• The Explore the Bible lesson for Jan. 15 focuses on John 5:5-16.

The theme of water continues from chapter 4 to 5. John 4 presents the story of Jesus and the Samaritan woman. Jesus’ request for a drink of water being pulled from the community well sparks discussion resulting in the discovery of his messiahship and the transformation of a community.

In John 5, water is again the center of attention. Here, the setting is the Pool of Bethesda in Jerusalem, where the tradition of its healing powers is alive and well. And once again, Jesus is the instrument who will “stir” not the waters needed for healing, but so much more.

The stirring of the water

The Bethesda Pool was seen in Jesus’ day as prime real estate for finding a cure that couldn’t be found elsewhere. While its use as a ritual bath (known as a mikveh) is still debated, the history of the site as a destination for healing is well established. Even after the destruction of the Temple in 70 AD, the location was used by the Romans for its medicinal benefits.

What is certain in John is the commonly held belief that one could receive healing when the waters had been “stirred.” As noted in 5:7, this healing comes with one major caveat, one must be the first to get into the water when the undesignated time of “stirring” occurred. While John 5:4 is best read as a later addition to the gospel by a scribe somewhere down the line and not a part of the original text, the tradition of “stirring” is noted in 5:7.

Day after day was a poolside teeming with people hoping to be first into the healing waters when the mysterious moment presented itself.  It was this “stirring” of the water they all longed for. And it was a stirring of a different kind that Jesus would deliver.

The stirring of a new life

Hope is a powerful thing. Sometimes, it becomes the only thing that enables a person to hold on when a situation is dire. John does not disclose to his readers that the ill man at the Bethesda Pool was a man full of hope, nor does he suggest the man has given up. Instead, the picture is one best defined by one caught between the two.

The man in John 5:7 tells Jesus: “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.” What Jesus does for the man comes out of the blue, as he directs him to “pick up your mat and walk” (John 5:8).

When the man thinks that his best way forward is receiving help into the pool, Jesus offers something much more. This is the point for John—the sign that Jesus is the messiah is again connected to water.

For the Samaritan woman, Jesus suggests that the “living water” he provides is superior to the water in the well. Here in John 5, Jesus shows the man that the healing he offers is superior to the “stirred” water of the Bethesda Pool.

Jesus does not stir the water for a needy man. He does however stir a new life defined by healing. Gone is the old life of the mat and the attempts to get into the pool first. Now, neither the mat nor the pool is needed. A new life of healing has been stirred.

The stirring of controversy

In his haste to experience his new life fully, one might assume, the man does not get the name of the one who healed him. John suggests this is primarily the doing of Jesus as he, “slipped away into the crowd that was there” (John 5:13).

What does not seem to be a problem for the healed man is seen as a major problem by the Jewish leaders. For Jesus not only stirred a new life of healing for one, but also stirred a controversy for others.

The problem for the religious leaders was not the man’s healing. Rather, it was his being healed on the Sabbath. Wrapped up in the compulsive desire to keep the Sabbath day “holy,” the Jewish leaders missed the sign of the miracle that the Messiah was afoot.

Jesus is eventually outed as the Sabbath-dishonoring culprit he was seen to be in 5:15, and it is noted by John in 5:16 that this leads to “the Jewish leaders began to persecute him.” Simply put, a controversy is stirring.

Jesus does not leave the issue alone. In John 5:17, he states to the Jewish leaders, “My Father is always at work to this very day, and I too am working.” Further exasperating the issue of Sabbath disobedience is now the suggestion in 5:18 that Jesus is “making himself equal with God.”

What was a possible correction of Sabbath misunderstanding is now a full-blown controversy of Jesus’ self-image as a presumed blasphemer. Needless to say, Jesus is not afraid to stir up a new life of healing as well as a good controversy—all for the sake of his mission. And as those needing to be stirred, we all rejoice to hear “pick up your mat.”

Matt Baird is assistant professor of Christian ministry and director of the graduate program in the School of Christian Studies at East Texas Baptist University.

• Lesson 3 in the Connect360 unit “The Beauty of Restoration: The Final Days of Jesus” focuses on John 19:1-5.

The crown of thorns was made for Jesus, but it represents our sin and our shame. Only Jesus could take those away.

However, the Bible distinctly lists five crowns believers may obtain. Two words are used in the New Testament for crown. The one used for Jesus and for believers is stephanos and is where we get the name of Stephen. While our salvation is completely free and all by grace, Jesus spoke about our rewards in heaven and that we should lay up our treasures.

1. The Incorruptible Crown or “Imperishable Crown”—“Everyone who competes in the games goes into strict training. They do it to get a crown that will not last, but we do it to get a crown that will last forever” (1 Corinthians 9:25).
2. Crown of Rejoicing or “Soul Winner’s Crown”—“For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you? Indeed, you are our glory and joy” (1 Thessalonians 2:19-20).
3. Crown of Righteousness or “Agape (Love for His Appearing) Crown”— “Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for his appearing” (2 Timothy 4:8).
4. Crown of Glory or “Elder’s Crown”—“Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away” (1 Peter 5:2-4).
5. Crown of Life or “Martyr’s Crown”—“Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him. Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you life as your victor’s crown” (James 1:12; Revelation 2:10).

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

• Lesson 2 in the Connect360 unit “The Beauty of Restoration: The Final Days of Jesus” focuses on John 18:33-40.

All of Pilate’s questions in today’s passage were just as sarcastic as one we did not study in depth, “Am I a Jew?” In Pilate’s lack of sincerity, he rejected the Truth who was standing right in front of him.

All four Gospels contain Jesus’ two-word response of “Thou sayest,” (King James Version) to Pilate’s first question “Are you the King of the Jews?” But John’s Gospel goes further. John uniquely wanted to tell more than what others had written about Jesus. Read John 20:31 to see what the beloved apostle wanted to accomplish: “But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.”

Jesus responded to Pilate’s “You are a king!” with one of the purposes he gave for his coming to the world: “To testify to the truth.”

The Greek word alethia or one of its variations is used at least 25 times in the Gospel, more than any other book in the New Testament. In all, John used this word 45 times in his Gospel and three epistles—truth was indeed important to John. The answer to Pilate’s question, “What is truth?” was important in John’s day and for ours as well.

In our technological age of information, there is an almost endless source of news and narratives. But with more information, as a people we have become more polarized and insulated from the truth, receiving instead only a certain viewpoint of truthful information.

Pilate found himself in a similar situation. He was raised with a Roman worldview, but now lived in Israel with a Jewish worldview. He even received a perspective from his wife, whose view was, “Don’t have anything to do with that innocent man” (Matthew 27:19).

Today, we do not have the truth incarnate among us, but we do have his Spirit, the Spirit of truth, living within us. We also have the word of God, which was God-breathed and inspired by the truth.

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

• The Explore the Bible lesson for Jan. 8 focuses on John 4:11-26.

The Gospel of John includes a group of personal encounters of individuals with Jesus not found in Matthew, Mark or Luke. The conversation Jesus has with the Samaritan woman at the well is one such story; Nicodemus is another. The scene in John 4 portrays Jesus and the woman going back and forth in questioning and requestioning dialogue. The conversation not only addresses several theological topics important to the day, but progressively enlightens the woman’s understanding of Jesus’ identity. Whether one is a student of the Scriptures like Nicodemus or an outcast like the Samaritan woman, who Jesus is and what he is about becomes the most important issue of life.

A context worth noting

The location for Jesus’ conversation with the woman differs greatly than that of Jesus’ discussion with Nicodemus. The former sparred over theology in Jerusalem, the center of Jewish religious life. Jesus’ conversation with the Samaritan woman occurs in the often-avoided region of Samaria. The contrast, however, goes beyond location. While Nicodemus finds Jesus in John 3, Jesus intentionally goes to find the Samaritan woman just a chapter later. He arrives in what John calls Sychar, a site referred to in the Old Testament as Shechem.

That Samaritans were hated by Jews goes without saying, but on top of this is the fact that Jesus is a man speaking to a woman. Jesus clearly disregards social norms for the purpose of the mission he sees himself on.

One other note is the time of day in which this conversation takes place. John states that this occurs at the well (a gathering place for women in the morning and evening) in the middle of the day (John 4:6), a sign that the woman is not only an outcast to Jews, but even to her own people.

Jesus—Greater than Jacob

The statement made by Jesus that “he would give you living water” sparks a series of questions by the woman whose interest is piqued. She responds with “you have nothing to draw with and the well is deep. Where can you get this living water?” (John 4:11). The question turns to another and with it the first important issue of Jesus identity: “are you greater than our father Jacob?”

The woman’s question is not an investigation into Jesus’ power. Rather, it is meant to expose Jesus as the presumed charlatan the woman thinks him to be. John’s reader catches the irony of the question because Jesus is not only far greater than Jacob but existed before Jacob ever dreamed of digging the well (John 1). The question also serves as an attempt of the woman to circumvent the familial connection this Jewish man held with the patriarch. While this man might consider himself as superior because of his “pure” lineage to Jacob (aka Israel), the woman appeals to her own claim to Jacob through the well.

Jesus, however, is not concerned with such things and reroutes the conversation back to what he alone can offer. The end result of what Jesus offers is the gift of “eternal life,” certainly something not even Jacob could provide. This first back and forth dialogue provides the woman with the foundational concept of Jesus’ identity: he is greater than Jacob and the presumed provider of eternal life.

Jesus—A Prophet

The woman concedes in verse 15, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.” Jesus retorts with a request for her husband. When the woman declares that she has no husband, Jesus reveals his seemingly supernatural knowledge of her situation. She notes such with the declaration, “I can see that you are a prophet” in verse 19.

With the opportunity to engage this “prophet” about a sore subject for her and most Samaritans, she asks about the location of true worship.

It is at this point that Jesus provides the second evidence of his authoritative knowledge. He suggests what John’s readers already know to be true, seeing that John was written well after the destruction of the Temple: a day is coming when worship in Jerusalem will not matter. This is more than a historical point, but a theological one: location is not the issue for appropriate worship, but rather the heart of the worshipper.

Jesus—The Messiah

On the heels of the worship discussion is the final comment made by the woman. The conversation has moved from water to worship and now to the issue of Messiah. At every turn the main point shifts to the issue of Jesus’ identity. The conversation has established that Jesus is (1) one greater than Jacob, (2) a prophet and (3) now possibly the Messiah. What is dangled in front of Jesus by the woman, “I know that Messiah is coming. When he comes, he will explain everything to us,” (John 4:25) is met with the answer she is waiting to hear. Jesus responds in the affirmative that, “I, the one speaking to you— I am he” (John 4:26). The progression of revealing Jesus’ identity is now complete. And with it is the realization by the woman that the Messiah has not only come, but come to visit even her. The realization thrusts her into a new life direction—becoming a witness to her community about the coming of Messiah.

Matt Baird is assistant professor of Christian ministry and director of the graduate program in the School of Christian Studies at East Texas Baptist University.

• The Explore the Bible lesson for Jan. 1 focuses on John 3:4-18.

Jesus knew what was in the heart of every man. Chapter 2 of John’s Gospel ends with this statement. Immediately following this declaration, Nicodemus is introduced. We learn a few important points about the person of Nicodemus from these first two verses.

First, Nicodemus is a Pharisee trained in the Law of Moses and devout in his practice of the ancient ways. He is designated as a ruler of the Jews and apparently a member of the Sanhedrin. The Sanhedrin was an elite class of religious rulers dominated by Sadducees with a few Pharisees included in the number.

Second, the condition of his heart is also subtly revealed in these introductory verses as seen in the note that, “this man came to Jesus by night.” (3:2) While Nicodemus was a great man of power, learning and social status in Judaism, he came seeking answers at night. John employs this language not only to reveal the time of the conversation, but also the spiritual temperature of the participant. Darkness was clouding Nicodemus’ mind and heart as he sought out a man who exhibited strange inconsistency of miraculous signs, obscurity and power not given by men but from God.

Jesus and Nicodemus’ conversation is an example of the magnificent mind Christ wielded as a man. Jesus knows the heart and mind of Nicodemus. This encounter reveals how Jesus meets Nicodemus intellectually and brings him from “darkness” into the light.

Born Again

The first statement of Nicodemus (3:2) is best read not as a question, but an intellectual exercise in stating the observable facts that Nicodemus has reflected upon. Jesus’ miraculous signs point to his proximity to the one true God. The Pharisee struggles to see the meaning and implications of his observations. He proposes this causal statement and Jesus answers the underlying heart problem behind it.

Jesus responds strongly “True, True!” followed by an insightful statement that speaks to the issue tormenting Nicodemus’s mind. He cannot fully see the truth. Jesus states, “Unless one is born again, he cannot see the kingdom of God.”(3:3) No man can see clearly until he is born again. The kingdom of God is not something one can see with clarity through an intellectual pursuit alone.

How?

Nicodemus responds with unsatisfaction to Jesus’ insinuation. The crowd at Pentecost who upon hearing the gospel were cut to the heart and cried, “What must we do?” (Acts 2:37). In contrast, Nicodemus engages in more intellectual sparring: “How can a man be born if he is old? Can he enter a second time into his mother’s womb and be born?” (John 3:4)

Nicodemus’ question is not a faith-filled one. It stands in contrast to the faith-filled “how” question that Mary’s asked when she received unexpected news (Luke 2:34). As noted in John 2, Jesus sees the heart of every question and thus deep into Nicodemus’ motives. By comically proposing Jesus is suggesting that grown men return to the womb, Nicodemus deflects from Jesus’ true teaching—this learned Pharisee lacks something in order to see the kingdom of God.

Flesh and Spirit

Jesus brings the conversation back to the nature of God’s kingdom. It will not be based on flesh or human birthright; it will entail a spiritual birth given by the Spirit. The ramification of this declaration is not missed by Nicodemus. Jesus is declaring a new kingdom accessible to all who are born of the Spirit. He responds in shock: “How can this be?” (3:9)

Heavenly Things

The kingdom of God is going to come with many unexpected realities. Jesus lovingly but firmly confronts Nicodemus on this point. “Are you the teacher of Israel, and do not know these things?” (3:10) Jesus points out Nicodemus is struggling to comprehend earthly realities when there are so many more heavenly ones to be revealed. But Jesus does not chastise him to leave him behind. He sees Nicodemus and patiently ushers him into the light of truth.

Into the Light

The final verses of this nighttime encounter are no longer conversational. Jesus steps into the role of master teacher and Nicodemus the quiet learner. Jesus’ discourse on salvation employs the language Nicodemus is most comfortable with: sacred Scripture. Jesus references the serpent who was lifted up in Numbers 21. (3:14)

Jesus divinely interprets this passage to point to his ultimate lifting up on the cross and giving of life to all those who will look up and believe. Those who look up will not perish but receive everlasting life. Twice this eternal life is promised to those who believe (3:15, 3:16).

In Jesus, the Son of Man, condemnation is given way to revealing light. Only those who refuse to come into the light and stay in darkness will be condemned. “He who believes in him is not condemned” (John 3:18).

Possibly as the early morning sun broke the darkness of the night, Jesus’ words to Nicodemus pierced the heart of the teacher of Israel. Jesus calls Nicodemus to himself: the Light of the world who would reveal all truth to those who would step into the light. John’s readers will certainly remember how many will respond to the light from John 1: 9-11 and must decide for themselves if they will “receive him” (John 1:12).

Matt Baird is assistant professor of Christian ministry and director of the graduate program in the School of Christian Studies at East Texas Baptist University.

• Lesson 1 in the Connect360 unit “The Beauty of Restoration: The Final Days of Jesus” focuses on John 18:15-18, 25-27.

Have you ever noticed that our spiritual walk is never “as the crow flies,” an idiom used in measurements for the shortest distance between two points? When we look at our route on a GPS map, we sometimes must travel north or south, and sometimes even west, in order to get to our destination in the east.

Using another illustration, if we charted our spiritual journey, it might look like a stock market graph. We have daily, hourly or even more frequent fluctuations up and down in our journey with our Lord, but generally, we have periods of growth, both forward and backward.

Hopefully, our growth going forward outpaces our steps of going backward. In this study of restoration, we see that all of us can relate with the following passages from John. Even more than that, we will see Jesus knows and expects us to have ups and downs in our spiritual walk, and with our relationships with others. Even in his own earthly ministry, Christ experienced times of great success, lackluster results, and times when he simply took time to rest, reflect and grow closer to his heavenly Father in prayer.

Restoration. By definition restoration means the act of returning something to a former owner, place or condition. To the object of the fallen state, being restored means to be returned to an original state. In this light, thank God; we as a royal priesthood, and holy nation have been restored (1 Peter 2:9-10). Thank God, he gives us chance, after chance, after chance to get it right. From Peter’s frail view of forgiveness being seven times (Matthew 18:21), to fully understanding that God confirms to us his grace toward our forgiveness, and our ultimate restoration is uncountable, unimaginable and incomprehensible. God has shown us through the love of Christ that the well of his grace never runs dry, and there is always another chance for a repentant soul to come back into proper fellowship with God.

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

• The Explore the Bible lesson for Dec. 25 focuses on Luke 2:1-15.

One of the special moments of the Christmas season in our family is revisiting the familiar story of Christ’s birth. Like the man who enters his storeroom and brings out both new and old treasures (Matthew 13:52), we bring out the Christmas treasures of old, as well as dream of the opportunities for new memories that might be made in the year to come.

The passage in Luke 2 is, for many, an old treasure. It may bring back memories of children’s plays or possibly grandpa reading it on a cold winter night. A special memory for me is the year my 4-year-old daughter attempted to memorize it every morning as she ready for school.

Let each one come to the passage and remember the humility of the circumstances, the beauty of the Lord’s inclusion of the marginalized, and the audacity of the God who created all things becoming flesh so that we may be reconciled back to him.

Humility

The road-weary Joseph and Mary were displaced and tired. Because of the census, they found themselves traveling at a very inconvenient time. The passage makes no mention of their disappointment or anger. It simply presents the small family honoring the wishes of a faraway governing official and in doing so fulfilling the ancient prophecy of Micah. “But you, Bethlehem … out of you will come for me one who will be ruler over Israel, whose origins are from old, from ancient times” (Micah 5:2).

Their child would not be born in the comfort of the community he would eventually be raised in, but far from home in a humble stable in Bethlehem. Meekly they received what the Lord provided and laid their newborn child in a manger. Jesus began his life the way he would live it during his ministry, no bed to call his own (Luke 9:58).

This sacred passage is crystalized in the memory of millions through the tradition of creating and displaying nativity scenes during December. Why do these figurines continue to capture the imaginations of generation after generation? People connect with the simple beauty of a family that lovingly welcomes a precious child. This mother and father adore not only their expected son, but their expected Messiah.

Humility was evident not only in the earthly surroundings of the birth of Jesus, but in the theological implications of the event.  As noted by the Gospel of John, the Word became flesh.  The baby Jesus was the radiance of God’s glory (Hebrews 1:3) made into the frail flesh that night. The long-awaited Messiah has appeared.

While Luke depicts many of the details of Jesus’ birth, Philippians speaks of the Lord’s humility in this act. Jesus “made himself nothing, by taking the very nature of a servant, being born in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death, even death on a cross” (Philippians 2:7-8).

Included

When the Lord brought forth his Son into the world he could have first made his proclamation in the halls of power, or in the impressive Temple in Jerusalem, or among the most devout Jewish synagogue leaders.  But instead, he sent angels to proclaim the good news to shepherds. The glory of the Lord was not reserved only for the mighty but for the meek and marginalized. It would be for all people (Luke 2:10) but it was first proclaimed to them. “This will be a sign to you” (2:12). The humble birth of Jesus and his laying in a manger was a sign for the shepherds that they too were included to the Kingdom of the Messiah.

The shepherds proclaimed with great joy once the angels had left.  “Let’s go to Bethlehem and see this thing that has happened, which the Lord has told us about!” (2:15) The Lord of all creation had made known to them the birth of the Messiah.

The Lord is always near the hearts of the brokenhearted and marginalized just as he was that night. He still calls out to them today, “Come! Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” (Revelation 22:17b)

The Lord’s Great Gift

The passage of Luke 2 is summed up in this proclamation of the angels “Today in the town of David a Savior has been born to you; he is the Messiah.” (Luke 2:11) The Lord’s greatest gift was given to mankind. It was the gift of himself. The audacity of God who would humble himself and become flesh so that he might reconcile us back to himself is beyond comprehension. He came to gather the whole world to himself; from the lowliest of men to the greatest of minds. What a blessed Lord we serve who came in humility but will return in victory.

Matt Baird is assistant professor of Christian ministry and director of the graduate program in the School of Christian Studies at East Texas Baptist University

• The Christmas lesson included in the Connect 360 unit “The Beauty of Restoration: The Final Days of Jesus” focuses on Luke 1:39-56.

Presumably, Mary was only a few weeks along in her pregnancy when she left Nazareth for “the hill country of Judea”1 (Luke 1:39). Where did she go? Catholic tradition identifies Ein Karem, four miles south of Jerusalem. Other possibilities include Hebron or Juttah, Levitical towns in the Judean hill country (Joshua 21:9-16). Since Zechariah, Elizabeth’s husband, was a priest, and she was of the Levitical line, any are plausible.

Exactly why Mary took this journey is uncertain; the angel did not tell her to go. Although we traditionally believe Elizabeth was a distant cousin, the Greek word sungenis (“kinswoman,” translated “relative”) in Luke 1:36 might mean she was an aunt or great-aunt. Perhaps, as family, Mary was excited about Elizabeth’s pregnancy and wanted to help prepare, or she thought seeing Elizabeth would further validate the miracle happening in her own body. Moreover, if anyone knew of her pregnancy, Mary might have been escaping disapproving stares and gossiping lips in Nazareth.

Verse 40 mentions Mary “greeted Elizabeth.” Presumably, Mary used the era’s standard greeting: “peace unto you” (Heb. shalom aleichem). The other person was expected to respond, “unto you peace” (aleichem shalom). However, Elizabeth did not respond as expected. Instead, prodded by her child and filled with the Holy Spirit, Elizabeth recognized Mary as “blessed among women” and “the mother of my Lord.” She spoke these welcoming and honoring words “in a loud voice,” a term frequently indicating God-inspired words.

So why this response? Elizabeth’s child, six months in utero, was developmentally on track. At this stage, unborn babies can focus on and respond to noises and voices by moving, kicking, jabbing, and rolling. When the unborn John heard Mary’s voice, he leaped, not because he recognized her, but because he recognized God’s presence within her (1:41). In so doing, he announced the Messiah’s arrival to his mother, thereby performing his first act of preparing the way for the Lord (1:17,76). Thus, the Holy Spirit’s indwelling imparted a supernatural understanding, making John and Elizabeth the first to realize Mary’s child as the Christ.

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

• Lesson 13 in the Connect 360 unit “Hunger for Holiness: Living Pure in an Impure World” focuses on 1 Peter 5:7-14.

The first step in going through spiritual attack is to cast our anxieties onto God. Anxieties pull us in many directions, and Satan loves to capitalize on that when we are anxious and vulnerable. So, to take that weapon out of Satan’s hand, we need to entrust our anxieties to God. Throw them onto God and ask the Lord to do what is best in our lives. Many of Peter’s teachings in these verses are Peter bearing witness to things Jesus taught the disciples.

Jesus had much to say about not being anxious, but rather to trust God to provide what we need (see Matthew 6:25-34). Anxieties and worries are self-defeating. We are to cast our concerns and worries onto God. Have you ever thrown a baseball to someone else? Once you throw it, the ball is no longer your concern. Throw your worries to Jesus and leave them there.

Peter then reminded us of another mindset that can help us withstand the spiritual attacks of Satan. Peter was telling us in 5:7 to embrace the truth that God cares for you. Oh, how we need to camp in that truth. Do you believe God cares for you? In everything that God did in sending Jesus to save us, God is shouting to us: “I care! I love you! You are valuable to me!”

This truth is so important for us anytime we are encountering the lies of Satan, particularly when Satan tells us, “God doesn’t care about you.” Satan always undermines God’s love and care for us. In Satan’s dialogue with Adam and Eve, he implied that God was cheating them of something they deserved, and therefore God did not really care about them.

Whenever something really bad or painful happens, what is the first thought Satan injects into our minds? It is: “God does not care about me. If God cared about my life, this would not have happened.”

So, before you get in any fiery ordeal or battle with the devil, solidify this truth as a core value in your life: God cares for you (5:7). Then since God cares for you, cast every struggle onto him, be it large or small, for he cares for you. Throw it to God in prayer, and then like the baseball, leave it there.

Next Peter told us to be alert (sober), knowing we have an adversary who is a voracious lion, always on the prowl, looking for any signs of vulnerability or weakness that he can take advantage of so he can devour us. As a believer, we are not in danger of losing eternal life; we are in danger of being chewed up, wounded, or turned into a wounded animal that will lash out at God or other believers and inflict wounds on fellow believers.

So, the threat is real. Peter was warned that Satan wanted to thresh him like wheat being beaten to pulp between stones. Peter then warned others, be on the alert. We have an enemy lurking about, seeking opportunities to gobble us up.

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

• The Explore the Bible lesson for Dec. 18 focuses on John 2:11-25.

Jesus is on the cusp of his first miracle, his first public revelation of who he is. At his mother’s request, he turns water into wine for the wedding guest. The honor of the wedding hostess is intact, the guests are happy, the servants are in awe, and the evening closes with joy for the new couple.

But for Jesus, the curtain has been pulled back. This miracle places him on a path that leads to only one place. Jesus takes a few days to enjoy his earthly family before his steps take him away from his mother, his siblings and his anonymity. Jesus turns his face to Jerusalem, the city that kills its prophets and stones God’s messengers.

 “Jesus went up to Jerusalem” (2:13). This simple sentence is the magnificent fulfillment of the prophets of old (Malachi 3:1-2). Jesus appears in his temple and his actions point to who he is and what he is here to do.

What Jesus does in Jerusalem

Jesus comes into Jerusalem, the city of God. He enters into the temple of the Most High. According to the Gospel of Luke, Jesus has come to the temple before as a boy. Possibly many times as a young man. But, today is different. Jesus is entering the temple in authority. Jesus is fulfilling the words of Malachi; he comes “like a refiner’s fire” (Malachi 3:2)

Jesus acts on his zeal for the Temple

Jesus’ actions at the temple are a direct result of what he finds when he enters the sacred ground. The outer court, which should be reserved for the Gentiles to come near to the Lord, was now teeming with shopkeepers and moneychangers providing sojourners with their Temple provisions. Instead of quiet prayers from Gentiles, he finds money exchangers. Instead of reflective men and women from among the nations, he finds loud peddlers of animals.

With zeal, he chases away the marketeers that encroached upon the worshipers. The zeal of the Lord is so profoundly displayed that day that the disciples reflected upon Jesus’ fulfillment of Psalm 69:9 at this moment. John hints at what is becoming more and more obvious to the reader and the Jews: the advent of the Messiah is here.

Jesus’ actions at the temple are viewed as scandalous by the Jews. A common theme is introduced to the reader at this point in the narrative. Authority. It is presented in their questions: “What sign can you show us to prove your authority to do all this?” (John 2:18). Note, the Jews did not question the morality of his actions, but the source of his authority to do such an action. In Jesus’ zeal for the Lord’s house of prayer, he has unveiled a status for himself that is beyond their expectation.

Jesus reveals himself as the Temple

Jesus’ response to the request for a sign to prove his authority is profound, “Destroy this Temple, and I will raise it again in three days” (John 2:19). The Temple where Jesus is standing when he makes this statement is the center of the Jewish sacrificial system. The Temple complex is a magnificent structure that dominated the skyline of Jerusalem as planned and bankrolled by Herod himself. When Jesus says “this temple,” the Jews assume he is referencing the Herodian Temple that stood before them.

The pattern of presenting a saying of Jesus, a misunderstanding of it by those around him, and an explanation is common throughout the Gospel of John. Here Jesus is not talking about the building. Rather, he is talking about himself.

As the manifestation of the Word of God (John 1:14), Jesus is now the fulfillment of the embodiment of the glory of God. The Temple in all its importance and glory is now relegated to a shadow of the real Temple that has now come: Jesus.

Jesus prophesies his resurrection

What sign does Jesus present for his authority? If the Temple is his body, then the statement “I will raise it again” (2:19) is a reference to his bodily resurrection after his crucifixion. John clears up the misunderstanding and explains to the reader what the disciples only understood in light of the resurrection (2:22).

Apparently, the meaning behind his words was misunderstood even by his disciples that day. The resurrection was such a profound experience it clarified all that had been hidden to them prior.

Here at the beginning of John’s Gospel, Jesus is pointing to the profound culmination of his work on earth. He will die and be resurrected on the third day. This will be the only “sign” of his authority the Jews will be granted.

Jesus demonstrates his authority

Jesus continues to perform miracles and demonstrates his authority among the people, and many are drawn to him and are interested in his work. It is clear these beginning interests are not of the most devoted type. Jesus is not deceived by their shallow interest. John points the attention of the reader to one of his God-man traits: Jesus needs no one to tell him the hearts of men. He knows.

Matt Baird is assistant professor of Christian ministry and director of the graduate program in the School of Christian Studies at East Texas Baptist University.

• Lesson 12 in the Connect 360 unit “Hunger for Holiness: Living Pure in an Impure World” focuses on 1 Peter 5:1-6.

The main thrust of today’s passage is instruction on humility and leadership within the church. Even though Peter is writing to the elders (pastors) of the church, do not skip this section of Scripture because you are not a pastor. Biblically, all Christians are priests, called to serve by God (see 1 Peter 2:9-10). Further, God gives at least one spiritual gift to each believer, to be used for the common good of the whole church (see 1 Corinthians 12:7).

Each one of us is both a leader and a follower. We follow Jesus, and we pass on to others what we have learned (2 Timothy 2:2), thereby making disciples of Jesus wherever we go (Matthew 28:19-20).

Having said this, some specific instructions given in 1 Peter 5:1- 4 address the pastors or elders of the church. In 5:5-6, Peter expanded the application of much of this passage to apply to “all” in the church. So, we will examine what this passage specifically means for church leaders, and then make application of these truths to all our lives as well.

Peter exhorted the elders to remember that they are serving God in all their decisions and interactions (5:2). Sometimes, we get sidetracked into thinking that the task of leaders is to please the people. But the leader’s first responsibility is to obey Jesus. The flock is God’s flock (5:2). We don’t belong to ourselves, we have been bought with a price, so we are to glorify God through our lives, which are his (1 Corinthians 6:20).

Once we realize God is the primary One we serve, it is also important that we serve one another. As members of one body, we help the body function better when we serve each other. Peter called himself “a fellow” elder and witness to the sufferings of Christ. In Jesus we are connected to each other and should treat each other with dignity and mutual respect. In Matthew 20:25-28, the disciples were maneuvering to see who would be the greatest in God’s kingdom. Jesus put a stop to it, then taught them that the greatest in the kingdom of God is the one who serves all the others.

Elders, pastors and all other church leaders must realize that while they carry out functions of leadership, they are still sheep at heart. To Jesus, we are all sheep who need to be humbly following him, the Great Shepherd. (See 5:2.)

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

• The Explore the Bible lesson for Dec.11 focuses on John 1:40-51.

The Gospel of John moves from a prologue picturing Jesus as the eternal Word made flesh (1:1-18) to the ministry of John the Baptist (1:19-34). The Baptist, as no surprise to the reader, deflects any notion that he is the messiah. Instead, he references Isaiah 40:3 (1:23) and points to another who will come after him, “the strap of whose sandal I am not worthy to untie (1: 27).”

Upon seeing Jesus, the Baptist declares him to be the “lamb of God, who takes away the sin of the world (1:29).” The story moves to the calling of Jesus’ first disciples (1:37-51). While most of Jesus’ ministry will occur in Galilee, these first disciples are called by Jesus as an outworking of the Baptist’s own ministry in Judea. The first two are not identified (more than likely John and James). Andrew finds Simon, who after following Jesus is given the name of Peter.

Jesus’ ministry moves to Galilee and with it the calling of the next two disciples. The first to hear and follow Jesus in Galilee is Philip. Philip, in turn, becomes the instrument for Nathanael’s addition to this early group of disciples. Philip serves John’s readers as a model for bringing another to Jesus. What is to be learned from Philip?

Philip followed Jesus

First, Philip followed Jesus. The fact that Philip followed Jesus and truly believed Jesus was the one, “of whom Moses in the Law and also the prophets wrote” (1:45), is not to be overlooked. Philip’s later presentation to Nathanael of Jesus is portrayed in John as more than a sale’s pitch by a disinterested salesman. Instead, John notes the eventual bringing of Nathanael to Jesus first begins with Philip’s own realization of who Jesus is and the decision to follow for himself.

Philip found Nathanael

Second, Philip found Nathanael. This is not the first occurrence of someone coming to Jesus due to the invitation of another, as previously seen in Andrew bringing his own bother Simon (1:40-41) to discover who Jesus is. However, Philip’s invitation reaches beyond the familial tie that defines Andrew’s search for Simon. Philip looks for a friend. John is not concerned with where Philip found Nathanael. What is important to John is the intentionality of Philip’s actions. His “finding Nathanael” is not an accident.

Philip tells Nathanael about Jesus

Third, Philip informs Nathanael that Jesus is the one for whom they have been waiting and longing. Note the clarity and simplicity in the statement made by Philip in presenting the news about Jesus. Jesus is presented to Nathanael: (1) as the fulfillment of Scripture and (2) from the perspective of Philip’s own personal experience. Both serve as a model for John’s readers. Both the objectivity of who Jesus is and the subjectivity of Philip’s own faith in Jesus offer a balanced approach.

Nathanael’s initial response is one of disbelief. Using humor, Nathanael makes the pointed statement, “Can anything good come from Nazareth?” Such a remark highlights both the insignificance of Nazareth in the first-century Galilean landscape and the refusal of Nathanael to believe Jesus could be the Messiah.

Philip responds with ‘Come and See’

Fourth, when he receives resistance from Nathanael, Philip responds with the words,
“Come and see.” Worth noting is how Philip did not respond: (1) with anger or judgment, (2) with a “bait and switch” suggestion, (3) with a well-thought-out rebuttal to the Nazareth comment or even (4) surrender to Nathanael’s initial resistance. Philip’s words cut through the distraction of lesser talking points to the simple low-risk invitation.

Philip relied on his faith in who he believed Jesus to be to win the day. This response eventually leads Nathanael to experience Jesus for himself. Philip believed Jesus was the Messiah and Nathanael would believe it, too, if only he could meet Jesus for himself. A simple invitation to “come and see” proves enough for Nathanael. Philip simply operated as the vehicle of investment and straightforward invitation.

Nathanael experiences Jesus for himself

When Nathanael did in fact “come and see” Jesus, he was not disappointed. In fact, he was left in awe of Jesus’ supernatural ability. Nathanael came to “see” Jesus and discovers all along Jesus could “see” him. John suggests Jesus sees both his character (1:47) and detailed situation (1:48). His conclusion about Jesus is to make a confession of his own with the words, “Rabbi, you are the Son of God. You are the King of Israel (1:49).”

Philip’s decision, insistence to share his revelation with Nathanael, a clear presentation of Jesus, and simple invitation resulted in Nathanael being added to the 12 disciples who would follow Jesus throughout his ministry. The power of one who found a friend and beckoned him to “come and see” proved a model worth imitating for John’s readers.

Matt Baird is assistant professor of Christian ministry and director of the graduate program in the School of Christian Studies at East Texas Baptist University.