• The Explore the Bible lesson for May 21 focuses on John 20:19-29.

Coming to the end of John’s Gospel, we see the reemergence of two important motifs: (1) seeing unto believing and (2) commissioning.

First, we read about Jesus’ mysterious appearance to the disciples in a locked room, where he promises the Holy Spirit and sends them on mission in like fashion of the Father sending him (see John 20:19–23).

Next, he makes a special appearance to Thomas, whose doubts are relieved when he sees and is invited to touch the resurrected Jesus, followed by his profound announcement: “My Lord and my God!” (John 20:28; also see John 20:24–29). Moreover, we see the emergence of a new principle which transcends the seeing-unto-believing motif—believingwithout seeing.

All of these components moves the Gospel audience from the notion of being sent out to the effect of bearing witness to Jesus: others coming to faith in Jesus as Messiah and Son of God resulting in eternal life (see John 20:31).

They Saw The Lord (John 20:20)

The last time John made mention of the disciples’ sight, it was regarding their confusion at the empty tomb (see John 20:3–9). They lacked understanding of Jesus’ ultimate mission—though he was to die on the cross, he was also to overcome death through resurrection. They have heard the good news of the resurrection from the first witness and evangelist Mary Magdalene, but now they have been graced with their own encounter of the resurrected Lord. Thus continues the seeing-unto-believing motif.

This motif comes to a head, however, when Jesus makes his visit to Thomas. For whatever reason, Thomas was not present at Jesus’ first appearance to the other disciples in the locked room. Nonetheless, Jesus was merciful toward Thomas’ doubt and paid a special visit to assure him of his resurrection.

The grace Jesus shows to Thomas is remarkable and a reminder to us today that doubt is not an unforgiveable stumbling block nor the unsurmountable hurdle to Jesus’ love and desire for one to encounter his saving presence. This should affect us personally to know that Jesus is patient with us in our doubts, and he is willing to meet us in our doubts.

Similarly, like that of the disciples with Thomas, we are to be consistent in our presence to others as they doubt (see John 20:26; an entire week passes from the time that Thomas rejected the other disciples’ witness of Jesus’ resurrection, yet he remained welcome in their community).

Nonetheless, the time of seeing-unto-believing was coming to an end in the Gospel account, for Jesus was about to ascend to the Father. Thus, John’s audience is presented with a personal invitation as those who would not have the same opportunity for seeing (and touching) the resurrected Jesus: “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed” (John 20:29). While Thomas required more from Jesus in order to believe and was blessed by Jesus’ presence, Jesus promises that those who require less in order to believe will receive blessing, also.

While not directly mentioned, John’s audience is left with an implied question—without seeing the signs performed by Jesus, do you “believe that Jesus is the Messiah, the Son of God” resulting with “life in his name” (John 20:31)?

I am Sending You (John 20:21)

Believing—whether by sight or not—is not the end of the story. Rather, it is the beginning of the journey of a believer. The gospel-story that Jesus brought, lived and modeled for his disciples is now continuing through their faithfulness to him. Jesus breathing on the disciples and saying, “Receive the Holy Spirit,” is what many scholars and theologians liken to a foretaste or partial pouring out of the Holy Spirit (John 20:22). Perhaps, Jesus’ act of breathing on them is symbolic of what is to come after he ascends. We are not quite yet to the scene of Pentecost when the Spirit comes and fills the disciples with power and ability to proclaim the gospel (see Acts 2). Regardless, it is vital to understanding the verse that comes after it: “If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven” (John 20:23).

This is a perplexing statement. Is Jesus declaring that the disciples will get to pick and choose whose sins are forgiven, despite their faith and despite God’s will? Countless other Scriptures, including much of John’s Gospel, run contrary to such notions.

The correlation to the Holy Spirit’s indwelling and the Greek origins of this text give clarity to the underlying context of Jesus’ statement. Jesus has promised the Spirit would come as an “Advocate,” and it is the Spirit who “will prove the world to be in the wrong about sin and righteousness and judgment: about sin, because people do not believe in me; about righteousness, because I am going to the Father, where you can see me no longer; and about judgment, because the prince of this world now stands condemned” (John 20:7–11).

Therefore, the Spirit is the one who assumes responsibility to bring about conviction and guide others to the truth of the gospel. Those who receive the Spirit are merely participants in the Spirit’s work of revealing the truth about forgiveness. It is also important to understand from the Greek, when Jesus says, “their sins are forgiven,” and, “they are not forgiven,” these are actions which have already been completed apart from the disciples—implying the forgiveness of sins is instituted by God, and the disciples are participants in God’s divine will.

Of course, an authentic encounter with the resurrected Jesus resulting in one’s faith to him is what brings full life-transformation. However, God desires our participation. The disciples are recipients of the gospel because Mary was sent. Thomas is the recipient of the gospel because the disciples were sent. Subsequently, this gospel message has spread throughout the world—and continues to spread today—because Jesus continues to send his followers out to bear witness of him.

Jordan Davis is NextGen pastor at First Baptist Church in Plano. 

• Lesson 8 in the Connect360 unit “How Great Is Our God: Passing the Faith Along” focuses on 1 Samuel 16:5-13.

With the city elders and Jesse’s family now consecrated and rightly prepared, the ceremony can begin. Consecrating Jesse and his sons demonstrated Samuels’ obedience to God’s plan. Samuel did exactly as the Lord requested.

However, Samuel did not know whom the Lord had selected, and faulty insight led him to the wrong conclusion. As Samuel looked at Eliab, Jesse’s firstborn son who shared similar traits with Saul, Samuel thought, “Here is the next king!”

Verse 7 is the most important part of this passage, for it illuminates the differences between human and heavenly thinking. Man looks for visibly perceptive traits to determine worthiness. Yahweh, in his ability to understand the depths of human volition, looks “on the heart.” The Lord sees more than just the physical characteristics of an individual. God sees our motives, faults, thoughts and emotions. Eliab was not evil or bad, but at his core, he was lacking in something God desired.

One by one, the parade of sons continued until the seven boys have passed before the prophet. We can imagine Samuel scratching his head and thinking, then asking Jesse, “Are all your sons here?” (16:11). Since Samuel knew God’s word was true and trustworthy, he knew something must be off at the gathering.

Notice Jesse’s reply: “There remains yet the youngest, but behold, he is keeping the sheep.” His father does not even regard him enough to call him by his name, just the term “the youngest.” Evidently, the lad was not invited to the sacrifice, or he would have been present. Furthermore, he was only called because the prophet insisted on it! Even though the youngest son was working at Jesse’s direction, Samuel wanted to have all of Jesse’s boys appear at the gathering. God had not yet spoken, and Samuel still was listening.

As Jesse’s last son appeared, God revealed his choice for a king had now arrived (16:12). By all outward appearances, the seven sons before David were better material for a king. Visually, people would notice Saul and think, “He looks like a king.” (1 Samuel 9:2). With David, they would look at him and think, “Oh, he looks nice.” David was a shepherd, but there were lots of shepherds. He had good eyes, but so probably did a lot of other young men. He was young and might be a long-lived king, but so might a lot of other young men. The difference in David was that his heart was focused on God over all other things.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• Lesson 7 in the Connect360 unit “How Great Is Our God: Passing the Faith Along” focuses on Judges 16:15-21.

Most people know the story of Samson, at least the story of his adult life, but if you read about Samson before his birth, you will better understand what he did as an adult. A man named Manoah and his wife were childless, because she was not able to have children.

One day, an angel appeared to her with a message that would change her life. He told her that even though she was barren, she was going to have a child, but there were certain obligations that came with this pregnancy. During this pregnancy she would not be allowed to drink anything that came from the vine, any fermented drink, or eat anything unclean. She was also never to cut his hair because the boy was to be a Nazarite—an Israelite who was set aside to serve God, took vows to abstain from alcohol, let their hair grow, and avoided defilement by coming in contact with corpses.

Samson was born, grew up strong, and was a thorn in the flesh of the Philistines, the enemy of the Israelites. His biggest weakness was a Philistine woman named Delilah, and she eventually would be his downfall.

When I was a kid, we played a game called the “broken telephone.” We would get a bunch of people in a line, the more the better. The person at the front of the line would whisper a phrase in the ear of the person next to them, they in turn would do the same to the person behind them, and the message would be passed from one person to the next until it had reached the last person in the line. The last person would repeat the message they received, and it was never even close to the original message. What we found out was that the farther the message got from the original source, the more it changed.

I think sin does the same thing to us. When we are close to God, sin is easier to deal with, we have the resources we need. Those resources are the Bible, prayer, the Holy Spirit, and Christian fellowship and encouragement. But, as we get further away from God because of sin, the “message” gets weaker, and what God originally intended for us is not what we are now hearing. Sin does not sever your relationship with God; it just makes it more difficult for you to effectively communicate with him. Once you deal with that sin in your life, you draw near to God, open up the lines of communication and can clearly hear his message again.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here. 

• The Explore the Bible lesson for May 14 focuses on John 19:17-30.

The words “It is finished”—as they relate to Jesus’ death on the cross—carry different meaning depending on the view one has of both Jesus and his purpose on the cross. For some, these words signified the end of a rebellion led by a radical cult-leader. For others, these words signified the end of a revolution led by an incompetent Messiah-wannabe. In these two camps, no matter which way you spin it, Jesus failed and authoritarian institutions won.

However, through the perspective of John—and, subsequently, through the perspectives of those who would encounter the resurrected Jesus—these words are evidence of God’s purpose to finally defeat sin and death through the cross.

For three years of ministry, Jesus had accumulated quite a gathering of people—people who adored him, people who devoted their lives to following him, people who believed that he was the Messiah coming to redeem God’s people and revive God’s kingdom in Israel. Therefore, you can understand the confusion they experienced when they looked to their Messiah bruised, beaten and bloody on a slab of wood. The crowds then swarmed in on Jesus. The light they thought they saw in Jesus had grown dim. Darkness filled their skies. They mocked him. They shamed him.

Yet, what looked like yet another failed messianic experiment was indeed the culminating work of God’s redemptive love overcoming all of the world’s darkness with light.

Knowing That Everything Had Now Been Finished (John 19:28)

Even in this episode of supposed defeat, John gives us hints of God’s sovereignty and Jesus’ authority: (1) title of “King of the Jews” displayed at his crucifixion (John 19:19, 21); (2) fulfillment of Psalm 22:18 (see John 19:24); and (3) fulfillment of Psalm 69:21 (see John 19:28). Jesus’ suffering was not unexpected nor was it defeat. Rather, this was the intention all along. Jesus alone would suffer for the salvation of humankind.

Before sin had even entered this world, God’s plan was to send the Son, and Jesus knew this was his purpose as he suffered on the cross. With his own blood filling his lungs, and as his breaths grew fainter and fainter, he chose to use what little oxygen was left to muster up these words: “It is finished.”

These words are a beautiful promise of divine accomplishment to the ears of those who belong to Jesus in faith. However, to others on that day, these words might have implied something quite different: “It’s over! The deed is done—Jesus is dead. We finally got rid of him. We no longer have this alleged-Messiah rebel running amok and threatening our establishment.” To others: “It’s over! Hope is gone—Jesus is dead. Our savior has failed us. We have nowhere to go to now.”

Before long, though, all human history would be changed forever. The Messiah would return from the dead, and his finished work on the cross would bring change to the dying and broken world.

Gave Up His Spirit (John 19:30)

Jesus puts all the broken pieces back together on the cross. How amazing it is that we can look back on this moment in history and know how it all fits together in God’s great story of redemption. When Jesus says, “It is finished,” these are not words that bring a story to an end; these are words that give us a new beginning. Thus begins the wonder of God’s divine work in us.

A swift gloss through Scripture reveals God’s mercy to humanity, to those who were made in God’s image and had resorted to false idols for comfort and hope. For the people who brought death and contempt into this world, for the ones who broke God’s covenant over and over, God brings life through death, ends hatred through sacrificial love, and is faithful to the end.

Knowing this about God begins to bring clarity to the cross. It is precisely this world—filled with broken and unfaithful people—that God “so loves.” God’s love reaches as far as heaven’s reach is to earth. God loves us so much that God came to us, to indwell human flesh, and to dwell among us.

Moreover, it is us, the very people with whom God dwells, who marred the very flesh God indwelled for us on the cross. Somehow, the Creator of the universe, the Holy One who sits on the throne of heaven with all power and authority, submitted himself to the cross.

Jesus “gave up his spirit” that our spirits would be revived through him. He did not pander, nor did he retaliate when it came to his work of salvation. He had every right to abandon us, to relinquish himself from the suffering and shame of the cross; however, his love is what kept him there, and his love is the power that broke the curse of death for us.

Jesus’ sacrifice satisfied the justice of God in overcoming and defeating sin. It is a sacrifice that we could never fully grant to God, and here we are left with the mystery and grace of God granting it to us.

Jordan Davis is NextGen pastor at First Baptist Church in Plano. 

• Lesson 6 in the Connect360 unit “How Great Is Our God: Passing the Faith Along” focuses on Joshua 7:6-12, 20-21.

Joshua begged for God’s forgiveness. He knew he did not commit this sin, but as the leader of Israel, he ultimately was responsible for what his people did, good or bad. He appealed to God’s love of Israel. He pointed out if God did not relent, the Canaanites and other people living in the country would hear about this defeat and would come after Israel, surround them, and wipe them off the face of the earth. Joshua was not asking God just to save his people. He was asking God to save his own great name.

Once God saw that Joshua had repented of Israel’s sin and was broken over that sin, God was ready to move forward. In verse 10, we see God does not dwell in the past of sin that has been confessed. He told Joshua: “Stand up!” It was time to get to work. God had a plan, and Joshua could not do it lying on his face.

Verse 11 outlines the sin that had caused the defeat in Ai and the death of 36 warriors. God told him Israel had sinned. Although it was only Achan who had done wrong. God held the entire nation of Israel accountable for this sin. Until they found out who had committed this sin, they would all continue to suffer God’s wrath. Joshua learned someone had stolen some of the devoted things, things there were supposed to be set aside for God. Achan had lied about it and had put those things among his own possessions.

Because of this sin, Israel no longer would be able to stand up to their enemies, they would run and be destroyed. God would no longer be with them if they did not deal with this sin quickly and decisively.

Joshua had his work cut out for him. He had to find the sin in the camp—the one in 600,000. So, Joshua started his search the next morning and they went tribe by tribe, clan by clan, family by family, and man by man that were chosen by God himself. The tribes came forward, and Judah was chosen. Then the clans of Judah came forward, and God chose the clan of the Zerahites. From that clan, the families came forward, and God chose Zimri’s family. Now each man in the family came before Joshua until they came to Achan, son of Karmi, who was then chosen by God, and Joshua confronted him.

Once he was confronted with his sin, we see in verses 20-21 how Achan reacted. First, he confessed to his sin and admitted it was true he had sinned against God. He told Joshua in the plunder, he saw a beautiful robe, 200 shekels of silver, and a bar of gold weighing 50 shekels. Seeing them was not the sin, but when he saw them, he had to have them. He put his will, his needs above those of God, and broke the command God had given Israel and took those things that belonged to God. Once he took them, he had to hide them, so no one would be able to see them. If someone saw them, they would know what he had done, and his sin would be known by everyone in the camp.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• The Explore the Bible lesson for May 7 focuses on John 18:28-40.

While the religious leaders and Pilate debate the proceedings of Jesus’ arrest in this awkward back-and-forth, Jesus maintains composure and control. The religious leaders claim to “have no right to execute anyone” (John 18:31), and Pilate ultimately concludes, “I find no basis for a charge against him” (John 18:38).

Both parties are appeasing one another. The religious authorities are appeasing the governing authorities on the grounds of legal acquiescence. The governing authorities are appeasing the religious authorities on the grounds of utilitarian bureaucracy. The result is John’s depiction of both bodies of authority lacking true authority; rather, they are each bending to the will of the other. Jesus is the only one here whose authority is proven: “This took place to fulfill what Jesus had said about the kind of death he was going to die” (John 18:32).

Pilate questions Jesus to determine his criminality, which subtly reveals the truth of his divine authority and identity. This truth is one that requires more than a surface level awareness, for even Pilate is unable to discern it: “What is truth?” (John 18:38). Nonetheless, those who have understanding about Jesus’ purpose and mission will be able to see from this exchange that Jesus truly is king and Son of the Father.

You Are a King (John 18:37)

Jesus is slow to express outrightly his own identity. He often allows others to come to that conclusion on their own—or at least to express it in their own words, whether they actually believe it or not.

Even having made it all the way up the ladder of power to Roman Governor Pontius Pilate, this method of Jesus is consistent. While answering Pilate’s questions, he allows Pilate to be the one to say, “You are a king, then!” even if Pilate’s answer is disingenuous (John 18:37; also see John 18:39). Prior to this statement, this conversation also exposed that Pilate was not the originator of this thought: “’Is that your own idea,’ Jesus asked, ‘or did others talk to you about me?’” (John 18:34).

Pilate shares, “Your own people and chief priests handed you over to me,” implying that the notion came from the Jewish leaders first (John 18:35). Of course, their objective was to have Jesus executed, yet the only angle they could use was this rebellious notion of Jesus as king—one Jesus had not claimed himself but was clear to others.

Beyond the truth of Jesus’ kingship, we learn Jesus’ kingdom “is not of this world” (John 18:36). This detail is important to the context of his trial, as well as to the theology of the church. The kingdom that Jesus ushers in is not like that of his contemporaries’ expectation. Rather than an earthly kingdom that seeks to bring political victory for a particular group of people against the world, Jesus’ heavenly kingdom was bringing divine victory for the whole world. There would be no point to Jesus having an earthly kingdom, for earthly kingdoms are defined by borders. Jesus’ kingdom came to transcend borders.

Naturally, this was not interesting or captivating to Pilate. His concern, as governor of Roman-occupied Galilee, was solely based on borders and perpetuating the rule of the Roman Empire.

Give Us ‘The Son of the Father’ (John 18:40; translation mine)

With one final attempt to clear Jesus of unjust execution, and perhaps to clear himself from this obvious mistrial, Pilate gives the public the option to let Jesus go free. In Matthew’s Gospel, Pilate’s transfer of culpability to the public is even more apparent (see Matthew 27:24–25). However, even with Pilate’s presentation of Jesus as a man with “no basis for a charge,” they would rather have the criminal named Barabbas go free (John 18:38, 40).

Their plea to free Barabbas instead of Jesus adds another layer of subtle irony to this passage. The name Barabbas is Aramaic for “the son of the father.” While their request nonetheless resulted in Jesus’ crucifixion—just as Jesus’ mission required—we are able to see the linguistic connection between their cry for the “Son of the Father” as their ultimate need for Jesus, the true Son of the Father.

Jesus said, “the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me” (John 18:37). Leading up to this point in John’s Gospel—even the exchanges had with Pilate in this passage—the overarching narrative reveals the truth of Jesus’ divine authority and identity, and it culminates in the completion of Jesus’ divine mission to save the world.

We are at the final stages of that mission’s completion in John’s Gospel, and nothing is going to hinder that mission. There are attempts from all sides to bring an end to negate Jesus’ authority, but each attempt only moves the mission-narrative on further and reveals his underlying authority.

John’s invitation to us is this: to join Jesus on “the side of truth”—to learn from the ignorance of those who rejected him and subjected him to the cross, and to join the other-worldly kingdom of the one true King, Son of the Father, Savior of the world.

Jordan Davis is NextGen pastor at First Baptist Church in Plano.

• The Explore the Bible lesson for April 30 focuses on John 18:1-11.

John assures his readers of Jesus’ utter power and control, even in the moments leading up to his arrest. Rather than being surprised by the soldiers and chief priests coming to arrest him, Jesus had foreknowledge of their coming. Not only did he know they were coming, but he “went out” to them, without waiting for them to arrive (John 18:4).

Jesus also demonstrated power and control over the situation in his identification with God, his protection of the disciples from harm, and his obedience to the mission of the Father. These three notions are important for the reader in understanding how Jesus maintains divine sovereignty even in these dire circumstances: (1) identity, (2) protection and (3) obedience to the mission.

I Am (John 18:5)

Nazareth was a small town with little significance to the surrounding regions. In fact, it was most significant for its insignificance. There was a stereotype that people from Nazareth were backwoods-like people—uneducated and destined for mediocrity. It certainly is remarkable that God would choose such a place for Jesus to call “home,” yet Jesus fully identified with those whom some might stereotype as hicks or hillbillies in modern vernacular.

However, in the same statement whereby Jesus identifies as a Nazarene, he also identifies with God.

Jesus stating “I am he” says more than what it appears at face value in English translations. The response of others to this statement makes this obvious (“the drew back and fell to the ground;” John 18:6). What we see here is another occurrence in John’s Gospel of Jesus identifying with the God of Israel, the “I Am” of Exodus 3:14.

Moreover, beyond the linguistic connection, we can also gather that something supernatural is probably taking place, for the supposed Gentile soldiers present would likely not have understood the allusion to the Exodus story. Given the response of those present, this passage looks something like a theophanic encounter.

Jesus is just as much of Nazareth as he is of God—a perplexing paradox by ancient Israelite standards and a beautiful promise for us today. God identifies with the lowly and the oppressive forces that have no power over him.

Let These Men Go (John 18:8)

Jesus willingly gave himself over to the religious and governing authorities. But with a simple imperative to let his disciples go, he protects them from arrest. Even here, his power and control are evident.

His desire, as shown in his prayer from the previous chapter, was for his disciples to remain in the world and to be protected (see John 17:11–12). In this passage, he is exercising his own will for the disciples to be protected by commanding them to be let go. He could have exercised his power in letting himself go and by avoiding arrest, but this would not fulfill the mission of him going to the cross and ascending to the Father. Instead, the impression we get from John’s Gospel is that Jesus himself is willing all of this to unfold as it is.

Jesus as protector is clear evidence of his power and control. He is the “good shepherd [who] lays down his life for the sheep,” but “on [his] own accord” with “authority to lay it down and authority to take it up again” (John 10:11; 18).

The Cup (John 18:11)

As mentioned, Jesus is keen to the mission of his death and resurrection. While he exercises divine authority to protect his disciples, his disciple Peter attempts to protect Jesus as by drawing the sword and attacking the high priest. Jesus rebukes this attack because it would prevent his purpose: “Put your sword away! Shall I not drink the cup the Father has given me?” (John 18:11). Again, an imperative from Jesus to the effect that Jesus’ will is fulfilled.

Jesus’ power and control are perhaps most remarkably displayed in his obedience to the mission of the cross. If there is any situation that one would expect Jesus to practice his power and authority, the natural assumption would be that he would protect himself from the suffering of the cross. However, this is the worldly way of viewing the cross—a view the disciples assumed up to this point.

Jesus, on the other hand, had a bigger view. He understood the mission that included his death on the cross with the promise of resurrection and victory over that death.

As followers of Jesus, we delight in Jesus’ power and control, and we recognize the glory of his death on the cross with the promise of eternal life in his resurrection. However, perhaps there are other areas in our life where we struggle to trust in Jesus’ power and even fail to relinquish control to him because the outcome seems difficult, severe or impossible.

May we cling to the hope offered in the good news of Jesus, that despite all the odds and even in our limited perspective, Jesus has ultimate power and control as revealed in his identity, protection and obedience to the mission. If we belong to him, his victory belongs to us, as well.

Jordan Davis is NextGen pastor at First Baptist Church in Plano.

• Lesson 5 in the Connect360 unit “How Great Is Our God: Passing the Faith Along” focuses on Joshua 5:13-15; 6:1-5.

Joshua was getting ready to lead Israel into the biggest battle they had faced since crossing over the Jordan. The city of Jericho was built to withstand any siege. Joshua’s mind had to be spinning as he looked at Jericho in the distance wondering what they would need to do in order to defeat this great city.

As his mind was going over battle plans, he looked up and saw a man standing in front of him with a sword in his hand. He asked the man, “Are you for us or for our enemies?” It was an odd question to ask one man standing between the city that is about to be attacked and 600,000 invading Israelites.

 The answer the man gave was unexpected. His reply was “neither.” This meant he was not there to fight an earthly battle. He was there on a spiritual mission, and we find out in the next verse why he was sent.

He identified himself as the Commander of the Army of the Lord. Upon hearing this, Joshua fell face down on the ground in reverence to this man and whom he represented. Joshua then asked him what message he had for him from God. Joshua knew God would not send someone of this significance without some kind of message.

Notice in this verse Joshua used the term “servant” when referring to himself. This shows Joshua understood his standing before God. Joshua took a physical position of humility before God by falling face down and a spiritual one through calling himself a “servant” of God. He was ready to hear the message God was sending him through the Commander of His Army.

In spite of all the preparations Jericho had made behind its fortified walls, God made a promise to Joshua. God told Joshua, “See, I have delivered Jericho into your hands.” God knew what was going to happen, even though all Joshua could see was a locked-down, fortified city. God knew the walls of Jericho would come crashing down in seven days, and God would deliver this great city, their king, and all the fighting men over to Joshua and Israel. All God asked for in return for this promise was obedience from his chosen people.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.

• The Explore the Bible lesson for April 23 focuses on John 17:13-26.

The love and concern Jesus has for his disciples—and ultimately for all believers who would come after them—is glowingly obvious in his prayer found in John 17. While he opens with a request to be glorified by the Father, he immediately turns the subject to others.

One might think this is the opportune time for Jesus to make himself the focus of prayer as he prepares to endure wrongful arrest, sentencing and execution. Rather, he spends the vast majority of his prayer to ensure the needs of his followers are met once he departs.

The requests he makes for his disciples are rooted in his desire for them to “have the full measure of [his] joy within them” (John 17:13) and to provide for them in their mission to declare the message of Jesus to the world. This desire prompts Jesus to ask the Father for protection, sanctification and unity for his followers.

Protect them from the evil one (John 17:15)

Throughout his ministry, Jesus names and confronts the works of the devil at conflict with his mission. He knows those works will continue to be heaped on his disciples after his departure to be with the Father. They will be vulnerable to the ploys of the evil one without Jesus.

Jesus wants his dear companions to be protected from the dangers that lurk in the world. While he expresses his desire for them “to be with me where I am” (John 17:24), he knows they must remain to continue the mission. For the mission to be preserved, they will require the divine hand of God to protect them from all that the evil one plans to use against them.

Sanctify them by the Truth (John 17:17)

While his disciples remain in the world, they are not “of the world.” Jesus even goes so far as to say, “they are not of the world any more than I am of the world” (John 17:14). Jesus views his disciples so highly, he compares their sanctification to his own sanctification.

Sanctification is the process of being made holy and set apart by God. Holiness is distinct from the world and, thereby, a noticeable contrast to the world, drawing attention to God. Though separate from the world, holiness is alluring to the world. A function of the disciples, as God’s sanctified people, is to draw attention to God as his set-apart people.

The mode of the disciples’ sanctification is truth—“Sanctify them by the truth; your word is truth” (John 17:17). That which sets the disciples apart from the world is the truth of God’s word.

In one sense, we know God provides his word through the Scriptures, which guide God’s people into the truth of who God is and the truth of God’s mission in the world. In another sense, we know that Jesus is the Word and the self-identified Truth (see John 1:1; 14:6). The disciples have received the fullness of God’s truth as revealed in Jesus, who opened their eyes to the truth through his teaching and who also presented them to the truth through his very person.

That all of them may be one (John 17:21)

The subjects of Jesus’ prayer extend from his disciples to include “those who will believe in me through their message” (John 17:20). Clearly, Jesus desires that the message of what God has accomplished for the world through him would expand and many would come to faith in him. Furthermore, he desires the believers would be unified.

Unity appears to be tied to our sanctification as well—“I have given them the glory that you gave me, that they may be one as we are one—I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me” (John 17:22–23).

Unity is something that is meant to mark believers in the world as those who belong to God. Much like with Jesus comparing our sanctification to his, it is significant Jesus compares our unity to his unity with the Father. This goes to show the great level of severity our unity holds in living out our mission as God’s sanctified people drawing more to belief in Jesus.

As extensions of Jesus’ intercession in John 17, we—as believers today—should feel both the comfort of these requests on our behalf and a burden to offer our lives as answers to Jesus’ prayer. Just like the disciples required protection from the evil one, we also need God’s protection to avoid the ploys of the enemy.

We should note that the very aspects of our lives the evil one will go after are our sanctification and unity. These are the components that will direct the world away from the evil one and to the Holy One. The “prince of this world” (John 12:31) is threatened by our stark contrast to his domain. Thus, he will go after that which distinguishes us from the rest of the world. May we instead choose to fulfil the wishes of our Lord—to stand out as God’s people and to strengthen our unity so the world would come to know Jesus.

Jordan Davis is NextGen pastor at First Baptist Church in Plano. 

• Lesson 4 in the Connect360 unit “How Great Is Our God: Passing the Faith Along” focuses on Joshua 2:1-21.

Men sent by the king of Jericho pursued the Hebrew spies. The inn closed, and Rahab went to the roof to talk with the spies.

Her spiritual insight and faith are impressive as she related her thoughts. She confessed she “knew” that the Lord (using “Yahweh,” the covenant name of Israel’s God) had given Israel this land, and that great terror of Israel had come upon the people, so everyone’s heart was melting.

The people were all scared to death. Jericho had heard about how the LORD (Yahweh) dried up the Red Sea when the Hebrews came out of Egypt (2:10), and about how the Hebrew’s God and their forces demolished the armies of Sihon, king of the Amorites, and Og, king of Bashan (cf. Numbers 21:21- 35). Rahab conveyed the people of Jericho’s courage had melted and were terrified of Israel, for the LORD God is God in heaven above, and on the Earth below (2:9-11). Nobody has such a God!

That is quite an insightful confession: The LORD God rules over all. The LORD God is greater than the gods of Canaan, making his people stronger than the people of Jericho. Rahab admitted God already had given Jericho to Israel.

Whenever you are reading the Old Testament and see LORD spelled with capitalized letters in your English Bible, it is translating the Hebrew name “Yahweh,” which is the name Israel, and people in relationship with God, used to address the God of the covenant. It reminds us of the uniqueness of our God, and that God is committed to us, and we to him.

Rahab was so certain God would use Israel to conquer Jericho, she wanted a guarantee that Israel would show her the same kindness and mercy, which she had shown to the spies. The Hebrew word she used, is another word believers know about God. It is the Hebrew word hesed.

Rahab had not just heard of God as a God who can devastate others in war. She also knew him to be faithful to those who are faithful to him, forgiving those who have not lived up to his standards, remaining devoted and helping those who are devoted to him. She knew God’s kindness is great, even saving people who do not deserve saving.

She had shown her commitment by saving the lives of the spies. Now she asked for some kind of proof that when Israel came, and the walls of Jericho tumbled down, she and her mother and father, her sisters, and brothers, and all their children, would experience the kindness, mercy and love of God and be spared. She wanted some kind of tangible symbol God would save her and her family from death.

The spies agreed to her request. “Our lives for your lives!” the men assured her. “If you don’t tell what we are doing, we will treat you kindly and faithfully when the Lord gives us the land” (2:14). In other words, welcome to God’s family.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here. 

• The Explore the Bible lesson for April 16 focuses on John 15:26-67; 16:7-15.

When we think about “The Great Commission,” our minds often go to Matthew 28:19. However, the Gospel of Matthew is not the only place where we can find Jesus instructing the disciples to testify to the world about him.

Some would argue we find a great commission here in John’s Gospel as well: “And you also must testify, for you have been with me from the beginning” (John 15:27). Thus, Jesus sends his disciples on mission to tell the world about the truth of Jesus—who he is, what he taught, and what his work of salvation accomplished for the world.

The mission of God is characterized by God’s act of sending. The word “mission” is rooted in the Latin missio, which means “sending.” We find in John’s Gospel this understanding that God’s mission is enacted by God the Father sending the Son, the Father and the Son sending the Spirit, and the Spirit sending the disciples (also see Acts 1:8).

As we continue into John 16, we discover the personal benefit of the Spirit in the life of the disciple and the practical function of the Spirit in the mission of the disciple.

It is for your good that I am going away (John 16:7)

Jesus’ physical departure from the earth is good for his disciples for several reasons, two of which are: (1) his salvific work of defeating sin and death has been completed and (2) the Spirit will come to support them in their ongoing mission to testify about Jesus. There are other reasons worthy of exploration, but these are the two apparent reasons in John’s Gospel.

To expound on the latter reason, as the Spirit comes to indwell the disciples, their experience of Jesus’ presence through the Spirit’s presence will be greater than the physical presence they experienced before his ascension. It is understandable the disciples are distraught by this news and even confused by Jesus’ encouragement that his leaving is good news for them (see John 16:5–6).

It makes sense they would prefer to have their leader physically present to guide them in their mission. Yet, the promise of the Spirit’s presence is greater, because they will no longer rely on external leadership. Rather, the leadership will come from within through the indwelling presence of the Spirit.

The Spirit will continue to teach the disciples of Jesus much more than what was already understood at the time of his departure (John 16:12–13). Moreover, the experience of this presence will be richer than a mere physical one.

He will prove the world to be in the wrong (John 16:8)

It is vital that we do not misappropriate what Jesus says here about how the Spirit “will prove the world to be in the wrong about sin and righteousness and judgment” to the effect that we make our mission about proving others wrong. In fact, we are not to appropriate these words in any regard. The point is not that we force the work of the Spirit upon our practices, but we allow the Spirit to guide us in our practices to the effect that the Spirit’s work is accomplished.

In the context of the disciples, the Spirit was to come and prove wrong the ones who would “put out” the disciples from the synagogue and who would “kill” the disciples while believing “they are offering a service to God” (John 16:2). Here, the religious persecutors of the disciples—that is, those who belong to “the world” and not to Christ—are clearly wrong about sin, righteousness and judgement. They believe the disciples are sinning by claiming Jesus, that their actions are righteous/just by killing the disciples, and their judgment of the disciples is justified.

Through the work of the Spirit, however, God would reveal to the world: (1) the ones who “do not believe in [Jesus]” are the ones in sin for their wrongful actions toward Jesus and his followers, (2) their efforts to enact righteousness/justice by killing those who belong to Jesus are flawed because, rather than performing a service to God, the final verdict is Jesus rising from death and “going to the Father,” and (3) rather than Jesus and his followers being judged, “the prince of this world now stands condemned” (see John 16:9–11).

Thus, our mission is not to prove people wrong about sin, righteousness and judgment—the Spirit will do that however the Spirit will. Moreover, our mission is to “testify” about Jesus—referring again to John 15:27. Through this testimony, the Spirit may bring conviction to the hearts of those who oppose Jesus and/or lack understanding about Jesus as God’s Son. We only need to rely on the Spirit to guide us in understanding and speaking the truth of Jesus with hope that it leads to conviction and belief (see John 16:13–15).

Jordan Davis is NextGen pastor at First Baptist Church in Plano.

• Lesson 3 in the Connect360 unit “How Great Is Our God: Passing the Faith Along” focuses on Genesis 50:15-20.

Have you ever been betrayed by someone you loved? Most of us have. The deeper our relationship is with that person, the deeper is the wound.

If you have been wounded, have you forgiven the person(s) for the hurt and pain they caused? When another person hurts us, we are responsible to forgive them, whether or not they ask for it. When we hurt another person, we are responsible to ask them for forgiveness.

We often do not forgive others because they have never owned up to what they did, nor asked for forgiveness. So, we justify not forgiving them, because they have not done their part in apologizing. When this happens, we open up our lives to the tormentors of anger, bitterness or resentment.

The word “forgive” means to untie a boat from the dock, and let it go out to sea. If we do not forgive, the stench and venom of that boatload of rotting emotions poisons our life. When we forgive, allowing God to take the boat out to sea, we are free from the stench and reminders, and are open to receive new boats of blessing at our dock.

Joseph’s brothers never asked Joseph for forgiveness, or forgave themselves, for the evil they did to him. Joseph forgave them after realizing this was God’s plan for his life. The outcomes of their lives reveal the difference forgiveness makes.

People had done evil to Joseph, but God was at work accomplishing a greater good. Romans 8:28 affirms that God can make all things work together for good, to those who are called to accomplish his good will. Not only did Joseph provide food for the Egyptians, but he also arranged for all the tribes of Israel to move to the only place in Mesopotamia where they could live well during the famine. Thus, God preserved the lineage of the coming Messiah.

One outstanding thing about Joseph was his grace and forgiveness. Would Joseph have been able to be kind and generous to others, if he were full of resentment and bitterness? No. If he had not forgiven his brothers, he would have been as enslaved to guilt as they were.

To learn more about GC2 Press and the Connect360 Bible study series, or to order materials, click here.