• Lesson 10 in the Connect360 unit “How Great Is Our God: Passing the Faith Along” focuses on 2 Samuel 18:6-11.

The narrative thread of 1 Samuel is continued in 2 Samuel, with Saul who had been rejected by God as king was dying and David was taking his rightful place as king of Israel. Although roughly half of the book covers the victories and triumphs as Israel’s leader (2 Samuel 1-10), David’s crimes of adultery and murder (2 Samuel 11) set up both his personal and national losses recorded in its remainder.

Of particular importance in the second half of the book is David’s third son, Absalom. He murdered his half-brother Amnon, David’s first son (2 Samuel 13), raised an army against his father (2 Samuel 15) and set himself up as king against David in open rebellion (2 Samuel 16-17).

The broken things of this life are thrown away so easily. It is more convenient to go online and order a replacement than to fix what is broken. There is an abundance of broken things in this world. Just look around at hearts, fellowship, spirits, friendships and marriages.

When we reach the bottom of our struggles, it is easy to look up then and ask for God’s help. There is nowhere else to go. It is during the middle of the struggle, when we are fighting against the pain, trying to keep things together, hustling to make ends meet that we should stop and seek God’s presence in humility and sincerity. Psalm 34:18 reminds us God is “near to the brokenhearted and saves the crushed in spirit.” We should never think the Lord is deaf to our tears and our grief, even if we are the architects of those pains.

David knew the brokenness that comes from being out of God’s will. As he recognized the fallout from his affair with Bathsheba, the Spirit moved him to write the words of Psalm 51. “Create in me a clean heart, O God, and renew a right spirit within me” (Psalm 51:10). As he wrote this phrase, he might have been thinking of how his heart had once beaten in sync with God’s; now, David’s heart was out of rhythm with the Spirit.

The words of Nathan the prophet broke David’s heart each time he remembered them: “…the sword shall never depart from your house” (2 Samuel 12:10). Moreover, Nathan proclaimed the Lord would not allow David’s punishment to remain a secret; all of Israel would know of the consequences (2 Samuel 12:11-12). The clandestine encounter with Bathsheba would forever cover Israel’s greatest king with a cloak of heartache and dysfunction.

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 28 focuses on John 21:15-23.

In this last chapter of John’s Gospel, we see Peter’s redemption story unfolding. John reveals the sacrificial lengths to which Peter eventually would go as a transformed follower of Jesus and as one who is faithful to the mission.

Peter had denied Jesus three times in order to save himself in chapter 18. Here in chapter 21, Peter confesses his love for Jesus three times, and Jesus predicts his life one day will be taken from him, implying the martyrdom Peter traditionally is believed to have endured.

Immediately following this tense conversation, Jesus directs Peter (and present company of disciples) to, “Follow me!” (John 21:29). Peter assumes this directive means those who chose to follow him in that moment would expect the same sort of fate as him—martyrdom. Peter questions if John would be included in such a fate, to which Jesus redirects Peter’s focus back to Peter’s own personal calling and responsibility rather than getting caught up in the details of John’s fate.

From these final accounts in the Gospel of John, present-day readers and followers of Jesus are inclined to: (1) consider the possibility that they need to deny themselves and commit their lives to following Jesus and (2) follow Jesus faithfully without being distracted by others’ walk with the Lord.

Peter was hurt (John 21:17)

Facing the truth of our infidelity to Christ hurts. Yet, each follower of Jesus must acknowledge this as a part of their story. Before committing ourselves to Christ, we—like Peter—have denied Jesus for our own sake. And we—like Peter—have been forgiven and offered redemption. This passage challenges us to acknowledge our personal shortcomings humbly and to forsake ourselves for the sake of Christ.

Often, the transformation one might experience in Christ is described as relief, but it is not dishonest to express this massive shift in the soul as a painful experience as well—bearing the brunt of personal guilt, grief of losing the former self, the cost of discipleship, existential growing pains. We find all these factors at play in the life of Peter.

Nevertheless, Peter’s growth continues even beyond this grand redemptive experience. The notion of life-long sanctification is an important one to note from Peter’s story of transformation. Even with this hopeful turning point in Peter’s story, we find that he is not perfect. He immediately gets sidetracked when he begins comparing his fate to that of John. The redemptive moment is not the final act of redemption. Rather, the turning point is also the starting point as Christ continues to work in our hearts to re-direct us toward Christ-likeness.

You must follow me (John 21:22)

Following Jesus means focusing on him and being committed to one’s own personal path ahead with him as Lord. This is not to say that we ignore our community or the needs of others for some kind of self-serving spirituality, for such are undoubtedly important components of living out the commands of Christ (“Love one another,” John 13:34; “love your neighbor as yourself,” Mark 12:31, Matthew 22:39). Indeed, we are to care about and foster the spiritual growth of others (Hebrews 10:24). However, Peter’s concern in this moment is a curiosity that poses as a distraction for the present instruction: “Follow me!” Getting caught up in who will receive what fate is not the matter at hand.

We can often get distracted in ways similar to Peter’s distraction here. We might play the comparison game, comparing our faith journeys to others. We might feel the weight of responsibility for others, placing the burden of others’ fate on ourselves. We might even get jealous, wondering why God might allow us to experience greater suffering in our walks with Jesus when others do not seem to have as much trouble.

These experiences may warrant valid laments for us to bring to God, which God welcomes. Even so, the underlying principle remains that such concerns should not become a hindrance to each of our own personal commitments to the Lord Jesus. With our hearts set on following Christ and being obedient to the calling he places on our lives, we can proceed in coming alongside others in their walks with the Lord through discipleship. However, personally choosing to follow Christ must come first and must direct everything else.

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

• Lesson 9 in the Connect360 unit “How Great Is Our God: Passing the Faith Along” focuses on 1 Samuel 17:38-51.

When you are trusting in God’s power, your weaknesses are not the issue. They already are known, and what is known cannot be used against you by your enemies. God promises he will provide grace “sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9).

This battle is over even before it begins. David ran to meet his foe in the middle of the field, slingshot in hand. Everyone in Israel had been saying, “This guy is so big, we cannot beat him.” David said, “Goliath is so big, I cannot miss him!” By trusting in God’s power and using God’s weapons, David achieved victory over Goliath with one simple stone. And just like that, the enemy had been defeated; David was right, the battle was truly the Lord’s (1 Samuel 17:47; 2 Chronicles 20:15).

One further show of power: David ran up to Goliath and used the Philistine’s own sword to behead him (17:51). In doing so, David made certain the spiritual enemy was not just dead, but he was absolutely dead. Recall that the Philistines had promised to surrender if their champion lost the one-on-one battle (1 Samuel 17:9). We should never expect that the enemy will live up to his promises. David’s actions, while gruesome, gave the Israelite army newfound courage, and they took after the opposing army with great fervor and passion.

At the end of this narrative, we find a picture of Jesus and the cross. David is an Old Testament type of Christ who points forward to the Messiah in the New Testament. In Genesis 3:15, Satan is cursed for the destruction he has brought into Eden. Specifically, God stated that the woman’s offspring “shall bruise your head, and you shall bruise his heel.”

As the seed of the woman, Jesus crushed the head of Satan at the cross. When the Israelites finished pursuing the Philistines, they plundered the enemy’s camp. Jesus has done this for us, as well. He has crushed the enemy’s head, and the enemy is on the run. By faith, we rest in his victory.

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 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.