This morning we are kicking off our annual week of prayer emphasis.  Our theme for this week is ‘Seeking the heart of God.’  This also is going to be the theme for the first sermon series of the new year.  This morning and each evening of the week of prayer we will be focusing on a topic related to this theme and then in the coming Sundays each topic will be the focus of the Sunday morning sermon. 

• Sunday morning – Invited into relationship
• Sunday night – God is up to something good
• Monday night – Spiritual friendship – loving our brothers and sisters in Christ
• Tuesday night – Sharing God’s life
• Wednesday night – Speak Lord for your servant is listening – hearing God
• Thursday night – Where is the Spirit leading?

This morning I want to look at a couple snapshots of how we are invited into relationship with Jesus.
We start in the garden of Eden.  God created Adam and Eve in his image (Gen 1:26-27).  As beings created in God’s image, Adam and Eve were created for relationship with God.  We know from Genesis that Adam and Eve walked together personally with God in the garden.  However, with the fall into sin in the garden, the relationship was damaged.  Ever since then people have been looking for love in all the wrong places.  We were not capable of finding our way back into right relationship on our own, but God had a plan to restore the relationship between himself and people.  This plan consisted of Jesus coming to earth in human flesh.  We just finished the Christmas season and were reminded that the name for Jesus, Immanuel, means God with Us.  What does it mean to be invited into relationship with Jesus?

Last fall we went through the 7 I Am statements of Jesus found in the gospel of John.  Let’s return to the gospel of John 10:14-15.

“I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep.”

The picture of Jesus as the good shepherd is all about relationship.  We are all looking for relationship because we have been created for relationship.  The church father Augustine said: “You have made us for Yourself, and our hearts are restless until they rest in You.”[1]  All our restlessness and cravings can only be satisfied through a relationship with Jesus.  We are invited into relationship. The good shepherd is calling.  Do you hear his voice?

Continuing to look at the gospel of John let’s look at John 15:1-5 and 9-11. 

Jesus says: ““I am the true vine, and my Father is the vinedresser. 2 Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. 3 Already you are clean because of the word that I have spoken to you. 4 Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. 5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” (John 15:1-5)

And jumping down to verse 9: “As the Father has loved me, so have I loved you. Abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. 11 These things I have spoken to you, that my joy may be in you, and that your joy may be full.” (John 15:9-11)

This is one of the 7 I AM statements of Jesus and in it Jesus teaches that he is the true vine and his followers are branches in the vine. In verse 10 we learn that as branches in the vine, we are invited into the fellowship of God the Father and Jesus the son.  We are invited to be part of the vine, interconnected with Jesus into the Trinity.  It is an amazing privilege to be part of Jesus, the true vine, in fellowship with God the Father.[2]  We are invited into relationship, to have the lifeblood of the vine flowing through us.

Finally, let’s spend a few minutes looking at Ephesians 3:14-19.

 “For this reason I bow my knees before the Father, 15 from whom every family[c] in heaven and on earth is named, 16 that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, 18 may have strength to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.” (Eph 3:14-19)

In the first three passages we see that we are invited into relationship with God the father through Jesus.  Here we see explained that it is the Holy Spirit indwelling followers of Jesus that allows believers to experience relationship in the Trinity as they respond to the invitation of relationship.  “It is the constant assumption, or specific emphasis, of the teaching of the New Testament, that strength for the Christian life comes by the personal indwelling of the Holy Spirit.”[3]  The purpose of this relationship is that we know the love of Christ, which leads to the fullness of God.   “As Orthodoxy says, though we are created in the image of God, we have still to attain the likeness of God.  We are always on the move and never wholly satisfied.  The finite world cannot satisfy us completely, because we are spirit and directed towards a goal that lies beyond the world.’  As God’s kindred spirits, we find our hearts restless until they rest in him.  Our goal is to participate in the filial relationship between Father and Son.”[4]

Going right back to Genesis and bringing it full circle we see that we are created by God for relationship with him and we cannot find satisfaction apart from him.  We are invited into relationship.  As we enter this week of prayer, our theme is ‘seeking the heart of God.’  Let’s begin the year with minds and hearts open to what Jesus is inviting us to.


[1] Augustine, Confessions, 1.1.1.
[2] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 315). Downers Grove, IL: InterVarsity Press.
[3] Foulkes, F. (1989). Ephesians: an introduction and commentary (Vol. 10, p. 109). Downers Grove, IL: InterVarsity Press.
[4] Clark Pinnock, Flame of Love: A Theology of the Holy Spirit, pg 75

Here we are, with just 3 days until Christmas.  We race from party to party, cooking, hosting, eating, cleaning, then we go from events to concerts to the malls and back. Sometimes we get so caught up in the rush of the season we forget to slow down and spend time with Jesus. The question is, this Christmas, what have you come to worship?  What has captured your attention?  In order to worship Jesus at Christmas, we must look at him, not at the cultural expressions that have come to be associated with Christmas.  Let’s look at Psalm 84 and look at a few ideas about spending time in God’s presence

·       “How lovely is your dwelling place,
    Lord Almighty!
2 My soul yearns, even faints,
    for the courts of the Lord;
my heart and my flesh cry out
    for the living God.
3 Even the sparrow has found a home,
    and the swallow a nest for herself,
    where she may have her young--
a place near your altar,
    Lord Almighty, my King and my God.
4 Blessed are those who dwell in your house;
    they are ever praising you.[c]
·       5 Blessed are those whose strength is in you,
    whose hearts are set on pilgrimage.
6 As they pass through the Valley of Baka,
    they make it a place of springs;
    the autumn rains also cover it with pools.[d]
7 They go from strength to strength,
    till each appears before God in Zion.
·       8 Hear my prayer, Lord God Almighty;
    listen to me, God of Jacob.
9 Look on our shield,[e] O God;
    look with favor on your anointed one.
·       10 Better is one day in your courts
    than a thousand elsewhere;
I would rather be a doorkeeper in the house of my God
    than dwell in the tents of the wicked.
11 For the Lord God is a sun and shield;
    the Lord bestows favor and honor;
no good thing does he withhold
    from those whose walk is blameless.
·       12 Lord Almighty,
    blessed is the one who trusts in you.
 
This lovely Psalm is written by the sons of Korah.  The sons of Korah were the gatekeepers and custodians of the temple (1 Chron 9:19-21) Essentially, they were the church janitors.  Rather than being upset at their relatively humble station, they rejoiced at the blessing of being in the temple constantly. They rejoice that they got to spend time in the temple, the symbolic location of God’s presence on earth.  This psalm overflows with the joy of relationship with God.  In the Bible we notice that from the very first, God is relational.  The promise of Christmas is found in the very name that was given to the saviour Jesus – Immanuel – meaning ‘God with us’ (Matt 1:23, Isa 7:14).  Jesus came to earth to dwell with people because he desires a relationship with people. 

Just as the sons of Korah found joy in their relationship with God through their work in the temple so we can find joy in a relationship with Jesus no matter what we are doing this Christmas or throughout the year. At Christmas, we celebrate Jesus, the one who came to dwell with people, the one who we can have a relationship with right now

The sons of Korah worship God and the psalmists express that they can’t live without desiring to be with God.  The Psalmist declares: “How lovely is your dwelling place, LORD Almighty!
2 My soul yearns, even faints, for the courts of the LORD; my heart and my flesh cry out
   for the living God.” (Psalm 84:1-2).  What a beautiful cry!  His very soul desires to be with God.  There is a deep cry and a deep desire found there.  Though the Psalmist surely recognizes the physical beauty of the temple he most desires the ‘living God.’  The Psalmists desire the living God because of the opportunity to dwell with Him. As verses 10-12 show it is better to spend one day dwelling in the presence of God than a thousand days somewhere else, doing something else.

The Psalmists are constantly looking at God and because their focus is on him, their priorities are shaped by their relationship with God.  If this season (or any season) is threatening to overwhelm you, you can take comfort in knowing that anyone can go to God and find rest with him.  “Have you found rest in God, or are you still wandering and restless, as so many people are? God offers you peace. Even the swallow found “a nest for herself, where she may have her young—a place near your altar.”[1]  Jesus doesn’t have any prerequisites - we don’t have to have a big party, expensive gifts, or eloquent Christmas letters to approach him.  All we need is an open heart and a willingness to be in relationship.

So, this Christmas what are you looking at?  Where is your heart steering you this season?  The essential element of Christmas is relationship – with Jesus and with people.  Inevitably if you look to the externals and cultural aspects of the Christmas season for fulfillment you will be disappointed.  Only relationships will endure, and only Jesus can satisfy.  Only in a relationship with God can we find contentment, peace and refreshment.  CS Lewis said in Mere Christianity “But look for Christ and you will find Him, and with Him everything else…””[2]  When you experience a taste of dwelling with God, it is a place you want to go back to again and again.  Just as the sons of Korah looked to God and found joy in dwelling with Him, so too can we.  This Christmas look to Jesus and you will find him, and you just may find that he is what you were looking for all along.


[1] Boice, J. M. (2005). Psalms 42–106: An Expositional Commentary (p. 691). Grand Rapids, MI: Baker Books.
[2] CS Lewis Mere Christianity pg 227

We’ve finished looking at the 7 I AM statements of Jesus in the gospel of John, but we have one more statement in this series.  This statement is found in John 8:58 “Before Abraham was, I am.”  This statement is not considered one of the 7 I AM statements because the 7 I AM statements are called the statements with predicates; meaning that each statement describes something about the subject of the sentence, namely Jesus.  This statement does not have a description of the subject.  There is no metaphor or analogy to elaborate on.  Yet, this statement is no less profound than the others.  In many ways, though we are stepping back in the gospel of John to look at this statement, it both summarizes and introduces the rest of the I AM statements.[1]

“Truly, truly, I say to you, if anyone keeps my word, he will never see death.” 52 The Jews said to him, “Now we know that you have a demon! Abraham died, as did the prophets, yet you say, ‘If anyone keeps my word, he will never taste death.’ 53 Are you greater than our father Abraham, who died? And the prophets died! Who do you make yourself out to be?” 54 Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, ‘He is our God.’[c] 55 But you have not known him. I know him. If I were to say that I do not know him, I would be a liar like you, but I do know him and I keep his word. 56 Your father Abraham rejoiced that he would see my day. He saw it and was glad.” 57 So the Jews said to him, “You are not yet fifty years old, and have you seen Abraham?”[d] 58 Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” 59 So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.” (John 8:51-59)

The key phrase is “Truly, truly, I say to you, before Abraham was, I am.”  As we can see, this statement provoked a strong response.  The Jews picked up stones intending to kill Jesus.  The reason this statement was so offensive to the Jews is that by saying I AM, Jesus is referring to the divine name of God.  This goes back to the Old Testament and how God revealed himself to Moses (Exodus 3).  As God was calling Moses to lead his people through the burning bush incident, Moses is doubtful about his abilities to lead the people and the credibility of the message that God has spoken to him.

13 Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?”  14 God said to Moses, “I am who I am.[c] This is what you are to say to the Israelites: ‘I am has sent me to you.’” (Ex 3:13-14)

God assures Moses that this will be enough to convince the people. This phrase is significant because it is revealing more about God. In Old Testament times, the name of a person revealed much about who that person was; specifically, their personality and characteristics. In the Bible, there are many names used for God each revealing something about his character and nature.  The name I AM is revealed here in Exodus for the first time in the Bible.  This name is the root of the name Yahweh.   

“Unlike previous names, ‘Yahweh’ does not limit God’s nature to any particular characteristic: he is what he is. Furthermore, his nature does not change. He is the God worshipped by earlier generations (the God of Abraham, the God of Isaac and the God of Jacob) and generations yet to come (this is my name for ever, the name by which I am to be remembered from generation to generation).”[2]

Because this is the core name used for God, Jews would not pronounce the name, in order to avoid the possibility of misusing the name of God as per the 10 commandments.

With this background, we can start to see why this usage by Jesus was so significant.  “…when Jesus said to ‘the Jews’, ‘before Abraham was born, I am’, he was identifying himself with God. He was not only pronouncing the name of God, which Jews normally did not dare to utter, but, even worse, he was claiming to be God.”[3]

For an orthodox Jew, this was blasphemy, punishable by death.  Many rejected Jesus’ claim outright.  For those who are familiar with the Bible and Christian teaching, this does not seem so far fetched, as it is understood that Jesus is God and as God has existed in the Trinity for all time.  However, for the Jews present that day it surely seemed to be a fantastical statement. How could this ordinary looking man be God?  Yet, is this not the challenge we face today?  Can we take the Bible at face value?  Do we believe the statements that Jesus gives? Both in Exodus as God reveals his name, and here in the gospel of John as Jesus reveals that he is God; people are challenged with the revelation of God.

What does this passage mean for people today? First, we see that the name of God reveals that he is the same throughout all of history. He is eternal and unchanging. He is the steady foundation.

Secondly, we see that Jesus reveals himself to be God.  Jesus is not ‘a god’ he IS God. By identifying himself with the divine name of God, Jesus reveals that he is God, eternal and unchanging. John reveals this in the very first words of the gospel “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)

The rest of the I AM statements make sense as we view them through this lens. Jesus is not directly using the divine name in the 7 I am statements, but he is making clear reference to God and revealing more of who he is. Understanding this, we can see that each of the I AM statements is filtered though the revelation of Jesus as God. 

As only God can be the I AM, so Jesus who is himself God, is the only one who can be:

• The Bread of Life: The spiritual food that leads to eternal life.  (John 6:35, 41, 48, 51)
• The Light of the World: The light that reveals the meaning and purpose of life.  (John 8:12; 9:5)
• The Door of the Sheep: The door to security and fellowship (John 10:7,9)
• The Good Shepherd: The guide and protector (John 10:11,14)
• The Resurrection and the Life: The power over life and death (John 11:25)
• The Way, and the Truth and the Life: The only way to the Father (John 14:6)
• The True Vine: The vital connection for life (John 15:1,5)

Who is Jesus?  I AM.


[1] Arrington and Stronstad eds, Life in the Spirit New Testament Commentary, 1999 pg 55
[2] Alexander, T. D. (1994). Exodus. In D. A. Carson, R. T. France, J. A. Motyer, & G. J. Wenham (Eds.), New Bible commentary: 21st century edition (4th ed., p. 97). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[3] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 140). Downers Grove, IL: InterVarsity Press.

This time we are looking at the last of the series of 7 I AM statements of Jesus found in the gospel of John.  As we’ve worked through these statements, we’ve seen that each one reveals how Jesus fulfills the spiritual needs of humans.[1]  Let’s summarize the 7 statements.

The bread of life is the spiritual food that gives eternal life (1).  Jesus is the light in darkness (2).  He is the entrance into security and fellowship(3) , he is the guide and protector in life( 4), He is hope in death (5), he is certainty in perplexity (6) and he is the source of vitality for productiveness (7).[2]  In all these statements Jesus is expressing his desire for humanity “He desired that people should receive him, not simply for what he might give them, but for what he might be to them.”[3]  This time we look at the 7th and final “I AM” statement in John 15:1-11.

“I am the true vine, and my Father is the vinedresser. 2 Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. 3 Already you are clean because of the word that I have spoken to you. 4 Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. 5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. 6 If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. 8 By this my Father is glorified, that you bear much fruit and so prove to be my disciples. 9 As the Father has loved me, so have I loved you. Abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. 11 These things I have spoken to you, that my joy may be in you, and that your joy may be full. (John 15:1-11)

In this final I AM statement we return to a simple analogy that Jesus uses to illustrate a spiritual truth.  The imagery is of a vineyard and a farmer and would be a familiar one to Jesus’ listeners, both historically and physically.  Historically, the Israelites had been described in the Old Testament as God’s vineyard (Psalm 80; Isa 5:1-7).  Physically, vineyards were a common sight in Israel. 

Jesus emphasizes first that he is the true vine.  There are many types of vines in the world, but only the true vine produces the desired fruit.  Historically, Israel was to be God’s vineyard, but for the most part they failed to produce the fruit that God the vinedresser desired. As the true vine, Jesus does produce the desired fruit.[4]  Through Jesus, and only through Jesus, people can access God the Father.  Thus, Jesus fulfills what Israel as a nation was unable to do.

The second feature of this I AM statement is that God is the vinedresser or farmer.  The responsible farmer takes care of the vineyard: “He tends it, waters it, and endeavors to protect it and cultivate it so that it will produce its maximum yield.”[5]  The care of the vines includes the paradoxical process of pruning.  By strategically cutting back the vines, the farmer increases the yield.  The speaks to the process of growing as a believer; God must work in people’s hearts and lives, pruning, trimming, and shaping. It is again about relationship.  Just as we saw earlier in this series, Jesus as the shepherd has an owner’s interest in his sheep, so here the farmer (God) is invested in the health and growth of his crop.

As God is portrayed as the farmer, and Jesus as the vine, so disciples are portrayed as the branches of the vine.  It is common sense that only as the branches remain in the vine that they bear fruit.  This is about the connection and relationship between Jesus and people.  It must be emphasized that a fruitless life is evidence that someone is not a genuine believer.  Without relationship and connection with Jesus people are like a cut off branch that withers and dries up.  By remaining vitally connected to Jesus, the true vine, followers of Jesus are enabled through him, to produce the fruit that God desires. [6]

Much of the lesson of the Old Testament is that without a vital connection to Jesus and the presence of the Holy Spirit in every believer, people are simply unable to do what God desires.  The only solution is Jesus, the true vine, the only access to God the father.  Believers grow by being connected to the true vine and specifically by obeying Jesus, reading the scriptures and prayer.  Notice in this analogy that the outcome of the branches that remain in the vine is never in doubt.  The promise is that those who remain in Jesus will bear fruit.

We talked 2 weeks ago about how resurrection life starts now for those who choose to follow Jesus.  Today again we see that life is not just about waiting for eternity.  The vine produces the vitality essential for the life of the branches right now.  Not only are believers branches in the vine, but believers are invited into the fellowship of God the Father and Jesus the son right now.  This fellowship is all about love and is probably a bigger deal than people realize.  It is an amazing privilege to be part of Jesus, the true vine, in relationship with God the Father. [7]  This does not just happen though: followers of Jesus are given an instruction with a promise.  “Abide in my love – if you keep my commandments, you will abide in my love.” (John 15:9-10)

As people abide in Jesus’ love, they abide in the fellowship of the Trinity.  Hanging out in that kind of company there is only one result.  The fruit of a life lived in Jesus is love – love for God and love for others.[8]  This kind of love produces joy.  “These things I have spoken to you, that my joy may be in you, and that your joy may be full.” (John 15:11)


[1] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[2] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[3] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[4] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 311). Downers Grove, IL: InterVarsity Press.
[5] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 350
[6] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 350
[7] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 315). Downers Grove, IL: InterVarsity Press.
[8] Arrington and Stronstad eds, Life in the Spirit New Testament Commentary, 1999 pg 90

We are continuing our series on the 7 “I AM” statements of Jesus found in the gospel of John.  Each statement reveals how Jesus fulfills the spiritual needs of humans.[1] Today we continue with the fifth “I am” statement, found in John chapter 11.

“Now when Jesus came, he found that Lazarus had already been in the tomb four days. 18 Bethany was near Jerusalem, about two miles[c] off, 19 and many of the Jews had come to Martha and Mary to console them concerning their brother. 20 So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. 21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that whatever you ask from God, God will give you.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “I am the resurrection and the life.[d] Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die. Do you believe this?” 27 She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.” (John 11:17-27)

The background to this I AM statement is the story of the death of Lazarus (John 11).  Lazarus is the brother of Mary and Martha who were both close to Jesus.  Lazarus had become ill and is on the point of death; Mary and Martha send a message to Jesus asking him to come quickly to Lazarus.  However, after receiving the message Jesus stayed where he was for 2 more days, before departing on the 2 day journey. This is significant because Jewish belief was that the soul of a dead person remained with the body for 3 days with the possibility of resuscitation.[2] By delaying his trip Jesus ensures that he arrives more than 3 days after Lazarus’ death and highlights the miracle that he is about to do, removing other potential explanations.

When Jesus arrives Mary expresses what they were thinking ““Lord, if you had been here, my brother would not have died.” (John 11:32) Mary and Martha assume Jesus could have healed Lazarus, but they do not realize that he has power over death as well as life. Jesus has a bigger plan than any of them have imagined.
As Martha is wondering why Jesus had not come to them sooner “Jesus said to her, “Your brother will rise again.”24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die. Do you believe this?”” (John 11:23-26).  Here we have our fifth I AM statement.

In this I AM statement Jesus reveals much more about himself than he has to this point in the gospel of John. The previous I AM statements have all been metaphors, pointing to the truth and reality of eternal life, but not explicitly stating it. There is no metaphor to unpack this time, just an astonishing story that challenges and encourages faith.  What is revealed about Jesus in this I AM statement is that “He is hope in death”[3]  Let’s get back to the story of Lazarus and see what happens.

Once Jesus arrives where Lazarus has been buried, he asks to see the tomb.  At Jesus’ request the stone covering Lazarus’ tomb is removed, Jesus prays to God, and calls for Lazarus to come out of the tomb. Amazingly, astonishingly, Lazarus rises and walks out of the tomb. Can you imagine watching a man who had been dead for 4 days come walking out of a tomb? This miracle proved that Jesus has power over death and foreshadows his own resurrection. This I AM statement and the story of Lazarus reveals three specific things.[4]

1. Jesus himself is the resurrection and the life
As Jesus has authority to both lay down and take up his own life, so he has authority over all life. The Bible tells us that all life is sustained in and through Jesus. “He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together.  (Col 1:15-17)
 
2. Believers will be raised on the last day
Secondly, we learn that those who believe in Jesus will be raised again. Many Jews, including Martha, believed that there would be a resurrection from the dead. However, the resurrection of Lazarus reveals something unexpected; that Jesus has resurrection power right now.
 
3. Believers will never die
Finally, we learn that spiritually, followers of Jesus will never die. The final generation of Christians alive when Jesus returns will not die physically, but everyone else will. Though most people will die physically, no one must die spiritually. Through relationship with Jesus people receive both resurrection and life as the story of Lazarus shows. When someone places their faith in Jesus, their new life begins right now as Jesus taught the pharisee Nicodemus (John 3).
 
It is through a relationship with Jesus that people experience spiritual life. What has been revealed in this I AM statement is that resurrection is available right now. Because Jesus has power over life and death, he has the power of resurrection everywhere, all the time. Resurrection isn’t just about some far-off moment and vague statements about eternal life. New life can begin right now, because of Jesus.  “Therefore, if anyone is in Christ, he is a new creation.[b] The old has passed away; behold, the new has come.” (2 Cor 5:17). When you choose to follow Jesus, eternity starts today.


[1] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[2] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 252). Downers Grove, IL: InterVarsity Press.
[3] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[4] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 248). Downers Grove, IL: InterVarsity Press.

We are continuing our series on the 7 “I AM” statements of Jesus found in the gospel of John.  Each statement challenges our concept of Jesus and reveals how Jesus fulfills the spiritual needs of humans.[1]  Today we continue with the fourth “I am” statement, found in John chapter 10 “I am the good shepherd.”

“I am the good shepherd. The good shepherd lays down his life for the sheep. 12 He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. 13 He flees because he is a hired hand and cares nothing for the sheep. 14 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.” (John 10:11-18)

This passage is closely linked with the passage immediately before it through the analogy of a shepherd and sheep.  Let’s examine why Jesus uses this picture.

Shepherding was a common profession in Jesus’ day and almost everyone Jesus spoke to would have been familiar with the shepherd and sheep.  In the Old Testament the illustration of shepherd and sheep is used to speak of God’s relationship with his people as well as to picture the relationship between the Jews and their leaders so Jesus is drawing on history and a Jewish familiarity with the scriptures.  Again, from the Old Testament, the concept of a divine shepherd was well established as in Ezekiel 34:11-12.[2]

 “For thus says the Lord God: Behold, I, I myself will search for my sheep and will seek them out. 12 As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness.” Ezek 34:11-12

Drawing on this familiar concept Jesus illustrated the reality of people in his day: “Jesus saw the common people of his day as ‘sheep without a shepherd’ (Matt. 9:36/Mark 6:34).”[3]  Thus, in this fourth “I AM” statement Jesus moves beyond the picture of security and care in the previous verses to illustrate that he is also our guide and protector.[4] 

What is the good shepherd all about?  The good shepherd is personally invested in the care and well-being of his sheep.  Jesus makes it clear immediately that he is willing to sacrifice himself for his sheep.  He contrasts this with the picture of a hired hand who looks after himself and abandons the sheep at the first sign of trouble.  The hired hand cares that he has a job and makes money, but he has no personal investment in those sheep. Jesus applies this analogy to many of Israel’s leaders, both past and present, who looked out for themselves, while not caring for the sheep.[5]  The owner-shepherd will not abandon his sheep in the face of danger.  He is invested in the well-being of this flock.  That makes me wonder: where are we tempted to be like the hired hand who abandons the job when things get dangerous?

Jesus returns to the picture of the personal relationship between the shepherd and the sheep.  He knows his sheep by name and calls them personally.  Jesus expands the picture and shows that he is not just invested in the sheep already in his flock, but he is also about welcoming new sheep to his flock.  He will teach them to respond to his voice, just like those who already know him. This foreshadows the time after Jesus’ death when the gospel would travel beyond the Jews to people of all races who would be invited into the family of God.[6] 

Jesus now alludes to his coming sacrificial death.  He is not just theoretically willing to lay down his life for the sheep, but he will lay down his life for the sheep.  Jesus is not the hired hand doing a job, he is the owner, giving himself for his sheep by choice.  It is important to understand that no human could have arrested and killed Jesus if he had not allowed it to happen. “He had the authority to lay down his life and to take it up again, because it was what he had been commanded to do by his Father.”[7]  Anyone can choose to lay down their physical life voluntarily, though few choose to do so, yet only Jesus could lay down his life and then defeat death through his resurrection. This passage reveals that the good shepherd is more than meets the eye, we see that Jesus, the good shepherd, has authority over both death and life.[8]

The picture of Jesus as the good shepherd is all about relationship.  People are the sheep and Jesus is the good shepherd.  This passage shows us that Jesus has a close, intimate relationship with his father.  Amazingly, Jesus compares his relationship with people to this intimate relationship he has with the Father. It is not a business relationship, it is intimate and personal.[9]  As humans we know we cannot exist apart from relationship. The church father Augustine said: “You have made us for Yourself, and our hearts are restless until they rest in You.”[10]  All of our restlessness, cravings and desire for relationship can only be satisfied through a relationship with Jesus.  The good shepherd is calling.  Do you hear his voice?


[1] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[2] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 331
[3] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 233). Downers Grove, IL: InterVarsity Press.
[4] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[5] Blum, E. A. (1985). John. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 310). Wheaton, IL: Victor Books.
[6] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 234). Downers Grove, IL: InterVarsity Press.
[7] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 235). Downers Grove, IL: InterVarsity Press.
[8] Arrington and Stronstad eds, Life in the Spirit New Testament Commentary 1999 pg 67
[9] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 233). Downers Grove, IL: InterVarsity Press.
[10] Augustine, Confessions, 1.1.1.

This time we are continuing our series on the 7 “I AM” statements of Jesus found in the gospel of John.  As we explore, keep in mind a couple questions. 

• What is Jesus revealing about himself through this statement?
• What does this statement reveal about my own relationship with Jesus?

Today we continue with the third “I am” statement, found in John chapter 10:1-10.  “I am the door of the sheep”

“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. 2 But he who enters by the door is the shepherd of the sheep. 3 To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. 5 A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.” 6 This figure of speech Jesus used with them, but they did not understand what he was saying to them.
7 So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep. 8 All who came before me are thieves and robbers, but the sheep did not listen to them. 9 I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. 10 The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly.” (John 10:1-10) 

As he does many times, Jesus speaks here in a cultural analogy to make a spiritual point.  He gives the everyday illustration of a shepherd at work.  A shepherd spent long days and years with his own sheep.  There was a familiarity and trust between shepherd and his sheep.  At night shepherds would often gather their sheep in enclosures surrounded by low rock walls.   A pen like this was often shared among several shepherds and their flocks.  In the morning to gather up his own sheep to head out to pasture, the shepherd would call them.  They would recognize his unique voice and call and would follow only him. The sheep were so well attuned to the shepherd’s call that if a stranger attempted to imitate the shepherd’s call, the sheep would recognize the difference and scatter, refusing to follow the stranger.[1]

Just as sheep respond to the call of the shepherd, so those who come to follow Jesus respond to his call.[2]  It is because of his love that Jesus calls to people and it is because they hear his call that they respond to him and follow him.  As happened many times in the gospels, those listening to this teaching, heard the literal meaning, but did not grasp the spiritual meaning of Jesus’ words.

Jesus then elaborates on his shepherding analogy and makes the spiritual meaning clearer.  Jesus says “I am the door of the sheep.”  The description of a shepherd’s evening routine is a beautiful illustration of Jesus’ words and surely what he had in mind as he shared this teaching.  As night fell, the shepherd would lead the sheep out of the fields and into their pen for the night.  The shepherd would look over each sheep as it entered the pen and would anoint any who where scratched and give water to any who were thirsty.   The shepherd would count each sheep and once his whole flock was safely inside the pen he would lay down across the doorway.  The shepherd himself became the doorway to the sheep pen.  None could enter or leave through the pen without the shepherd knowing.[3]  Like the shepherd cares for the sheep, so Jesus cares for the needs and the daily provisions of people.  If anyone enters the sheep pen through Jesus, they will be saved and will find both protection and pasture.  In other words, Jesus himself…”is the entrance into security and fellowship.”[4]

Though there is only one shepherd and one door, there are many voices that call for the attention of the sheep.  As I think of our world today, it’s easy to see that many people claim to be someone worth following.  As people we have a built-in desire to follow someone or something.  It’s even seen in our language of social media, we ‘follow’ someone on Facebook or Instagram.  We ‘follow’ celebrities, sports teams, and tv shows.  These other voices do not necessarily have the best interests of the sheep in mind.

The picture of the shepherd and the sheep contrasts with the picture of the thief or robber.  Rather than trying to enter the sheep fold by the gate, they attempt to climb the walls and sneak in.  The robbers provide false leadership and mislead the sheep away from the true shepherd.  In the Old Testament structure of Israel there were three types of spiritual leaders under God:  The prophets, priests and kings.  Each of these leaders were to be shepherds to the people and were responsible for the security, well-being and spiritual good of the people.  The thieves and robbers Jesus is referring to are leaders of Israel who cared only for their own power, status and position and did not fulfill their spiritual responsibilities to care for the people.

On the other hand, Jesus came for the good of the sheep.  He did not look for power or position in the world.  Indeed, he came that people may have life and have it to the full!  Through this picture Jesus connects the concept of the daily life of sheep with the concept of eternal life.  Without the shepherd and the gate, the sheep were lost and purposeless.  For us, in the midst of our daily routines, it is only through the shepherd that we find the meaning of life.  Jesus came to bring us the best of physical life, but it is only through eternal life that we see what the real meaning and purpose of physical life is.  “Jesus can give a whole new meaning to living because he provides full satisfaction and perfect guidance.”[5] 

Those who enter the sheep fold through Jesus find both protection and pasture; they find daily provision and security in the storms of life.  The sheep can safely and happily come and go, knowing the shepherd is looking after them as they follow him and respond to his call.  The shepherd knows what the sheep need, and he will lead them where they need to go.  Jesus is the door of the sheep, the entrance into security and fellowship and eternal life.  He is calling: will you follow?


[1] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 330
[2] Blum, E. A. (1985). John. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 309–310). Wheaton, IL: Victor Books.
[3] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 330
[4] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[5] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 331

This time we are continuing a series on the 7 “I AM” statements of Jesus found in the gospel of John.  Each statement reveals how Jesus fulfills the spiritual needs of humans.[1]  Keep in mind a couple questions:

• What is Jesus revealing about himself through this statement?
• What does this statement reveal about my relationship with Jesus?

Today we continue with the second “I am” statement, found in John chapter 8 “I am the light of the world.”  “12 Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”  (John 8:12)

First off, let’s talk about the Apostle John.  He loves to use opposite pairs like light/dark, love/hate in order to make his points stand out.  He also loves to mix literal and metaphorical meanings.  This second “I AM” statement draws attention to the contrast of light and dark.  In this statement both light and dark have metaphorical meanings.  We know that literally, darkness is the absence of light.  Thus, night is the absence of sunlight.  Metaphorically in the Bible darkness is lack of awareness of the divine.  Where there is metaphoric darkness there is sinfulness, evil, and disregard of Jesus.[2]  Without Jesus, all people walk in spiritual darkness.  John tells us about this in chapter 3 “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.” (John 3:19-21)

While some people choose darkness, others are enveloped by darkness because of the sinful nature of humankind.  The sinful nature of humankind is illustrated by another story in John 9 as Jesus repeats his claim to be the light of the world.  “As he passed by, he saw a man blind from birth. 2 And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. 4 We must work the works of him who sent me while it is day; night is coming, when no one can work. 5 As long as I am in the world, I am the light of the world.” (John 9:1-5)  This man was not blind because he sinned, but his condition illustrates the sinfulness of all humankind.  “The blind man has lived in darkness, representing the sinful person’s condition of estrangement from God.”[3]  Without Jesus, all people walk in darkness.  We are all born into sin and cannot escape the darkness on our own.

On the other hand, Jesus is the light of the world.  Light always dispels darkness.  This is made clear right at the beginning of John’s gospel.  “In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. 4 In him was life,[a] and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.” (John 1:1-5)

Darkness cannot defeat the light.  Where Jesus is, sin and evil cannot thrive. The context of Jesus’ statement that he is the light of the world gives a beautiful illustration. Jesus’ statement about being the light of the world was given during the Feast of Tabernacles.  Light was a very important theme of this festival.  During the festival, every night menorah (large candles) were lit illuminating the whole temple.  These were large enough to be seen from a distance. [4]  All of this leads up to a bold statement from Jesus during this festival: “I am the light of the world.”

What does this mean?  We must look back to the prophecies of Isaiah to see what kind of light we are talking about.  “In Isaiah 9:2, darkness refers to oppression and death, salvation to light.  In Isaiah 49:6, light is associated with the servant of Yahweh, who brings salvation to the Gentiles.  Similarly in 60:1, 3, “light” and “glory” are synonymous; referring to the coming of God to Zion, which stands in the midst of the darkness of all peoples.”[5]  Drawing from these prophecies and the symbolism of the Feast of Tabernacles, Jesus claims that he is the light of the world.  He is claiming that he is God, and in his presence, darkness cannot exist.

Jesus states that people who follow him will not walk in darkness.  Those who choose to follow Jesus, through his power, overcome the darkness.  Those people who follow Jesus will have the light of life.  As usual with Jesus he goes beyond the surface to the root of things.  I’m sure at some point you’ve tried to walk around in total darkness.  It’s hard to tell where you’re going; it’s easy to trip over something in your way.  Trying to find your way around life without Jesus is like trying to walk in the dark.  Jesus, as the light, reveals the meaning and purpose of life.  Jesus stands as the light “by which truth and falsehood can be distinguished…”[6]
​
We all have two choices.  We can choose to walk around with the lights off and live in darkness.  Ultimately darkness leads to death.  Or we can choose to follow Jesus and walk in the light of his presence.  This path leads to eternal life. Jesus is the light that reveals the sinful nature of mankind and defeats and dispels sin. The light of Jesus leads us to salvation and eternal life.  The Apostle John says it best: “In him was life, and the life was the light of men.” (John 1:4)


[1] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[2] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
[3] Arrington and Stronstad eds, Life in the Spirit New Testament Commentary 1999, pg 61
[4] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 201). Downers Grove, IL: InterVarsity Press.
[5] Arrington and Stronstad eds, Life in the Spirit New Testament Commentary 1999, pg 52
[6] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 323

This time we begin a new series on the 7 “I AM” statements of Jesus found in the gospel of John.  Each statement reveals something more about Jesus; challenges our concept of Jesus and encourages us to think and feel our way through our relationship with Jesus. Today we begin with the first “I am” statement, found in John chapter 6 “I am the bread of life.”  The full passage is John 6:25-59.

Shortly before this, Jesus has miraculously fed 5000 people by multiplying a simple lunch.  The people following Jesus are expecting more of the same.  Based on their understanding of Jesus and the recent provision of physical food, the crowd challenges Jesus to provide another sign and refers to the miracle of manna in Exodus 16 where the Israelites were miraculously supplied with food for the duration of the wilderness wanderings.  In answering the crowd Jesus re-directs their line of thinking by explaining that it wasn’t Moses who gave them food to eat, it was God the Father who supplied their needs.  The people understandably request this bread from God.  However, they don’t expect the answer Jesus gives.  Jesus says “I am the bread of life, whoever comes to me shall not hunger, and whoever believes in me shall never thirst. (John 6:35)

Physical food helps provide life for a while, as the body is healthy, but the real bread of heaven is Jesus himself who has come from heaven to give life to the world. Jesus is asserting that he is the answer for humanity’s desires[1] though not strictly their physical desires.  The implication is that God has created people to be in relationship with him and that all people have a desire for forgiveness[2] and eternal life, just as they have a hunger for food.[3]  “Hunger and thirst are metaphors for the human need to know God, and knowing God is the present experience of eternal life (17:3). Those who come to Jesus, i.e. those who believe in him, are brought into relationship with God and their hunger and thirst to know God are satisfied.”[4]

Jesus continues his explanation of the bread of life (verses 47-51) and moves the concept one step further.  You’ve probably heard of the popular meat replacement called beyond meat.  Well here Jesus is trying to get the crowd to think beyond bread, so he connects the concept of the bread of life with eternal life.  He illustrates this by explaining that while the manna in Exodus provided physical nourishment, those who ate of it still died a physical death. People who would come to Jesus need to get beyond the bread (the physical) to Jesus himself.

Jesus is the living bread.  Those who eat this bread will have eternal life with him. Many in the crowd take this statement literally and thinks Jesus is introducing some sort of bizarre cannibalistic cult by saying they must not only eat his flesh, but also drink his blood. This sounds weird to just about anyone, but to the Jews it was downright heretical as they were forbidden from eating blood. Why would Jesus make this statement so unpalatable?  Jesus is speaking on two levels here; those who trust Jesus will understand or come to understand his metaphorical language.  Those who do not believe will only hear the literal meaning. This statement depends on Jesus’ death, which has not yet happened in John’s gospel.  In a very real sense, those who follow Jesus must accept and participate in his broken body and his shed blood at the cross.[5] Spiritually, those who believe in Jesus and accept his sacrifice are incorporated into the body of Christ.

By giving these strong statements Jesus is challenging the crowd. Indeed, after this episode many of those who had followed Jesus to this point turned back and no longer followed him (John 6:66). They couldn’t get past the strange language to hear what Jesus was saying. Still, why would Jesus seem to drive away many in the crowd? Jesus is not looking for fans.  He is looking for followers who will believe in him, follow him, trust him, and live for the Kingdom of Heaven.  Getting back to the flesh and blood metaphor, what is Jesus calling for?  “When this metaphor is unpacked, it means that Jesus is the source of true satisfaction; belief in him who gave his life for the world is the only way to satisfy human hunger and thirst for God.”[6]

It must have been incredibly confusing for the 12 disciples.  At this point they did not fully understand what Jesus was saying, but they trusted him and though many abandoned Jesus at this point, the 12 disciples did not.  “The twelve…though they have no clear grasp as yet how Jesus can be the bread which came down from heaven to bring man eternal life, or how eternal life can and must result from his death, do not leave him, for they are very sure that His words, though difficult to understand, are vital.”[7]

This is the challenge of faith – believing what we cannot prove yet trust to be true. Jesus is the bread of life; the spiritual food that gives eternal life.  Our challenge today is to consider our response to Jesus.  There’s no quick fix, but look to Jesus, believe in him, follow him, and you will find the food you are looking for.


[1] Barker and Kohlenberger III eds, Expositors Bible Commentary Abridged Edition: New Testament, 1994, pg 316
[2] R.V.G. Tasker, Tyndale New Testament Commentaries: The Gospel According to St. John. Grand Rapids, Michigan, Eerdamans Publishing Company, 1981, pg 93
[3] Arrington and Stronstad eds, Life in the Spirit New Testament Commentary 1999, pg 37
[4] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 170). Downers Grove, IL: InterVarsity Press.
[5] R.V.G. Tasker, Tyndale New Testament Commentaries: The Gospel According to St. John. Grand Rapids, Michigan, Eerdamans Publishing Company, 1981, pg 93
[6] Kruse, C. G. (2003). John: an introduction and commentary (Vol. 4, p. 175). Downers Grove, IL: InterVarsity Press.
[7] R.V.G. Tasker, Tyndale New Testament Commentaries: The Gospel According to St. John. Grand Rapids, Michigan, Eerdamans Publishing Company, 1981, pg 97

This time, we are finishing our series on the 7 messages to the church in Revelation.[1]  As we finish the series I’d like to begin with a short recap of each of the 7 messages from Eugene Peterson: “The churches are affirmed for untiring, unflagging and vigilant work (Ephesus); for brave suffering (Smyrna); for courageous witness (Pergamum); for growing and developing discipleship (Thyatira); and for brave steadfastness (Philadelphia)…But “they are corrected for abandoning their first zestful love of Christ (Ephesus); being indifferent to heretical teaching (Pergamum); being tolerant of immorality (Thyatira); being apathetic (Sardis); letting luxurious riches substitute for life in the Spirit (Laodicea).”[2]
 
This summary of the 7 messages gives a sneak preview of today’s message as we are looking at the seventh and final message; to the church at Laodicea.
 
14 “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God's creation.
15 “‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! 16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. 17 For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. 18 I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. 19 Those whom I love, I reprove and discipline, so be zealous and repent. 20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. 21 The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. 22 He who has an ear, let him hear what the Spirit says to the churches.’”

This message is perhaps the most well known of the seven messages as it contains the famous words “I stand at the door and knock.”  However, there are no commendations offered to this church.  After the greeting, Jesus gets right into the problems in this church. 

Just 6 miles away from Laodicea is the city of Hierapolis, famous for natural hot springs with healing mineral waters.  10 miles away is the city of Colossae, known for its cold refreshing drinking water.  However, Laodicea has no source of hot or cold water.  The mineral water of Hierapolis flowed towards Laodicea but by the time it arrived, it was lukewarm.  Drinking water for the city had to be drawn in from miles away by a system of pipes, by the time it arrived it was lukewarm.

Spiritually, lukewarm is an apt description for the church at Laodicea. They express mild approval for Jesus but little more. C.S. Lewis says that those who actually encountered Jesus generally had 3 responses: “hatred, terror, adoration. There was no trace of people expressing mild approval.”[3] The Laodiceans have accommodated to the local culture and are comfortable with a private individual faith that doesn’t express itself in the activities of day to day life. The response to the lukewarm church at Laodicea from Jesus is sharp “I am about to spit you out of my mouth.”

There are a few reasons the Laodiceans have adopted this lukewarm attitude.  They say ‘I am rich; I have acquired wealth and do not need a thing.’” (Rev 3:17)  Laodicea was known for its wealthy banks.  They were a rich city.  They were known for having some of the best clothing around, they were well dressed.  Finally, they had a famous medical school that had developed an eye salve believed to heal weak or failing eyesight.  All of this added up to an attitude of self-sufficiency.[4]  This reminds me very much of our own Canadian culture.  In a generally wealthy culture we would like to believe we are self sufficient.  If we don’t have it, we can buy it. 

The Laodiceans believed that not only were they physical self sufficient, they were also spiritually self-sufficient.  They have substituted a vibrant life with Jesus for a life of wealth and self sufficiency.  Jesus responds to this attitude: “But you do not realize that you are wretched, pitiful, poor, blind and naked.” (Rev 3:17) Jesus advises: They should ‘buy’ gold, clothes and eye salve from him.  Of course, the real riches of life cannot be purchased.  It is only though grace that people can be saved.  Only Jesus provides the spiritual clothes that cover the shame of nakedness caused by sin. Only Jesus can provide spiritual eyesight. 
​
It may seem like it, but Jesus here is not angry, he is reaching out in compassion.  He is offering what is lacking.  Jesus says “Those whom I love I rebuke and discipline. So be earnest and repent.”  Now here is the famous line: “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me.”  This line has become synonymous with evangelism, but Jesus is speaking to people who are Christians.  How strange that those calling themselves Christians have shut the door on Jesus.  Thus, we discover the reason the church at Laodicea is lukewarm.  They have excluded Jesus. 

Yet, Jesus has not abandoned them.  The solution to the lukewarm church or lukewarm faith is straightforward.  Invite Jesus back in.  Jesus will come in and eat with that person, which is a Middle Eastern way of saying that Jesus will establish a relationship and covenant with that person.[5]  Finally, not only will Jesus eat with that person, they will be lifted up with him to the throne of God. 

This takes us back to the opening greeting of this message. ‘The words of the Amen, the faithful and true witness, the beginning of God's creation.”  Jesus is saying that he is “the utterly trustworthy foundation of life”[6], he is the real deal.  The Greek word for beginning used here is arche, meaning the origin of a sequence or “that by which anything begins to be, the origin, the active cause.”[7]  Jesus is saying he is the source and origin of all life.  His blood flows in our veins.  We were created by him and designed for a relationship with him.    Is it any wonder that we cannot escape Jesus?  Him image is stamped on every cell of our bodies and every cell of creation.  What an amazing picture!

Let me summarize this message and this series from one of the commentaries I’ve been reading: “…the message of Jesus into the lives of the members of the seven churches leaves nothing intact.  It insists on vital changes not only at the individual level, but also at the social level of “structures that enslave and deceive the people.  That is to say, the religious aspect of life is so interrelated with other aspects, economic, civic, and legal – even in our so called ‘secular’ world – that a religious change effected by Jesus would have to affect the rest of existence.””[8]

People cannot exclude Jesus from all or part their lives and expect to have a vibrant faith.  A lukewarm faith is troublesome because “Given who he is, Jesus Christ deserves a vigorous, robust, wholehearted zeal.”[9]  The call from Jesus is clear: Let me in!
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What is your response to Jesus?  He stands at the door of every heart and knocks. Perhaps you’ve never invited Jesus in.  Will you invite him in now?  Maybe you’ve invited Jesus in, but you’ve drifted away over time, or you’ve only ever allowed Jesus into the living room of your life. Will you invite Jesus into the rest of your life; into the rooms called money, sex, past wounds, bitterness, family and time? Only through Jesus, the origin and creator of all life, can our desires be properly and truly satisfied.  Only Jesus is the true source of all that we need and desire in life.  Open the door and he will come in!


[1] Again I am highly indebted to a book called Discipleship on the Edge by Darrell Johnson for this series.  Most of the ideas and research I have presented in this series are his. 
[2] Craig L. Blomberg From Pentecost to Patmos: An Introduction to Acts through Revelation, pg 525 quoting Eugene Peterson Reversed Thunder: The Revelation of John and the Praying Imagination, pg 51, 52
[3] Darrell Johnson, Discipleship on the Edge, pg 118
[4] Darrell Johnson, Discipleship on the Edge, pg 122
[5] Darrell Johnson, Discipleship on the Edge, pg 125
[6] Darrell Johnson, Discipleship on the Edge, pg 116
[7] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
[8] Craig L. Blomberg From Pentecost to Patmos: An Introduction to Acts through Revelation, pg 525
[9] Darrell Johnson, Discipleship on the Edge, pg 121