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The Word Was God!

John 1:1-28

Advent 3b

JOHN 1:1-28

[Jn 1:1] In the beginning was the Word, and the Word was with God, and the Word was God. [2] He was in the beginning with God. [3] All things came into being through Him, and apart from Him nothing came into being that has come into being. [4] In Him was life, and the life was the Light of men. [5] The Light shines in the darkness, and the darkness did not comprehend it.
[6] There was a man sent from God, whose name was John. [7] He came as a witness to testify to the light, so that all might believe through him. [8] He himself was not the light, but he came to testify to the light.
 [9] There was the true Light which, coming into the world, enlightens every man. [10] He was in the world, and the world was made through Him, and the world did not know Him. [11] He came to His own, and those who were His own did not receive Him. [12] But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, [13] who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
[14] And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. [15] John *testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’” [16] For of His fullness we have all received, and grace upon grace. [17] For the Law was given through Moses; grace and truth were realized through Jesus Christ. [18] No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.
[19] This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” [20] He confessed and did not deny it, but confessed, “I am not the Messiah.” [21] And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” [22] Then they said to him, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” [23] He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’“ as the prophet Isaiah said.
[24] Now they had been sent from the Pharisees. [25] And they asked him, and said to him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?” [26] John answered them saying, “I baptize in water, but among you stands One whom you do not know. [27] “It is He who comes after me, the thong of whose sandal I am not worthy to untie.” [28] These things took place in Bethany beyond the Jordan, where John was baptizing.

JOHN 1:1-3

[Jn 1:1] In the beginning was the Word, and the Word was with God, and the Word was God. [2] He was in the beginning with God. [3] All things came into being through Him, and apart from Him nothing came into being that has come into being. (NAS)
Before the disease – there was a cure
There is so much that could be said about this book – about its history and the importance that John upon translating the Gospel into terms that would inspire both Greek and the Jew. The focus of John’s Gospel is clear: Before God created us, before he gave us free will, he knew that we would fall short of his glory.  He knew that we would choose sin and with sin would come death.
And, yet… God still created us.  He still gave us free will, he still gave us choice and he still called us into being.  God chose to offer us the opportunity to love him back – even though he knew that gift would cause him pain.
However, before God breathed us he breathed salvation.  Before sin occurred love existed, before death was life, and before sickness, God breathed the cure.
God created the antidote before we chose the poison.  Jesus was not a band-aid, he was the cure.
The world is filled with pleasures, but only God can offer joy.  Sin is only possible to those with free will.  Love is only possible for someone who has free will.  Choice is a prerequisite to love.  Yet, in a diseased world, wholeness can seem so foreign as to appear like an illness. If everyone is ignorant – the wise are considered fools.  God became human so that we might see wholeness.

The Word that is power

To both Jew and Greek, the spoken word was powerful.  It was alive and, indeed, had a life of its own.  Once spoken, the word would never come back.  It would continue on course like a cascading river to either reap destruction or give life.
The power of God’s Word was creation.  Scripture tells us that all things [pas, GSN3956] were spoken into being by the Word.  The term, “all things” means thoroughly and always.  It is spatial and relational, temporal and infinite.
The Greeks believed that the “Word [logos, GSN3056]” was both reason and purpose.  In the same fashion, the Jews believed that the Word brought cosmos, not chaos.
God himself eagerly anticipates speaking the Word into our lives.  He is ready to be our reason, purpose, and cosmos in the midst of this world’s chaos.  He is willing to bring wholeness to our lives thoroughly and always.  That includes in this moment as well as forever; it includes our relationships and every facet of our lives.  God is willing to bring purpose to our pain and reason to our confusion.  He is the source of infinite hope; a peace that surpasses understanding.
Yet, power is only good when it is directed.  What good is a powerful car without a steering wheel?  What good is a powerful horse without reins?  What good is a life undirected?  Even love can become a destructive force when it lacks intentionality!
Over the years, I have learned that the first step in recovering a broken life is to bring order to the chaos.  Helping a person (family, organization) name their values and begin to develop habits and relationships around those values are the building blocks to a healthy life.  God is so willing to offer us recovery that he not only granted us the written word, but the living Word as well.  We can see what God looks like when we look at Jesus.  We can see what a fulfillment is when we look at the Anointed One.  We can understand heavenly power when we see the powerlessness of the Evil One in the presence of enduring love.  We can even experience the presence of the Word through the gift of the Holy Spirit.  The Word can be written on our hearts and flow freely from our being.
However, we have to give over the reins to the one who is all-powerful.  It is the Gospel paradox that in order to be free we must be servants.  In order to be whole we must be broken.  In order to tap into God’s power we must become weak.  God will not take control – we must give it.

The light that dwells within

In order to understand the fullness of John’s prologue, we have to understand the fullness of the words that John chose for this verse.
·         Light [phos, GSN5457];
Light not only implies luminescence but also comprehension and “to make manifest.”  The Light of God not only gives us a clearer picture of the world – but it adds to our understanding.  To be “made manifest” means that the light not only shines around us – but it becomes a part of us.  We become light as we embrace the light.  In other words, no matter where we are – we can become living candles as a result of Christ’s empowering light.  The light literally takes up its dwelling inside of us!
·         Darkness [skotia, GSN4653];
Darkness is a term that applies not only to the lack of light; it also means a lack of understanding and even “obscurity.”  To be “in the darkness” then, is not just lacking luminosity, it is also lacking identity and purpose.  True darkness is to die as if you’ve never lived.  It is ignorance rather than lack of knowledge.
·         To comprehend [katalambano, 2638];
“The darkness did not comprehend it.”  Here is a description of the man who chooses ignorance over lack of knowledge.  This verb implies an unwillingness to seize or eagerly take an opportunity.  It does not convey a sense of a person who cannot understand concepts. It describes a person who is offered a full-ride to a prestigious school but spends his time skipping classes and getting drunk.  That person is not only wasting his time - but he is using money that could have gone to thousands of other people who will never get the offer because of this person’s insolence.
“Carpe diem,” incites John.  “Seize the day.”  Choose ignorance over responsibility, choose pride over humility, choose self-denial over self-righteousness; all of those terms mean light choosing over darkness.
We are left with a picture of a man who is offered the highest gift – but chooses leisure and luxury and blows the family fortune pursuing personal pleasure.  Yet, we know this story all too well.  It is the story of the Prodigal (the wasted) Son.  It is our story. 
Choosing Jesus is seizing the hand offered in the darkness.  Not to die as though we’ve never lived – but to live as though dying doesn’t matter.    “Death where is thy victory?  O Death, where is thy sting?” [1 Cor 15:55]

John 1:6-8

[6] There was a man sent from God, whose name was John. [7] He came as a witness to testify to the light, so that all might believe through him. [8] He himself was not the light, but he came to testify to the light.

Multiple purposes

Most scholars believe this Gospel was written by request from the memory of the last-living disciple.  It was probably penned by the Christian community at Ephesus some seventy years after the death of Jesus.  It is thought to have been edited by a highly respected leader of the church who was also named John, but called simply; “The Elder.”  It is actually believed to be a cumulative review of questions asked of “John the Beloved” in his last years. 
The purposes of this Gospel are:

  • To proclaim Jesus Christ;

This Gospel is quite different from the Synoptic Gospels in multiple ways.  It deals with periods of Christ’s life that were hazy or left untouched in the first Gospels.  Primarily, it gives us a better clue to the initial ministry of Jesus and to his time spent in Jerusalem.  However, this is primarily the Reflective Gospel; the Gospel that took seventy years to compose. 
We would be accurate to describe the other Gospels as what Jesus said and did.  This Gospel focuses on what Jesus meant.

  • The Gospel to A Gentile World;

At the time this Gospel was written, the question of whether Christianity would became a sect of Judaism was largely settled.  Because of the work of Paul and Peter, the church was able to break the boundaries of ritualistic Judaism and expand into the Gentile mainstream.  Even by the mid-first century, there were tens of thousands of gentile believers for every one Jewish believer.  Yet, the gentiles (largely of Greek background), had to wade through a deep mire of Jewish thought just to get to the statement that became the central tenet of John’s gospel [John 3:16].
John speaks deeply in terms that the Greek people would grasp.  Largely, he speaks about light and reason [logos].  These two concepts were central to Greek philosophy, the heart of the teaching of two of Greece’s greatest philosophers; Plato (light and shadow) and Heraclitus (the word and reason).
Plato’s philosophy centered around a cave in which the majority of people live in fearful, huddled masses.  We, (the huddled masses) believe that the shadow world within the cave is the only true world and yet, light waits just beyond our reach.  Obviously, these concepts fit grandly into the teachings of Jesus. 
Heraclitus focused on the concept of the Logos; reason and the order.  These two concepts were the central “cosmos” providing balance in midst of a chaotic world.
John captured these concepts in vivid detail, and yet in grand scope.  Jesus was the Light and the Word come to life!

  • To fill in the “gaps”;

The Synoptic Gospels of Matthew, Mark and Luke were largely technical manuals of Jesus’ life.  They are the “How To” manuals of Christianity.  Many years after their completion, John released this book about the “Why’s.”
The synoptic gospels teach us how to turn the dining room light on. John’s Gospel tells us about the meal and companionship we can find there. 
John thrills the heart with inspired words in the same manner a virtuoso lifts us above the white and black keys sharing a wooden bed together.
John also “fills in the gaps” between the overlapping ministries of John the Baptist and Jesus the Messiah.  He gives us deeper insight into Jesus’ ministry in the city of Jerusalem – rather than the rural ministry of Jesus.  Yet, mostly, John presents deeper understanding of “what Jesus meant.” 
After seventy years of reflection and prayer, the Son of Thunder, John, laid forth truths revealed in decades of reflection.  We can see the community of Ephesus asking John; “What did Jesus mean when he said, ‘He was the bread of life.’” We can imagine the ancient apostle closing his eyes and remembering the Messiah who personally asked him, “What do you seek?” all those years before. 
John tied the memories into a bow and made them his last gift. Therein is the beauty of Gospel of the Apostle who was first to follow and last to die.

  • To deal with the rise of false ideas.

Throughout Christian history, there have been people who have manipulated scripture to fit their cultural needs.  Such as our culture does with the “prosperity gospel” today: “If I am faithful – God will give me what I desire.” 
In reality, the Gospel would describe; “If I am faithful – God will simplify my desires until there is none but him.”  Or, as the Psalmist tells it; “Delight in the Lord and he will give you (‘‘nathan”; to ascribe, call forth, shape or develop) the desires of your heart [Psalm 37:4].”
Those questioning John must have asked him to address two primary concerns in the early church:

  • A sect of believers had developed around John the Baptist rather than Jesus Christ (Acts 19:1-7).  John the author deals with that issue right from the start of the first chapter. He makes it clear that the Baptist John was “great among men” – but only Jesus was the Son of God.  Jesus alone was “light and logos” and John the Baptist a reflection of the light.  John was the moon to Jesus’ sun and we are similarly called.
  • A developing heresy called Gnosticism was seeking to combine Greek philosophy with Christian beliefs.  The Gnostics believed that matter was evil and the spirit was good.  Matter and Spirit were so distant from each other that they could not interact.  At one point, Cerinthus, a leader among the Gnostics, went as far as to say that the true God was so distant from the matter of the world that he could not have created the world.  Instead, a separate entity that was totally unaware of the true God created the world and all those in it.

One can see how far a stretch it is to create such an erroneous system of logic; a logic obviously incompatible with Christianity.  In fact, one might even say that logic was stretched to the point of the illogical, the ridiculous.
The greatest challenge of mankind continues to be that we want to create our own universe with rules favoring our own vices.  In response, John wrote these simple words: “All things were made through him; and without him was not anything made that was made” [Jn.1:3].  And, to confront the heresy of a disengaged God, John tells us; “For God so loved the world that he gave his only begotten son” (Jn.3:16).

There was a man…

John wants us to contrast the statement; “In the beginning was the Word…”
And, the statement; “There was a man…”
Jesus is God and in the beginning was with God.  John the Baptist was a man.   Jesus was God become man to reveal to us both word and light.  John was a great man; but he was not the light.  He only pointed to the light.  He only reflected the light.  As I said above, “He was the moon to Christ’s sun.”
Throughout the Gospels, it is evident that John’s claim is never about himself and always about Jesus.  The clearest example of John’s continual “Christ-Focus” is the following verse:

John 1:35-37

[35] Again the next day John was standing with two of his disciples, [36] and he looked upon Jesus as He walked, and said, “Behold, the Lamb of God!” [37] And the two disciples heard him speak, and they followed Jesus. (NAS)
Look closely; all John has to do was point and say, “Behold, the Lamb of God,” and his disciples immediately rose and started following Jesus.  John didn’t say; “Follow him.”  Just, “Behold the Lamb of God.”
These disciples were so focused, so pointed towards Jesus, that they knew – the instant they saw our Lord – they had to leave John.  John the Baptist was the ultimate Pastor and teacher. He equipped his own sheep to become independent of himself so they would look, listen and wait upon Jesus. They were able to respond at a moment’s notice when they heard a call to serve the Lord. 
John the Baptist was a man – but a great man.  His greatness lay in pointing others to the true source of life, light and purpose (logos).  He did not want members – he did not want followers who would “come and stay.”  John wanted leaders who would “go and do.”
Every indication we have in this Gospel about the Baptist shows the same behavior.  John was merely a sign; Jesus was the destination.

JOHN 1:9-13

[9] There was the true Light which, coming into the world, enlightens every man. [10] He was in the world, and the world was made through Him, and the world did not know Him. [11] He came to His own, and those who were His own did not receive Him. [12] But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, [13] who were born, not of  blood nor of the will of the flesh nor of the will of man, but of God. (NAS)

Too familiar

Here is the saddest news of the bible.  It is a story of those too familiar with God, those who have somehow grown accustomed to taking God for granted.  Jesus came to the Jews – the selected people of the covenant – but, even before he came for them he went to his own neighborhood.  It is in Nazareth that we see the greatest tragedy of the Christ story.  It is in Nazareth where the people say; “He can’t be the Messiah, he lived among us!”
We must not make this horrific error.  We must not become so familiar with our preconception of God that we miss him in our midst.  At that point, doctrine and ritual supercede Jesus.  Then praise becomes empty because there’s no praxis.  Religion becomes ritual because there’s no more healing the sick; casting out demons; visiting the prisoners; pro-claiming of lives for Christ.  The power of Christ was never experienced by those who “familiarized” him.

As many as received Him

[12] “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name.”
There is a blending of the Hebrew culture with the Greek language in these verses that we might lose in the English translation.  To “receive Him” bespeaks thousands of years of the Hebrew/Middle Eastern culture that we simply do not understand as agoraphobic Westerners.  Our “fear of strangers” is in direct contrast to the biblical concept of “receiving the stranger” (i.e. entertaining angels).  To treat the wanderer poorly was to spite God.  To receive a stranger was to give him the seat of honor. 
Is that the chair I’ve given to Jesus?  Have I given him the throne of my inner sanctum; the right to rule the most intimate corner of my life?  Not the office where he can interview me at my sculptured best; but the secret me I wouldn’t reveal openly.
Unless Jesus changes that “inside” me, I’ll never be more than a front – a Hollywood set.  I’ll fall apart as soon as someone puts pressure on my walls – the slightest wind will collapse my house of cards.

Who believe in His name

To believe in Christ’s Name [onoma, GSN3686], can also be translated as to believe in his authority or his cause.  It is sadly possible to claim the name of Jesus without embracing either his authority or his purpose.

The will of God

Here is the most incredible news in all of history.  That it is “the will” [thelema, GSN2307] of God that those who believe in the cause and authority of Jesus Christ have the “right” [exousia, GSN1846] to call themselves children of God.  John makes it clear that it is not a right given by birth or the will of man.  It is a right granted by one choice that each individual must make; to surrender to God’s authority.
The “will” of God is not an egocentric term as we might consider it – as in willpower or willful behavior.  In Greek, the term could also be translated as the “desire” of God, even the ‘‘delight” of God.  Think of that!  God is not reticent for us to become his family, he is eager!
Many people are raised with the concept that we have an angry God who miserly “allows” entrance into the kingdom through the appeasing sacrifice of his son.  Conversely, John paints a more inviting picture of a God so eager for our inclusion that he would even give his beloved son for our salvation.  God desires us to be his children; there is no greater joy to him.

John 1:14-17

[14] And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. [15] John *testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’“ [16] For of His fullness we have all received, and grace upon grace. [17] For the Law was given through Moses; grace and truth were realized through Jesus Christ.

And the word became flesh

What was it like for the heavenly prince to put on the flesh (literally the carcass or corpse [GSN sarx]) of man?  Jesus not only exchanged his heavenly body – but he also left behind the glory of God’s presence in exchange for the depravity of man’s.  He left that which was perfect and holy for those who dwelled in sin.  This was the choice that the beloved Son of God made when Word became flesh.  How can we comprehend such love?
Let’s look at some of the terms that John uses to express this incomprehensible choice of unfathomable love.
·         He dwelt among us [GSN4637 skenoo];
The literal translation of “to dwell” is that Jesus literally “set up his tent” or “spread his tabernacle” among man.  Jesus moved into the worst neighborhood, then threw open the window and unlocked the door to any who would enter.
·         Only begotten [GSN3439 monogenes];
Jesus was the only child of God.  We were created but Jesus was begotten – conceived – by God.  While we can become the children of God through surrender and obedience, Jesus was born as God’s child.
·         Full of grace and truth;
The term full [GSN4134 pleres] means to “overflow” or “abound in plenty.”  It is even the word used for maturity.  Jesus is the maturation of grace and truth – a perfection that overflows in abundance.
These two words, grace [GSN5485 charis] and truth [GSN225 aletheia], are often used together as if one word is completed by the other.  It is as though grace is the reason for honesty but truth must be steeped in grace.
Grace itself is a word used for credit (as in “grace period” – a period without interest); it is used for gift, favor and gratitude.  In essence, grace is an attitude of perpetual thankfulness that is freely and graciously given to all who obey the Lord.  This was the character attributed to our Lord Jesus; he overflowed with this attitude!
Jesus was not the dour, frail character so often depicted in medieval paintings.  He was a robust and weathered carpenter, beloved by children and used to walking great distances while sleeping under the open sky.  He laughed, wept, expressed anger and gut-wrenching compassion – but always towards one purpose.  That the grace and truth of our God be made clear to all men.  To look at Jesus is to see God.

John 1:18

[18] No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.

The bosom of God

In this verse, we find a subtle but beautiful Hebrew term that is often overlooked – and yet it is filled with rich meaning.  What does it mean to rest in the bosom of God?
Isaiah tells us Jesus will gather his lambs and carry them in his bosom. “Like a shepherd He will tend His flock, in His arm He will gather the lambs, and carry {them} in His bosom; He will gently lead the nursing {ewes.}” [Isaiah 40:11]
Solomon tells us that to rest in God’s bosom is to be steadfast in his ways; to delight in God, to heed the Word, to seek God constantly – that is what it means to find rest in the Lord’s bosom.

Proverbs 8:30-36

[30] Then I was beside Him, {as} a master workman; and I was daily {His} delight, rejoicing always before Him, [31] Rejoicing in the world, His earth, and {having} my delight in the sons of men.
[32] “Now therefore, {O} sons, listen to me, for blessed are they who keep my ways. [33] “Heed instruction and be wise, and do not neglect {it.}
[34] “Blessed is the man who listens to me, watching daily at my gates, waiting at my doorposts. [35] “For he who finds me finds life, and obtains favor from the LORD. [36] “But he who sins against me injures himself; all those who hate me love death.”
This very same word [GSN2859 kolpos] is used on three other occasions (twice in Luke and once in Acts) though its meaning is broadened under Luke’s pen.
·         Bosom; a place of replenishment for the helpless
Lazarus (the impoverished beggar in Christ’s story) rested in the bosom of Abraham where Diva (the rich man) could no longer treat him with contempt.

Luke 16:22-25

[17] “Now it came about that the poor man died and he was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. [18] And in Hades he lifted up his eyes, being in torment, and saw Abraham far away, and Lazarus in his bosom. [19] “And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool off my tongue; for I am in agony in this flame.’ [20] But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony.
One day, the helpless will rest in the safety of God in heaven.  As for today, they should find safety in the arms of proclaiming Christians.  Our churches are called to be “cities of refuge” not just “houses of worship.” Are we challenging churches to do their part?
·         Bay; a place of safe harbor
This word for bosom [GSN2859 kolpos] was also used for a bay or “safe harbor.”  “When day came, they could not recognize the land; but they did observe a bay with a beach, and they resolved to drive the ship onto it if they could.” [Ac 27:39]
“Kolpos” was the safe harbor to which the Apostle Paul led his captors when they felt threatened by a 14-day storm on the Mediterranean Sea.  God brought them to safe harbor as promised by Paul.
Like Paul, we can promise God’s harbor to those around us who live in fear.  It is important to note that the storm did not pass nor were they spared a shipwreck, but (as Paul promised) every man found their way to solid ground.
·         Lap; the seat of happiness – or emptiness
“Give, and it will be given to you. They will pour into your lap [GSN2859 kolpos] a good measure-pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.” [Lk 6:38]
Here we find the term for bosom used for a person’s lap.  In Christ’s kingdom (which has already begun) we will find that our laps are filled with the mercy that we have given to others.  To the extent that we forgive and offer mercy, we similarly experience the forgiveness and mercy of our Savior.  It comes to us in direct proportion to how much we have given it to others.  The harder it is to forgive – the greater, in turn, is God’s forgiveness.  The harder it is to give mercy – the greater, in turn, is God’s mercy.  This abundance of forgiveness and mercy is not reserved for heaven, it is reserved for His Kingdom.  Remember; the Kingdom of God comes when his will is done – on earth as it is in heaven!
I can overflow with the forgiveness and mercy of God at this time – in this moment.  The freedom to live for-giving (not for-taking) can fill my life today!  To the extent that I let go – God takes hold.
When Jesus was said to be in the bosom of God it meant his spirit was in the abundant, merciful harbor of God’s love.  Jesus became a city of refuge; a bay of safe harbor in the storm; a living example of forgiveness and mercy.  Our Lord, in his abundant truth and grace, seeks no more than to invite us to dwell on the ‘‘bosom” of God as well.

John 1:19-23

[19] This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” [20] He confessed and did not deny it, but confessed, “I am not the Messiah.” [21] And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” [22] Then they said to him, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” [23] He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’“ as the prophet Isaiah said.

Who John wasn’t

At some point in time, all of us must take a stand on who we are – and who we are not.  Years ago, there was a common saying that went; “Who you are matters far less than whose you are.”  We might want to go a step further and suggest that we cannot even know who we are until we know whose we are.  Clearly, John knew the answer to both of those questions – whose and who – the result was that he also knew, “Why he was.”

  • He was not the Messiah, come to redeem lives.

In no uncertain terms, John repeatedly stresses that he is not to be followed or worshipped.  He is not the Anointed One; the Christ.  He is “a voice” in the desolation.

  • He was not Elijah, come to settle all disputes and raise the dead.

It was believed (from Malachi 4:5), that prior to the return of the Messiah, Elijah would return with two purposes:
i              To settle all disputes; and
ii             To raise the dead to enter into the Kingdom.
John makes it clear that this is not why he has come.  He is singularly focused on one purpose (which we will look at below.
While some people think that single-mindedness leads to narrow-mindedness, nothing could be further from the truth.  They are entirely different.  To have a single purpose does not make one less tolerant or more prideful.  Having a single purpose frees a person to tolerate the confusion of others while simultaneously not worshipping an ideology.
It is like a man who stumbles upon someone sinking into a pit of quicksand.  The double-minded man doesn’t know whether to jump in with the sinking man or if he even “has the right” to alter the man’s “bad karma.”  The narrow-minded man won’t lift a finger to help unless the desperate man agrees that he is at fault and then states that he really should use his own bootstraps to extricate himself anyway.  However, the single-minded man has a focused purpose; “Get this man a vine and pull him out of his plight.”  The single-minded man (like the story of the Good Samaritan) is not afraid to let compassion speak for itself.
Scripture tells us that to be single-minded (or single-hearted) is a rich blessing from our Lord:

Matt 5:8

[8 ]Blessed are the pure in heart, for they shall see God. (NAS)

Ps 86:11-12

[11] Teach me Thy way, O LORD; I will walk in Thy truth; Unite my heart to fear Thy name. [12] I will give thanks to Thee, O Lord my God, with all my heart, and will glorify Thy name forever. (NAS)
John the Baptist was blessed with a focused mind.  He wasn’t concerned about earthly disputes or even raising the dead.  He wasn’t about to be distracted from his single-minded purpose; “The Kingdom is at hand!”

Who John was

John was: “A voice of one crying out in the wilderness, ‘Make straight the way of the Lord.’”  Let’s look at this self-expression a little more closely because it will lead us to a better understanding of ourselves as we prepare – not for this Christmas – but for the Lord’s return. 
Yesterday afternoon – in one our studies – a friend mentioned that this should be the true emphasis of advent.  The anticipation of the faithful is neither the holidays of  Easter nor December 25th. Our hearts should be set upon the day when Jesus returns in glory.  That was the model of John.  Jesus’ arrival did not initiate John’s retirement – instead, John became even more intense.
In essence, we are not “waiting for” Jesus – we are “waiting on” Jesus.  The very word disciple suggests that we are the “wait staff” in the King’s dining hall.  Jesus himself describes us as such.  This was the role of John, to wait upon Jesus. 
In the study on the King’s Banquet [Matt 22:1-14], the role of the servants was none other than to run into the streets and invite anyone they could find to a banquet that none deserved to attend.  That was John’s role then – that is our role now. 
Run out – bring in! 
It is not seasonal – it is not centered on Christmas: “Preach the word; be ready in season {and} out of season; reprove, rebuke, exhort, with great patience and instruction.” [2 Tim 4:2]
We await not the Holiday – but the Holy Day when Christ will return.  Like John, we have much work to do!
In another bible study at our house, the topic was mentioned; “Is it possible to tell when a person is authentically close to God?”  Almost without thinking I blurted out; “His wings are singed.”  A picture of a moth with burned wings came to my mind.  Authentic closeness to God seems to be modeled by wings that are burned from flying too close to the flame and yet, the absolute inability to resist the light.
On the December 4th, 2002 Diane Rehm Show (NPR, WAMU)1, Ms. Rehm interviewed Donald Spoto who recently compiled a book called; “Reluctant Saint (Viking Compass).”  It is a biography about Francis of Assisi based upon recently opened archives that were previously unavailable.  Mr. Spoto made some observations that touched me deeply about Francis.  His bones tell us that he was five foot, three inches and weighed about 85 pounds at death.  How could a man so emaciated and diminutive have such an incredible impact on history?  He never set out to be a leader (or certainly a saint) – he just sought to love the poorest of the poor. Still, at his death, over 40,000 men and women had joined his call.  He was stricken by malaria and eaten by leprosy.  He became blinded by disease on a 1,400-mile journey that he partook to plead for peace during the crusades.  Yet, peace emanated from this man; joy sprung from him.
Francis’ wings were burnt with his passion for the Lord – in his most vulnerable form.  John’s wings were burnt with passion for the light – in its most inauspicious form.  Neither ever stopped flying towards the light.  Their last breaths were; “Jesus.” 
Are my wings even flushed with an occasional test flight?  “Lord, allow me to be worthy!”
Here are the words John uses to define the heart of his ministry:

  • I am a voice in the wilderness;

John’s statement that he was not Elijah is accented here.  He was not The Voice; he was a voice. A voice [phone; GSN5456] really means no more than a sound or noise – but the root word means “to lighten, show, or shine” [phaino; GSN5316].  John was a voice and a light in the “lonesome waste” [eremos; GSN2048].  At other times I have mentioned that it does not behoove the Christian to be a light bulb in a chandelier factory.  We are called to be a candle in the darkness.  I keep coming back to the familiar saying; “What would Jesus do?”  Yet, how can we do what Jesus would do if we do not ask; “Where would Jesus be?”
If we are to be like John – ever-pointing towards Jesus – we must go where John would go.  We must be a clear voice in the cacophony of our world, a light in the desolation of our disconnectedness.

  • Make straight

We spent a lot of time on this phrase in a study from Mark, Chapter 1, so we won’t revisit it here.  It is enough to say that John considered his role as no more than a ditch digger.  To shovel a road through mountains and fill the crevices between valleys so that hearts were ready for the visit from the King.
The Angel Gabriel stated it as follows:

Luke 1:17

[17]         “And it is he [John the Baptist] who will go {as a forerunner} before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous; so as to make ready a people prepared for the Lord.”

  • What is John crying out?

Isaiah 40:3-5

[3] A voice is calling, “Clear the way for the LORD in the wilderness; make smooth in the desert a highway for our God.
[4] “Let every valley be lifted up, and every mountain and hill be made low; and let the rough ground become a plain, and the rugged terrain a broad valley;
[5] Then the glory of the LORD will be revealed, and all flesh will see {it} together; for the mouth of the LORD has spoken.”
There is no reason to dress up this statement.  Simply and plainly, John was telling people to get rid of any obstacles that stood between the Lord and them.  The mountains of pride, the valleys of self-righteousness; “Be liberated!” he shouts.  “Set yourself free from any obstacle that would hinder the Lord’s place in your life.”
John’s message is no less pertinent today, no less powerful, no less focused on the advent – not of Christmas – but of Christ’s return.  “Repent and be saved!”  “Reopen and be liberated!”
That is what John shouts across the ages.

John 1:24-28

24 Now they had been sent from the Pharisees. 25 And they asked him, and said to him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?” 26 John answered them saying, “I baptize in water, but among you stands One whom you do not know. 27 “It is He who comes after me, the thong of whose sandal I am not worthy to untie.” 28 These things took place in Bethany beyond the Jordan, where John was baptizing.

Why then are you baptizing?

Although the Essenes (a monastic of Judaism) practiced baptism and purification, most Jewish religious leaders would disdain the practice. It was Gentiles who were baptized, a Jew could rely on his heritage, they were the “Chosen People.” By baptizing Jews, John was essentially treating them like Gentiles and that is what infuriated the Pharisees. The implication was that birthright was not enough!
Do we believe that we are saved because of our birthright? Because we belong to a church? Because we say the right words?
Our Lord himself presents four stories where saying the right words are not enough:

Matt 7:21-23

21 “Not everyone who says to Me, ‘Lord, Lord ,’ will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. 22 “Many will say to Me on that day, ‘Lord, Lord , did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23 “And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’”

Matt 25:11-13

11 “And later the other virgins also came, saying, ‘Lord, lord, open up for us.’ 12 “But he answered and said, ‘Truly I say to you, I do not know you.’”

Matt 25:41-46

41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ 44 “Then they themselves also will answer, saying, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ 45 “Then He will answer them, saying, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’ 46 “And these will go away into eternal punishment, but the righteous into eternal life.”

Luke 6:46-49

46 “And why do you call Me, ‘Lord, Lord,’ and do not do what I say? 47 “Everyone who comes to Me, and hears My words, and acts upon them, I will show you whom he is like: 48 he is like a man building a house, who dug deep and laid a foundation upon the rock; and when a flood rose, the torrent burst against that house and could not shake it, because it had been well built. 49 “But the one who has heard, and has not acted accordingly, is like a man who built a house upon the ground without any foundation; and the torrent burst against it and immediately it collapsed, and the ruin of that house was great.” 
Critical to the Hebrew concept of belief is the concept of action. I have not changed my beliefs if I have not changed my actions. If I call Jesus, “Lord,” then I clearly must do what is good to him:

Micah 6:8

8 He has told you, O man, what is good; And what does the LORD require of you but to do justice, to love kindness, and to walk humbly with your God?
Jesus states it concisely in his parable of the sheep and the goats: 45 “Then He will answer them, saying, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’ 46 “And these will go away into eternal punishment, but the righteous into eternal life.”
John baptized as an outward sign of an inner change. His baptism was external and temporal—a sign. The Lord’s baptism will be internal and eternal. A complete and unending transformation of self. We cannot rely on heritage, we cannot rely on relationships, we cannot rely on church attendance and we cannot rely on the “right words.” Our lives must change when Jesus becomes our Lord and that change must lead us to compassion.

“Whose sandal I am not worthy to untie.”

John knew Christ’s place because he knew his own place. Although John himself says, “I am not worthy to untie his sandal,” Jesus (in Luke 7:28) calls him the “greatest of all prophets.”
Our greatness in God’s Kingdom is directly related to our humility upon this earth. The more humble we become; the more God can use us. In this study, the theme has been “The Word Was God!” Jesus is God’s word, God’s promise, but are we willing to be a comma, a period, or even an exclamation point on his page?
The more we abandon pride and embrace humility; the more we can be used by our God. The other day in the penitentiary, I asked the guys; “Can you think of what we have to lose by letting go of our pride, our self-righteousness or our anger? Can you think of what we stand to gain by embracing humility, gentleness, and Christ as our Lord?”
Let us also embrace John’s statement of humility: “I am not worthy to untie his sandal.” Then, let us live as if everyone is Christ’s most important friend, as if Jesus really had counted every number on their head and we don’t want to damage one. It is by serving our Lord by serving the least of these that we embrace the fullness of God’s Word:

John 12:46-49

46 “I have come as light into the world, that everyone who believes in Me may not remain in darkness. 47 “And if anyone hears My sayings, and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world. 48 “He who rejects Me, and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day.”
Let us give up any righteousness that would lead us to be judgmental. Let us be about the Lord’s work—to offer salvation and light to the darkness.
When I go to juvie I often hear the kids talk about trust – so few have experienced it. When I ask, “What is trust to you?” They say; “Show up when you promise you will.” This is a behavior so few of them have ever seen. Can we show them God’s promise? Can we model to them God’s Word? I promise to show up when I say I will. I promise to be there when you need me. That is the promise of God. That is God’s Word. That is Jesus Christ!

About the Author

Jerry Goebel is a community organizer who started ONEFamily Outreach in response to gang violence and youth alienation in a rural community in Southeastern Washington. Since that time, Jerry has worked with communities around the globe to break the systemic hold of poverty by enhancing the strengths of the poor.


A primary philosophy of ONEFamily Outreach is to teach; “poverty is a lack of healthy relationships.” And, a primary focus of ONEFamily Outreach has been to break down the barriers of poverty through creating “cultures of intentional courtesy.”


As well as having developed ongoing mentoring outreaches in his own community, Jerry travels extensively to work with church leaders, community governments, and educators.


Jerry has received five popular music awards from the American Society of Composers, Authors, and Publishers, a Best Educational Video Award from the National Catholic Education Association, and a lifetime achievement award from the National Federation for Catholic Youth Ministry for living Gospel Values.


To contact or book Jerry for a presentation in your area write or call:


Jerry Goebel
ONEFamily Outreach
jerry@onefamilyoutreach.com
http://onefamilyoutreach.com
(509) 525-0709

Copyright Notice

Copyright © 2007 Jerry Goebel. All Rights Reserved.  This study may be freely distributed, as long as it bears the following attribution: Source: Jerry Goebel: 2007 © http://onefamilyoutreach.com.

Scripture Quotations noted from NASB are from the NEW AMERICAN STANDARD VERSION of the bible. Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission. (www.Lockman.org)

The New Testament Greek Lexicon based on Thayer’s and Smith’s Bible Dictionary plus others; this is keyed to the large Kittel and the “Theological Dictionary of the New Testament.” These files are public domain.

The Old Testament Hebrew Lexicon is Brown, Driver, Briggs, Gesenius Lexicon; this is keyed to the “Theological Word Book of the Old Testament.” These files are considered public domain.

NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries. Copyright © 1981, 1998 by The Lockman Foundation. All rights reserved. (www.Lockman.org)

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