Jesus Is the Word

In John’s account of the Gospel of our Lord and Savior, Jesus Christ, we have a beginning chapter that is unlike any of the three synoptic accounts of Matthew, Mark and Luke. Jesus is depicted as the Word in the prologue, and it is in these eighteen verses that we find a simple outline that is easy to follow.

The Word Was… (1:1-5)

There are basically four things taught in these first five verses. First, the Word was always. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God" (1:1-2). The writer lets us know that Jesus has always been around. He was not created. Second, the Word was deity. "…and the Word was with God, and the Word was God" (1:1b). When Christ is linked with the Father in a unified relationship how could anyone say that Jesus was just a man? Third, the Word was creation. "All things were made by him; and without him was not any thing made that was made" (1:3). Most of us probably were not taught that Jesus had a hand in the act of creation, but it is taught in this passage. Fourth, the Word was enlightening. "In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not" (1:4, 5). Here we see the light of Jesus contrasted with the darkness of the world.

In this short passage, John the Baptist’s identity and purpose are clarified. Yes, his name was John, but he was sent from God (1:6). No, he was not the light, but he is later called "a lamp" by Christ in 5:35 (1:8). His purpose was "to bear witness of the Light, that all men through him might believe" (1:7).

The Word Illuminated (1:9-13)

In contrast with the Baptist, the Word (Jesus) is the true Light (1:9). Even though the thought in verse ten carries us back to the creative participation of Jesus, John says that "the world knew him not" (1:10b). The true Light grants us special rights as the children of God if we receive him and are born again (1:12-13). The true Light, despite the fact that the darkness did not comprehend it (1:5), still shined to enlighten every person (1:9). Those that have received him have taken advantage of the benefits of his kingdom (1:12), but those that do not accept him like the Jews (1:11) cannot experience these benefits.The Word Incarnate (1:14-18)"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth" (1:14). Jesus left the comforts and royalties of being with the Father in order to come to earth and die on the cross for us. Many people do not understand what Christ sacrificed in order to sacrifice himself for the salvation of mankind. Other concepts appear, such as grace, truth, and the declaration of the Father by the Son. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (1:18).

It is in these eighteen verses that John sets up the rest of his gospel account, not so much in continuing to refer to Jesus as the Word, but to discuss what Jesus was, what the witness did, what the light does, and the whole meaning of Jesus coming in the flesh. The following series of articles aims at addressing some of the issues in John’s Gospel account.

Follow-up Questions

1. What does it mean that the darkness did not comprehend the light?

2. What does it means to be born of God in John 1:13?

3. What was the purpose of John the Baptist? (John 1:7).

EDITOR’S NOTE: Thanks to brother Jeremy T. Butt for accepting my invitation to write most of the articles for this edition of Words of Truth. Brother Butt serves as one the preachers for the West Seventh Street Church of Christ in Columbia, Tennessee, where I was privileged to serve as an evangelist for the past sixteen years. Jeremy was raised in Portland, Tennessee, and is a humble servant of the Lord that has a bright future in the kingdom. We have added questions at the end of most of the articles so they can used in Bible classes and study groups. Please give us feedback on the use of such questions.

Prologue (1:1-18)

Opening Events (1:19-2:12)

1. John’s Statement about Christ (1:19-28)

2. The Lamb of God (1:29-34)

3. The First Four Disciples (1:35-51)

4. The First Miracle (2:1-10)

5. The Disciples Believe In Capernaum (2:11, 12)

I. JESUS’ EARLY MINISTRY

A. In Judea (2:13-3:36)

1. Christ Cleanses the Temple (2:13-25)

2. Christ and Nicodemus (3:1-21)

3. John Concerning Christ (3:22-36)

B. In Samaria (4:1-42)

C. In Galilee (4:43-54)

II. THE OPPOSITION TO THE SON OF GOD

A. At the Feast in Jerusalem (5:1-47)

B. During Passover in Galilee (6:1-71)

C. At the Feast of Tabernacles in Jerusalem (7:1-10:21)

          D. At the Feast of Dedication (10:22-42)

          E. At Bethany (11:1-12:11)

          F. At Jerusalem (12:12-50)

IV. THE PREPARATION AND CRUCIFIXION

          A. In The Upper Room (13:1-14:31)

          B. On the Way to the Garden (15:1-17:26)

          C. The Rejection of Christ (18:1-19:16)

          D. The Crucifixion (19:17-37)

          E. The Burial (19:38-42)

V. FROM THE RESURRECTION TO THE ASCENSION

          A. The Empty Tomb (20:1-10)

          B. Appearances

                   1. To Mary Magdalene (20:11-18)

                   2. To the Disciples without Thomas (20:19-25)

                   3. To Thomas and others (20:26-29)

         C. The Purpose of John’s Gospel (20:30, 31)

         D. The Seven by the Sea (21:1-14)

          E. Christ Speaks to Peter (21:15-23)

          F. Concluding Statements (21:24, 25)

The "I Am" Statements of Jesus

Throughout the Gospel of John, Jesus makes several metaphorical statements about Himself. In fact, there are seven instances in which He makes these bold self-proclamations about His character and work. The following "I am" statements made by Jesus will be the basis for our discussion: "I am the bread of life"; "I am the light of the world"; "I am the door of the sheep"; "I am the good shepherd"; I am the resurrection and the life"; I am the way, the truth, and the life"; and "I am the true vine."

"I am the bread of life" (John 6:35)

The people started a discussion about the bread that God provided from Heaven in the desert during their wandering in the wilderness, attesting that they are thinking about physical food. Jesus focused not on physical food, but on spiritual food when He says "I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst" (6:35). This bread came from Heaven also, but it was no kind of culinary delight; rather, it was a Heavenly one (6:33). The bread that Jesus is talking about is the spiritual food we have through life in Christ Jesus.

"I am the light of the world"(John 8:12)

The next "I am" statement of Jesus takes us back to the concept of light that John discussed in the prologue in 1:4-9. In a world of darkness where Satan thrives, people need a light. According to this text, Jesus is that light. What is interesting is that this conversation takes place after the story of the woman caught in adultery in 8:1-11. Is there a connection between them? It is hard to say, but a sinful lifestyle is one lived in darkness. Those in the dark need a light to guide their way so they do not stumble. If Jesus makes us an offer to provide us with this light, why would we choose to walk around in the dark?

"I am the door of the sheep" (John 10:7)

Closely tied in with the next "I am" statement, Jesus talks about the only way to get into His fold. We know that the church is His fold, and we become a part of it when we are obedient believers. He says "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture" (1:9). We know the only way into the Lord’s church is through Jesus Christ.

"I am the good shepherd" (John 10:11)

Still on the sheep theme, Jesus stresses His role as the shepherd. "I am the good shepherd: the good shepherd giveth his life for the sheep" (1:11). Christ made the ultimate sacrifice by dying on the cross for the remission of our sins once for all (Hebrews 10:10). Jesus said to his disciples, "Greater love hath no man than this, that a man lay down his life for his friends" (John 15:13). He has taken the necessary steps to protect His fold as the good shepherd.

Amidst the story of Lazarus, Jesus makes a comment to Martha, "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live" (John 11:25). Shortly, Jesus raised Lazarus from the dead, even after he had been dead about four days. On a similar note, if we have become baptized believers in Christ, we encounter our own death, burial, and resurrection in a newness of life (Romans 6:3-5).

Jesus has just told his disciples of the glories that await them in Heaven, and He assured them that He is coming back for them (John 14:2-3). He says "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (14:6). The point here is simple; unless we have a relationship with Jesus Christ, we will by no means have access to God the Father.

"I am the true vine" (John 15:1)

Jesus makes it plain to His disciples that the only way for us to bear fruit is to abide in Him. "I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing" (Jn. 15:5). Similarly, a song says "without Him I could do nothing; without Him I’d surely fail." Those that don’t have Christ in their lives aren’t connected to the vine.

1. Why does Jesus make these "I am" statements?

2. How is Jesus a light to the world of darkness?

3. In what ways is Jesus our good shepherd?

What Did Jesus Write on the Ground?

In John 8:1-11, we have the narrative of the woman taken in adultery. The scribes and Pharisees brought her to Jesus after catching her in the act. Wanting to see what sentence Jesus pronounced upon the woman, the scribes and Pharisees watched as Jesus did something very unusual. He stooped down and wrote on the ground. Those of us who read this today ask, "What did Jesus write on the ground?"

Some people try to answer this perplexing question by thinking about what had just happened. Let us be clear: it does not matter what Jesus wrote on the ground. The point of the story is how Jesus handled the situation. The woman was obviously guilty, and she made no attempt to claim innocence. So why wasn’t she given her due penalty?

Jesus knew when they brought her to him that it was a trap. Though not verified as true, some have even suggested that the reason there was no man found guilty was that the man involved in the sexual act was a part of the trap. Jesus, knowing she was guilty, would have to be careful how he replied. "They said unto him, Master, this very woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?" (8:4, 5)

Leon Morris suggests some possible scenarios. "If he said, ‘Stone her,’ he would lay himself open to the charge of counseling action contrary to Roman law, which did not provide for a death penalty in such cases. If he said, ‘Do not stone her,’ he could be charged with offending against the law of God." On the other hand, Morris says that Jesus could not have said anything, but then the woman would probably have been killed. These are things that Jesus probably took into consideration as He was preparing to answer them.

Was Jesus writing on the ground to give him extra time to think about his response? It is hard to say. We do know that his reply was profound. "So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her" (8:8). Whatever he wrote, and why he wrote it, we do not know. We do know that he avoided all the traps that were set for him by his reply to them. As they left the scene, agreeing that they were sinners, Jesus did not condemn the woman, but told her to go and sin no more (8:11). This is what matters in this story, not what Jesus wrote on the ground.

1.  What does it mean to be caught in the "very act" of adultery?

2.  Why do the scribes and Pharisees mention Moses?

3.  Why did Jesus not condemn the woman? 

Research Questions

1. Was Judas really going to give the money from the selling of the spikenard (if it had been sold) to the poor? (John 12:5-6).

2. What did Jesus mean when he said he is to be lifted up? (John 3:14).

3. Which disciples accompanied Jesus to the wedding in Cana? (John 1:35-51).

4. Who was the high priest’s servant whose ear Peter cut off with a sword? (John 18:10).

5. To what did the chief priests tell Pilate to change the inscription on the cross? (John 19:21).

6. Did Jesus perform other signs that are not recorded in John? (John 20:30).

7. Why are these signs recorded in John? (John 20:31).

8. How many angels did Mary see where the body of Jesus had laid? (John 20:12).

9. Why does a hireling run away when trouble comes to the sheep? (John 10:12-13).

10. Who is the devil that Jesus is talking about in John 6:70? (John 6:71).

John’s Baptism vs. Jesus’ Baptism

Jeremy T. Butt

 In John 1:19-34, we find a discourse between John the Baptist and the priests and Levites. John proceeds to tell them about Jesus, even though they want to know, "Who art thou?" (1:19). The conversation eventually worked its way to a statement by John about baptism. John alluded several times to his baptizing in water, but he moved on to his baptism of Jesus. He says that Jesus is the one who will baptize with the Holy Ghost (1:33). Therefore, a definite contrast is seen in the two baptisms that needs to be clarified. Let us begin by looking at similarities and differences in the baptism of John verses the baptism of Jesus.

Similarities

Luke 3:3 says "and he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." There are basically two elements to John’s baptism according to this verse: repentance and remission of sins. Likewise, the baptism of Jesus contains the same elements. Peter told the multitude on the day of Pentecost in Acts 2:38, "…repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost." They repented and received remission of sins, but there was an added bonus for they received the Holy Spirit.

Differences

Now that this extra element of Jesus’ baptism was in the picture, we see something this baptism accomplished that John’s did not. The Holy Spirit was attainable only through the baptism of Jesus Christ. Those who were baptized by John did not have this gift.

There are examples in Acts of those acquainted only with John’s baptism. Apollos was taught more accurately by Priscilla and Aquila in 18:26, and Paul taught some disciples in Ephesus who were baptized with John’s baptism and were not aware of the Holy Spirit, which led to them being baptized into Christ (19:1-5.

Repentance and remission of sins were the two elements that were the same in both baptisms. Does that mean that those who were baptized by John had truly obeyed if they knew about the baptism of Christ? No. That is why we have the previously mentioned examples in Acts. Those baptized by John did repent, so they changed their lifestyle and turned around. They did receive remission of sins but this baptism could not accomplish what Christ’s baptism could since he shed his blood for the remission of sins. Could somebody that was baptized by John be saved? Only if they were baptized while John’s baptism was still valid or died before they could be acquainted with the baptism of Jesus.

 Follow-up Questions

1. What is the major difference between the baptism of John and the baptism of Christ?

2. If the baptism of Christ was to come about three years later, why did John baptize?

3. If John’s baptism was for the remission of sins, why did he baptize Jesus?

The Hour Is Come

Jeremy T. Butt

The author of John writes that Jesus’ hour had not yet come (7:30; 8:20). In John 12:23, Jesus is quoted as saying, "…the hour is come, that the Son of man should be glorified." Jesus knew when his time was coming to an end in the flesh, and he told his disciples that the time was near. To get a better understanding on the situation, note John 7:30 and 8:20, the previous two passages where we are told that Jesus’ hour had not yet come.

Jesus was asked by his brothers in the flesh to go up to the Feast of Booths. He declined to accept their invitation by saying that his time had not yet come, but he eventually went to the feast in disguise. During the feast, Jesus went into the temple to teach. While he was teaching, some of the people wanted to take Jesus by force. However, it was not the time that the Father had appointed. "Then they sought to take him: but no man laid hands on him, because his hour was not yet come" (7:30).

After the account of the woman taken in adultery, Jesus proceeded to teach the Pharisees about the Father bearing witness of him. Again, like chapter seven, Jesus’ teaching brought about controversy to them. They evidently wanted to take him by force again. "These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come" (8:20).

Going back to our original text, Jesus proceeded to tell the disciples that the time was at hand. "And Jesus answered them, saying, The hour is come, that the Son of man should be glorified" (12:23). Why did he say this? He made a statement that is recorded in verse 27, "now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour." Why was his soul troubled? If you read John 13, you find the answer. "Now before the feast of the Passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end" (13:1).

Jesus said his hour is come because his passion was looming in the distance. It was evidently five days before the Passover, based on verses 1 and 12. Anytime an event is planned the organizers anticipate that event as it draws near. No doubt, that was the way it was with Jesus. However, the event in question, was not an event to which anyone would look forward. Jesus surely considered the fury of the trial, the pain and suffering of the scourging, and the agony and humiliation of the crucifixion.

With all of this in his mind, the phrase "the hour is come," takes on a deeper meaning. All of this shows that everything happens in God’s appointed time. Jesus was on earth to carry out the will of the Father (John 6:38). Thanks be to God that He loved us enough to let Christ make the sacrifice when His hour had come

Is there any relationship between these statements of Jesus and similar statements in John 2:4; 7:6?

What verse in Luke is a parallel to John 12:27? (Hint: Jesus was praying in the garden).

Why did no one lay hands on Jesus when His hour had not yet come?

Questions and Answers

Andy Kizer, 9^th Avenue Church of Christ, Haleyville, Alabama 

QUESTION: I have a friend who I study with that is a member of a denominational church. He tells me their "pastor" is a woman. Now I know this is wrong on both accounts. Could you please give me more than 1 Corinthians 14:34 to share with him to show him this is wrong?

Answer: Jesus is called "the shepherd" in Hebrews 13:20 and 1 Peter 2:25 and "the chief shepherd" in 1 Peter 5:4. In all three cases, the original word translated "shepherd" refers to "one who leads flocks or herds, a shepherd, herdsman...a pastor, superintendent, guardian" (The Analytical Greek Lexicon). Elders in the New Testament church are not called "pastors" directly, but the responsibility the Holy Spirit gives them is "to feed the church of God" (Acts 20:28). The "overseers" to whom this work is given are also the elders of the church (cf. Acts 20:17). Keeping the metaphor of "shepherd and sheep," the church is also called "the flock." The word translated "to feed" may be translated "to direct" or "to superintend." Therefore, we may call elders "pastors."

Elders of New Testament churches are always mentioned in the plural (cf. Acts 14:23; 20:17; Philippians 1:1), and these are not references to preachers. So, a congregation may have a preacher and more than one elder. In Philippians 1:1, elders, deacons, and preachers (Paul and Timothy) are mentioned separately.

An elder (pastor) who serves with other elders in a local church can also be a preacher. Or, he can serve as a preacher and become an elder (pastor). Peter preached on the day the church was established (Acts 2) and later served as an elder (cf. 1 Peter 5:1).

Elders (pastors) cannot be women, for an elder is required to be "the husband of one wife" (1 Timothy 3:2), and each elder (or pastor) "must manage his own household well" (1 Timothy 3:4, emphasis mine, AK). Moreover, in the church, women are not allowed by God to preach to men nor to oversee them. Paul was inspired to write, "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence" (1 Timothy 2:11, 12).

Question: 1 John 4:8 says, "God is love," but Malachi 1:3 and Romans 9:13 say that God hated Esau. How can this be?

Answer: Because of sin and sinfulness, God favored (or loved) Esau and his descendants less than Jacob and his descendants. Edom (or Esau) was not despised as we often think when we hear the word "hate."

Perhaps a word study and an examination of the way the word is used in the Scriptures will be of some help to us.

In the Old Testament, when Malachi said, "Esau I hated," he used a Hebrew word which expresses an emotional attitude toward persons and things which are opposed, detested, despised, and with which one wishes to have no contact or relationship. The word, then, is simply an opposite to love. Whereas love draws and unites, hate separates and keeps distant.

In the New Testament, when Paul wrote, "Esau I hated," he used a Greek word which often means "to regard with less affection, love less, or esteem less." The same is that which the Lord demanded of his followers in Luke 14:26. That is, we are asked to love Him more than father, mother, wife, children, brothers, and sisters. Use of the word "hate" does not necessarily imply malice toward anyone.

Notice Genesis 29:31: "When the Lord saw that Leah was hated...." Jacob did not hate Leah as we sometimes use the word "hate." What really is being said is that Jacob loved Leah less than he did Rachel. He held no malice toward Leah.

Did Jesus Use Artificial Lures or Live Bait?

As a fisherman myself, I wonder what it would have been like to be with some of the disciples who were fishermen. I think about Peter taking some of the others fishing in John 21. They had fished all night long with nothing to show for it. Many a day I have gone fishing without catching anything. In the morning they saw Jesus, but they did not know it was Him. Upon learning that they had caught nothing, he told them to cast their nets on the right side of the boat. Do you think they were a little reluctant to do so, since they had not caught anything all night long?

I use artificial lures about 99 percent of the time, with the exception of the occasional spring lizard for smallmouth bass. Sometimes when the fish aren’t biting, you find yourself changing baits to find what they will bite. It can be very frustrating, as those of you know who fish on a regular basis. I can only imagine what Peter and the others were thinking when Jesus gives them a suggestion. Truth be known, they had probably cast their nets on the right side of the boat in the same spot on many occasions that night.

Nonetheless, they listen to Jesus, and they basically struck gold! Verse 6 tells us that the net was so full of fish that they couldn’t pull it in. Upon coming to shore and counting the fish, we are told that there were 153 fish in the net. I’ve been fishing many times, but I’ve never caught that many fish. What was used to catch them: artificial lures or live bait?

The fact is that Jesus provided these fish with miraculous powers. It was nothing the disciples did on their own, but rather that they listened to the words of the Master. Are you listening to Jesus?

1. How were the fish caught? (John 21:6).

2. Did the disciples listen to Jesus?

3. Who were the disciples who were there? (John 21:2)

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