Study Notes 12-23-12

9:17 So they said again to the blind man, “What do you say about him, since he has opened your eyes?” He said, “He is a prophet.”

This might not be quite the full-orbed description of the Being of Christ, but as some note, it’s a mite better than “I don’t know.”           

9:18-23 The Jews did not believe that he had been blind and had received his sight, until they called the parents of the man who had received his sight [19] and asked them, “Is this your son, who you say was born blind? How then does he now see?” [20] His parents answered, “We know that this is our son and that he was born blind. [21] But how he now sees we do not know, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself.” [22] (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus to be Christ, he was to be put out of the synagogue.) [23] Therefore his parents said, “He is of age; ask him.”

First, “The Jews” here refer to the Pharisees.  It is a common thing for John to refer to the religious leaders as “the Jews.”

What we see here is that in response to the miracle of Christ, the religious leaders of the day react in unbelief. So what they try to do is seek verification from the parents since they don’t seem to believe the accounts of the people and the man himself.

However, what happens here is the parents respond in fear of what the religious leaders will do to them if they give their full and honest opinion of what has just happened to their son. Sproul and Carson both excoriate these parents in their commentaries as examples of unbelief, and I agree with them. But who cannot identify with them? Who can blame them? These people don’t yet know Jesus, they don’t have any reason as of yet to stand up for Him other than what they know of in regards to their son.  So they pass the buck back to their child, who is a grown middle-aged man.

Here’s what I mean by this: Overall, while we can identify with the parents, and even the religious leaders, what is it that is dominating their emotions and behavior here? Fear and unbelief. Perhaps that’s why we can so closely identify with them…

9:24 So for the second time they called the man who had been blind and said to him, “Give glory to God. We know that this man is a sinner.”

Now they are frustrated and demanding.  Their tone is completely curt and to the point. They demand that the blind man give glory to God (as if he hadn’t been doing that already), and not to in anyway glorify the man (Jesus) who gave him his sight.

Ironically the very man who gave him his sight was Jesus the God-man.  The incarnation of God had healed this man in love and compassion.

Also, it is interesting that they “know” this man is a sinner. Their judgment has already been made at this point – for all the reasons we talked about before, specifically and especially regarding the Sabbath.

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

I can picture this man, can’t you?  Recoiling a bit at the harshness of the conversation. But as we will see from the way he interacts with these religious leaders, he is bold.  Why is he so bold? Because his entire life has been resurrected from darkness! You too would be bold if a man healed your blindness! And indeed, if you are a Christian, you have been resurrected from darkness and death and our response ought to be this man’s response: One thing I do know, that though I was blind now I see”!  What a powerful statement!

As MacArthur notes, unbelief is simply irrational at this point, “Stopped dead in their tracks by the incontestable testimony of the man, and left with no way to advance their lame argument, the Pharisees began to go over the same ground they had previously covered.”

R.C. Sproul notes something really important about this whole passage with the blind man and how he interacted with the Pharisees.  At this point in the discussion, the man is bearing witness about Christ, but he is not evangelizing.  He is sharing his testimony, but he is not yet sharing the gospel message – there is a difference.  Our testimony is important, and its what Sproul calls “pre-evangelism.”  It helps us relate what God has done for us to others, and helps others relate to us on a personal level.  It gives glory to God, certainly, but it is not sharing the gospel.  We share the gospel when we announce the good work of Jesus Himself.  As Sproul notes, (to paraphrase) “the gospel is not about me…the gospel is about Jesus.”

We all need to learn to share our testimonies, but we also have to take the next step and share the gospel.

Now listen in your mind as you read below how they interact here…you can almost feel the tension rising…

9:26-27 They said to him, “What did he do to you? How did he open your eyes?” [27] He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?”

Bravo! This man has moxie.  Frankly, if such a wonderful miracle happened to me, and then those around me were so determined to ruin it and slander the God who provided it, I would also be indignant.

Note the rebukes.  First, “you would not listen.”  This is so true.  They were never listeners; they were tellers.  They ordered people about, they didn’t take time to genuinely listen to people.  The man doesn’t let them get away with it.

Second, he taunts them by asking them if they “also want to become his disciples.”  The very thing they would have despised the most! He makes these religious leaders out to be merely ignorant pupils who need to be discipled.

9:28-29 And they reviled him, saying, “You are his disciple, but we are disciples of Moses. [29] We know that God has spoken to Moses, but as for this man, we do not know where he comes from.”

Now, obviously this (formerly) blind man was not a disciple of Christ yet, but the leaders throw it back in his face because he had just used the same thing to annoy them.

I think it is really emblematic of this generation that they claim to be disciples of Moses, and children of Abraham (in chapter 8) when they are neither. God knew all along that He would bless the nations through Abraham, which means that the seed of Abraham (spiritually) would populate the church. From Abraham’s body would come the body of Christ (the church) – in other words, the gentile makeup of the elect was never “plan b” for God.  Also, it’s worth noting that God only instituted the Mosaic Law as a “guardian” until Christ came (Gal. 3). Even Moses saw this (Deut. 18:18-19), but these religious leaders were not eagerly anticipating such a high priest, they were instead longing for the day when the Messiah would come and conquer their political enemies and redeem the land.

Their sinfulness had clouded their judgment, and as they were not God’s children (John 8), they were speaking out of their character here.

Now listen to how the man responds to their claims at Mosaic discipleship…does he back down? Not at all!

9:30-33 The man answered, “Why, this is an amazing thing! You do not know where he comes from, and yet he opened my eyes. [31] We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him. [32] Never since the world began has it been heard that anyone opened the eyes of a man born blind. [33] If this man were not from God, he could do nothing.”

First he castigates them for their lack of knowledge of who Jesus was. Then, in an amazing show of boldness, he gives them a theology lesson! I honestly don’t recall any other time in scripture where a common beggar gives the religious establishment a theology lesson, but here it is!

He says to them, basically, that they aren’t thinking logically. First, he reasons that “God does not listen to sinners” – true enough.  We know that God hears the prayers of those who are His own, and the man goes on to say just that, “if anyone is a worshiper of God and does his will, God listens to him.” I have to believe he is speaking out of practical experience here. This man has not been healed in vain by God. He is grateful, and from the sounds of his words, was probably in daily prayer for this miracle.

Then he uses some hyperbole to drive home the point that this miracle was done in the power of God – there’s simply no other explanation for it!

9:34 They answered him, “You were born in utter sin, and would you teach us?” And they cast him out.

The word “utter” here is holos in the Greek, and it means “whole” or “complete.” And thus the response of the Pharisees is accurate here.  He was born in utter sin – complete fallness like all mankind, and of course they mistakenly believe they were not.  Paul’s words are apt:

But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; [28] God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, [29] so that no human being might boast in the presence of God. (1 Corinthians 1:27-29 ESV)

There is perhaps nothing more appalling than the arrogance of ignorance, but that is what he have here. And it is instructive for us as well. Let us, who were also born in “utter sin” not think ourselves too good or too pure to learn from our great teacher. We have all fallen way short of His glory. No man is worthy to boast before God – because Paul’s passage in 1 Corinthians I mention above goes on to say this:

And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, [31] so that, as it is written, “Let the one who boasts, boast in the Lord.” (1 Corinthians 1:30-31 ESV)

If we are to boast, let us boast in the power of the Lord Jesus Christ as this man did.

9:35-37 Jesus heard that they had cast him out, and having found him he said, “Do you believe in the Son of Man?” [36] He answered, “And who is he, sir, that I may believe in him?” [37] Jesus said to him, “You have seen him, and it is he who is speaking to you.” [38] He said, “Lord, I believe,” and he worshiped him.

I love the compassion of the Lord Jesus. He knows that this man must go through a trial, and He allows it as a testing of his faith perhaps. Whatever the reason as it relates to the man, it certainly gave glory to God – and still continues to do so even to this day.

Note also that Jesus requires something of this man more than simply standing up for Him.  Jesus isn’t looking for a supporter for a political or religious movement, He looking for a lost sheep.

Lastly, it is evident that God had touched the heart of this man as significantly as He had touched his eyes.  The man responds in belief, and that’s the challenge for us today. Do we really believe Jesus is who He says He is?  Here he says that he is the “Son of Man” – that favorite designation that Jesus uses for Himself that comes from the book of Daniel, which says:

“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. [14] And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. (Daniel 7:13-14 ESV)

This “Son of Man” is reigning right now – and His reign will one day see its consummation at His second coming.  When Jesus asks the blind man who had been healed whether he believed in the “Son of Man”, He is asking him to place his faith in the one who is from God, of God, and is God. The one who will one say have “an everlasting dominion, which shall not pass away.”

9:39 Jesus said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” [40] Some of the Pharisees near him heard these things, and said to him, “Are we also blind?” [41] Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.

Finally, we notice that Jesus isn’t saying these things in just the presence of the healed man any longer. Now others have gathered.  The Pharisees are now listening in, and, aware of this, Christ begins to address them.

First Christ uses the miracle He performed to give greater light to a spiritual truth. We could divine all of these things and see the picture of Christ’s work here pretty easily, but in this case we don’t even have to because He has done that for us here.

He says that He came so that those who don’t see will see.  Conversely, He says that those who see “may become blind.”  The Pharisees immediately feel as if they are the butt of this joke – only its not a joke at all, it’s a hard truth, and one that they refuse to swallow.

The point of the analogy as it relates to “guilt” is much like Paul’s argument in Romans 1.  We all bear the weight of guilt of knowing at least something about God through general revelation. But these were men who were learned.  They knew the law, had access to all the writings of Moses, knew and had heard of the words of the prophets, and yet they who saw all of these words on scrolls were blind to their truths.  In this way they became blind.

It reminds me of what God said to the prophet Isaiah as He commissioned him to go and preach to Israel:

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.” [9] And he said, “Go, and say to this people: “‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’ [10] Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” (Isaiah 6:8-10 ESV)

Later God says through Isaiah:

Bring out the people who are blind, yet have eyes, who are deaf, yet have ears! (Isaiah 43:8 ESV)

Spiritually speaking, only God can open the eyes of mankind. He is completely sovereign over who can “see the kingdom of God” (John 3).

In His sovereignty, God has sent Christ to heal us of this blindness. Another verse from Isaiah speaks of this as well:

I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, [7] to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. (Isaiah 42:6-7 ESV)

Secondly, I want to make note about what Christ says about judgment and blindness here.  MacArthur hints at the way in which spiritual blindness reacts to the light.  He says, “It receives judgment, refuses to admit its blindness, rejects spiritual sight, and results in doom.”

Specifically as it relates to “judgment”, Christ says “for judgment I cam into this world”, whereas in another place He says, “For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:17).

So which is it?  Is Christ contradicting Himself here? Not at all – these are two truths co-existing in the character of Christ. MacArthur explains this in his commentary, and its worth quoting a lengthy portion of what he has to say:

…far from being contradictory, those two truths are complementary; they are two sides of the same reality. To reject Jesus’ peace is to receive His punishment; to reject His grace is to receive His justice; to reject His mercy is to receive His wrath to reject His love is to receive His anger to reject His forgiveness is to receive His judgment. While Jesus came to save, not to condemn (cf. 12:47, Luke 19:10), those who reject His gospel condemn themselves, and subject themselves to judgment (John 3:18, 36). Spiritual sight comes only to those who acknowledge that they do not see, who confess their spiritual blindness and their need for the Light of the World. On the other hand, those who think they see on their own apart from Christ delude themselves, and will remain blind. They will not come to the Light, because they love the darkness and do not want their evil deeds to be exposed (3:19).

So their response was “self-condemning” as MacArthur goes on to say, and the role of Christ as judge will certainly happen eventually (Jon 5:22, 27), for He has been given all authority to judge by the Father, but during His time on earth (first advent) His mission was to “seek and save that which is lost” (Luke 19:10).

Leon Morris puts it this way, “In one sense He did not come to judge people (3:17; 12:47). But for all that, his coming represents a judgment; for people divide according to the way they react to that coming. The coming of light shows who are spiritually blind and thus judges them; judgment is not the purpose of the coming of the light, but it is an inevitable consequence.”

Finally, and perhaps ironically, the great hero the Pharisees were looking for ended up being the one they mocked openly. The great warrior who they hoped would one day set them free from oppression had just set another captive free before their very eyes. The great king they hoped would rule over Jerusalem was in their midst ushering in a kingdom “that shall not be destroyed.”

Study Notes 12-16-12

9:8-12 The neighbors and those who had seen him before as a beggar were saying, “Is this not the man who used to sit and beg?” [9] Some said, “It is he.” Others said, “No, but he is like him.” He kept saying, “I am the man.” [10] So they said to him, “Then how were your eyes opened?” [11] He answered, “The man called Jesus made mud and anointed my eyes and said to me, ‘Go to Siloam and wash.’ So I went and washed and received my sight.” [12] They said to him, “Where is he?” He said, “I do not know.”

Textual Note: Morris explains that the “NIV’s ‘demanded’ (from verse 10) is a mite strong; the Greek means no more than ‘they said.’

The Testimony

Morris notes that the neighbors were in awe, “They were so astonished at such a cure that some of them refused to believe that this was the man who had been blind.”

He also notes that the man who was healed speaks of Christ in a way that indicates, “he has, as yet, little understanding of his Person. As the chapter progresses we will observe how his awareness of the significance of Jesus grows.”

I love this point from Morris because it connotes the subtlety and writing ability of John.  I never ceased to be amazed at the intricacy of this Gospel. John has so many strong themes, and so many subtle points, that it is a real joy to let the truth written herein soak into one’s mind for continual meditation.

There is no denying that when the man had been healed, people noticed. I find this significant because, as it relates to spiritual blindness, we are all groping in the dark until Christ heals us (1 John 2:11; John 3:19-21). When that happens, it is not something that happens in a vacuum. Baptism is meant to be the first outward showing of the inward change. But as one begins to follow Christ, can there be any doubt that neighbors, friends, family, co-workers and others will be able to see the light of Christ shine through us? There will be something different about those who love and follow Christ.

John says in his epistles that, “If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him (1 John 2:29).”

And Christ says that we will recognize false prophets because they won’t reflect this change:

“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. [16] You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? [17] So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. [18] A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. [19] Every tree that does not bear good fruit is cut down and thrown into the fire. [20] Thus you will recognize them by their fruits. (Matthew 7:15-20 ESV)

That is what is meant that we are to be salt and light (Matthew 5) to a dying world (Puritan Richard Baxter first said he would preach as a dying man to a dying world – something echoed by Paul Washer and others as of late in their preaching of the gospel).

Therefore, let us reflect the fruit of the Spirit (Gal. 5), and shine forth the light of Christ so that they may see our good works and give glory to God (Matt. 5:16).

9:13-14 They brought to the Pharisees the man who had formerly been blind. [14] Now it was a Sabbath day when Jesus made the mud and opened his eyes.

The Neighbors Have Questions…

I wondered at first why in the world these neighbors and friends would have brought the man to the Pharisees. It truly puzzled me. My first thought ran to the story of how the lepers were once cleansed by Christ and he instructed them to go show themselves to the priests (that was part of the law for cleansing) and that perhaps this was the same thing. But I think not, that would have been something the man would have done on his own, and in private. This was more than that.

The second thought that came to mind was that these people ought to have minded their own beeswax! What business was this of theirs? But as I read further into the customs and backdrop of the situation, I found that there is no reason to suppose these neighbors were committing any social taboo here.

In the end, D.A. Carson provided the most satisfactory explanation:

There is no need to ascribe malice to those who brought to the Pharisees the man who had been blind. They could not have known that the healed man would be subjected to interrogation and expulsion from the synagogue. In a day when almost all events bore religious overtones, the extraordinary healing cried out for comment by the religious authorities – much more so than the way that, in today’s world, after a significant international event millions of people will expect the Foreign Office or the State Department to express an opinion.

In short, John pictures the healed man’s neighbors turning to their local religious leaders and asking them what they should make of the healing.

The Significance of the Fulfilled Sabbath

I think it’s helpful to read the ESV notes on verse 14:

The belated mention of the Sabbath (cf. 5:9 and note on Matt. 12:8) recalls the earlier Sabbath controversy in John 5. Jesus had kneaded the clay with his saliva to make mud, and kneading dough (and by analogy, clay) was included among the 39 classes of work forbidden on the Sabbath (Mishnah, Shabbat 7.2). Jesus’ frequent conflicts with the Jews over the Sabbath suggest that by his coming he is changing the Sabbath requirements (see John 5:17).

Although Calvin seems to think that Jesus purposefully wrought the miracle on the Sabbath to make a point (and indeed He did nothing without purpose), Morris points out that it isn’t as though He seeks publicity on the matter, and only approaches the man after his interrogation with the Pharisees. This is evidence “against” this design says Morris, but I tend to agree with Calvin, because as we all know, Christ did not do anything during His life and ministry that was not specifically designed to be done, and although we must be cautious about reading meaning onto a thing which does not exist, still this controversy over the Sabbath was not a new thing (see chapter 5), and not something Christ avoided.

Sabbath Under the Old Covenant and Overview

There are two important things to understand about the Sabbath controversy in the gospels.  First, the Pharisees misunderstood the nature of the Sabbath under the old covenant.  They had added to it to make is something that it simply was not.  Second, we are no longer under the old covenant, so it is not as if we need to learn from the Pharisees’ mistakes, and correctly keep the Sabbath.  The Sabbath was never meant to simply be a physical rest, but also a spiritual rest.

The word “rest” itself has been misunderstood to mean physical rest, when it really means to “stop” – when God “rested” on the 7th day, it wasn’t as though He needed a break due to exhaustion.  It was because He stopped creating. The reason the Jews had a Sabbath was because it was a time for them to “stop” striving to keep the law and rest in the provision of God for their salvation. Of course they could never fully do this because even keeping the Sabbath was a form of law! So they were striving even in their stopping/resting.

And just as Christ pointed out that the Jews were incorrectly “keeping” the Sabbath during His day (under the Old Covenant), Paul had to show new covenant Christians that they were incorrectly enforcing a law that no longer was in force. To this day we misunderstand the nature of what the Sabbath means

J.C. Ryle, whom I love and admire dearly and who has imparted to me many spiritual truths, is a study in contradictions on this point.  First, he (rightly) sees that these Pharisees are completely misunderstanding the meaning of the Sabbath under the Old Covenant (they have added to the law).  He says:

These would-be wise men completely mistook the intention of the Sabbath. They did not see that it was “made for man,” and meant for the good of man’s body, mind, and soul. It was a day to be set apart from others, no doubt, and to be carefully sanctified and kept holy. But its sanctification was never intended to prevent works of necessity and acts of mercy. To heal a sick man was no breach of the Sabbath day. In finding fault with our Lord for so doing, the Jews only exposed their ignorance of their own law. They had forgotten that it is as great a sin to add to a commandment, as to take it away.

But Ryle completely goes astray after this, for his still applies the old covenant law to new covenant believers! Note how Pharisaical he sounds here:

Here, as in other places, we must take care that we do not put a wrong meaning on our Lord’s conduct. We must not for a moment suppose that the Sabbath is no longer binding on Christians, and that they have nothing to do with the Fourth Commandment. This is a great mistake, and the root of great evil. Not one of the Ten Commandments has ever been repealed or put aside…Whatever men may please to say, the way in which we use the Sabbath a sure test of the state of our religion. By the Sabbath may be found out whether we love communion with God. By the Sabbath may be found out whether we are in tune for heaven. By the Sabbath, in short, the secrets of many hearts are revealed. There are only too many of whom we may say with sorrow, “These men are not of God, because they keep not the Sabbath day.”

Note those bolded words “by the Sabbath may be found out whether we love communion with God.”  He is saying that by keeping the 10 commandments we show we love God. Nonsense! This is not what we’re told in the New Testament at all!

John says this:

And by this we know that we have come to know him, if we keep his commandments. (1 John 2:3)

And what is this commandment?  The commandment of Christ – to love the Lord with all our hearts minds and soul and to love our brother as ourselves.  Not “keep the old law to the best of your ability.” John continues…

Whoever says he is in the light and hates his brother is still in darkness. [10] Whoever loves his brother abides in the light, and in him there is no cause for stumbling. (1 John 2:9-10)

The New Testament/New Covenant Sabbath

The overarching point regarding the Sabbath is this: the Sabbath was meant primarily as a way to point forward to the spiritual rest that Christ has become for us.

It actually took a little while for this legalism to catch so much fire that it became the norm for us to think that we need to keep a “Sabbath” day, and certainly the puritan writers who were so influential in early American history were very legalistic about keeping a Sabbath.

However, the early church under Roman rule didn’t keep a Sabbath in the Jewish legalistic sense, if for no other reason than they weren’t allowed to.  Certainly these stalwart Christians would have died to obey Christ if this was truly a command worth dying for.  Craig Blomberg explains the context:

…Christians scarcely transferred everything about the Jewish Sabbath from Saturday to Sunday.  Gentile believers, who comprised the majority of the church from the middle of the first century onwards, had no weekly days in their communities on which to rest. Greeks and Romans had several holidays each month according to the various religious festival calendars they followed. Bu unless one of these holidays fell on a Sunday, Gentile Christians had to work a full day on the first day of the week and squeeze in worship and fellowship with other believers either on Sunday morning before dawn or Saturday or Sunday night after dusk.

Perhaps one of the most important passages on the Sabbath is found in Hebrews where we read of how Christ has become our rest:

For we have come to share in Christ, if indeed we hold our original confidence firm to the end. [15] As it is said, “Today, if you hear his voice, do not harden your hearts as in the rebellion.” [16] For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? [17] And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? [18] And to whom did he swear that they would not enter his rest, but to those who were disobedient? [19] So we see that they were unable to enter because of unbelief.

So already here in Hebrews we see that entering the Sabbath rest is directly connected to obedience – and of course none of these Jews could obey – in fact the entire law was given to show them mainly just that (Romans 3:23).  But the passage continues:

4:1 Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. [2] For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened. [3] For we who have believed enter that rest, as he has said, “As I swore in my wrath, ‘They shall not enter my rest,’” although his works were finished from the foundation of the world. [4] For he has somewhere spoken of the seventh day in this way: “And God rested on the seventh day from all his works.” [5] And again in this passage he said, “They shall not enter my rest.” Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience, [7] again he appoints a certain day, “Today,” saying through David so long afterward, in the words already quoted, “Today, if you hear his voice, do not harden your hearts.” [8] For if Joshua had given them rest, God would not have spoken of another day later on. [9] So then, there remains a Sabbath rest for the people of God, [10] for whoever has entered God’s rest has also rested from his works as God did from his. [11] Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. (Hebrews 3:14-19; Hebrews 4:1-11 ESV)

So that opportunity still stands for rest – that is what the author of Hebrews is saying. That even though the Old Testament saints failed to enter into this rest by their disobedience, we can now enter into it simply by faith in Christ – not by the works of the law which no man can keep. After all, we are no longer under the law of death.

This is further explained in Hebrews 8:

Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. [5] They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” (Hebrews 8:4-5 ESV)

And…

For he finds fault with them when he says: “Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, [9] not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord. (Hebrews 8:8-9 ESV)

And finally…

In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away. (Hebrews 8:13 ESV)

Gotquestions.org summarizes this point well, they say, “There is no other Sabbath rest besides Jesus. He alone satisfies the requirements of the Law, and He alone provides the sacrifice that atones for sin. He is God’s plan for us to cease from the labor of our own works.” They continue, “Because of what He did, we no longer have to “labor” in law-keeping in order to be justified in the sight of God. Jesus was sent so that we might rest in God and in what He has provided.”

In the Old Testament, Israel had the Sabbath to be reminded to stop and depend on God because of their woeful inability to obey God. It pointed forward to Christ, to a time when one day they would not have to labor to keep His law; one day they would be freed from the curse of the law. Christ would come and fulfill the entirety of the law, and we would “rest” in His finished work.  Our only “work” now is to declare His work by proclaiming the gospel.

The Law Kills…Christ Fulfills

We have a tendency as Christians to fall back into legalism. The Sabbath is no different, and Paul addresses this in Galatians because these men and women fell into the same trap:

O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. [2] Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? [3] Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? (Galatians 3:1-3)

They were still striving to accomplish all that laid out in the law, instead of resting in the finished work of Christ. They were still forcing people to be circumcised and still following holidays (like the Sabbath) where some did not feel the need follow these for sake of conscience. For we are no longer under this curse as Paul says:

Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—[14] so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith. (Galatians 3:13-14)

Perhaps the key passage here is verses 24-26:

So then, the law was our guardian until Christ came, in order that we might be justified by faith. [25] But now that faith has come, we are no longer under a guardian, [26] for in Christ Jesus you are all sons of God, through faith. (Galatians 3:24-26)

Note the word “until” Christ came. The law was added and did not annul the gospel promise that was made to Abraham. But the law has now been fulfilled in Christ. Paul puts it this way that “we are no longer under a guardian” (the law). How much more clearly must he state it? We are no longer under the law! Stop trying to keep the law – fulfill the law of Christ as He commanded.

Hebrews 10:1 explains the futility of trying to keep the Old Testament law, “For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.”

I enjoy the insight of my friend Pastor Tony Romano on the matter of the Sabbath.  In an email conversation about this he put it this way:

Foundationally, commanding literal rest is anything but rest-giving, it’s part of the deliberate burden woven into the old covenant (Galatians). The Decalogue is not described as rest-giving in the New Testament scriptures, but as the “letter that kills.”  Yes, they were meant to use the Sabbath as an occasion to be thankful and remember God…because that is right…but the commandment could not produce this righteousness God required of them. That was the whole point of giving the commandment, to show they could not follow it and needed a Savior. The Sabbath ordinance brought death; not life and not rest. They were constantly under the burden of making sure they rested when Sabbath came. I guess that’s the nuance I would add here…the Sabbath is actually not ultimately about physical rest and relaxation, as it finally provided neither. Law creates work, not rest.

Another important passage in this discussion is Colossians 2:16-17 which states:

Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. [17] These are a shadow of the things to come, but the substance belongs to Christ. (Colossians 2:16-17 ESV)

The ESV Study notes have helpful commentary on this passage:

Col. 2:17 “a shadow of the things to come.” The old covenant observances pointed to a future reality that was fulfilled in the Lord Jesus Christ (cf. Heb. 10:1). Hence, Christians are no longer under the Mosaic covenant (cf. Rom. 6:14–15; 7:1–6; 2 Cor. 3:4–18; Gal. 3:15–4:7). Christians are no longer obligated to observe OT dietary laws (“food and drink”) or festivals, holidays, and special days (“a festival … new moon … Sabbath,” Col. 2:16), for what these things foreshadowed has been fulfilled in Christ.

If the law kills, how does Christ fulfill? In Matthew 5:17-18 Jesus says, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.”

Christ was on a mission to fulfill these laws completely not abolish them.  He didn’t abolish them because He had not fulfilled them yet. In other words, He is describing His work, not ours.

Commenting on the Matthew 5 passage, Blomberg puts it this way:

It’s an unusual contrast. Normally, if someone says he is not abolishing something, he goes on to say he is preserving it intact. But that’s not how the word fulfill is used in the Bible. In Matthew alone, its most common meaning is “to bring about that which was predicted” or “to give the complete meaning of something that was once only partially disclosed” (for example, 1:22; 2:15, 17, 23; 3:15; 4:14).

Therefore, He came to earth to be subject to the law and to complete it in perfect obedience. Then, and only then, could this perfect righteousness of His be imputed to our account. If He had abolished the law and said “I’m not going to obey the law, but do what I want”, He certainly could have done anything since He is God, but the point was to fulfill that which we could not fulfill (to obey what we could not obey) so that His righteousness could be given to us.  Despite our failures, He has completed the task perfectly for us.  But there’s no more task to be completed.  He did that already.  He fulfilled the task’s assignments and we no longer need this guardian of the law because Christ has come to get rid of the babysitter (so to speak) and adopt us into the family. In this way we need no more communion with the law because we have communion with God through the Holy Spirit who is the one helping us obey the commands of Christ, namely to love the Lord and our neighbors as well.

Blomberg, commenting on the Colossians passage, concludes, “Christ’s incarnation is the reality that the holy days foreshadowed. Jesus’ followers come to Him and He gives them rest 24-7, as we would say today, for His yoke is easy and His burden is light (Matthew 11:28-30). Our whole lives are a Sabbath rest, foreshadowing our eternal rest (Heb. 4:9-11).

This leads me to the final point in our look at the Sabbath…

We Also Look Forward

Like the Israelites who looked forward to one that would usher in spiritual “rest”, we also feel the tension of the already/not yet in that while we rest in His finished work, His provision, His imputed righteousness, and our adoption, we also long for the day we will see the consummation/realization of this rest (in a physical sense – we will no longer battle sickness and disease which are all the results of the fall and original sin) and the kingdom of earth will become the kingdom of Christ at His parousia.

Paul explained this tension in Romans 8:

For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. [19] For the creation waits with eager longing for the revealing of the sons of God. [20] For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope [21] that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. [22] For we know that the whole creation has been groaning together in the pains of childbirth until now. [23] And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. [24] For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? [25] But if we hope for what we do not see, we wait for it with patience. (Romans 8:18-25)

9:15-17 So the Pharisees again asked him how he had received his sight. And he said to them, “He put mud on my eyes, and I washed, and I see.” [16] Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others said, “How can a man who is a sinner do such signs?” And there was a division among them.

So we see here that the reaction of the Pharisees is once again abhorrence for Christ.  This time, as in chapter 5, it is for His breaking of the Sabbath.  Morris notes, “John evidently wants us to see that the activity of Jesus as the Light of the world inevitably results in judgment on those whose natural habitat is darkness. They oppose the Light and they bring down condemnation on themselves accordingly.”

Not only this, but I see a sort of interesting parallel in the way they (not unlike the disciples) were using faulty logic. It is a sign of the weakness and impotence of the mind of man that, without the aid of the Divine Being, they cannot understand the things of God. Here the Pharisees deduced that because Christ did “work” on the Sabbath, He must have therefore not been “from God.”

While we understand from our previous study of chapter 5 that this is incorrect (because Christ is “Lord of the Sabbath”), what was going on here was something bigger – a new covenant was about to be inaugurated, with new rules. This new covenant would not simply be a renewal of the old (Jer. 31:32), but would be something entirely new.

The reason for this is also explained in the book of Hebrews where it says, “Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? For when there is a change in the priesthood, there is necessarily a change in the law as well (Hebrews 7:11-12).”

Commenting on this passage, Blake White says, “Notice that the law and the priesthood are bound up together. It is a package deal. If the priesthood changes, then the law changes as well.”

Christ was changing the paradigm, and this was yet another outward manifestation (or “sign”) of that reality, of that Kingdom which He came to usher in.  In Matthew 12:28 after performing a cleansing of a man who had a demon, Christ had been criticized by the Pharisees for casting out these demons by the power of Satan.  But Christ corrected their illogical argument and then added, “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.”

The Point and Application

Now, I don’t think that the Pharisees understood what was going on here entirely – they couldn’t have understood it (Rom. 8:7), but for us looking back on this I find it significant.  Christ is Lord of the Sabbath (Matt. 12:8), and here He is showing us what kinds of things must be done by those who rest in Christ (us!).  We must go to a lost and dying world and offer them the Bread of Life, which can only be found in the Gospel of Jesus Christ.

John MacArthur points out that this was a beautiful illustration of the salvation process:

Blinded by sin, lost sinners have no capacity to recognize the Savior or find Him on their own. The blind man would not have been healed had Jesus not sought him and revealed Himself to him. So it is in salvation; if God did not reach out to spiritually blind sinners, no one would be saved. And just as the blind man was healed only when he obeyed Jesus’ command and washed in the pool of Siloam, so also are sinners saved only when they humbly and obediently embrace the truth of the gospel.

And R.C. Sproul concludes:

The Bible uses the metaphor of blindness again and again for people who have never perceived the truth of Christ. The eyes of their hearts are blind until God the Holy Spirit, without the help of spit and clay, opens them. When He does, they not only perceive the light of day, they see the light of the world. John said in his prologue, “We beheld His glory” (1:14). All those whose spiritual eyes have been opened may say the same. Are you among them?

Therefore, we must learn to be mortifying and hating sin, and we must understand that God has a plan for us that outweighs all the pain and suffering caused by sin.

On the latter score Barnes remarks, “Those who are afflicted with blindness, deafness, or any deformity, should be submissive to God. It is His appointment, and is right and best. God does no wrong; and when all His works are seen, the universe will see and know that He is just.”

And on the former point, J.C. Ryle says, “Let us learn to hate sin with a godly hatred, as the root of more than half of our cares and sorrows. Let us fight against it, mortify it, crucify it, and abhor it both in ourselves and others. There cannot be a clearer proof that man is a fallen creature than the fact that he can love sin and take pleasure in it.”

Study Notes 10-28-12

As we get deeper into the 8th chapter of John’s Gospel, I want to just say how struck I am at the importance of the reality of the Trinity and that doctrine of the Trinity to me and us as Christians.  In the notes that follow, I scratch the surface at the doctrine, and once again light upon how the truth of the Trinity has such an important affect on our lives and relationship to our Lord and Savior.  I hope you take time to reflect on the complexity, and yet the simplicity of this great truth about God’s being and personality.  Because He is who He is, you can know Him in a way that no man ought to know Him – certainly a way that no man deserves to know Him.

His depth of character, and complexity of being only magnifies the privilege of entering into a relationship with His Son, and sets in sharp relief the gracious state of our situation, namely our adoption, relative to His kingdom and His heavenly family.  This week, ask yourself this question: what does Jesus mean to me as it pertains to my relationship to the Father?  Words like “reconciliation” or “justification” might pass through your mind, or perhaps more simply “peace.”  I thank God for the reality of the life and death of Jesus Christ.

Enjoy the notes – and have a great week!

John 8:12-20

8:12 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.”

The Backdrop

Sinclair Ferguson points out that there were 4 large candles in the courtyard of the temple. He also points out that John is indicating that Jesus fulfills three pictures at the feast of tabernacles: 1. the tabernacling of his people, 2. the light of the world, and 3. the life giving water.

In fact, there are a lot of parallels here to being born again, which we read about in chapter three – for instance, we will note the similarities between walking in darkness, and being dead in our trespasses and sins; as Piper says, “Dead people are blind; so they need life.”

Walking in Darkness

There is something starting here about Jesus’ statement about His being “the light”, and that is that He’s addressing the condition of those who do not walk in that light.  In other words, the presupposition that Christ makes is that the whole world is in a condition of darkness.  Ryle comments, “These words imply that the world needs light, and is naturally in a dark condition.”

So all men without Christ are without light.  Ryle says we can see this to be the case in our daily lives as we look around us: “The vast majority of men neither see nor understand the value of their souls, the true nature of God, nor the reality of the world to come!”

This evoked a terrible image in my mind – that of a group of blind people with no one to guide them. If you’ve ever watched a blind person operate, you’ll notice that if they are used to being blind they move slowly and carefully.  But observe the one who is freshly blind and still getting used to the tremendous difficulty of feeling around, this is a man most to be pitied.  Now imagine a whole mass of blind people who refuse to acknowledge their blindness at all!  They confidently wander into danger after danger, keep falling, keep injuring themselves, all the while living as though they know better!  As if they can see the full picture…and yet they can’t see a single thing!  Would you take council from a person like this?  Of course not.  That’s why Christ told the disciples, not to follow the teaching of the Pharisees because they were “blind guides” (Matt. 15:14) and we’ll talk more about that in a minute.

Now we must also examine what Jesus is saying about Himself.  This is quite a declaration! Jesus is saying that He is the light of the entire “World.”  He is making another exclusive claim about Himself here. Certainly “whoever” is a qualifier to the word “world”, and it causes us to ask questions about what John means by this phrase.  What does he mean by “light of the world”?  We know by simple deduction that all men don’t walk in this light, just because the light of the world came, doesn’t mean that these men could see it – the blind man cannot see the sun even on a beautiful day – he’s still blind.

John Piper explores more deeply what this phrase “light of the world” means by separating its meaning into four areas:

      1. Jesus being the light of the world means, the world has no other light than Him. Apart from Him there is only darkness. Ryle says it this way, “For this state of things, the Lord Jesus Christ declares Himself to be the only remedy.”
      2. It means therefore that all the world and everyone in it needs Jesus as the light.
      3. It means that the world was made for this light.  God made the world for this light.  Creation was made for this light to fill it. It’s not a foreign light to this world, it the light of the owner of the world. The light of Jesus illumines everything in its proper beauty. Without this light we can’t see the world and how it was meant to be in God’s eyes. I think Ps. 36:9 is a great example of this, “For with you is the fountain of life; in your light do we see light.”
      4. He is the light that will one day light the entire world. Piper says, “One day this world will be filled with the light of Jesus and nothing else. When this light comes, it not only makes sin plain but sooner or later it will take all darkness and banish it out of the world. All the works of darkness will be banished out of the world, all the sons of darkness will be banished out of the world, which is why Jesus calls Hell the outer darkness. There will be not darkness in the world, in the universe. Hell is utterly outside of the creation God has made. Except that it is held in being in its unique place, and it’s dark, totally dark. And don’t get bent out of shape about fire without light – that’s not a problem for God. There are more horrors in Hell than you’ve dreamed of…darkness…utter darkness.”

The Promise to His Followers

The third thing we see Jesus saying in this verse, besides His presupposition on the state of the world, and His declaration that He is the light of the world, is the result of coming to Him and “following” Him.

What does it mean to “follow” Christ?  Ryle is very helpful here, he says, “To follow Christ is to commit ourselves wholly and entirely to Him as our only leader and Savior, and to submit ourselves to Him in every matter, both of doctrine and practice. ‘Following’ is only another word for ‘believing.’”

Our reward for following/believing is to receive the “light of life.”

There is a beauty in this, and a rich history behind the idea of Christ as the coming light.  C.H. Spurgeon notes that during the darkest ages of history God chose to reveal to the prophets some of the most glorious news of the impending birth of the Christ.  Amid the distresses of our own lives, God has given us a bright Morning Star, He has fashioned within us that knowledge of the holy, that light is also in us because Christ’s Spirit has come to reside within us.  Spurgeon says, “In the worst times we are to preach Christ and to look to Christ! In Jesus there is a remedy for the direst of diseases and a rescue from the darkest of despairs.”

Read Isaiah 9:1-2 and we find this is the case.  It says, “But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.”

To have the hope of eternity dwelling within us, to have the wisdom of God made manifest to us, and to have all the promises of God illumined to us in a way our ancestors before Christ never dreamed of, these are all manifestations of the fact that indeed those who come to Christ will “have the light of life”!

If I were a preacher and I were allotted 45 minutes to talk on one verse, it would be easy to talk more about this verse and all that it means.  But I must be satisfied for the time being and move on to the reaction this statement provoked from the Pharisees.

Side Note: As we read through the rest of this dialogue here, it almost seems a bit disjointed, as if Christ is allowing the conversation to get off his main declaration in verse 12 that He is the light of the world.  However, upon closer study, this isn’t the case at all. As we continue reading, it’s crucial to see how He’s using their interruption and the conversation about His truthfulness, and the connection to His heavenly Father to validate the declaration in verse 12.  Piper explains, “He isn’t an autonomous light. If Jesus is the light of the world He is the light of the world precisely because of his relationship with the Father.”

8:13-14 So the Pharisees said to him, “You are bearing witness about yourself; your testimony is not true.” [14] Jesus answered, “Even if I do bear witness about myself, my testimony is true, for I know where I came from and where I am going, but you do not know where I come from or where I am going.

My Testimony is True

This is kind of a strange comment I think, and one that is hard to understand in a cursory reading.  What does Jesus mean that His testimony is true because He knows where He has coming from and where He is going?  What does that mean? Well, what seems enigmatic at first is actually not very hard to figure out with some thought.  The reason Jesus knows from where He is coming and going is because He is God and the Son of God.

Ferguson says, “He is saying as we read elsewhere in John’s gospel that he had come from there very side of the Father. He was in the beginning with God, and He was God. And the reason His testimony is valid and to be trusted, is because He is God.  And because God is to be absolutely trusted because his word is infallibly true.  Not only so, but it follows logically that there is no higher testimony to which Jesus could appeal.  You see they say to him ‘appeal to a higher testimony and then we’ll believe you.’ But since He is God there is no higher testimony for Him to appeal to. You don’t come to God and say ‘Prove yourself to me. Call in some more reliable witness than you are.’  So he says my testimony is reliable and valid and true because of my personal identity.”

The last thing to note about this little portion of Christ’s response is that he tells them that they don’t know as much about Him as they think they do. They are making all kinds of wild assumptions about Him, and Christ is not only setting them straight on the purpose of His ministry, but He’s also saying in affect, “you are assuming too much; you don’t know the first thing about me or where I came from.”

8:15 You judge according to the flesh; I judge no one.

This reminds us of what Jesus had said in chapter seven.  He said, “Do not judge by appearances, but judge with right judgment.” (John 7:24)  These people can’t judge correctly because they are judging according to the flesh.  They judge what they don’t understand. Their assumptions are built on false premises. Why? Because they are judging from a position of darkness. Back to my analogy of blind men, this is like having these blind men tell Jesus what He looks like, and how he ought to style his hair one way or another, or shave his beard one way or another. What utter nonsense!  They can’t even see – they’re in no position to be giving advice about how he styles his facial hair!

So just as we mentioned earlier, Christ had used this same illustration in Matthew 15:14, and its worth marking in your text so that you can memorize it and keep on alert for “blind guides” in our own day and age.  This is why I so regularly harp on the false teachers of today – it is because they are dangerous!  They are blind guide who’d love nothing more than for you to gleefully and ignorantly skip down the street and fall into a sinkhole! All the to praise of their father, the Devil! And we’ll touch more on that front later in the chapter…

Fellow brothers and sisters, this is scary stuff. First, we must be watchful not to fall into the net of false teaching.  Second, we must test all teaching by the light of the Word of God.  Third, we must not regard the opinions of world as if they mean anything.

I Did Not Come to Judge

Sometimes it’s easy to read an isolated portion of Holy Scripture and forget that there is more to the story than an isolated verse. We have a phrase in theology for correctly reading the entire Bible in light of everything said, and not isolating single passages apart from the entire scope of Scripture, and that term is simply “always interpret Scripture according to Scripture” (2 Pet. 1:20-21).  There’s a lot of meaning in that term that I won’t go into here, except to say that we ought to follow basic rules for correct Biblical interpretation when looking at a difficult passage.  Some of the rules include the necessity of interpreting the implicit by the explicit, and the difficult by the more clear.  For we assume the Bible to be completely consistent and coherent.

So what did Jesus mean when He said, “I judge no one”?  What He meant was exactly what He said, namely that during His earthly ministry He didn’t come to judge anyone.  He mission during this period was not to judge humanity but to save humanity. His earthly ministry revolved around salvation (John 3:17; 12:47).

However, when Christ returns, we are told that He will judge the world, and that all judgment has, in fact, been given into His hands.  So it is not as if He will never judge the world, or that we will somehow escape this judgment (Acts 17:31; Romans 2:16).

8:16-18 Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father who sent me. [17] In your Law it is written that the testimony of two people is true. [18] I am the one who bears witness about myself, and the Father who sent me bears witness about me.”

So the first appeal Christ made was to His deity.  They could trust Him because He was and is God. Therefore He is trustworthy. Here He’s saying something else.  He’s saying that even in according to the strict Law of Moses, His testimony was true because He had two witnesses.  Who are the two witnesses?  Jesus is one of them, and the other is the Father. This is a hint at His deity, and the fact that the Father was “always with Him” – something we’ll talk about more when we get to verse 29.

I mentioned in the last section of scripture about how in order to condemn an adulteress to death there had to be at least two witnesses – and preferably three.  The same was true for other capitol offenses or testimony in the courts (see Numbers 35:30, Deut. 22:22-24 etc.)

8:19 They said to him therefore, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.”

At the announcement that He had more than one witness, the Pharisees stopped Him again and said, “wait a minute, who is your father?” To which Jesus responds that they don’t know His Father.

Now to them this may have seemed a little odd, since perhaps they might have been familiar with Joseph, or have heard a little background info on Jesus from some of the folks listening to Him.  They probably weren’t completely ignorant of Jesus’ life, but it seems that there’s also a chance that they were simply by their question.  The other possibility here is that they knew of Joseph, but when they said “where is your Father” they were meaning to say “where is he we want to call him as a witness – go ahead and bring him out so we can question him.”  They may have even been hinting that they thought Jesus might have been born illegitimately (MacArthur – citing verse 41).  But whatever the case, “they were rejecting Him” (MacArthur).

Ironically, later in the discussion in verse 41 Jesus says, “You are doing the works your father did.” And the Pharisees responded by saying, “We were not born of sexual immorality. We have one Father—even God.”  But of course Christ goes on to correct them – but we don’t need to read that far to hear Christ’s rebuke, He’s already rebuked them in verse 19, they were just too dense to see it.  When Christ says, “You know neither me nor my Father” He is saying that they don’t know God! He is saying point blank that the religious leaders of the day didn’t even know the author of their religion.  What an insult, but what truth!

The Nature of the Trinity and Our Privilege

Not a week goes by and we don’t see John recording for us some very clear manifestation of Christ’s teachings on the nature of the Godhead.  It is not insignificant that Christ says here, “If you knew me, you would know my Father also.”

Not only does the statement have significance in the context of the discussion Christ is having with these false teachers, but it rings true for us today.  The reason is thus: if we know Jesus, if we have a relationship with Him, by this relationship we also “know” the Father as well. That because the Holy Spirit has befriended us by the power of the new birth (John 3) we have entered into a family in which the Creator of the Universe is our daddy.  The significance for daily living cannot be understated.  When we commune with Christ we commune with the Father – what more do we need out of life than that?

Because of Christ we have “boldness and access” to the Father (Eph. 3:12), and can confidently approach the throne of the great God of the Universe (Heb. 4) because of how we are related to Him – we are adopted (Heb.12)!

Spurgeon relished the reality of what the Trinity means for us and said this, “He who comes forth fresh from beholding the face of God will never fear the face of man.”  What splendid promises, what beauty we have the privilege to access, what depth of love are we at leisure to plumb.  We who were sinners are now related through adoption to our great Creator.  All because of the significance of Christ’s words here – “If you knew me, you would know my Father also.”

8:20 These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come.

The “treasury” could have meant a number of things, and the ESV Study Bible has some helpful notes on this:

The treasury as a structure is mentioned in Josephus (Jewish Antiquities 19.294; Jewish War 6.282) and likely was located adjacent to the Court of the Women (Josephus, Jewish War 5.200; cf. Mark 12:41–44; Luke 21:1–4). The NT occurrences of this Greek term may indicate either a collection box for the treasury or the treasury structure itself. Furthermore, in John 8:20 the Greek preposition (en), translated as “in the treasury,” can mean “in the vicinity of” (i.e., “at” or “by”); thus it need not be assumed that Jesus and the disciples had access to the secured halls that stored the immense wealth of the temple.

I have mentioned before that when no one arrested Him, it was because He was completely sovereign over the events of His life and ministry. No one by Christ controlled Christ. No one set the agenda for God besides God.  He and He alone had complete control over His destiny – an even more mind-bending thought when we meditate upon His sufferings, and the fact that at any time He could have called down myriads of angels to vanquish His foes (Matt. 26:53).