Josh Benner

Author: the Josh Benner Blog

  • Come and you will see. Studying John 1:39-42

    Come and you will see. Studying John 1:39-42

    In John 1:37, Jesus is early in his ministry and two men (who would become two of his disciples) are following him. Jesus asks “What are you seeking?” (John 1:38).

    Considering who’s asking the question (Jesus), that’s a pretty important question that we must all ask ourselves. What are we seeking? What are we looking to Jesus for? What do we do make of Jesus?

    But the two men instead answer his question with a question. 

    And they said to him, “Rabbi” (which means Teacher), where are you staying?” (John 1:39). 

    They don’t answer the question. 

    As they try to follow Jesus, perhaps it’s too difficult to spell out exactly what they’re seeking but they ask where he’s staying in the hopes of being with him and being able to talk to him and be in his presence. 

    He said to them, “Come and you will see” (John 1:39). 

    The response that Jesus gives is so much more than pointing out his lodgings. He’s answering the question the two men didn’t know how to ask. And in being his disciples, and following Jesus, they would have the answer to what they were seeking in the coming years,.  

    Jesus invites them in. He invites them into a relationship. He invites everyone into a relationship, into knowing him. 

    In the immediate context of John 1, Jesus does invite them to stay with him. 

    So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour (John 1:39). 

    So they go and spend time with Jesus. The text says that they stayed with him that day for it was about the tenth hour. That’s not saying it was 10 o’clock. In this ancient reckoning of time, it was actually around 4pm. In our timeline, that also brings day 3 to a close. 

    They stay with Jesus. It’s the ancient world. They don’t have cars or lights. They spend the night wherever Jesus is staying. 

    John 1:40 says: 

    One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother.

    We’re given a name of one of these men who follows Jesus. It’s interesting the author only gives us one of their names. We don’t know for sure the identity of the second of the two men. It is a commonly held belief that the other man is none other than the Apostle John who is the author of this gospel. He never mentions his name in the book. 

    But we’re given the name Andrew and we’re told he’s Simon Peter’s brother. 

    Simon Peter, best known as Peter, would become one of the best known of the disciples, a leader within this group, a part of Jesus’ inner circle. And so Andrew is actually identified by his relationship to Peter. They’re brothers. Even though Peter has yet to be mentioned in this gospel, the Apostle John assumed that his audience would be familiar with Peter. 
    Verse 41 we see that Andrew actually evangelizes his brother and tells him about Jesus: He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ).

  • What are you seeking? Studying John 1:35-38

    What are you seeking? Studying John 1:35-38

    The gospels of Matthew, Mark, and Luke all give stories of Jesus calling the first apostles. And we see Jesus interacting with some of these same men in this passage. Yet the account in John is different than the accounts in the other gospels. 

    The other gospels all talk of Jesus calling upon fisherman to follow him, and how they immediately leave their nets when called upon by Jesus. 

    That’s not in John. 

    The order in which apostles meet Jesus is different in John. The circumstances are different. 

    Why is there this discrepancy? 

    My belief is that the events in John are recalling when Jesus first met the apostles and that the event in the other gospels recounts Jesus actually calling those disciples to be followers of Jesus. 

    When Jesus meets people like Peter and Andrew in our passage today, he doesn’t call them to be his followers.

    If Jesus meets them in John, and then calls them in the other gospels, it makes more sense of why they immediately leave everything to follow him. Because they already know Jesus. 

    That’s the first of several theological affirmations about Jesus that we will find in this passage is that Jesus is the Lamb of God.

    Jesus is the Lamb of God 

    John the Baptist calls Jesus the Lamb of God. 

    The sacrificial system was instituted in the Old Testament to show the price which needed to be paid for sin and that sin needed to be atoned for. Sin required a blood sacrifice. It was a complicated and rigorous system. Sacrifices provided temporary atonement. Certain sins required certain sacrifices. 

    Sacrifices also required worthy animals. A person couldn’t just pick out an old goat that was about to die. It had to be a healthy animal without blemish. All of that was meant to point to the greater sacrifice. Jesus is the perfect and spotless lamb who is the true and worthy sacrifice. 

    And so John calls Jesus the Lamb of God. He is the one who was sacrificed to atone for the sins of all who believe in him. 

    Continuing in our text. John the Baptist hast just made this statement about Jesus and then:

    The two disciples heard him say this, and they followed Jesus (John 1:37).

    Pointing to a great teacher

    John points to Jesus. With a respected religious leader like John, that would have been unthinkable. No one wants to lose people. A teacher doesn’t want to lose students. A dentist doesn’t want to lose patients. A hair stylist doesn’t want to lose clients. 

    But John is happy to point his people to Jesus. He’s happy to lose his followers to Jesus, because that’s his entire purpose. Pointing people to Jesus. The text says that they followed Jesus. Verse 38: Jesus turned and saw them following and said to them, “What are you seeking?” 

    Quite the question Jesus asks. 

    There’s a double meaning. It flows into the story when two men start following Jesus to ask “what are you seeking?” or “what do you want?” 

    But it is also a probing question for anyone who seeks to follow Jesus. 

    What are you seeking? 

    “What are you seeking?”

    What do you want from Jesus. There are many reasons why people try to find religion or turn to Jesus. But not all of them are good reasons. If you’re a follower of Jesus, why are you following him? 

    Being a follower of Jesus is an end in itself. You follow Jesus because you get…Jesus. 

    You get God. That is the greatest promise that the Lord gives to us. Unworthy sinners are invited to know the God of the universe. Sadly that’s not always the real heart behind a person’s desire to know Jesus. 

    What are you seeking? 

    Some people follow Jesus because they have all sorts of issues and think life will get easier. And for awhile, that might be true. But you’re still you. You’re still a sinful person. You still have various habits and areas of sin that aren’t productive. And life is still hard. 

    You get Jesus. What about when the going gets tough? Because the going will get tough. 

    And then where does that leave you? For some, they’re left disillusioned with faith because it didn’t give them what they wanted. 

    But the mistake was that they were looking for the wrong thing. Some are led to Jesus because they’re sold a false gospel and believe that material blessing and physical health are both always the will of God for a believer. 

    It’s often called the prosperity gospel. It’s not Biblical Christianity. It turns our desires to stuff and not to God. There are often blessings which result from the Christian life and living according to Biblical wisdom. But that is not meant to be the basis of being a follower of Christ. 

    Because the struggles still come. If our hope is rooted in what we think Jesus will give to us, it leads to a faith that is superficial. Plenty of Christians can see the flaws in prosperity theology. Yet we’re often still drawn to it. Especially in America. 

    Why? 

    Because, in our heart of hearts, there’s a temptation to think that we deserve things to be good because we like to think we’re good. We pray, we serve, we give, we try to follow God. 

    We do these things and so it can be tempting to be angry with God when things don’t go the way we want them to. 

    The Bible does not promise the Christian life will be easy. It promises the opposite. 

    You can find verses on suffering in almost every book in the New Testament. Most notably, it was Jesus who was unjustly tortured and executed. He told his disciples in John 15: If the world hates you, know that it has hated me before it hated you.

    The Apostle Paul was impoisoned multiple times in his life and later executed for his faith. He said in Romans 5:3 we rejoice in our sufferings.

    Paul wrote his letter to the Philippians from jail, and was later executed. John the Baptist who’s in our passage this morning. Executed. The apostles named in our passage this morning: all of them were martyrs. 

    The world hates the gospel. 

    The Christian life is hard. And life is hard. 

    What are you seeking? 

    Certainly I’m not saying there’s anything wrong with blessings. Christians often times do enjoy blessings in life, because God is good and gracious. 

    Living Godly lives and living according to Biblical wisdom is the best way to live and so that often bears fruit in life. 

    But what about when it doesn’t? 

    Many faithful people follow the Lord throughout their entire lives and continue to suffer and struggle. What are you seeking? I’m not saying we should desire a life of hardship of drudgery. 

    That’s not the life God wants for his people. Joy is a fruit of the Spirit. But if Jesus is your everything, you can find joy even in hardship, even in suffering, even in sorrow, even in pain.

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  • Best Commentaries on the Gospel of John

    Best Commentaries on the Gospel of John

    I’ve preaching off and on through John for over two years, and in that time, I feel like I’ve looked through a seemingly endless number of commentaries. If you’re ever looking to study John’s gospel in depth, I wanted to share my favorite commentaries.

    This commentary has become a go to. I love Klink’s clear and accessible verse by verse coverage. I always appreciate the formatting of the ZECNT series and find it user friendly. A fine pastor-scholar who clearly has a great heart for the text.

    2. D.A. Carson – Pillar New Testament Commentary (1990)

    Carson’s volume is widely considered to be the foremost work on the Gospel of John. First rate scholarship, wonderful depth, brilliant exegesis. He ties the whole gospel together nicely. It’s a fairly academic commentary, but I believe it’s still accessible for the lay person who’s serious about his or her study.

    3. Grant Osborne – Osborne New Testament Commentaries (2018)

    I’m a fan of anything that Grant Osborne wrote. Towards the end of his life, he published a full New Testament commentary set through Faithlife. These versions are shorter and less in-depth than some other commentaries (and some of Osborne’s other works), but that makes these commentaries no less good. It is always one of the mainstays of where I look in my study of John. This one would be especially well suited for the lay person who has no familiarity with Greek.

    4. Richard D. Phillips – Reformed Expository Commentary (2017)

    This commentary might be fourth on the list, but that is not meant to diminish this stellar two volume commentary set. It’s more a credit to the wealth of wonderful commentaries which have been written on the Gospel of John. These commentaries were originally written to be preached as sermons, and the pastoral heart is evident. On some of the complicated verses, I feel like Phillip’s are the clearest at explaining the passage. Considering that the commentary chapters represent sermons and are then subdivided into points, I would say it’s the most readable commentary on John. I also found a number of the illustrations and examples that he uses to clarify points in this gospel to be extremely helpful. Once again, I believe that this commentary is accessible to the lay person.

    5. Colin Kruse – Tyndale New Testament Commentaries (2017)

    Compared to other commentaries of John, a relatively short version, but Kruse is economical with his space and gives a commentary that thoroughly explains the idea of the passages in John. Personally, I prefer the depth of other commentaries listed but time and again, when I was unsure about a passage, Kruse’s commentary has never failed to help. The Tyndale series in general I consider to be optimal for the lay person.

    6. Leon Morris – New International Commentary of the New Testament (1995)

    Pound for pond, NICNT is my favorite commentary series. The volumes can at times be rigorously academic, but Morris still always manages to be approachable. Clear explanations in a very thorough commentary.

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  • Behold the lamb of God! Studying John 1:29-34

    Behold the lamb of God! Studying John 1:29-34

    John the Baptist came to point to Christ, to witness to Christ, to be the bridge between BC and AD. 

    We see him speak in John 1:29:: The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!

    I will note that it’s very possible that John himself did not realize the full magnitude of what he was even saying when he uttered those words. But it’s impossible for a Christian to miss the meaning of those words. 

    Behold, John commands. Look to Jesus. Look upon the lamb who takes away the sins of the world. A profound theological statement about Jesus and what he did. Jesus is the perfect and spotless lamb who is sacrificed for sins. It’s a theme that we will see throughout John’s Gospel. 

    Many of the Old Testament sacrifices call for a lamb. Isaiah 53 has a passage of the suffering servant and talks of a perfect lamb being led to slaughter. There’s the Passover sacrifice where the Israelites scarified lambs before the Exodus and where it was an annual holy day. 

    And here Jesus is called the Lamb of God. The ultimate and greater sacrifice. 

    He’s the lamb who takes away the sins of the world. 

    It’s not that sin is just written off or no longer matters. Just the opposite. Sin matters a great deal but it is Jesus who takes away sin, takes away the penalty for our sins. 

    He takes away the sins of the world. That’s not saying that he takes away the sins of every individual person. John talks about “the world” several times in his gospel and other writings. It is Jesus who bears the penalty for a fallen humanity and for everyone who believes in him. 

    John points to Jesus. John 1:30 says: This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.

    This is similar to John 1:15. There John said: ‘He who comes after me ranks before me, because he was before me.’ 

    And what John is doing is looking back at his early prophesy, as pointing to one who was greater than him and he sees Jesus, and he says “this is that man.” 

    John gets at his specific purpose in 1:31:  I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.”

    Where John says he did not know Jesus, don’t get too caught up in that. The point isn’t that John the Baptist literally did not know Jesus but that he did not previously known Jesus for who he was: the promised messiah. 

    John was called to baptize so that the savior of the world would be revealed. That’s not primary about John, it’s about the Lord and the divine plan. 

    John’s call to repentance, John as the voice of one in the wilderness, John as a witness to Jesus, all of this was part of the divine plan for John’s ministry and purpose in the world as the forerunner to Jesus. 

    It’s not that John was causing the Lord to be revealed to the world. But that his ministry would be used by the Lord. 

    Verse 32: And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son of God.”

    This is referring to when Jesus was baptized. 

    The other three gospels record that John baptized Jesus. That specific event is not mentioned in this gospel. As the Gospel of John was written later, perhaps it was assumed that readers would be aware of this. 

    All four gospels agree that John was a witness to the Holy Spirit descending on Jesus. John sees this moment. He’s a witness to the Spirit descending upon Jesus. And John says in the text that He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’

    In John chapters 14-16, Jesus will talk of the Spirit being given to his believers. The same Spirit who filled Jesus during his ministry is given to all people because of Jesus’ ministry. The Spirit equips us with gifts, convicts us of sin, sanctifies us to God. 

    Romans 8:16 says that the Spirit bears witness that we are children of God. 

    The Spirit bears witness to those who believe. The one who is least in the kingdom of God is greater than John the Baptist. Because we’re blessed to have more of the story. 

    We have the risen lamb. And is Spirit in which eh baptizes all who believe in him. Believe in the lamb. Turn away from sin. Point others to him. 

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  • Sermon: Paradigm Shift – John 16:23-33

    Sermon: Paradigm Shift – John 16:23-33

    Jesus has given glimpses of what life will be like for the disciples – and ultimately for the church – after his death and resurrection. But in this passage, Jesus will give further clarification on the dramatically new paradigm that awaits. Jesus will point to a new way to pray, a new revelation, and a new type of peace.

    Sermon transcript