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Our study today, gentlemen, will concern itself with the record of our Lord's third journey to Jerusalem and back up north again. The record of that third journey is to be found in John's Gospel, chapters seven, eight, nine, and ten. In chapter seven, we have it recorded how eventually our Lord went to Jerusalem
In chapter seven, we have it recorded how eventually our Lord went to Jerusalem on the occasion of a Jewish feast, and that feast, the feast of tabernacles, or the feast of booths, as you may prefer- prefer to call it. He stayed in Jerusalem to the end of the feast, because we are told in chapter seven verse thirty seven, now on the last day, the great day of the feast, Jesus stood and cried, saying.
verse thirty seven, now on the last day, the great day of the feast, Jesus stood and cried, saying. But he obviously stayed on in Jerusalem, because chapter ten tells us that he was there on the feast of dedication, chapter ten, verse twenty two. Now, whether he went away during the interval and came back again to the feast of dedication,
Now, whether he went away during the interval and came back again to the feast of dedication, we are not told. So for our purposes, this third journey comprises the two feasts, the feast of tabernacles and the feast of dedication. Thank you very much. Each of these four chapters contains
Each of these four chapters contains a notable expression, a notable declaration of the great salvation that Christ is able to bestow upon us. So it might be a good idea to begin our study by looking at those four great statements, recalling to our minds the salvation that they proclaim, and thanking God for them.
recalling to our minds the salvation that they proclaim, and thanking God for them. In chapter seven, the great statement of salvation is to be found in verses thirty seven to thirty nine. Now on the last day, the great day of the feast, Jesus stood and cried, saying, if any man thirst, let him come unto me and drink. He that believeth on me, as the scripture
man thirst, let him come unto me and drink. He that believeth on me, as the scripture has said, out of his inward parts shall flow rivers of living water. But this he spoke of the Spirit, which they that believed on him were to receive. For the Spirit was not yet given, because Jesus was not yet glorified. First major statement of the salvation
Jesus was not yet glorified. First major statement of the salvation that Christ gives. He here proclaims himself as the giver of the Holy Spirit.
And John, in his comment upon it, reminds us, of course, that our Lord did not there and then immediately bestow the Holy Spirit on those who believed. He was to bestow the gift of the Spirit on the day of Pentecost, after he had been glorified. First great statement of salvation. The satisfaction. Of the Holy Spirit,
Of the Holy Spirit, given and bestowed by Christ. It's worth ten sermons, gentlemen. Chapter eight and the second great statement of salvation. Chapter eight and verse thirty one. Jesus therefore said to those Jews which had believed him, if you continue in my word, then are you truly my disciples, and you shall know the truth, and the truth shall make you free. They answered him, we are
and you shall know the truth, and the truth shall make you free. They answered him, we are Abram's seed, and we have never yet been in bondage to any man. How sayest thou then you shall be made free? Jesus answered them, verily, verily, I say to you, everyone who practices sin is the slave of sin, and the slave does not abide in the house forever. The son abideth ever. If therefore the Son shall make you free, you shall be
The son abideth ever. If therefore the Son shall make you free, you shall be free indeed. The first expression of salvation offers satisfaction. The second great statement of salvation bestows sonship. Christ is able to give us both the state and the status, or should I put it the other way round,
both the state and the status, or should I put it the other way round, both the status and the state of being freeborn sons of the Father, who by right of birth stay and remain in the house forever. Satisfaction, and then sonship.
Satisfaction, and then sonship. In chapter nine, the great statement of salvation is preceded by a miracle that illustrates it. The miracle was the gift of physical sight to a man who had been born blind. But when our Lord eventually comes to him the second time, according to verse thirty
But when our Lord eventually comes to him the second time, according to verse thirty five of chapter nine, Jesus heard that they, the Pharisees, had cast the ex-blind man out of the synagogue, and finding him, Christ said, do you believe on the Son of Man? And he answered and said, Lord, who is he that I may believe on him? Jesus said unto him,
who is he that I may believe on him? Jesus said unto him, Thou hast both seen him, and he it is that speaketh with thee. And he said, Lord, I believe. And he worshipped him. Satisfaction, sonship, sight. And supremely spiritual sight.
And supremely spiritual sight. That comes to see who Jesus is. That he is indeed the Son of Man. Your translation may have it, do you believe on the Son of God, and some have son of man. On textual grounds, it is more likely
and some have son of man. On textual grounds, it is more likely that the original was, uh, son of man. But lest you think that is letting the side down and not strong enough, you should remember what our Lord means by the term Son of Man. This is the claim that he repeated before his judges, and it cost him his life. Hereforth shall you see the Son of Man, he said,
and it cost him his life. Hereforth shall you see the Son of Man, he said, seated at the right hand of power and coming on the clouds of heaven. The Son of Man is not simply a human being, nor even an ideal human being, though he was that. The Son of Man is the Son of Man referred to in the vision of Daniel chapter seven, coming with the clouds of heaven, which is the emblem of deity, of course. But
coming with the clouds of heaven, which is the emblem of deity, of course. But our purpose at the moment to look at the great statements of salvation in these four chapters. Satisfaction, sonship, and now sight, spiritual sight, to see that Jesus, uh, that, uh, that Jesus is indeed Son of Man, Son of God, Son of the Father. And finally,
Son of God, Son of the Father. And finally, in chapter ten, the fourth great statement of the salvation that Christ can give. Chapter ten, verse twenty seven. My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish. No one shall snatch them out of my hand. My Father, which hath given them unto me,
No one shall snatch them out of my hand. My Father, which hath given them unto me, is greater than all. No one is able to snatch them out of my Father's hand. I and my Father are one. Security, therefore. I'm not given to alliteration, but I don't know other English words to use, so I, I, I apologize for my alliteration, you see, lest I should bore you stiff with it. But never mind, some folks find it helpful, and we have there four great
you see, lest I should bore you stiff with it. But never mind, some folks find it helpful, and we have there four great statements of salvation, gentlemen. Satisfaction, sonship, sight, security. But our job today is to see those things in their, uh, each in its context. And so we turn back to chapter seven For the beginnings of the journey.
And so we turn back to chapter seven For the beginnings of the journey. And we start with the criticisms of Christ's brothers, other sons of Mary, in other words, criticisms of him. Verse three of chapter seven. His brethren therefore said unto him, Depart hence and go into Judea,
His brethren therefore said unto him, Depart hence and go into Judea, that thy disciples also may behold thy works which thou doest. For for a time now, our Lord had been, uh, staying in Galilee. Look at verse one. m After these things, Jesus walked in Galilee, for he would not walk in Judea because the Jews sought to kill him. Let me remind you, gentlemen, that very frequently in the Gospel of John, when John uses the term Jews,
Let me remind you, gentlemen, that very frequently in the Gospel of John, when John uses the term Jews, very frequently he means not all Israelites, but the Israelites who lived in Jerusalem and in Judea. Jews, therefore, as distinct from Galileans. Ethnically, they were Jews, and sometimes John uses the term Jews in the general sense, Jews, wherever they might be in the world, like we do today. But to make precise sense of many passages in John,
they might be in the world, like we do today. But to make precise sense of many passages in John, we shall have to observe that John uses the term also in this restricted sense. The Israelites who lived in Jerusalem and in Judea. That's where the term Jews comes from in English anyway, Judeans, you'll say. And therefore it makes sense he walked in Galilee for the, as we would say, Jews, let's call them Israelites who lived in Galilee, weren't at this time seeking to kill him,
for the, as we would say, Jews, let's call them Israelites who lived in Galilee, weren't at this time seeking to kill him, but the Jews in Jerusalem were. On the previous journey recorded in chapter five, when our Lord said to justify his healing of a man on the Sabbath, my father worketh hitherto and I work. The Jewish authorities, the religious authorities, uh, determined to kill him, not only because he had, in their estimation,
the religious authorities, uh, determined to kill him, not only because he had, in their estimation, broken the Sabbath, but because now he was making himself equal with God, calling God his father, personally his father. They sought to kill him. And hence our Lord had been, uh, staying in Galilee and not going down to Judea, lest the Jews should prematurely attack him. We shall see that come out in this chapter seven and eight and so forth,
Jews should prematurely attack him. We shall see that come out in this chapter seven and eight and so forth, but for the moment he had been staying in Galilee because the Jews in Judea sought to kill him. But the feast of the Jews, that would be held, of course, uh, down in the south, celebrated in the south with services in the temple, the feast of the Jews, the feast of tabernacles was at hand. His brothers therefore said unto him, depart hence and go into Judea, that thy disciples
was at hand. His brothers therefore said unto him, depart hence and go into Judea, that thy disciples also may behold thy works which thou doest. For no man do- does anything in secret, a- and yet himself seeketh to be known openly. If you do these things, show yourself to the world. For even his brothers did not believe on him. Now we should not perhaps be surprised that his brothers didn't believe on him.
Now we should not perhaps be surprised that his brothers didn't believe on him. We might be tempted to regard these first verses as sort of circumstan- stantial detail to be noticed and then forgotten fairly soon, we would be wiser to take them seriously. The brothers had a problem with Jesus. Perhaps the implications of some of the claims he made had begin to begun to exercise their minds.
the claims he made had begin to begun to exercise their minds. They didn't believe, of course. They were men of the world. Uh, if their brother was going to lead a new religious movement, okay, but he was going the wrong way about it, they felt. Do you see? Hmm. It's no good if you're going to start a new religion, uh, to live on Akel Island and never come off, you know. Why, no, you, no, you, you
to start a new religion, uh, to live on Akel Island and never come off, you know. Why, no, you, no, you, you want to get out in the public and maximum publicity. Sure you do. Then why did their brother stay up in Galilee, which was bad enough, and little old Nazareth, nobody ever heard of it? No, they said that if you want to start a new re- a religious movement, you need to get down to the Jerusalem where the people are, man. Do you see? And they pointed
you need to get down to the Jerusalem where the people are, man. Do you see? And they pointed out in their wisdom to him, trying to be helpful, I suppose, if a bit cynical. You want to go down to Jerusalem, there's going to be this feast, you know, feast of the tabernacle. There'll be hundreds of thousands there, people from all over the Roman Empire and elsewhere, Jews and their families, and, uh, tremendous fun it will be. They're going to be living in booths, you know, it's a feast of tabernacles, and and people will mix, and you get to know a marvelous social occasion.
Of course, there's a bit of religion done in, but a marvelous social occasion, you see, almost like, um, well, in
and you get to know a marvelous social occasion. Of course, there's a bit of religion done in, but a marvelous social occasion, you see, almost like, um, well, in some countries they have a special day set apart to give thanks, you see, but it is a marvelous social occasion, you know it is. And and uh, so this would be. And with the multitudes there from all over the world, marvelous opportunity for advertising yourself, they said. And what is more, you could do one of your spectacular miracles, or a few of them down.
Cor, that would bring the crowds around. Contribution to the funds.
one of your spectacular miracles, or a few of them down. Cor, that would bring the crowds around. Contribution to the funds. Mm-hmm. Why stay up here? Well, as I say, we can dismiss their criticisms as being impertinent, uh, do see. But John records them. And there is a problem. You gentlemen believe that Jesus is the Son of God. I believe, I understand that so. And that when he sent his son
You gentlemen believe that Jesus is the Son of God. I believe, I understand that so. And that when he sent his son into the world, he wanted everybody to know, yes? Can you justify the way God had gone about it? Wanted everybody to know. So he sent his son here to Earth for thirty three years. That wasn't that long, was it? When all is said and done. thirty three years. Why not longer? Of those thirty-three
thirty three years. Why not longer? Of those thirty-three years, thirty was spent in comparative, uh, uh, privacy, seclusion, a little place called Nazareth. God wanted the world to know. Well, then he embarked upon his public ministry. Three and a half years?
upon his public ministry. Three and a half years? And of that time, so much of it spent up in Galilee, of all places on earth. Did God really want people to know? So our Lord eventually went down to Jerusalem. But contrary to the advice of the brothers,
went down to Jerusalem. But contrary to the advice of the brothers, he to- we are told, verse ten, when his brothers were gone up to the feast, then he went also up, not openly, not publicly, openly it means, but as it were in secret. Dear me, what God wanted people to know. Well, he went into the temple and he taught. And what he taught was
Well, he went into the temple and he taught. And what he taught was indeed, of course, as you might expect, exceedingly significant and thought-provoking. And it had the crowd beginning to dispute amongst themselves who this was, and could this possibly be the Christ? And some said yes, and some said no, and they had their reasons for it. But when the authorities heard the crowd mumbling these things, you see, verse fifty— uh, uh, fifty— uh, thirty two, when the Pharisees heard the multitude murmuring these things concerning him and debating
verse fifty— uh, uh, fifty— uh, thirty two, when the Pharisees heard the multitude murmuring these things concerning him and debating whether he could possibly be the, the Messiah or not, they, um, Pharisees sent officers to take him. Afraid lest with the thousands of people present in Jerusalem for this feast, if the crowd got it into their head that this was Messiah, there could be profound commotions in Jerusalem, and the Romans would get upset. So they sent officers to take him.
in Jerusalem, and the Romans would get upset. So they sent officers to take him. And Jesus said, I shouldn't trouble gentlemen. I'm going away anyway. Isn't that what he said? Jesus said, verse thirty three, yet a little while and I'm with you, and I go unto him that sent me. Don't bother to arrest me, I'm going away. He said, where must he going? The Jews said among themselves, whither will this man go that we shall not find him? Will he go to the dispersion among
He said, where must he going? The Jews said among themselves, whither will this man go that we shall not find him? Will he go to the dispersion among the Greeks and treat- teach the Greeks? What is this word that he said, ye shall seek me and shall not find me, and where I am you cannot come? Gentlemen, think me not a heretic, not even an incipient heretic. Would you have done it this way if you were God? Go away. Why didn't he stay? Why didn't he, I mean,
if you were God? Go away. Why didn't he stay? Why didn't he, I mean, not only go to Jerusalem, but stay on and go to the other big capitals of the then world? Athens, Alexandria, Rome itself. And if he had stayed for four hundred years, people would have had no option, wouldn't they? They said, well, look at him, look at his age. I mean, obviously he's the son of God. I can see you don't believe that, anyway. You're content with the thing, with leave the thing as it is, but you'll have to account for it, gentlemen.
you don't believe that, anyway. You're content with the thing, with leave the thing as it is, but you'll have to account for it, gentlemen. If you believe Jesus is the Son of God, you better have some reasons why you believe that this publicity campaign was the very best that God Almighty in his infinite wisdom could devise. Do you see the point? Suppose I were an atheist. And I said to you, look here, you, you little Christians. Trouble with you is you don't think, you
Suppose I were an atheist. And I said to you, look here, you, you little Christians. Trouble with you is you don't think, you expect me to believe that Jesus Christ is the Son of God? Is that what you say? The, the son of the maker of the universe, I, I gather. That's what you expect me to believe? On the grounds of what? Three years? As one so-called professor of theology of Bristol University said some twenty years ago, the ministry of Jesus as recorded in the Gospels, if all put together,
said some twenty years ago, the ministry of Jesus as recorded in the Gospels, if all put together, wouldn't fill three weeks. And you expect me to believe on that basis that he's the Son of God? Very good. If that is the problem, John, of course, doesn't record the problem without then giving us the answers. Let me call your attention to the fact
the problem without then giving us the answers. Let me call your attention to the fact that the four chapters which now follow are very carefully written. Though they might at first sight appear to contain much repetition, actually there is no vain repetition. And, uh, craftily, like Paul, to take you by craft, I pointed to the four great statements of salvation, each of them different, in its own chapter.
pointed to the four great statements of salvation, each of them different, in its own chapter. Now let's look at the way John has structured his material. You begin chapter seven with the, uh, uh, uh, announcement that Jesus walked in Galilee, for he would not not walk in Judea because the Jews sought to kill him, and his brothers were finding fault and criticizing him for this and telling him he ought to go down in Jude, uh, to Judea. Galilee, therefore. And chapter seven ends.
and telling him he ought to go down in Jude, uh, to Judea. Galilee, therefore. And chapter seven ends. Let's read verse fifty. Nicodemus said unto them, the one that came to him before, being one of them, one of the Sanhedrin. Does our Lord judge a man except he first hear from himself and know what he does? They answered and said unto him, Art thou also of Galilee? Search and see that
Art thou also of Galilee? Search and see that out of Galilee arises no prophet. According to them that a fact he, uh, came from Galilee and spent most of his time in Galilee was evidence to the Sanhedrin that he couldn't possibly be a prophet, let alone the Messiah. Beginning with Galilee and ending with Galilee. Let's look at chapter eight.
and ending with Galilee. Let's look at chapter eight. And in our present text, chapter eight begins with the story of the woman taken in adultery. That, at least, is how it is generally referred to. As you know, the manuscript evidence for this story, in the sense that it was an originally a part of the Gospel of John,
for this story, in the sense that it was an originally a part of the Gospel of John, the manuscript evidence is very, very slight and has many things against it. So that many commentators who believe scripture is the word of God, like I do, hold that this is a genuine record of something our Lord said and did while he was here on earth, but that it is not, it was not originally part of John's gospel.
on earth, but that it is not, it was not originally part of John's gospel. It is found in those manuscripts that have it, and many manuscripts don't have it, but in those that have it, it is found at the end of Luke and some of the other places in the later manuscripts, here at the beginning of chapter eight. And the theory, therefore, is that somehow or other, someone must have put it eventually in this position. I am not going to discuss with you,
other, someone must have put it eventually in this position. I am not going to discuss with you, gentlemen, uh, in our brief passage today, do you see? If you'd have come a bit earlier, I might have treated you to the textual criticism. How glad you are you didn't come earlier, do you see? But, um, just I'm going to take it that someone put it there. Uh, what a marvelous thing it was that they put it there. Because I shall invite you to consider how very well placed it is in this context.
Magnificently so.
Because I shall invite you to consider how very well placed it is in this context. Magnificently so. More of that and on. But notice, uh, what they say to our Lord when they begin to speak. Uh, do you see? Verse four, they say unto him, Master, this woman has been taken in adultery in the very act. Now in the law of Moses, now in the law Moses commanded us to stone such. What sayest thou?
sayest thou? Moses commanded in the law, where should you be stoned? Our Lord said, he that is without sin among you, let him cast the first stone. And they went out. From the oldest to the youngest. Stoning? Look at the end of the chapter, would you? Verse fifty nine.
at the end of the chapter, would you? Verse fifty nine. They took up stones, therefore, to throw at him. And Jesus hid himself and went out of the temple. Let's look at chapter nine. Our Lord passing by saw a man who had been blind from birth, and his disciples asked him, saying, Rabbi,
Our Lord passing by saw a man who had been blind from birth, and his disciples asked him, saying, Rabbi, who did sin, this man or his parents, that he should be born blind? Jesus answered, neither did this man sin nor his parents, but that the works of God should be made manifest in him. The disciples raised the question of the relation of sin to blindness. Yes? Born blind? Why was he born blind? Was it his sin?
Yes? Born blind? Why was he born blind? Was it his sin? His fault that he was born blind? Or was it his parents' sin, their fault that he was be- born blind. Relation of sin to blindness. Mark how the chapter ends. Chapter nine and verse forty. Those of the Pharisees which were with him heard these things, and they said unto him, Are we also blind,
they said unto him, Are we also blind, you would not have sin. But now you say, we see. Your sin remains. As the chapter begins with the question of the relation of sin to blindness, so the chapter ends.
question of the relation of sin to blindness, so the chapter ends. The relation of sin to blindness. And we look at the fourth and final chapter in this journey. Verily, verily, I say unto you, he that entereth not by the door into the fold of the sheaf, but climbs up some other way, the same is a thief and a robber.
door into the fold of the sheaf, but climbs up some other way, the same is a thief and a robber. But he who enters in by the door is the shepherd of the sheep. See a shadowy figure
See a shadowy figure climbing up over the back of it. By his very approach to the fold, you will immediately know he's not a true shepherd. Because a true shepherd wouldn't climb up surreptitiously over the back fence to try to get in where nobody was looking. The true shepherd would come to the door and present his credentials to the doorkeeper, who's left in charge of the fold while the various shepherds that have put their flock into the fold have gone off for the weekend on the
who's left in charge of the fold while the various shepherds that have put their flock into the fold have gone off for the weekend on the town. The true shepherd therefore comes to the door, presents his credentials to the doorkeeper, and he doesn't open the door, the doorkeeper opens the door. And then he goes in. People will ask, of course, is this a parable, and what kind of a parable is it? And do all its details make sense? And if they do, who is the doorkeeper? If Christ is
And do all its details make sense? And if they do, who is the doorkeeper? If Christ is the true shepherd that came to the fold of Israel, who was the doorkeeper to whom he came presenting his credentials, who opened the door? Look at the end of the chapter. Verse forty: And he went away again beyond Jordan unto the place where John was at the first baptizing, and there he abode. And many came unto him, and they said, John indeed did no sign, but all things whatsoever John spoke of this man
many came unto him, and they said, John indeed did no sign, but all things whatsoever John spoke of this man were true. There was the doorkeeper, whose official post it was to introduce the Messiah and identify him to the nation. And all that he said of him, and he said many things of him. He should baptize with the Holy Spirit and with fire, and so forth. All things that they said of him were true.
He should baptize with the Holy Spirit and with fire, and so forth. All things that they said of him were true. Now, I troubled you with those literary observations, gentlemen, uh, to try to, uh, uh, demonstrate that these four chapters are written exceedingly carefully. Each of them is coherent from the beginning to its end, as you see by the similarity of the beginning to the end. Each of them is a different chapter. Each of them is
of the beginning to the end. Each of them is a different chapter. Each of them is intended to make its contribution to answering the problem with which chapter seven begins. What I have called God's publicity problem. God's ways of making himself known through Christ. Why did God do it this way? Four chapters, therefore. And each has its own message.
Four chapters, therefore. And each has its own message. Now, four chapters, of course, that are related. How not? So let's come back to chapter seven to notice a few more details from a literary point of view. His brothers come to him and urge him to go up to the feast. He says to them, verse six, Jesus says to them, my time is not yet come, your time is always ready. The world cannot hate you, but
verse six, Jesus says to them, my time is not yet come, your time is always ready. The world cannot hate you, but me it hates, because I testify of it that its works are evil. Go you up to the feast. Notice the verb, go up. I go not up yet to the feast. Verb repeated. Verse ten, but when his brethren were gone up, third time is the verb used. Then went he
brethren were gone up, third time is the verb used. Then went he up also, oh, four times over. Mm-hmm. Uh, verse fourteen. But when it was now the midst of the feast, Jesus went up into the temple. The word in Greek, anabino. Let it not worry you, gentlemen. Anabino. Five times over. You say there's nothing
Greek, anabino. Let it not worry you, gentlemen. Anabino. Five times over. You say there's nothing in that. Some preachers do repeat themselves endlessly because they're limited in their vocabulary, and so they have to keep using the same word rather frequently. Okay, but let's suppose this is inspired, and then five times over anabino. And it's talking about Christ's approach to the feast at Jerusalem. Go up to the feast, yeah, because to, uh, Jews
the feast at Jerusalem. Go up to the feast, yeah, because to, uh, Jews living in various parts, if you, uh, are talking about traveling to Jerusalem, the phrase you use is going up to Jerusalem. You went down to Jericho very literally, but up to Jerusalem. Now, the English are a funny race, uh, and their language peculiar, but you see, you, uh, go up to London, you go down to the city. Mm-hmm. Go down to a city. You go downtown.
you go down to the city. Mm-hmm. Go down to a city. You go downtown. So now then, you go up to Jerusalem. It was the capital anyway. And then when you are in Jerusalem, the temple is up high on its rock. So if you're going to the temple, you go up to the temple. And here the d- the passage is discussing between Christ and his brothers, and John who records it, Christ going up,
the passage is discussing between Christ and his brothers, and John who records it, Christ going up, his approach to the city. He went up, not openly, but as it were, in secret. We come to chapter ten just again for a moment. Verily, verily, I say unto you, he that entereth not by the door of the sheep, but goes up.
I say unto you, he that entereth not by the door of the sheep, but goes up. Here is your word, anabino, once more. His approach to the fold shows you who he is. He's a thief and a robber. Whereas the true shepherd, his approach to the fold is to come to the doorkeeper and present his credentials. Chapter seven,
present his credentials. Chapter seven, therefore, and chapter ten will be talking to us about Christ's approach to the feast and Christ's approach to the fold of Judaism. Chapter uh eight has our Lord saying, I am the light of the world.
eight has our Lord saying, I am the light of the world. He that followeth me shall not walk in darkness, but shall have the w- light of life. That is eight verse twelve. Chapter nine. has him saying, verse four, we must work the works of him that sent me while it is day. The night cometh when no man can work. When I am in the world,
work the works of him that sent me while it is day. The night cometh when no man can work. When I am in the world, I am the light of the world. In both chapters, therefore, our Lord declares himself to be the light of the world. The question arises, is this simply repetition? Repetition can be a very good thing. Hammers the nail in. If the first strike of the hammer doesn't suffice to put the nail in, well, you strike it
Hammers the nail in. If the first strike of the hammer doesn't suffice to put the nail in, well, you strike it the second time. And some people's heads have to be struck many times to get the point home, you see. Repetition is not all that bad, but in scripture, where space is at a premium, you know. We have to ask, is it mere repetition? No, indeed it isn't. In chapter
No, indeed it isn't. In chapter eight, our Lord says, I am the light of the world. He that followeth me shall not walk in darkness. Because Christ being the light, he sheds light on the pathway, and people see it. So they don't walk in darkness, you see. They know where they're going. Have the light, they say, but shall have the light of life. Yes, gentlemen, that's very good. Christ is the light by which we see things.
but shall have the light of life. Yes, gentlemen, that's very good. Christ is the light by which we see things. But suppose we were blind. What good would the light do then? So our Lord is not merely the light by which we see things. Thank God he is that. He is the light who can give us the sight to see with. That is a very important, uh,
to see with. That is a very important, uh, epistemological point, actually. Here somebody has deposited a pen upon my table. It's called B-roll or something, dry wipe or whatever. Never mind. Gentlemen, if you're going to see this pen, certain things have got to be fulfilled, certain conditions have to be fulfilled. If you're going to see this pen, the pen has got to be there for you to see it. Yes?
If you're going to see this pen, the pen has got to be there for you to see it. Yes? If it isn't there, you'll never see it. Our Lord says in John fifteen, if I had not come among them and done works which no one else had ever done, they would not have sin. It doesn't mean they would be sinlessly perfect, but you couldn't blame them for not seeing it. If I had not come and done among them works that nobody else had done,
not seeing it. If I had not come and done among them works that nobody else had done, they could not be blamed for not seeing and not believing something that had never been there to be seen. The fact is, I have come, and I have done these works. And now, listen, they have both seen and heard both me and my Father. They have seen, because I came and they saw. Therefore, their sin remains, of course.
They have seen, because I came and they saw. Therefore, their sin remains, of course. If you're going to see this pencil, this must be, the pencil must be there for you to see it. But the pencil could be there, and you never would see it. Why? Because if the place were pitch dark and no light, even though the pencil were there, you wouldn't, you wouldn't see it, would you? So it's got to be there, and then there's got to be light for you to see it. But suppose both of those conditions are met, the pencil is there, and now there's light for you to see it.
But suppose you're blind.
But suppose both of those conditions are met, the pencil is there, and now there's light for you to see it. But suppose you're blind. You would not see it even though the pencil is there and the light is shining on it, you wouldn't see it. You would need sight to see it with. You know, God has thought of everything, actually. So in chapter, uh, a- you'll you'll see he's the light of the world. He that followeth me shall not walk in darkness, but have the light of life. He shines his light on our way,
light of the world. He that followeth me shall not walk in darkness, but have the light of life. He shines his light on our way, and incidentally, he shines his light on us too, and then we begin to see things that we'd rather not see. Yes, but to see that Jesus is the Son of God, you'll need to be given eyes to see that with. As our Lord commented when Peter said, Thou art the Christ, the Son of the
As our Lord commented when Peter said, Thou art the Christ, the Son of the living God. Christ said, flesh and blood hath not revealed that to you, but my Father which is in heaven. And what have I been arguing? I first of all suggested to you that the way chapter seven opens sets the major problem that these four chapters are going to deal with. God sent his son. He wants the world to know, for he so loved the world that he gave his son.
son. He wants the world to know, for he so loved the world that he gave his son. The question is the way that God has gone about it. Sent him for thirty-three years, thirty of them spent in complete obscurity, only three uh and a half years of public ministry, exceedingly short, and then he went away. How is that the best way of doing it? Now, of course,
and then he went away. How is that the best way of doing it? Now, of course, you know what the answer is before, uh, uh, uh, John tells you, let alone I tell you. You will say that that stupid man making a problem where there isn't one. You'll see, stupid chap. Um, the answer is he came to die at Calvary and ascended to glory, and the Holy Spirit came. How wonderfully perceptive you are. That is the answer. Yes, of course it is.
glory, and the Holy Spirit came. How wonderfully perceptive you are. That is the answer. Yes, of course it is. But even the apostles didn't know it when he first came, did they? And if that's why he came, well, why did he wait thirty three years before it happened? What's that thirty year- three years about? And so, in considering these chapters, we shall have to, uh, control our speed, so to speak. We are so inclined to think, I must take this verse and apply it to myself,
control our speed, so to speak. We are so inclined to think, I must take this verse and apply it to myself, that we could get a little bit impatient with the history of our faith. What about those years that John is now recording. When the disciples didn't even know he was going to be crucified, couldn't take it in. When the Holy Spirit had not yet come anyway. What about those years? What were they for? How did they expedite
anyway. What about those years? What were they for? How did they expedite God's several self-revelation through his dear son. That then is our task as we, uh, considered these four chapters. How do these four chapters combine to tell us God, the way God has solved his problem, if there be a problem, God's publicity problem. How, of course, the, uh, the incarnation, life, and then the death and resurrection and ascension of Christ,
How, of course, the, uh, the incarnation, life, and then the death and resurrection and ascension of Christ, are every part of them necessary for God's self-revelation in his son. I now consult our commander in chief. Have they, uh, is this time to break off and regale ourselves with coffee? Good.
