Study Notes 8-18-12: Washed by the Blood of Christ

This section of the notes includes verses 3-18 of chapter 13 of the gospel of John.

13:3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him.

The Sovereignty and Pleasure of God in the Cross

Jesus had been given supernatural revelation from the Father through the Spirit as to who He was, and what His mission was.

Leon Morris explores a brilliant point about why (in verse 3) John would take time to give such a statement about the Father. It’s worth quoting Morris here:

The threshold of Calvary seems an unlikely place for a statement of sovereignty like this. But John does not view the cross as the causal observer might view it. It is the place where a great divine work was wrought out and the divine glory shown forth. So he describes it in terms of the Father’s giving all things to the Son. The reference to the Father is important. He is no idle spectator at the Passion, but he does his will there.

It bothers us to know that the Father was so intricately involved in the brutal mutilation of His Son. We can’t comprehend His involvement so we use scape-goat terms like “He permitted it” or “He allowed it”, or “He didn’t stop it” even. And while all of these may be technically correct on their face, they often serve as terms we use to hide the truth that we can’t fully comprehend. That truth is that God ordained that His Son would be a “bruised reed” and, perhaps even more horrifying to us, He took “pleasure” in bruising/crushing His Son. For we read in Psalms this unavoidable statement:

The Lord was pleased to bruise him;

he has put him to grief;

when he makes himself an offering for sin,

he shall see his offspring,

he shall prolong his days;

the pleasure of the Lord shall prosper in his hand.

This is what we read in Ps. 53:10, and it tells us that God was pleased to bruise/crush His Son. He was actively involved in the crucifixion of His Son, He did not personally commit the evil, but He used that evil to bring about great good. That is His methodology. In comprehending this truth I have found John Piper’s insights to be quite helpful. He says that there are basically two reasons God can take pleasure in bruising His Son. First, it was because of what His Son would accomplish with His death for us, and secondly because of His own great love for His own glory. With regard to the first point, Piper says this:

It says at the end of verse 10, “The pleasure of the Lord will prosper in his hand.” I take that to mean that God’s pleasure is not so much in the suffering of the Son considered in and of itself but in the great success of what the Son would accomplish in his dying.

Regarding the second point about God’s love for His own glory Piper says:

But I think another part of the answer must also be that the depth of the Son’s suffering was the measure of his love for the Father’s glory. It was the Father’s righteous allegiance to his own name that made recompense for sin necessary. And so when the Son willingly took the suffering of that recompense on himself, every footfall on the way to Calvary echoed through the universe with this message: the glory of God is of infinite value!

…the Father knew that the measure of his Son’s suffering was the depth of his Son’s love for the Father’s glory, and in that love the Father took deepest pleasure.

These are deep and amazing mysteries and they ought to cause us to worship.

Now, considering this context, we see that Christ’s love is rooted in love for the Father and the Father’s glory, and this love overflows in His actions not only on the cross, but also all the way up until the cross!

For despite knowing all his was about to suffer, Jesus still continued on steadfastly toward the cross. He could have changed His mind at any moment. He could have risen up and crushed all the kings of this world and setup a political rule that would never end. Note especially that John says, “knowing that the Father had given all things into his hands” signifies that Jesus knew that all power was at His disposal. Carson says, “With such power and status at his disposal, we might have expected him to defeat the devil in an immediate and flashy confrontation, and to devastate Judas with an unstable blast of divine wrath. Instead, he washes his disciples’ feet, including the feet of the betrayer.”

But He chose instead to be faithful to the mission His Father had given to Him. Such was the love Christ had for the glory and fame of the Father.

His methodology in preparing for the cross is odd to us only if we don’t understand that all of Christ’s actions were rooted in love. Jonathan Edwards speaks of how love works in this way:

Love will dispose to all proper acts of respect to both God and man…If a man sincerely loves God it will dispose him to render all proper respect for Him; and men need no other incitement to show each other all the respect that is due than love. Love for God will dispose a man to honor Him, to worship and adore Him, and to heartily acknowledge His greatness, glory, and dominion. And so it will dispose men to all acts of obedience to God…a due consideration of the nature of love will show that it disposes men to all duties towards their neighbors…thus love would dispose to all duties, toward both God and man. And if it will thus dispose to all duties, then it follows that it is the root and spring and, as it were, a comprehension of all virtues. It is a principle that, if it is implanted in the heart, is alone sufficient to produce all good practice; and every right disposition toward God and man is summed up in and comes from it, as the fruit from the tree or the stream from the fountain (‘Charity and its Fruits’ pg.’s 6, 8, 9).

Therefore, He changed His clothes into garments that were reflective of a slave, and began to wipe the feet of His servants! It’s worth noting that only slaves washed feet. In fact, Jewish slaves didn’t have to do that; only Gentile slaves were lowly enough to be required to do such a demeaning and gross service.

Yet here was the King of kings stooping to do this act. What did this mean? Let’s explore that some more and Jesus begins to dialogue on this point with Peter…

13:6-11 He came to Simon Peter, who said to him, “Lord, do you wash my feet?” [7] Jesus answered him, “What I am doing you do not understand now, but afterward you will understand.” [8] Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with me.” [9] Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” [10] Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” [11] For he knew who was to betray him; that was why he said, “Not all of you are clean.”

Three Significant Truths

It is significant that Jesus was doing this. He knew it, Peter knew it, they all knew it. Yet Peter couldn’t quite put his finger on why Jesus would do such an outrageous thing, and Jesus wasn’t going to give him the easy answer about coming to serve instead of being served. Instead, He told him that he would know later on the more significant purpose behind what He was doing.

Why would Peter know later on? Jesus will get into this later on in the chapters ahead, but it was because the Holy Spirit would come to reveal “all things” to them.

So why did He do this? Was it simply an act of servant-hood, or was there something more significant here? For example, some theologians have gone so far as to declare that Jesus is instituting a foot washing sacrament here. They say this looks like something that He wants His followers to do long after He is gone. But while I think Jesus would love for us to wash each other’s feet, I don’t think that the actual washing of the feet was something being instituted in the same way the Communion Meal was when Jesus said “take eat, do this is remembrance of me.”

I think there are three significant things that we need to look at here, and in order to get at the significance, we need to look at the literary context – look at the verses which preceded and followed these verses.

First, there is the lesson of humility, it is obvious that Jesus is showing us the kind of King He came to be, and the kind of servants He wants in His kingdom. That is why we looked closely at verse one which ended by saying, “having loved his own who were in the world, he loved them to the end.” Jesus was doing what He was doing because it was in His character to do so, and He was planning on sending His Spirit so that His children would also love in the way that He did.

Second, there is the lesson of the impending work of atonement, if we look at the verses following the foot washing, we see Jesus talking about how “The one who has bathed does not need to wash, except for his feet, but is completely clean”, this He said to setup the analogy (I don’t think this first part had any theological significance), and then He made His point when He said, “And you are clean, but not every one of you.” What He is saying is that those who are His, those whom He has come to wash clean by His atoning blood, ARE CLEAN. That being said, not everyone here was clean. Judas wasn’t clean. The reason he said this was that He desired to show a demarcation. There was a difference between a man who has been cleansed by Jesus and one who hasn’t.

Now we have baptism to show that we have been cleansed by Jesus of our sins. Those sins have been forgiven, buried with Christ! And a new man has been raised with Christ – this is the ultimate analogy, is it not? But here we have a beautiful analogy of the sovereign efficacious work of Christ in the life of a sinful, dirty, stained human being. Unless Christ washes you from your sin, you have “no part with him.”

Thirdly, in verse 10 we see Jesus turn Peter’s objection into an opportunity make another point, namely that once one has been washed it is no longer necessary to wash again. In other words, the atonement is final and a one-time occurrence despite our continual sin post regeneration.

As Carson notes, “…the initial and fundamental cleansing that Christ provides is a once-for-all act. Individuals who have been cleansed by Christ’s atoning work will doubtless need to have subsequent sins washed away, but the fundamental cleansing can never be repeated.”

This point is one Jesus seemed to make almost secondarily after Peter’s thoughtless and reactional rejoinder opened the door to more teaching.

And so in sum, “This first application used the foot washing tot symbolize Christ’s atoning, cleansing death; this second (about the one-time occurrence of the atonement) application makes the points just elucidated; the third and final application teaches lessons in humility” (Carson).

13:12 When he had washed their feet and put on his outer garments and resumed his place, he said to them, “Do you understand what I have done to you? [13] You call me Teacher and Lord, and you are right, for so I am. [14] If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. [15] For I have given you an example, that you also should do just as I have done to you. [16] Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him.

Now, going back to point 1 that I made earlier, Jesus explains that He is the true example of love. Just as He loved, so we are to love. He is our Lord, and as such we are to obey Him, to follow after Him, and to emulate His example. That is why He emphatically states, “For I have given you an example, that you also should do just as I have done to you.” Again, I don’t think that He is stating, “you need to also do foot washing.” Why? Because Peter wasn’t an idiot. If Peter didn’t understand why it was that Jesus was doing what He was doing and Jesus knew that even this explanation in 12-16 wasn’t the full expression of the meaning, then we need to realize that there is more to this than just foot washing. And that’s what Peter would later come to find. Even though Jesus gave them the explanation of what He was doing, He gave them the why not a specific command to do foot washing, it wasn’t that obvious. It was something that Jesus knew they would “get” only later when they had the Holy Spirit to help guide them into all truth.

This, by the way, is a perfect example (in my opinion) of why it is so important to look at the context of a passage in order to understand the fuller meaning of the passage and not jump to conclusions. Now, I might not be 100% correct on my statement/conclusions, but I will learn that in heaven. My responsibility now is to listen to the Holy Spirit, and to be as wise as I possibly can in discerning the text.

Lastly, I love verse 16 and we can’t get away without at least noticing that Jesus uses the analogy of a servant, but then of a messenger. And indeed that is what we are, we are messengers of the Gospel to a lost and dying world.

13:17 If you know these things, blessed are you if you do them.

This is sort of the positive side to James’ statement that, “So whoever knows the right thing to do and fails to do it, for him it is sin.” The point is that there is something to be said for ignorance. I am not saying ignorance is good, I am saying we are responsible for what we KNOW and what we DO with that knowledge.

This is practical, and it is obvious, but let me anticipate an objection. Some would say “what about those who have never heard of the gospel or of Jesus?” Paul explains that they still know enough to know there is a God and still to have rebelled against Him.

For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. (Romans 1:19-20)

Secondly, let us take note that the echo of James is here as well in Christ’s words “blessed are you if you do them.” How are you blessed? If you DO them. Why? Because you are acting out of what you KNOW, namely you are acting on the knowledge of God and are walking in the Spirit in obedience to God’s prompting. You know because you have been given these things from above (James 1:16-18), and you DO because you are acting in obedience to the Holy Spirit instead of giving way to your flesh. Surely the man who is submitting to the Spirit will indeed be blessed. Maybe not materially in the way we think of blessing so often, but certainly eternally, and certainly right now spiritually. There is a true joy that comes from obedience to the Spirit of God.

13:18 I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’

Here Jesus goes back to point 2 from earlier, namely that He has made distinctions, He has made choices. His choices come before your choices and lead to your choices by His power and grace.

He says, “I am not speaking of all of you.” Not everyone here is getting washed! Not everyone here is going to be atoned for by my blood! Well, this is elementary we say…we know not everyone get saved. So what are you saying that is so radical here Mr. Wenzel, why don’t you move on. Ahh, but Jesus does say more…listen…

He states clearly “I know whom I have chosen.” He says this as if to state, “don’t be deceived, this is not a guessing game. I am not just going to die and hang that atonement out there for whomever might feel so inclined to take me up on the offer. No indeed! He emphatically answers this line of thinking by saying “I know”! I know whom I have chosen. Not everyone is getting washed, not everyone will accept me. But that’s because I have not chosen everyone!

What Jesus is stating here amounts to this: He is preeminent in the application of His atonement. He knows for whom He has died.

 

1/20-1/27 Study Notes

Chapter 11

11:1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. [2] It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.

The Bethany mentioned here is not the one across the Jordan. Carson gives us the background:

This Bethany, lying on the east side of the Mount of Olives less than two miles from Jerusalem along the road to Jericho, has not been mentioned in the Fourth Gospel before, and must be distinguished from the Bethany of 1:28 and that alluded to in 10:40-42. That is why John characterizes it as the village of Mary and her sister Martha.

John’s editorial note in verse two that “it was Mary who anointed the Lord” helps us understand that John is assuming his readers would have heard of this story from the synoptic gospels. It could also be a literary/stylistic devise he is employing to prime the reader for more to come (namely in chapter 12).

11:3 So the sisters sent to him, saying, “Lord, he whom you love is ill.”

Boice makes a good point that the sisters don’t directly make an appeal to the Lord here for help, though that is almost certainly what their goal was..

I do not think that it is fair to say on this basis that no request was implied. Clearly there was the implication that they would like Jesus to come to their aid, and there was certainly the suggestion that he might help them by healing Lazarus. If this is not implied, there was no point even in sending Christ the message. But at the same time, we cannot miss feeling that when they phrased the report as the did – “Lord, the one you love is sick” – they indicated by the form of it that they were seeking his will rather than theirs in the matter.

I suppose it is also necessary to address the fact that some say that by the way Mary and Martha address Lazarus as the one “loved” by Christ, that Lazarus is perhaps the author of this gospel and not John – there are other times, of course, when the author refers to himself as the “beloved” of the Lord. But this argument unravels in several ways, not the least of which is that the word “love” here is phileo whereas the word the gospel writer uses to describe the Lord’s affection for him is agape.

Lastly, I think what is instructive about this verse is that the Lord spent His days on earth loving others. This was so apparent that it practically dominates the opening sections of this chapter. Christ called us to love our enemies (Matt. 5:43-48), and to love our neighbor/others (Mark 12:31). He was not a hypocrite in His teaching, He lived out this love – it was this love that motivated His every action and controlled His every move. It was out of love that He was sent to earth in the first place (Eph. 1:5 indicates His will for our adoption as sons).

11:4 But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

The Meaning of “Glorified”

What does it mean that God would be “glorified” through it? We see that Jesus is saying that the reason why Lazarus has been sick (at this point he has not died) is so that “the Son of God may be glorified.”

Usually we think of giving God glory by praising Him. But here Jesus is almost certainly referring to the revealing of His person/deity and not specifically seeking praise. To put it another way, He is not going to do the miracle so that He can receive praises from men, but rather to show men that He is praiseworthy. It is to provide further revelation of His character and being as the true Son of God.

D.A. Carson comments:

…the raising of Lazarus provides an opportunity for God, in revealing his glory, to glorify his Son, for it is the Father’s express purpose that all should honor the Son even as they honor the Father…The Father and the Son are mutually committed to the other’s glory.

Is that not fantastic?! MacArthur also finds this to be the central theme of the text in front of us:

The most important theme in the universe is the glory of God. It is the underlying reason for all God’s works, from the creation of the world, to the redemption of fallen sinners, to the judgment of unbelievers, to the manifestation of His greatness for all eternity in heaven…Everything God created gives Him flory – except fallen angels and fallen men. And even they, in a negative sense, bring Him glory, since He displays His holiness by judging them.

It is this revealing of God’s character through created things, through His plan, and through His Son that we are to focus on here. Specifically, of course, on the revealing of the glory of the Son, which MacArthur says, “blazes in this passage against a dark backdrop of rejection and hatred on the part of the Jewish leaders.”

The great signs (of which this is the 7th and final in John’s gospel) of this book point to the character of Jesus Christ and His true identity as the Son of God. They also provide us with a solid reason for faith in His word and in our future with Him. Likewise, the miracle that we’re about to read of bolstered the faith of the disciples and those who were near Christ. The primary reason for the miracle (to bring glory to God and Christ Jesus) leads to the secondary reason, the bolstering of our faith.

How Lazarus Points Forward to the Pleasure of God in Christ

Certainly one of the most difficult things for us humans to deal with is the truth that God, in His eternal purposes, has allowed, yea even willed, for terrible calamity to befall those whom He loves. Spurgeon once preached a message on this passage in John and said this:

The love of Jesus does not separate us from the common necessities and infirmities of human life. Men of God are still men. The covenant of grace is not a charter of exemption from consumption, or rheumatism, or asthma.

We see here that God’s purpose was to use the suffering and death of Lazarus to reveal the glory of His Son. And likewise He can use sickness and death in our lives to both refine us (Ps. 119:71), and glorify Himself. His character is certainly made known in many ways through suffering – just think of all the times that men and women who have endured sickness have testified to the great and glorious character of Jesus Christ.

Certainly the most glaring example of suffering and death being used for God’s pleasure is the example of Jesus Christ’s own passion and death. The story of Lazarus was not included for no reason at all in this gospel. Rather it is put here to point us to Christ, and how Christ ultimately triumphed over the grave. We’ll talk more about that parallel in the coming texts, but for now I want to see how God was going to be glorified in the death and resurrection of Lazarus, and how He was glorified and even “took pleasure” in the death of His Son (Is. 53:10). In that Isaiah passage we read:

But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand. (NASB)

It is so difficult to understand how God can possibly have taken pleasure in the “crush(ing)” of His one and only Son. We can see how possibly the Father could be glorified at the end game, but to actually be “pleased” to crush Him…that takes on a whole new difficulty for us. It’s applicable to what we’re looking at here, because I believe it will show us something of the character of God, and if we can see some of this we can perhaps see some of what it is that He is working in our lives through the difficulties and storms.

John Piper explains this passage in the following ways:

One part of the answer is stressed at the end of verse 10, namely, that God’s pleasure is what the Son accomplished in dying…God’s pleasure is not so much in the suffering of the Son, considered in and of itself, but in the great success of what the Son would accomplish in his suffering.

Piper continues…

The depth of the Son’s suffering was the measure of his love for the Father’s glory. It was the Father’s righteous allegiance to his own name that made recompense for the sin necessary. So when the Son willingly took the suffering f that recompense on himself, every footfall on the way to Calvary echoed through the universe with this message: the glory of God is of infinite value! The glory of God is of infinite value!

…the Father knew that the measure of his Son’s suffering was the depth of his Son’s love for the Father’s glory. And in that love the Father took deepest pleasure.

Scripture backs up what Piper is saying. Just a few weeks ago we read from John 10:17 the following:

“For this reason the Father loves me, because I lay down my life that I may take it up again.”

Piper closes his thoughts on the matter this way:

When Jesus died, he glorified the Father’s name and saved his Father’s people. And since the Father has overflowing pleasure in the honor of his name, and since he delights with unbounded joy in the election of a sinful people for himself, how then shall he not delight in the bruising of his Son by which these two magnificent divine joys are reconciled and made one!

The reason I bring this up is because it shows the deeper purposes of God in Christ for you. He took pleasure in bruising His Son, and takes pleasure in allowing you to face difficult trials for both His glory and for your refinement and sanctifications sake. He does not glory in your pain, but sees past that and rejoices in the glory to be revealed to you – His glory.

11:5-7 Now Jesus loved Martha and her sister and Lazarus. [6] So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. [7] Then after this he said to the disciples, “Let us go to Judea again.”

The reason this verse (verse 5) is here is because John wanted to ensure that we understood that Christ’s reasoning in verse four in no way interfered with how we understand verse six.  In other words, it was the love of Christ that compelled him to stay away for another two days, and it was the love of Christ for His Father that motivated His obedience to wait another two days. Also, it was the love of the Father for us that He allowed Lazarus to get sick because through this He would reveal more of His Son’s glory to His creatures.  God reveals Himself to us out of love for us and a desire for us to be ushered into a love relationship with the Trinity as adopted sons and daughters of God.

Specifically, we see in the word “so” at the beginning of verse six, that Christ’s motivation for staying is born out of verse five’s “love” for the Bethany family. This is a bit mind bending, but I think it correlates well with the idea we find in other parts of Scripture that God’s ways are not our ways, and that He does many things that at the time we may not understand.  This could even be discipline or difficulties.

As I was thinking on this passage this week, one of the great passages about love reminded me of Christ’s character here.  Take note of 1 Cor. 13: 3-7:

Love is patient and kind;

Note the patience of Christ.  He does not rush off to see the family of Lazarus, does not run to comfort them, does not run to perform the miracle. He waits patiently for God’s plan. In His speech to the disciples He is patient and kind.  He abides their foolishness and lack of understanding. He deals with their lack of faith and misunderstanding and selfishness.

love does not envy or boast; it is not arrogant [5] or rude.

Perhaps this is obvious, but Christ never boasted in Himself but allowed His truthful teaching, His actions and the testimony of others to glorify Him. Instead of being rude, He is sometimes short and to the point.  But this is not rude.  He is never seen interrupting others, but rather He is always putting others first.

It does not insist on its own way;

We might say that Christ was the one person who deserved to insist on His own way, and yet He submitted Himself to the will of the Father.

it is not irritable or resentful;

Christ was omniscient, and yet the human side of Him never was bitter for what He knew in explicit detail would one day be His demise.  He looked around Himself and was constantly surrounded by incompetence, sin, rejections, and idiotic behavior.  He could have said to Himself ‘I am really dying for this?’ but He did not. Such was the natre of His patience and longsuffering.

[6] it does not rejoice at wrongdoing, but rejoices with the truth.

Christ was never happy when something horrible happened, but often used difficulties to share the good news of the Kingdom (Luke 13:1-5).

[7] Love bears all things, believes all things, hopes all things, endures all things. (1 Corinthians 13:4-7 ESV)

Not only did Christ trust in the will of His Father and in the plan they had formulated from before the creation of the world, but He also looked forward in hope (Heb. 12) so that He was able to endure the torment of the cross.

In these ways and many more, Christ is the suffering servant; He is the very heart of love. That is why John can say that ‘God is love’ (1 John 4:8), because He saw it embodied first hand.

Jesus obeyed the sovereign timing of the Father rather than His emotions.  We know that He was fully human and we know He was emotional (had emotional ties to Martha and Marry and Lazarus) about this situation. But He never allowed His humanity to prevent Him from making absolutely perfect and righteous decisions.  We know His motivation, as discussed earlier, for this was love. He knew the Father’s will; He sought the Father’s mind on all things through prayer.

In our own lives this means that we need to emulate Christ.  We need to ask for His help to change our desires.

How many times have you been prevented from getting something, doing something, going somewhere because of situations or circumstances beyond your control?  I’m sure you can look back at times in your life when you wanted so badly to fly here or go there or do this or that but you couldn’t and perhaps as you look back on it now, it was for the better.  Presently, Kate and I would really like to sell our house.  We’d love to move closer to church and to my work. But there are many reasons beyond our understanding that prevent that right now. I do not think that anything is a coincidence or that anything is out of the control and plan of God Almighty.  Therefore I must patiently wait for His plan to unfold even amidst trial. He waited to come to them out of love, remember.

Lastly, and I touched on this a moment ago, in revealing the nature and character of the Son in this moment we also see His sovereignty. The Father has a sovereign plan, and the Son knows that all things are in the hand of the Father – this is illustrated all the more in verse 9.

11:8-10 The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” [9] Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. [10] But if anyone walks in the night, he stumbles, because the light is not in him.”

We should recall that the tension between the Jewish religious leadership in Jerusalem and Christ was at a boiling point at this time. The Jews were so angry and threatened by Christ’s ministry that they were seeking to kill Him.

So when Christ says, “let us go to Judea again” we can perhaps understand the nature of the disciples concern…they knew full well that going back to the Judean area meant extreme danger.

Carson comments on the disciples’ response “they are frankly aghast.” But Christ’s response is to remind them that as long as the Father still have work for Him to do, as long as there is life in Him, He will continue to boldly (and obediently) carry out His mission here on earth.  The specific meaning, therefore, of, “are there not twelve hours in the day” is to remind them that the fullness of the days work (His ministry) had not yet faded.  “These verses metaphorically insist that Jesus is safe as long as he performs his Father’s will. The daylight period of his ministry may be far advanced, but it is wrong to quit before the twelve hours have been filled up” Carson comments.

This certainly reminds of 9:4 where Christ says, “We must work the works of him who sent me while it is day; night is coming, when no one can work.”  And 9:5 actually ties nicely in with verse 10 here, “As long as I am in the world, I am the light of the world.”

Christ once again uses the situation to remind them of a spiritual truth that He is the light of the world. All goodness, all illumination as far as truth is concerned comes from Him. He is the source of truth and understanding of that truth is also a supernatural gift from God.

Lastly, I am personally reminded of the nature of light and how it sort of symbolizes purity and cleanliness – a sort of antitheses to darkness and sickness. When we live one day with Christ forever after this world has been remade and renewed, there will be no sickness and no darkness. In fact there will be no sun because the Son will be our only necessary light.  Apart from the Son there will be only darkness.  These comments foreshadow a truth that is so brilliant and so wonderful that we could linger all day upon their glories.

11:11-15 After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” [12] The disciples said to him, “Lord, if he has fallen asleep, he will recover.” [13] Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. [14] Then Jesus told them plainly, “Lazarus has died, [15] and for your sake I am glad that I was not there, so that you may believe. But let us go to him.”

It wasn’t a terribly common thing in second temple culture to use the euphemism “fall asleep” for death, but if we scan the entirety of Scripture we see it is actually a very common phrase/word overall – especially in the books of Kings and Chronicles (examples: 1 Kings 22:40, 50; 2 Kings 8:24, 10:35)

The Patience of the Son

Interesting how Christ had to explain to the disciples, at this sensitive moment, what He meant by His words. I can just see Him now patiently repeating Himself so as to make them understand His meaning, and I wonder how many other times He had to do this same thing. These are the kinds of things that make lesser men frustrated to the point of boiling over with anger. Not Jesus. He is as patient and longsuffering as ever.  What an amazing display of forbearance.

This really puts me to shame. I like to think of myself as a patient man – except, of course, when the kids or the co-workers, or someone (anyone) else has really pressed my nerves or my buttons repeatedly. Only then do I feel like I have an “excuse” to lose my temper.  This, to my own shame, was not the example of Christ.

So that You May Believe

The main thing we should take note of in these verses is that what Christ was doing was for the purposes of bringing glory to God (as mentioned earlier), and the phrase above “so that you may believe” does not modify that purpose or even add to it, but rather it explains more specifically how He will be glorified. These are not two separate items. Believing in the Son glorifies God because it gives proper due to who the Son is, and it magnifies Him.

John wrote this entire book for this purpose (John 20:30-31), and Christ’s entire mission was centered on this fundamental goal.  I hope that anyone reading this now understands that Christianity is all about Christ. He is the center of the Bible and indeed of all human history. Life (of the abundant kind) is about believing in Him, in placing full confidence in His words and surrendering to His leadership and direction.

Christ knew that He was going away soon. He knew that soon His great passion would be upon Him. Before He endured the cross, He wanted to shore up the faith of those disciples who had for so long been following His words and His teaching. He knows that they might not fully understand His words, but He knows that His words will never pass away (Matt. 24:35).  He knew that millions and millions of Christians would read these words and meditate on His character, and bring Him glory.  Remember, He is not speaking to those who do not believe, but rather to those who love Him. But He wants them to have utmost confidence that He is who He says He is, and so that for years to come they would look back on this moment and fall on their faces with thanksgiving in their hearts.

11:16 So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”

Thomas is called “Didymus” in the Greek, which means “twin” – Thomas is Hebrew for “twin” as well…though no one really knows who his twin was.

I think that so often we underestimate Thomas.  This is the same man who we call “Doubting Thomas”, but we see here that there is more to this man than simply cynicism (though that certainly seems to be a dominant characteristic of his nature).  He has a strong courageous streak about him, and the fact that he was willing to die for/with Christ says a lot (even though we see later that, like the other disciples, he deserts Jesus).

This also sets in sharp relief once again just how dangerous it would have been for Jesus to go back to the Jerusalem area.  This is the moment in which life and death decisions are being made.  Christ can either stay beyond the Jordan and enjoy a vibrant ministry (10:40-42), or He can fulfill the will of the Father and accomplish His ultimate destiny and mission here on Earth.  He can save Him own life, or the lives of countless millions.  Had He been but man, a mere mortal, there’s no way we’d be even discussing this right now. The choice would be obvious. No man would put themselves in harms way of this kind (almost certain death) for the lives of people who weren’t his family. Ironically, Christ did this very thing in order make those who weren’t His family part of His family by sovereign adoption.