Church In Toronto Sermon Audio

In John’s Gospel, the crucifixion paradoxically symbolizes Jesus’ glorification. The cross is a means of exalting Jesus, despite being an instrument of capital punishment; that claim is akin to someone ‘enthroned’ on an electric chair. John’s distinctive concept of glory provides the key to unlocking this enigma; glory is not a deity’s visible splendor but a profound manifestation of God’s character. That’s why John differs from the Synoptic Gospels, omitting the transfiguration and apocalyptic prophecies. Instead, John emphasizes the cross as the ultimate revelation of God’s boundless love for humanity. This revelation glorifies God the Father and exalts Jesus, God’s Son. Can we become a ‘Johannine Church’? Embracing John’s view means valuing insights into God’s nature over sensational heavenly visions, and abiding in Christ rather than obsessing over global events and end-time prophecies. John encourages us to see beyond the agony and shame of Christ’s Passion, grasping its profound unveiling of divine love. Thus, we experience the transformative power of God’s love in our daily lives and gain a fresh perspective on Christ’s crucifixion.

John chapter 12:1-11 is a continuation of the sign of the raising of Lazarus. Although the raising of Lazarus is the pivot point, the two sisters, Martha and Mary are the dominant characters of this narrative. These two disciples of Jesus have different personalities and therefore have different responses to Jesus. They give us two different models of a disciple’s life in following Jesus. Martha, the vocal one, gives herself to care for Jesus by preparing food. Mary, the quiet one, gives herself to show her love by washing Jesus’ feet with expensive ointment. One is caring for Jesus in the present, the other caring for Jesus for the future, that is for his soon to be burial. These two women give us good models and show us that as disciples we don’t all have the same response or actions. We should care for Jesus and respond to Jesus based on who we are.

Jesus raising Lazarus was like a pebble being dropped into calm water, as ripples move out from the center. Some ripples see people believe in Jesus. Others have the Pharisees plotting to kill Jesus. Still other ripples see the Pharisees adding Lazarus to their hit list. But the ripples don’t stop. Those who had witnessed Jesus raising Lazarus were later in Jerusalem letting people know what Jesus had done. This stirred up more ripples & many who were in Jerusalem waved palm branches while proclaiming Jesus as their conquering king as he entered the city (Jn 12:12-13). But as they welcomed him as king, what kind of king did they expect him to be? They wanted a political king who’d defeat Rome. But that was not how Jesus came to them. He rode into Jerusalem on a donkey rather than a warhorse. They needed to see he came as a king who would die for them (Jn. 12:23-24); a seed who willingly fell into the ground & died. And while you might think that seems like a strange way for Jesus to take, he calls his followers to follow his pattern through death. If Jesus was willing to die, he would produce much fruit. If we will lay ourselves down & not live a life centred on ourselves (jn. 12:25-26), then we too will be ripples that affect those in our lives.

Jesus’ raising Lazarus is a profound ‘sign,’ pointing to deeper truths. Martha, a devout Jew, firmly believed in the bodily resurrection of the dead on the ‘last day.’ However, God’s intervention through Christ dramatically shifted her perspective. Jesus proclaimed, ‘I’m the Resurrection and the Life,’ bringing God’s promises from the distant future into our present reality. John’s Gospel contrasts with the Old Testament and the other Gospels as Jesus extends to believers the offer of eternal life, resurrection, and exemption from divine judgment in the present through faith. He boldly asserts, ‘the coming hour is now here!’ This means God’s eternal life isn’t a far-off future event but the immediate possession of believers. Resurrection commences today through spiritual rebirth, and they’ve already transitioned from death to life, standing acquitted by divine judgment. This is what baptism testifies. Christians can confidently lay claim to God’s eternal life, the initiation of a process guaranteeing future bodily resurrection, and exemption from God’s final judgment. Let’s wholeheartedly embrace these promises, dispelling anxiety about our current status and eternal state, thereby transforming our lives today.

Before Jesus calls Lazarus out of the tomb, he gives thanks to the Father to display tothose standing nearby that he is one with God the Father. He is not taking credit forwhat is about to happen. He is directing all the praise to God. But at the same time, healso wants people to see that God truly has sent him. Of course, this is no differencefrom what he has been saying and doing throughout this Gospel. He lives in dependenceon God. Only God can raise someone from the dead. And Jesus does that very thing.Is there a deeper significance to Lazarus’ resurrection for you and I as we follow Jesusfrom day to day? Yes! First, we should know that our death is different because we arebelievers. Death does not hold power over us any longer because we know that death isnot the end. Second, because we have the hope of resurrection, the manner in which welive today is strikingly different. We live a life of more value. Third, it’s not uncommonfor us to find ourselves buried in a tomb due to addictions, anxiety, lusts, guilt & shame.The good news is that our Resurrected Saviour is still calling us out of our tombs. Doyou hear his voice?

John chapter 11 is the conclusion to the first 10 chapters of this gospel. The climax is the resurrection of Lazarus. The way the narrative unfolds reveals to us a number of characteristics of Jesus and also raises a number of questions. Firstly, we see that Jesus has close friends that he loves in the household in Bethany. The questions that people may ask are: why did Jesus delay his coming to Bethany and why the very different responses to Martha and Mary? To Martha he shows his divine nature in being resurrection and life. To Mary he shows his humanity. We need both aspects of Jesus. This section is both comforting and life-giving. 

Jesus’ metaphor of the Good Shepherd reveals his sacrificial love for his followers. His declaration about willingly “laying down his life for the sheep” highlights his unwavering devotion. This metaphor also alludes to the emerging Trinity. In John’s Gospel, “Good Shepherd” applies to both Jesus & God the Father, underscoring their joint role in safeguarding believers unto eternity. This addresses fundamental questions for many Christians: “Can one forfeit their salvation?” “If one were to falter in faith,would God abandon them?” “Does our eternal destiny hinge on a lifelong commitment to faith?” In this context its vital to recall our rebirth into God’s family; we are God’s beloved children–not mere servants or slaves. Our status as God’s children is immutable; it transcends performance-based evaluations. This enduring bond cannot be revoked or altered; therefore, we can be assured of eternal salvation.

Jesus unfolds another aspect of his ministry through a sheep farming figure of speech. He uses the figure of the good shepherd to differentiate his ministry from that of the bad shepherds (Jewish leaders). He also lays out the means through which he will shepherd God’s people, his voluntary sacrifice for them. This image has a dark background that Jesus is drawing upon from Ezekiel 34.

After the man who was born blind gained his sight, he was questioned first by his neighbours and then taken to the Pharisees where he was questioned and challenged again. What is striking in this narrative is that the man becomes increasingly bold as he speaks about his experience and especially about who Jesus is. The more he speaks the clearer he becomes. He begins by calling Jesus a man and eventually tells the Pharisees that Jesus must be from God if he can do such a sign. Jesus eventually finds him and he believes that Jesus is the Son of Man and he worships him. This man’s experience illustrates a few things. First, our gaining spiritual sight is not only a gift but also often comes through trials and possible challenges from unbelievers. These challenges force us to dig deeper in our understanding of Jesus. Second, the more we speak the clearer our spiritual sight becomes. It also indicates that at first, we may not be that clear but we should speak anyway. Finally, today Jesus is not present with us and so like this man, we are Jesus spokespersons. This man’s boldness should be a pattern for us.

In John 9 Jesus encounters a man blind from birth. His disciples ask the age-old question–‘who sinned?’ Jesus transcends their simplistic view, seizing the opportunity for God’s work. This underscores a nuanced truth: while sin correlates with suffering, it lacks a consistent causal connection. Jesus heals by unconventional means: forming a paste from clay and saliva to anoint his eyes, he instructs the man to wash in the pool of Siloam. He obeys in faith and returns seeing. This isn’t ancient folk-medicine, or mystical practice; rather, it shows Jesus shares the divine identity of the Creator. Its not merely a restoration of sight; its a remarkable act of new creation—a foretaste of the coming kingdom when the blind will see, the lame leap, etc. However, gaining physical sight is only the beginning. Under relentless questioning from skeptical Pharisees, the formerly-blind- man gains spiritual insight regarding Jesus, culminating in recognizing him as the ‘Son of Man’ and offering his worship. In stark contrast, the Pharisees, trapped in their disbelief, plummet into spiritual darkness. Their refusal to embrace the truth about Jesus blinds them further. Ironically, the sin of unbelief causes their spiritual blindness. This illustrates that possessing clear physical sight–20/20 vision–is insufficient. We all need enhanced spiritual insight into Jesus’ Person and Work.

It’s important to remember that Jesus’ heart & motive is always for people to experience freedom from any bondage they are in. And he’s willing to go to great lengths for that to happen. In John 8:31-47, Jesus speaks to those who once believed but no longer do. And he takes a hard line with them & he does not back off even though he knows it’s uncomfortable for them. Freedom from bondage is his goal. How does he try to help them to see that they are in fact in bondage? He gives them a paternity test. Who is their real father? They cling to Abraham as Jesus challenges them. Having been rebutted quite easily by Jesus, they then switch to God. Jesus uses their own actions over & over to prove that neither Abraham nor God was their father. Based on their holding to falsehood and wanting to kill Jesus, the only father they line up with is the devil. 

Much of the gospel of John involves conflict between Jesus and the Jewish leaders. They were bothered that Jesus healed especially on the Sabbath. But what especially angered them was his declaration that God was his father. The Jewish leaders understood this to mean that Jesus considered himself equal with God. It was for this reason that they wanted to kill him. The verses above have a tone of a courtroom scene. The Jewish leaders accuse Jesus of various things; Jesus responds to their accusations; and eventually Jesus becomes not only the accused but the judge and passes judgment on his accusers. Verse 12 begins the dialogue with Jesus making a declaration that he is the light of the world and that those who follow him will not walk in darkness but have the light of life. This word was not only for them but for us as well. What does it mean to really follow Jesus? What would our life look like if we followed Christ as the light of life?

The “woman caught in adultery” is a renowned Gospel account, portraying Jesus’ extraordinary forgiveness. This narrative is both unique and controversial; experts judge it wasn’t originally written by John but added later by an interpolator. Nevertheless, it’s recognized as an ancient and authentic episode showcasing Jesus’ profound compassion and literary skills. The Pharisees present the accused woman to test Jesus’ adherence to Moses’ Law. In response, Jesus stoops and writes in the dirt twice, declaring, “Let the sinless one cast the first stone.” Struck by conscience, the accusers depart, and Jesus pronounces, “neither do I condemn you…” An intriguing parallel emerges between Jesus’ writing ‘with his finger in the dirt,’ and the Ten Commandments, ‘inscribed with God’s finger.’ The point is not what Jesus wrote, but that he wrote. His act of writing signifies Jesus shares the divine identity of the OT Law’s author; the allusion establishes his authority to interpret and even amend it.  Applying the “law of Christ,” Jesus extends “no condemnation,” not only to the accused woman, but to all his believers. Like her, we are forgiven, & start anew, charged to live differently – “Go & sin no more.” “There is perhaps no other passage in the New Testament canon that is more beloved and yet more controversial than John 7:53-8:11, also known as the ‘Woman Taken in Adultery’.”—John D. Punch The adulteress’ “story is…one of the most memorable in…Scripture…not only due to Jesus’ astonishing and poignant acquittal of the adulteress…but also because [this] is the only text in the [NT] that presents Jesus as a man of letters.” –Alan Rudrum & Julia Schatz

Jesus went up to the Feast in Jerusalem amidst all kinds of speculation & favour about himself. The main debate was around whether or not he was God’s promised Messiah? Whether Jerusalem residents or pilgrims who journeyed to the Feast from far & near locations, the debate raged on. Most people held firmly to their ‘understanding’ of God’s Messiah, and used those to judge or measure whether Jesus lined up with them or not. The challenge for them was simple: “Will you hold to your concept or idea of who the Messiah will be, or will you let go of it to receive what Jesus has for you?” He offers to quench everyone’s deep thirst for life, for love, for peace & for freedom by offering us Living Water (Jn. 7:37-38). Will we hold firmly to our ideas or take him up on his offer? 

The annual week-long Festival of Shelters was celebrated in Jerusalem and it was expected that all faithful Jews would attend. Usually, people traveled to Jerusalem in family groups or with their community. This is the setting where Jesus’ brothers challenge him to make himself known to the world by making a display at the festival. The comments that his brothers make is often glossed over, however the writer makes it clear that they did not believe in Jesus. Their comments are a challenge as well as a mocking of how he acts and conducts himself. Jesus does not act on their challenge but implicitly indicates he does not take orders from them but from His Father and that they are part of the world since the world does not hate them. The opposition that Jesus faced from his family is not uncommon for those faithful followers of Jesus. Sometimes those close to us challenge or question our following of Jesus. Jesus did not let his family influence his following the Father’s will. 

Jesus fed 5,000 people with bread, then proclaimed himself as the Bread of Life, offering his flesh for the salvation of the world. This produced a sifting: the crowd was disappointed, the Jews took offense, and numerous disciples abandoned Jesus. Amidst this turmoil, the Twelve Apostles, led by Peter, remained steadfast. The latent unbelief of many disciples was exposed. It’s a cautionary tale. Not all who deserted were “false believers”; the ‘dropout disciples’ included genuine Christians. This holds true even today. We witness believers, including pastors, who stop following Jesus. Some even deny Christ, becoming ‘exvangelicals,’ no longer identifying or living as Christians. Peter’s confession during this crisis highlights crucial principles to remaining faithful, devoted disciples over the long run. Let’s explore and apply the lessons in our own lives.

Jesus fed the 5,000 one one day, and the next he taught them the deeper significance of what his feeding them pointed to: Jesus is the true Bread of Life that came down from God to give them real life. Well, now it’s decision time. What will they do with that information? Will they receive it and believe in Jesus? Jesus emphasised his point through the metaphor of eating & drinking. Some missed his point altogether. In the 1st century, some believed he spoke of cannibalism when he told them to eat his flesh & drink his blood. In later centuries, Catholics taught that unless we eat & drink the bread & wine at communion, we do not have eternal life (6:53). But Jesus meant neither of these. Again, using eating & drinking as a metaphor, Jesus asked us to receive him, or ingest him in order to receive eternal life. And even more, to continue to ingest him in a habitual way to abide more intimately in him. It’s decision time!

After feeding the 5000, the crowds continue to follow Jesus to Capernaum. Jesus challenges them with the statement “Don’t work for the food that perishes but for the food that lasts for eternal life” (v. 27). The crowd can only think about the bread they were given as well as the manna given to their forefathers in the wilderness. Jesus shows them that what they need is not a miracle of bread but “true bread from heaven.” Also, the bread of God is the one who comes down from heaven and gives life to the world. The turning point is verse 35 where Jesus declares: “I am the bread of life.” This must have been difficult for the crowd to understand.   There are some parallel statements that Jesus uses to help understand how to receive the bread. He uses “comes to me” and “believes in me” in verse 35. He uses “sees the Son” and “believes in him” in verse 40. The writer of this gospel continues the believing thought in this section.  Jesus as the bread of life who gave himself for the life of the world should be a guiding principle for our daily life.  

John records the awe-inspiring account of Jesus walking on water, a pivotal moment in his Gospel. This event, coupled with Jesus’ miraculous feeding of the 5,000, parallels Israel’s Red Sea-crossing and their reliance on manna during Moses’ time. John juxtaposes Jesus and Moses, underscoring Jesus’ claim that ‘Moses wrote about me.’Jesus’ depiction as a “Mosaic Messiah” (not a “Davidic Messiah”) emphasizes his role as the long-awaited Prophet promised by Moses &the Prophet-King revered in Jewish tradition. Jesus’ own sea-crossing, which eclipses Moses’ Red Sea-crossing, is a theophany—a powerful manifestation of God—with Jesus declaring “I AM,” adopting God’s own self-designation. Jewish tradition exalted Moses as a prophet, king, even as ‘god,’translated to heaven & enthroned. Yet Jesus, the incarnate God, fulfills & supersedes Moses. In the radiant revelation of God in Christ, all previous figures fade into mere shadows; none compares to Jesus, who fulfills the Old Testament’s prophecies and promises. Letus enthrone Jesus in our hearts and lives, dispelling every notion of exalted humans –“Moses-like”figures. At best,they are mere servants of the Lord Jesus, no match for his divine majesty.

Most people have probably at least heard of Jesus’ miracle of feeding the 5,000 with 5 loaves and 2 fish. But what picture does it provide us with of him? He is the host who feeds the multitude and makes sure each person has as much to eat as they want. This should prompt us to look at Jesus with much love because he is the one who has an endless supply of all that we need. The question we need to answer is, are we coming to him for the things that we need in life? When the crowd saw the miracle unfolding before their eyes, they saw Jesus as the long-awaited, promised one. Immediately they wanted to make him king, like a second David. But, Jesus withdrew from them. Why? It’s not as if he didn’t want to be their king. But it’s the manner in which he’d become their king. They wanted a political king. But Jesus needed to go to the cross to become the true king. We must receive Jesus as our king on God’s terms and not our own