). Hebrews 11 gives many examples of OT people who believed in Jesus for their eternal destiny. For example, Abraham “waited for the city which has foundations, whose builder and maker is God” (Heb 11:10). He knew he would one day be raised and would see the New Jerusalem. The Lord Jesus said, “Abraham rejoiced to see My day” (John 8:56).

Moses “esteem[ed] the reproach of Christ greater riches than the treasure in Egypt, for he looked to the reward” (Heb 11:26). Only one who knew he would be in the coming kingdom could look forward to eternal rewards.

Some have suggested that one need not believe the promise of Christ in order to be born again. They suggest that faith in Christ’s Person and work is sufficient.

Morrison, for example, writes, “John 9:35-41 provides strong evidence that to believe in Christ is not to merely accept the proposition that Jesus gives eternal life but rather has as its object the Man Himself.” [14] His statement may seem to imply that one must believe in the promise of everlasting life as well as the Person of Christ (“not to merely accept the proposition that Jesus gives eternal life…”). However, he goes on to say, “One may infer, of course, from the rest of John’s Gospel (e.g., John 6:47) that this man therefore had eternal life, but the fact remains that it is not clear that this man is at any point asked to believe a promise. Instead, he is asked to believe in a person.” [15]

Similarly, commenting on Paul’s sermon in Antioch, as recorded in Acts 13, Stegall says,

This passage does not tell us that “everlasting life”was necessarily even part of “the things spoken by Paul”(v. 45) that constituted “the Word of God”(v. 44) in his evangelistic message “on the next Sabbath”(v. 44). Though the Galatians clearly heard about “everlasting life,”it was only at the conclusionof Paul’s evangelism on the second Sabbath and only afterthey had already rejected the gospel (“the Word of God”) in verse 44. [16]

Others, however, recognize that belief in Christ’s promise is essential in order to be born again. In his book, The Future of Justification: A Response to N. T. Wright , John Piper has a section which asks the question, “We Are Not Justified by Belief in Justification?” [17] He quotes Wright as saying, “We are not justified by faith by believing in justification by faith. We are justified by faith by believing the gospel itself—in other words, that Jesus is Lord and that God raised him from the dead.” [18] Piper continues,

This sounds right. Of course, we are not saved by doctrine. We are saved by Christ. But it is misleading because it leaves the meaning of “believing in the gospel” undefined. Believing in the gospel for what? Prosperity? Healing? A new job?…we will have to announce why this death and resurrection are good news for them (italics his).

Similarly, Hodges writes,

I now realize that no one is saved by praying a prayer. They are saved when they understand God’s offer of eternal life through Jesus and believe it. That’s when people are saved. And that’s the only time when people are saved. All of the excess baggage that we bring into our encounter with unsaved sinners is just that, excess baggage! [19]

Five Major Views on the Atonement

There are many views concerning why Jesus died on the cross for our sins. I will briefly outline five major ones.

Moral influence theory.Jesus’ death on the cross and His entire life are an example for us on how to live so that we might gain everlasting life. This is a form of works salvation.

Franklin Johnson summarizes the view in this way,

While the Christian world as a whole believes in a substitutionary atonement, the doctrine is rejected by a minority of devout and able men, who present instead of it what has often been called the "moral-influence theory." According to this, the sole mission of Christ was to reveal the love of God in a way so moving as to melt the heart and induce men to forsake sin. [20]

Ransom to Satan.In this view, God had to pay Satan with the death of His Son in order to set people free from bondage to Satan and sin. This is another form of works salvation since the aim is moral reformation for salvation.

Ligonier ministries describes this view as follows: “One other view that has circulated in church history is that Christ’s death was a ransom paid to Satan. When Christ died, He paid a price to Satan in order to secure our release from bondage to Satan’s kingdom.” [21] They go on to critique the view in this way: “The Bible does view the Atonement as a ransom paid (see Mark 10:45). But it is a ransom paid to God the Father. There is no negotiation between the Devil and the Lord for the release of the captives. Rather, we are redeemed by having Christ crush the head of the serpent after He pays the ransom to God.” [22]

Christus Victor.This means Christ, the Victor.In this view, Satan was not paid anything. However, similar to the previous view, Christ’s death defeated evil and set people free to live righteously. This too is another form of works salvation.

I should mention that while the three views above are way off regarding justification, they are on the right track concerning sanctification. The death of Christ does make freedom from slavery to sin a positional reality for all who believe in Jesus. It makes freedom from sin’s bondage a reality in the experience of every believer who is walking in the light and in fellowship with God.

But we are not born again by living a righteous life.

Anselm’s Satisfaction Theory.According to this view, the sinfulness of man is an injustice that must be dealt with in order to satisfy God’s justice. The death of Christ serves to satisfy God’s justice.

There are aspects of works salvation here as well, since one is not born again by believing in Jesus and thereby having God’s justice satisfied. The death of Christ makes it possible for people to live in such a way as to satisfy God’s justice. In a sense, this view sees Christ’s death as making us savable. But the condition for salvation and the nature of it were wrong.

Anselm believed that salvation began with baptism, and it was maintained by regularly partaking of the eucharist, as well as confessing one’s sins and doing acts of penance.

Penal Substitutionary Atonement.The Reformers, Calvin and Luther, developed a new theory, one that was related to Anselm’s view and was a modification of it. In this view, Jesus died in our place. The result is that humans are savable. But unlike Anselm’s view on how people were saved, this view teaches that people are saved by faith alone (though how they define faith varies greatly). Some who hold to substitutionary atonement believe that salvation cannot be lost.

The idea of substitution is found in the words fororin place of,huperand periin Greek(“Christ died forour sins,” 1 Cor 15:3; 1 John 3:16;) and ransom (“He gave His life a ransom for many,” Mark 10:45).

This last view is the view of most Evangelicals.

Unlimited vs. Limited Atonement (“L” in TULIP)

An important issue in the death of Christ is whether He died for everyone (the doctrine known as unlimited atonement) or whether He died only for a select group of people (the doctrine which is called limited atonement).

Calvinists believe that Christ died only for “the elect.” Most of humanity was not chosen to have everlasting life; Christ did not die for most people.

There is a modified Calvinist view—that Christ died only for those who would one day believe that on the cross, He died in their place. In this view, one must believe not only that Christ died on the cross for our sins, but that He did so as our substitute. One who believes other views of the atonement would not be eligible for salvation. This too is limited atonement, though I have heard people swear that it is unlimited since Christ potentially died for all, even if His death actually counts only for those who believe in substitutionary atonement.

But that is exactly what limited atonement teaches: Christ potentially died for all, but He actually died only for the elect, and the elect are the only people who will be given what Calvinists call the gift of faith .

Many people wrongly think that if Christ died for all, then all would be given everlasting life. They wrongly think that the purpose of the shed blood of Christ was to save everyone for whom He died. God actually had many purposes for the shed blood of Christ. [23] But none of those purposes were to save those for whom Christ died. God purposed that [PE1] Christ’s blood makes everyone savable(John 1:29; 1 John 2:2). But whether anyone will be saved depends on whether he believes in Jesus for everlasting life.

The Scriptures clearly teach unlimited atonement. See John 3:16; 2 Pet 2:1; 1 John 2:2.

Jesus Is God’s Greatest Evangelist

Alex MacDonald says, “Our Lord Jesus gave us the greatest example of preaching, but he also gave us the greatest example of evangelism.” [24] Adrian Warnock agrees: “Jesus is the model evangelist, and we can learn from his example how to get caught up on his mission to seek and save the lost.” [25] Both of those men use Jesus’ interaction with the woman at the well in John 4 to prove their point. Zane Hodges’s first book, The Hungry Inherit,was devoted to that interaction as well.

Though not specifically using the expression God’s greatest evangelist, Hodges says that the message we should be proclaiming today is the message the Lord Jesus Christ gave to the woman at the well:

He wanted them [His disciples] to say “Come!” to everyone He sent them to and to broadcast far and wide the availability of His living water. That was the message of God’s Holy Spirit. That would be the message of the whole Christian church, Christ’s bride (Eph 5:25-32). [26]

Most evangelistic tracts and presentations are based upon a collage of verses drawn mainly from the NT epistles. Rarely do evangelistic presentations concentrate on the evangelistic ministry of the Lord Jesus Christ. His evangelistic ministry has not received the attention that it deserves.

Jesus said, “I am the light of the world.” He is the one who reveals God and God’s truth to us. Of special importance was His revealing God’s truth about everlasting life (John 6:68).

Zane Hodges wrote a booklet entitled, Jesus: God’s Prophet. [27] He showed that all NT doctrine found in the epistles flows directly from the teachings of the Lord Jesus. That was true of the doctrine of salvation as well.

John 3:16 is still in effect today. So are the scores of verses in John’s Gospel where the Lord Jesus said that whoever believes in Him has everlasting life, will never perish, will never hunger or thirst, will never die spiritually, will never be cast out, and so forth.

Whatever the epistles teach, they do not contradict the words of the Lord Jesus Christ.

Paul tells us in Galatians that he received his gospel directly from the Lord Jesus. His was not some new message. His was the same message that Jesus preached.

Jesus is much more than the Savior. He is our Lord. He is our King. He is our soon-returning Judge. He is also our Teacher . He is the Light of the world. He is everlasting life.

Conclusion

The Lord Jesus Christ is central to anyone’s gaining everlasting life. There could be no salvation apart from His incarnation, sinless life, substitutionary death, and bodily resurrection. And there could be no regeneration apart from His promise of everlasting life to all who simply believe in Him for it. For any human being to be saved requires the Person of Christ, the work of Christ, and the promise of Christ.

He is the object of saving faith. We are not saved by our works or by our faith plus our works. We are saved by believing in Jesus, the Giver, for the gift of God, that is, everlasting life (John 4:10, 14).

Copyright © Bob Wilkin 2022, reprinted 2023