John 11:1-57

Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair. So the sisters sent word to Jesus, "Lord, the one you love is sick."

In this chapter we come to one of the best-known stories in the gospel. This is a transitional chapter in John's gospel; it links the ministry of Jesus with the final week prior to His crucifixion. John includes many connections with the earlier portion of the gospel. He uses these to tie the teaching and ministry of Jesus directly to the final 10 chapters of the book. The theme of light, which was found in chapters 8 and 9, is given prominence in 11:9-10. The reason given for the illness of the blind man is remarkably similar to Jesus' explanation for the death of Lazarus (9:3; 11:4). The healing of the blind man is even referred to (11:37), and so is the conflict with the religious authorities that had just concluded in chapter 10. In the concluding verses of this chapter we even have an example of Jesus acting as "The Good Shepherd" and calling His flock (11: 54).

There are, of course, many other connections to these themes John has been emphasizing. The raising of Lazarus is the last of the signs recorded in this gospel. The first sign recorded was at the wedding in Cana when Jesus changed the water to wine; both signs are directly linked by John to God's glory.

So as we approach this chapter we should realize John is reaching a climax in his arguments for belief on Jesus as the Son of God. This has been the heart of John's message throughout the entire gospel and it was emphasized in the message of Jesus (5:19-30); Jesus is the giver of Life.

The irony is, of course, He gives life by giving up His own life for others. It is also ironic that the raising of Lazarus from the dead set in motion the events that will culminate in His own death. The final sign completes the cycle that all of the signs have been building toward; they all have pointed to the fact that life is provided through the death of the Son of God. John 20:30, 31 "Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name."

What signs are there in your life which shows you regard Jesus as the Son of God?

Can you think of ways you may show others the regard you have for Jesus as the Son of God?

Notice that I used the word "show" not "tell."

John 10:40-42

Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. Here he stayed and many people came to him. They said, "Though John never performed a miraculous sign, all that John said about this man was true." And in that place many believed in Jesus.

This short paragraph forms a transition between chapters 10 and 11. After the opposition and attempted stoning in Jerusalem Jesus moved away from the public center in Judea and returned to the area where John had been preaching and teaching. These few verses in the Gospel of John represent the time of His ministry between the healing of the blind man in Jerusalem and His triumphal entry. The reason for the movement away from the public attention was to escape the opposition and threat of the Jewish authorities in Jerusalem.

These few verses show us how well John the Baptist had done his job of announcing the coming Messiah. It is clear most people in the area knew of the work of John and were familiar with his teaching. When Jesus arrived in the area many came to hear Him. They said, "Though John never performed a miraculous sign, all that John said about this man was true."

John had been doing his job very well; for the people knew exactly what to look for and we read, "And in that place many believed in Jesus."

Jesus was accepted much more readily in this area than in His hometown of Nazareth or in Judea. John had lived up to his commission; to pave the way for the Messiah. He had done exactly as he had proclaimed when he told his followers; "I must decrease but he must increase." John had made no attempt to make himself indispensable; on the contrary, he had done everything in his power to pave the way for his successor. John seems to have faded from the picture rather quickly after the beginning of Jesus' ministry. But clearly he continued preaching and teaching in this area and when Jesus returned to the area he was welcomed by John's disciples.

Those who make the best leaders are those who prepare the way for those who will follow them.

Are you preparing someone to continue after you?

Is it difficult for you to see others get credit and recognition after you have helped prepare them?

How can we prepare the way for others?

John 10:37-42

Do not believe me unless I do what my Father does. But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father." Again they tried to seize him, but he escaped their grasp. Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. Here he stayed and many people came to him. They said, "Though John never performed a miraculous sign, all that John said about this man was true." And in that place many believed in Jesus.

A. T. Robertson observes at this point, "Overawed, but still angry, the stones fell to the ground, and Jesus walked out."

This marks a major change in emphasis in John's Gospel. With the attempt to arrest Jesus the section with Jesus as the Light of the World comes to a close. The announcement that He was the Light of the World, 8:12, was followed by a miracle in which a blind man received his sight instantly. In the crisis which this miracle created, the one who had been regarded as not only blind but sinful had suddenly been given both physical and spiritual sight. As a result, he was ejected from the fellowship of "the Jews" but welcomed by Jesus. It is made very clear it is the Pharisees who are really blind. The influence of this event extends into chapter 10 with its parable on the Good Shepherd, for the people continue to ask, "Can a demon open the eyes of the blind?" (10:21) Jesus continues to emphasize His intimate relationship with His Father and the charge of blasphemy, first voiced in 5:18, was resumed with greater bitterness than ever before.

The section moved from the emphasis on light to an emphasis on life, the two being different facets of the same central truth; God is the source of all truth and reality. This is mediated to man by one means; Jesus Christ. Life is available on no other basis.

The section moved from the emphasis on light to an emphasis on life, the two being different facets of the same central truth; God is the source of all truth and reality. This is mediated to man by one means; Jesus Christ. Life is available on no other basis.

• They rejected the living water (7:44)
• They rejected the Light of the World (8:59; 9:34-41)
• They rejected the Good Shepherd (10:31)

Paralleling this rejection is the movement of a remnant of believers toward the Light. In each case a division is recorded, some emerged as believers (6:68, 69; 7:40; 8:30; 9:38; 10:21).

While more attention is given to the many who disbelieved than to the few who believed, it is the latter for whom the whole drama of redemption is presented.

Since Jesus was content to win them, not so much by mass movements as by ones, twos, and threes, we today should not be discouraged by the multitudes who are largely indifferent or even hostile.

Are you easily discouraged by what seems like a lack of numerical success?

I wonder how Jesus felt when He was constantly opposed and threatened.

What do you think His disciples thought about this opposition?

Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you.
1 Peter 4:12

No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.
I Corinthians 10:13

Jesus would probably say to us; "Been there, done that!"

John 10:31-36

Again the Jews picked up stones to stone him, but Jesus said to them, "I have shown you many great miracles from the Father. For which of these do you stone me?" "We are not stoning you for any of these," replied the Jews, "but for blasphemy, because you, a mere man, claim to be God."
34 Jesus answered them, "Is it not written in your Law, 'I have said you are gods'? If he called them 'gods,' to whom the word of God came-- and the Scripture cannot be broken-- what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, 'I am God's Son'?

Jesus' answer to these religious hypocrites is based on their own accusations. There is a very interesting phrase at the beginning of Jesus' reply. Jesus said to them, "Is it not written in your Law?" Notice the use of the possessive pronoun "your." There is a great deal of irony in what Jesus is saying to these men. All of their charges against Him were based on their interpretation of the Old Testament Law. They had made themselves the "custodians of the law." They were "the authority" on anything related to God based on their interpretation of the Old Testament Scriptures.

With His use of this one small word, "your" He is contrasting their Law and their interpretation with His Father. And the fact that He is the "living word." The argument He presents is given on the basis of their interpretation of the Old Testament Scriptures." The passage He quotes is from the book Psalms, "I said, 'You are "gods"; you are all sons of the Most High.' (Psalm 82:6). In this passage the Psalmist writes often the judges were referred to as "gods." The reason for this analogy is they had the power of life- and-death and the power of judgment in legal cases. Jesus is saying to these men you have never objected to this particular passage in the Psalms so how can you object when I referred to Myself as the Son of God.

Jesus makes this point very clear in verse 35 by reminding them these men who were called "gods" were given the word of God to record. And these very Pharisees were using these same words as authoritative for their own learning and teaching. How could they possibly object to what He was saying? The Scripture was given to these men and the Scripture stands written. It is authoritative! Jesus had done to these Pharisees exactly what they had been attempting to do to Him; He had entrapped them in their own interpretation of the Scriptures.

He ends by asking them, "Why do you accuse me." He has left them without answer. And they are even more frustrated and angry.

Have you ever been entrapped in your own words?

Someone has said, "It is always better to tell the truth, then you never have to remember what you said." This is exactly the situation these Pharisees were in. They had, no doubt, used this very passage to enforce their own authority. Now they are faced with the truth that they cannot convict Jesus on their own standards.

I think this is a good example of the idea it is better to know the person you're talking about that all the facts about the person you're talking about.

I would rather know Jesus than everything there is to know about the Bible.

A Healing That Remembers
Luke 13:10-17
On a Sabbath Jesus was teaching in one of the synagogues, and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all. When Jesus saw her, he called her forward and said to her, "Woman, you are set free from your infirmity." Then he put his hands on her, and immediately she straightened up and praised God. Indignant because Jesus had healed on the Sabbath, the synagogue ruler said to the people, "There are six days for work. So come and be healed on those days, not on the Sabbath." The Lord answered him, "You hypocrites! Doesn't each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?" When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing.

In the discussion which follows the healing of this woman in the synagogue, Jesus ends by revealing the woman's unique identity: she is a "daughter of Abraham" (v. 16). It is fitting that her true identity should be revealed on the Sabbath. With Jesus we are not on the level of "what we ought to do and not do." The leader of the synagogue argued by using "ought to's" or "should be's" (v. 14). Jesus never spoke on the level of "who we ought to be or not be," but of who we truly are.

The leader of the synagogue referred to God's commandment about the Sabbath in Exodus 20:9-11. Jesus, however, answers along the lines of the same commandment in Deuteronomy 5:13-15, which explains: "so that you may rest, and remember that you were once a slave in Egypt, and that the Lord your God brought you out from there." That is why the woman had to be "released" from her slavery precisely on the Sabbath. Thus she becomes a living sign, which recalls God's deliverance today.

What does resting in God mean? First of all, it means to remember. It means seeing our life in another light than what we produce. It means seeing what God achieves, especially in our weakness. For the people of God it meant to remember their time of slavery. For us it can mean the memory of our inner hurts; it will open us to see God's goodness towards us and others.

The crippled woman had to be "released." From what do we need to be released so we may become who we are truly meant to be? Often we have to be released from doing "too much". Instead of asking ourselves what more should we do, we need to ask how can we do less, so we become free for what is more essential? The temptation is to want to do more and more, because we are afraid we never do enough, or we are afraid to say "no", not wanting to disappoint anyone. Or else we want to do everything by ourselves, and not entrust anything to other people. However, we are invited not to do more, but, like the crippled woman, to be more, to love more.

What space can I find in my daily life to pause, to remember, to rest in God?

From what do I need to be "released"?

Among all the activities I have, which ones should I let go?

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John 10:31-33

Again the Jews picked up stones to stone him, but Jesus said to them, "I have shown you many great miracles from the Father. For which of these do you stone me?" "We are not stoning you for any of these," replied the Jews, "but for blasphemy, because you, a mere man, claim to be God."

I can't pass up an opportunity to share with you something I learned just yesterday as I was studying this passage. It comes in relationship to the Jews planning to stone Jesus. I used the word "planning" on purpose. My view of stoning up until this point had been that it usually occurred out of anger and passion. The accounts of the stoning of Stephen (Acts 7:56-59) and the stoning of Paul (Acts 14:19) seem to give this very idea.

The idea expressed in this passage, however, is that the Jews carried the stones into the area of Solomon's porch with the intent of stoning Jesus. Thus in 12:6 Judas is said to have taken away what was put into the money box; in 16:12 Jesus tells the disciples they cannot at this time bear (take away) the many things which He must tell them; in 19:17 Jesus is pictured as bearing His own cross; and in 20:15 Mary Magdalene said to the one she regarded as the gardener, "If you have carried Him away." In this present situation the idea seems to be that the Jews, wishing to execute the sentence which the law prescribed in the case of blasphemers, went to that part of the Temple area in which building operations were still going on, and picked up stones and carried them to Solomon's porch. The word again referred to the fact that this was not the first time they had tried to stone Jesus (8:59).

I want us to think about the idea that these "godly men" carried the stones with them into the Temple area. They were prepared to execute Jesus. They set up a situation where they felt they could accuse and convict Him in a public place. They would be able to create such confusion they would be able to use the stones they had brought with them, execute Jesus and blame the mob. They succeeded in creating the same scenario in Acts 21, but they failed in their attempt to kill Paul.

This kind of religious passion is still with us today.

The acts of terrorism which have become so common in our world are very similar in content and execution to the plan of these "godly religious Jews."

The fact that Jesus did not react with the same kind of treatment His enemies should be a lesson for each of us.

The reaction Jesus modeled for us in the face of this kind of treatment is really an example of what He meant when He said "love your enemies."

Do you have an "enemy" who is a regular part of your life?

How could you treat that person with the same love Jesus showed these men?

John 10:31-33

Again the Jews picked up stones to stone him, but Jesus said to them, "I have shown you many great miracles from the Father. For which of these do you stone me?" "We are not stoning you for any of these," replied the Jews, "but for blasphemy, because you, a mere man, claim to be God."

What an absolutely bizarre scene! Jesus had come into the world as a baby born in Bethlehem. He had been raised in Nazareth. He had grown up in the rural family of Mary and Joseph with His half brothers and sisters. His only contact with "organized Judaism" had been in the synagogue at Nazareth.

I was thinking about the relationship Jesus has had with "established Judaism."

• · At His birth when the wise men came to ask where the King of the Jews would be born, Herod called the religious scholars and they had to search the Old Testament to find an answer. (Matthew 1)
• At age 12 during Passover week in the Temple area Jesus amazed the religious scholars with His knowledge. (Luke 2:41-47)
• Early in His ministry some religious authorities came and asked who He was. (John 3)
• Within a few months they were publicly attacking Him for healing on the Sabbath day and for His association with known sinners. (Luke 11:45, 53)
• Later they accused Him of working with the devil. (Matthew 11:24)
• They accused Him of being demon possessed. (John 8:48)
• Now they want to stone Him while He is still in the Temple area.

I think it is fair to say they really did not like Him! They saw Him as a threat to their powerful lifestyle.

I am absolutely amazed at the patience of Jesus. He had done absolutely nothing to personally antagonize or cause problems for the Jewish leaders. Yet they see Him as a threat and are doing everything in their power to publicly embarrass and humiliate Him. They will even go beyond these tactics and attempt to kill Him.

Yet Jesus did not respond the way most of us would have responded. I see no anger or vindictiveness in His response. He keeps on trying to explain Himself hoping a few might believe.

The patience of Jesus is one of the most amazing aspects of His character!

I am so glad He is patient with me!

I can think of many times in my life I must have tried His patience!

Write down a few times in your life when Jesus exercised patience in dealing with you. Aren't you glad?

John 10:28-30

I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. I and the Father are one."

Jesus said, "I and the Father are one." What did He mean? Is it an absolute mystery, or can we understand at least a little of it? Are we driven to interpret it in terms of essence and hypostasis and all the rest of the metaphysical and philosophic notions about which the theologians fought and argued? Is it necessary to be a theologian and a philosopher to grasp the meaning of this statement?

Using the Bible itself for the interpretation, we find that it is in fact so simple we all can grasp it. Chapter 17 of this gospel gives the prayer of Jesus for His followers before He was arrested: "Holy Father, protect them by the power of your name-- the name you gave me-- so that they may be one as we are one." (John 17:11). Jesus envisioned the unity of Christian with Christian as the same as His unity with God. In the same passage He says: "My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one:" (John 17:20-22). Jesus is saying with simplicity and a clarity none can mistake that the object of the Christian life is Christians should be one as He and His Father are one.

What is the unity which should exist between Christian and Christian? Its secret is love. "A new command I give you: Love one another. As I have loved you, so you must love one another," (John 13:34). Christians are one because they love one another; even so, Jesus is one with God because of His love of God.

What is the only test of love? Using the words of Jesus again, "If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love," (John 15:10). "If you love, you will obey what I command", 14:15).

Here is the real meaning of what Jesus is saying. The bond of unity is love; the proof of love is obedience. We are one with each other when we are bound by love, and obey the words of Christ. Jesus is one with God, because as no other ever did, He obeyed and loved Him. His unity with God is a unity of perfect love, and perfect obedience.

When Jesus said: "I and the Father are one," He was not suddenly moving into the world of philosophy, metaphysics and abstractions; He was moving in the world of personal relationships. No one can really understand what a phrase like "unity of essence" means; but we all can understand what a unity of heart means. Jesus' unity with God came from perfect love and perfect obedience.

Does this help you understand the "practicality of the message of Jesus?

One idea

One goal

One action

Now I understand "unity of essence" (I think). I like the way Jesus said and modeled "unity of essence."

John 10:28-30

I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. I and the Father are one."

"I give them eternal life." This is Jesus' gift to His sheep; He has expressed this truth earlier: "Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. On him God the Father has placed his seal of approval" (John 6:27). It is a gift! The sheep have done nothing to deserve this gift, nor are they assigned any tasks in order to keep the gift. After all, it is a gift.

"They shall never perish." In the Greek language this is a very emphatic statement. It could be translated, "they shall never, no never, perish." It is made even more emphatic with the use of the Greek middle voice. Let me explain the "middle voice." We do not have this structure in the English language. We have active voice which indicates the subject doing the acting; I hit the ball. We have a passive voice which is used to express the idea of the subject receiving the action; I was hit by the ball. The middle voice in Greek is used to express the idea of reflective action or personal involvement. So the emphasis is this; "they, themselves, shall never, no never, perish!" This is an absolutely emphatic statement. The gift of God is eternal and this life given by the Son of God is eternal.

Jesus continues with this statement by saying, "no one can snatch them out of my hand." Jesus had previously promised this security when He was in Galilee. "And this is the will of him who sent me that I shall lose none of all that he has given me, but raise them up at the last day." No wolf, no thief, no robber, no false shepherd, no demon, no not even the devil can take them out of the hand of Jesus.

Jesus continues to state to the Jewish leaders by saying, "My Father, who has given them to me, is greater than all." It is the greatness of the Father that is the emphasis in this context. The greatness of His Father is the basis for the safety of the flock. The size of the flock does not matter. The ability of the flock to avoid predators does not matter. It is not a matter of the flock vs. the enemy. It is a matter of the enemy vs. God. No contest! The security of the flock does not depend on anything except the greatness of God. He is greater than all! How much more secure could anything possibly be?

Jesus spoke these words in the chaos of the first century to Jews who were dominated by the Roman Empire. Their entire security depended on their obedience to Rome.

We read these words in the chaos of the 21st century and as part of His flock our security depends not on our obedience, nor baptism, nor giving to our church, nor church membership.

Our security depends on God!

John 10:24-30

The Jews gathered around him, saying, "How long will you keep us in suspense? If you are the Christ, tell us plainly." Jesus answered, "I did tell you, but you do not believe. The miracles I do in my Father's name speak for me, but you do not believe because you are not my sheep. My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. I and the Father are one."

The large group of religious officials who had gathered around Jesus had no doubt attracted a large crowd as they accused Jesus. They continued demanding that he tell them clearly and plainly if he was the Messiah. Jesus' reply was equally direct, "I did tell you, but you do not believe."

Jesus then appealed to deeds he had performed as he ministered in Judea. His works spoke for Him. They had observed His works. They had listened to what He had said and they refused to believe. Even though most of these men did not accept Jesus, a few did believe. Those who believed became His sheep. To them He made three promises in this passage.

He promised a different life, one which was eternal. He promised if they accepted Him as the shepherd of their lives and if they willingly followed Him they would become members of His flock. They would be able not to be controlled by all the small-mindedness of earthly life. They would have a different perspective than these religious bigots who were accosting Him.

He promised eternal life. This is not limited to living forever. This expression occurs in the Old Testament only once (Dan. 12:2 R.V., "everlasting life"). It occurs 30 times in the New Testament; 15 times in John's writings and 15 times in the rest of the New Testament. It is the major message of John's Gospel. Remember in this very chapter; John 10:10, "I have come that they may have life, and have it to the full."

Jesus gives us His own definition of this term; John 17:1-3, "Father, the time has come. Glorify your Son, that your Son may glorify you. For you granted him authority over all people that he might give eternal life to all those you have given him. Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent."

He promised a life that was secure. Nothing could snatch them from His hand. This would not mean that they would be saved from sorrow, from suffering and from death; but that in the sorest moment and the darkest hour they would still be conscious of the everlasting arms underneath and about them. Even in a world crashing to disaster they would know the serenity of God.

How can you celebrate your "New Life" this week?

Eternal ---------------------------- A new focus

Eternal Life ---------------------- A new life

Eternally Secure --------------- A new security

John 1:35-37
The next day John was there again with two of his disciples. When he saw Jesus passing by, he said, "Look, the Lamb of God!" When the two disciples heard him say this, they followed Jesus.

John the Baptist was preaching and baptizing in the region east of Jericho near the Jordan River. His fiery preaching and strange attire had made him quite an attraction. Hundreds, perhaps thousands of people, came out to hear him on a regular basis. He had attracted such attention the Jewish leaders from Jerusalem sent a delegation to talk to him in order to find out who he was and where he derived his authority to preach. They were beginning to be jealous of his popularity.

The day after the arrival of the delegation from Jerusalem, John saw Jesus walking past the crowd and he made a special point of saying to his followers, "Look, there is the Lamb of God." Remember, John was amazingly popular and was important enough for the Jewish leaders in Jerusalem to send a delegation to speak with him. He was the older cousin of Jesus and by all human standards he was much more important than Jesus. But instead of introducing Jesus to his followers as a younger cousin from the rural area of Galilee he said, "Look, there is the Lamb of God." He made the statement with such reverence and authority that two of his disciples turned and followed Jesus.

Later John's disciples remarked to him with a hint of jealousy, that Jesus was now drawing larger crowds. John replied, "This is how my own happiness is made complete. He must increase and I must decrease"' (John 3:30). He must become greater; I must become less. This particular kind of attitude is much more remarkable than surviving in the wilderness by living on locust and wild honey. At this point in his career John was the center of a cult of personality and popularity which would rival any modern television preacher. Yet John was beginning to turn away from his fame and popularity and was enjoying as he watched Jesus become the center of attention. He was preparing for what business people call redundancy, accepting even he, with Jerusalem at his feet, was dispensable.

Handing over a task to another is not dying. It is the start of a new phase of living. If that phase means moving on to another job then we must move on. The change in our life pattern requires a new rhythm in our life each day. In our relationship with God there is enough room to move on, if we are willing to let go of what we are doing now.

We sometimes imagine ourselves to be indispensable, but that is the ultimate illusion.

God did not put us in the world to help Him out of a jam.

He put us here because He loves us.

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John 10:24-30

The Jews gathered around him, saying, "How long will you keep us in suspense? If you are the Christ, tell us plainly." Jesus answered, "I did tell you, but you do not believe. The miracles I do in my Father's name speak for me, but you do not believe because you are not my sheep. My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. I and the Father are one."

These Jewish leaders had gathered around Jesus. He was surrounded! Perhaps so He could not escape as the situation described in 8:59 or His opponents may simply have been so intense they surrounded Him in an attempt to intimidate Him.

They began saying to Him, "How long will you keep us in suspense?" "If you are the Christ (the Messiah), tell us plainly." What is easy to miss in the English translation of this verse is the phrase "how long." This is an imperfect Greek verb and gives the meaning they kept on pursuing the question. They asked over and over the same question. They were making a lot of noise and drawing attention to themselves and to Jesus with the idea of a challenge, "Tell us!" They are tired of figures of speech and they want a plain emphatic statement. They are trying to trick Him or goad Him into making a statement they can use to accuse Him of blaspheming.

The answer Jesus gives is not the answer for which they were hoping. Jesus replies directly, "I did tell you, but you do not believe." This is an interesting perspective. It was their own unbelief that had created this situation. Jesus had told them and they refused to listen. Since they will not listen and they do not recognize the Shepherd's voice they are not His sheep. They refused to follow the Shepherd God has sent to guide them.

They refused to believe what had been clearly placed before their eyes and ears. They refused to believe His works. Every one of Jesus' miracles was a direct claim that He was the Messiah, the Promised One of God. They refused to believe His words and His teaching. He was "The Prophet" Moses had forecast in Deuteronomy 18:15. He spoke with authority. He spoke in such a way others came away shaking their heads and saying we have never heard anything or anyone speak like that. His words and actions were a continuous claim that He was the Son of God.

He was rejected because they refused to believe!

This is John's message in the gospel; John 20:31, " But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name."

Belief is a choice all must make.

It is often difficult for us to understand why some do not believe or accept Jesus Christ. But we must remember Jesus was rejected by these people. We are told to go and tell; we cannot control the reception of the message.

The apostle John makes this clear throughout his gospel. His theme constantly centers on these two couplets;

• COME & SEE
• DO & KNOW

John 10:22-23

Then came the Feast of Dedication at Jerusalem. It was winter, and Jesus was in the temple area walking in Solomon's Colonnade.

There is a tremendous unity in these chapters.
7:14 Jesus arrival at the Feast of Tabernacles
7:37 Jesus announces publicly He is the Living Water
7:45 The unbelief of the Pharisees

8:1 The attempt to discredit Jesus with the adulterous woman
8:12 Jesus announces, "I am the light of the world."

9:1 Jesus healed the blind man
9:40 The Pharisees ask, "Are we blind too?"

10:11 Jesus is the Good Shepherd
10:10 Jesus came to give life
10:15 Jesus will give His life for the sheep

The progression is very clear from living water to life; the emphasis is shifted from the light of the world to giving His sheep eternal life.

After the opposition recorded in 8: 59, Jesus had withdrawn from the temple area and perhaps even from Jerusalem. He began to gather around Himself a group of followers that were distinct from official Judaism. He was assuming the Shepherd's role and beginning to gather His flock as He described in chapter 10.

Now after a period of perhaps three months Jesus returns to the temple area. It should be noted this is not considered to be part of the temple itself. It was a part of the 40 acre temple complex. Solomon's Colonnade was a large roofed, walkway over 40 feet in length. It was an open area supported by a double row of columns 38 feet tall and was located on the east side of the temple complex. Jews only were allowed in the temple itself. There were Gentiles often present in this area. This also adds to the clarity of Jesus declaration to the Pharisees concerning "other sheep."

The analogy of Judas Maccabees and the purification of the Temple would not have been lost on the people attending the Feast. It was the Feast of Lights and Jesus had declared Himself "The Light of the World." Judas had purified the Temple and restored it to a proper worship condition by removing all of the Jews who had co-operated with the Syrians in their attempt to bring in Greek religion. Jesus had very clearly distanced Himself from official Judaism.

This is the type of background which 2000 years later it is very difficult for us to comprehend. We often do not understand why people became so angry at what Jesus was saying.

We have had an opportunity to read and study His message for 2000 years. The people were hearing what Jesus said, perhaps for the first time, in the context of remembering all Judas Maccabees had done and celebrating that historic victory.

What are some ways you can think of that would allow us to communicate the truth of Jesus Christ through the cultural background of our holidays?

Do you think the Jews had difficulty confusing cultural heritage with eternal truth?

We live in what is called a postmodern age. The postmodern culture emphasizes dialogue and discourse above declaration. Is there a way we can make our holidays more of a discourse and dialogue and picture eternal truth?

When dealing with common people Jesus used every opportunity to communicate truth. He used cultural heritage, environmental circumstances and current events (the collapse of the pool of Siloam).

Is this a practice we can continue today?

John 10:22-23

Then came the Feast of Dedication at Jerusalem. It was winter, and Jesus was in the temple area walking in Solomon's Colonnade.

Here we have one of the best-known passages in the Gospel of John. These events occur approximately three months after the Feast of Tabernacles which was the setting at the close of chapter 7 and beginning of chapter 8. The events described in this scene mark the climax of Jesus' public ministry. There is a sense in which His ministry remains public until chapter 13, but these events are His last public teaching before the triumphal entry into Jerusalem.

I cannot pass up the opportunity this passage gives us to understand some of the background of one of the best-known Jewish Festivals. The Feast of Dedication is also known as The Feast of Lights. It is much better known by its Jewish name "Hanukkah." This is a "non-biblical" festival. What this means is that it was added to the Jewish calendar after the writing of the Old Testament was completed.

At this time the Jews were controlled by the Syrians, as prophesied by Daniel. According to Josephus, in his Antiquities of the Jews, the Feast commemorates the cleansing and rededication of the Temple. The Syrians led by Antiochus Epiphanes attempted to wipe out the Jewish faith. They had forbidden the Jews to practice their faith and attempted to force them to worship the Greek god Zeus. Antiochus set up an altar in the Temple and desecrated it by offering a pig on the altar in the Holy Place.

This led to the revolt known as the Maccabean Revolt. The rebellion was led by a priest named Mattahias and was carried on to conclusion under the leadership of his son Judas, who came to be known as Maccabeus; we would call it a nickname, which means "The Hammer." One of the first things done after the recapture of the city was the purification and rededication of the Temple. This event took place on the 25th of Chislev (roughly our December), 167 B.C.

This festival is a time of great rejoicing and celebration. On the first night of the festival a lamp is lighted, on the second night another lamp is lit and a lamp is lit each night until the climactic eighth night. This practice is the origin of the name Feast of Lights.

I will revisit some of these details and what they mean over the next two days. I would like to focus on one point today. Jesus was in the temple area observing this festival. He was celebrating the heritage of the Jewish people and the continuation of the faith God had given them. He had been in open conflict with the Jewish religious authorities, yet He did not abandon participation in this festival.

Some today refuse to participate in festivals they consider to be "non biblical." Some object to Christmas because of the pagan customs attached. Some object to Easter and for some reason dislike the Easter bunny. They dislike observing the New Year because of all the revelry. It is interesting that many of these people who will not observe the above- mentioned holidays will support a major celebration at their place of worship for the Fourth of July.

We learn from the introductory context of this passage that Jesus was a willing participant in celebrating the heritage of His nation

Jesus did not restrict His participation only to things that were specifically named in the Scriptures

Jesus did not abandon all connection with Judaism because of its flaws.

What kind of application can you see for these truths in your life?

John 10:19-21

At these words the Jews were again divided. Many of them said, "He is demon-possessed and raving mad. Why listen to him?" But others said, "These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?"

As John continues his description of the scene he tells us, "The Jews were again divided." This is one of several instances reported in the fourth gospel where divided reactions to Jesus are recorded. John has designed his gospel to show the same light which creates belief in some will produce unbelief in others. This particular contrast plays out in many different contexts in the gospel (1:11, 12; 2:23, 24; 3:19-21). This basic principle and the metaphor of light and one's reaction to that light is a major part of John's message. Remember the context of this scene began with the healing of the blind man. In John 9:39 Jesus said, "For judgment I have come into this world, so that the blind will see and those who see will become blind." This is the same choice Moses gave the Israelites in the wilderness before they crossed into the Promised Land in Deuteronomy 30:15, "See, I set before you today life and prosperity, death and destruction."

The same divided reactions followed the miracle of the loaves and the discourse which ensued (6: 60- 67). The divisions became even more pronounced in the Feast of Tabernacles in Jerusalem (7:25-31, 47). The healing at Siloam caused further dramatic divisions, not only in the public at large but among the Pharisees (9:8, 16, 35, 41). This is the second instance in this context in which the actual "division" is recorded; the first is in 9:16. It is the third time Jesus was accused of having a demon (7:20; 8:48). John is showing the movement toward the climax of opposition which will result in the crucifixion.

Since they were forced into acknowledging something supernatural had occurred and since they refused to believe this came from God, they were forced to illogically conclude it was from the devil. The second part of the accusation was born out of hatred and evil intentions. It was the equivalent of accusing Him of being demonic, diabolical, and evil (8:48). In the other instances, here and in 7:20, to have a demon is the equivalent of being crazy or being a fanatic; it is said with scorn and ridicule, not with fear.

Isn't it often true we will believe something illogical in order to keep from acknowledging something we do not want to be true?

Can you think of situations in your life where you have accepted or tried something irrational in order to keep from acknowledging an uncomfortable truth?

It is hard for us to acknowledge a truth when we have a predisposition against the truth.

Here are two examples from our own cultural history;
Our views about race
Our views equal rights for women

Are there examples of truths of this nature which have been difficult for you to acknowledge?

John 8:32, "Then you will know the truth, and the truth will set you free."

John 8:36, "So if the Son sets you free, you will be free indeed."

Fascist Demagoguery

1 PETER 3:15
"If anybody asks you why you believe as you do, be ready to tell him, and do it in a gentle and respectful way."

A little over three months ago there was an article in the Wall Street Journal entitled, "Dartmouth's 'Hostile' Environment." The article by Joseph Rago tells the story of Priya Venkatesan, an English professor at Dartmouth who is threatening to sue students for being so unreceptive of "French narrative theory" that it amounted to a hostile working environment. Rago goes on to explain she is also readying lawsuits against her superiors for their failure to support her teaching activities.

At one point when she was lecturing on "ecofeminism," one of her students disagreed with the facts she was presenting. After the student had finished speaking several of his classmates applauded. Ms. Venkatesan called the student's comments a diatribe and further informed the class that their behavior was "fascist demagoguery." Shortly after the class she visited a physician about "intellectual distress" and canceled classes for a week. This I suppose is the basis of the lawsuit.

This story provides us with some good American higher education humor, but it also is an example of how we are often unable to discuss relevant issues. We want to express our point of view, but we have no desire to listen to what others think.

The basis for most classic education is called the "Socratic Method." This is based on the practice of Socrates engaging in dialogue with the students. The question-and-answer method has been long known to produce the greatest and most long-lasting results. I guess Ms. Venkatesan spent more time studyng French Literature Theory than she did educational theory.

A great deal of our evangelism is based on declaration and somewhat resembles Ms. Venkatesan's approach. We have declared the truth, therefore those who have heard us must accept or we judge them intellectually inferior.

The process of evangelism should allow questions, challenges, and even arguments. Often evangelism, like many sales methods, teach how to deflect the "diversionary tactic" of a prospect asking questions, but this practice of deflection only serves to undermine the evangelistic effort.

Evangelism should take place in the environment of conversation. Too many times, we try to make "witnessing" just a one-on-one sermon: you listen while I talk. When we tell others about Christ, we should encourage questions. Let them express their objections. Let them argue when they need.

There's no doubt the Christian message can withstand scrutiny.

The question is can our egos withstand being challenged?

Web links for the story
http://online.wsj.com/public/article_print/SB120995103 004666569.html
http://dartlog.net/2008/04/tdr-interview-priya- venkatesan.php

John 10:17-18

The reason my Father loves me is that I lay down my life-- only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."

The clear emphasis of these two verses is the voluntary death of the Son. The Shepherd laying down His life for the sheep has been the theme of the passage throughout (11, 15, 17, and 18).

A quick review of what has been said about this voluntary sacrifice is necessary to see the progression of what Jesus has been saying.

• The purpose of the laying down of his life is that the lives of the sheep can be saved (10, 11).
• The beneficiaries of the laying down of his life include "other sheep" (16).
• The effectiveness of this sacrifice results from the fact that it is voluntary (18).

There are many tremendous truths in this passage, but the one that is often overlooked as we focus on "The Good Shepherd" is what this passage reveals to us about the relationship of the Father and Son.

Jesus has been left in charge of His Father's flock. He has the same responsibilities as any other shepherd; the safety, the health, the well-being and the growth of the flock. He must preserve the flock from enemies and provide a life of health and well-being. In the process of fulfilling His responsibilities "The Good Shepherd" found it necessary to give His life for the sheep. The shepherd willingly lays down His life for the flock of His Father.

Those who receive the full benefit of His death includes not only the flock under His care at this moment, the Jews, but the sheep He has mentioned who are of another sheep pen. He will lay down His life for all, both Jews and Gentiles.

Notice the paradox of these verses; Jesus has full authority from His Father, yet willingly chooses to sacrifice Himself for the good of others. We have here an amazing picture of power and authority set opposite a picture of selfless giving, even to the point of death. Jesus had power of choice and He chose to die for our benefit. "Father, if you are willing, take this cup from me; yet not my will, but yours be done" (Luke 22:42). What benefit would Jesus personally achieve by going to the cross? He gave Himself totally for the flock.

The progression we see in Jesus is . . .

1.      Authority

2.    Power

3.     Self-sacrifice

4.    Death

5.     Resurrection

6.    Victory

Note the progression of the six steps above. Satan would eliminate the third, fourth and fifth steps and try to force the sisth. This is exactly his offer to Jesus as he tempted Him. Jesus achieved the ultimate victory by willingly giving Himself and offering the sheep an opportunity to hear His voice and to follow Him. He died voluntarily for the sheep. The sheep voluntarily follow the shepherd.

This is the total opposite of exercising power from the world's point of view.

How hard it is for us to say the words, "not my will," and act upon that thought?

We are in the middle of an election year in the United States. Politicians routinely say things, do things and go places they do not really want to say or do. Yet they do these things, it seems, not for the benefit of others but for their own personal benefit.

This is not true of God or Jesus: God so loved the world that He gave; Jesus so loved the flock that He died. There is no personal benefit attained for God or Jesus through the cross.

What have we given for the benefit of others with no self-interest?

John 10:16

I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.

Before speaking more about His death, Jesus says He has other sheep not of this sheepfold whom must be brought also, so there shall be one flock and one shepherd.

Jesus is referring to sheep from outside the fold of Judaism. There are Gentiles who will listen to His voice and become part of His flock. In this section Jesus speaks of founding a new community apart from official Judaism. He did not clearly specify the details of what He was saying. These Jews had cast out a man He had healed and they looked down on the Gentiles as "dogs."

There are already sheep in His fold; they have been given to Him by His Father. But many others will join as they learn to follow His voice. So here, in a very low profile way, we see two much debated theological doctrines. We see divine sovereignty spoken of because the sheep have been given to Jesus by His Father. And we also see human responsibility because the sheep must respond and follow the shepherd. There is no conflict in these two theological distinctives.

How will Jesus bring these other sheep to Himself? The Gentiles will begin to come to Jesus; we will see this in chapter 12. Jesus Himself will not seek the Gentiles, nor will He be seen with them. He will bring the Gentiles into His flock by the ministry of His followers. In chapter 20 He will send them out to minister to others. Jesus will continue His own ministry through His followers; they will be guided through the leadership of the Holy Spirit. It is the disciples, the ones learning as they watch their Master, who will begin to bring the Gentiles. It is interesting Jesus speaks of this ministry to the Gentiles as if He were personally accomplishing the task. He is saying He is bringing them in through the ones He will send.

It is the one shepherd who unites the flock. The oneness comes from sharing the life of the Son of God. This flock will not be united because of the sheepfold or the sheep pen; they are united because they follow "The Good Shepherd."

There are many marks of this new "assembly" spoken of throughout the New Testament. However the ones mentioned in this passage are the key to the unity of this new "fold." The keys to the unity are; the centrality of Jesus Christ, the confession of Him as God, seen in this passage in the statement of the blind man and the community being composed of both Jews and Gentiles.

The exclusive nature of Jesus as "The Good Shepherd" is extremely strong in this verse. One writer put it this way, "The text does not suggest that this Good Shepherd will one day join a series of other shepherds who will then form a cooperative shepherd's union." So clearly the oneness of this flock corresponds to the idea John has been teaching throughout his gospel; Jesus is the only way to the Father.

How do you think Jesus views the unity of His church at the beginning of the 21st century?

Jesus places a great deal of emphasis on the unity finding its focus in Himself. Do you think we tend to overemphasize smaller doctrinal issues at the expense of the unity Jesus emphasized in this passage?

What can you do personally to help re-establish the unity Jesus desires?

Good morning, Whitnae Meyers,

John 10:14-15

"I am the good shepherd; I know my sheep and my sheep know me; just as the Father knows me and I know the Father-- and I lay down my life for the sheep. "

The themes John recorded in a general way in 10:11- 13 are now personalized and further developed. Jesus' knowledge of His flock and their knowledge of Him is expressed in verse 14 and it is compared to the knowledge the Father and the Son have of one another. In verse 15 the conjunction translated "just as" is usually used as a comparative. For example, he was a brave shepherd just as David. But the same word also expresses cause. Both senses are true here in this passage. The relationship, the knowing, that exists between God the Father and His Son is the original model of "knowing" and so it is also the basis for Jesus' knowledge and fellowship with His own flock. Jesus' identity as the Son and His relationship with the Father is crucial for understanding this relationship.

This knowledge is not simply a knowledge about one another or merely the knowledge of an acquaintance. It is an intimacy of love. The intimacy the Father and the Son share is so close it is described as a oneness (10:30), and we will see a similar oneness of life spoken of between Jesus and His disciples in the 15th chapter.

The believer is not blended into some cosmic soup, as many current forms of new age mysticism teach. There is no oneness with the universe spoken of in this passage, but rather a radically unique oneness that does not annihilate the distinctiveness of the unique person God has created. As the trinity is both One and Three, so the believer is one with God and yet distinct from God. This good news of intimacy with God has been introduced earlier; for example in Jesus' teaching to His followers that they must eat his flesh and drink his blood (6:53-57) it will be expanded upon in detail in the conversation in the upper room (chapters 13-17).

The inclusion of this truth in this passage provides important information regarding the nature of the new community, the church; Jesus will bring this community into existence through His death. This closeness includes the most intimate relations between Jesus and each of His followers, and it is part of the union with God that we enter into in Christ as members of His flock.

This new community is made possible by His death (10:15). The pattern of life in this new community is that of one life laid down for another, the life of crucifixion, the example Jesus set for us. The possibility of such a life and the power of such a life come through the life of the Son of God given up for us on the cross, uniting God and mankind by taking away the sin of the world and revealing the glory of God.

Jesus is describing the reality of the new fellowship he is going to bring into existence. We call this "fellowship" the church. Is this the kind of relationship you see modeled in your local church?

Do you have this kind of a relationship with Jesus?

Would you like to have this kind of a relationship with Jesus?

What would you be willing to do to be this close to Jesus?

Who is your closest friend?

How much time you spend with that person?

Do you spend as much time talking with Jesus?

John 10:11

"I am the good shepherd. The good shepherd lays down his life for the sheep."

Jesus continues His comparison of Himself and the attitude of these Pharisees. The point here is "ownership." The multitudes are "his sheep." These Pharisees care nothing for the common people. They have not taken "ownership" of their task as shepherds of the people of Israel, so when they see trouble coming, they run, they abandon the sheep.

This is exactly what has happened at this point in history when Israel is under Roman domination. These religious leaders have "abandoned the sheep." They have abandoned them to Rome. Their concern is to maintain their powerful position of prestige and influence. Gregory the Great wrote in one his homilies, "There are some who love earthly positions more than the sheep and do not deserve the name of a shepherd. He is called a hireling and not a shepherd because he does not pastor the Lord's sheep out of his deep love for them but for temporal reward."

Then the wolf attacks the flock and scatters it. Gregory continues his homily by identifying the wolf in this analogy as figurative of Satan. The wolf scatters and snatches the sheep. Satan does this when he leads one into drunkenness, inflames another with greed, puffs up another with pride, destroys another by anger, stirs up one by envy and kills others through various temptations. Peter followed this same line of thinking when he wrote, "Be careful! Watch out for attacks from the Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to devour" (NLT 1 Peter 5:8).

"The man runs away because he is a hired hand and cares nothing for the sheep." The great trials of being a shepherd, the care of errant sheep, moving about the Judean wilderness in heat and cold, day and night are a picture of the trials the good shepherd must rise above if he is to protect the sheep. We cannot know anyone is a true shepherd is there is never any testing. During times of peace even a hireling looks like a good shepherd. When the wolf comes the true character of the shepherd is revealed.

These (the trials) have come so that your faith; of greater worth than gold, which perishes even though refined by fire-- may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. 1 Peter 1:7

Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. 1 Peter 4:12

We never know the reality of a person's character until it is tested.

Saul was tried and failed.

Belshazzar was tried and failed.

Abraham was tried and became "the friend of God."

David was tried and became a man "after God's own heart."

Jesus was tried and proved to be "The Good Shepherd."

What will the trials of life reveal about you?

John 10:11

"I am the good shepherd. The good shepherd lays down his life for the sheep."

We are continuing with the analogy Jesus used of the "good shepherd." Jesus is drawing a contrast between Himself and the selfish religious leaders who had thrown the healed man out of the Temple. In the Jewish economy of shepherding the shepherd was totally responsible for the sheep. Jesus is showing the total lack of concern these religious hypocrites had for "their flock." Several Old Testament passages refer to the fact that if anything happened to one of the sheep the shepherd had to produce some sort of evidence to show he had not neglected his duty. Moses recorded in Exodus 22:13 of an animal that had been killed, "If it was torn to pieces by a wild animal, he shall bring in the remains as evidence and he will not be required to pay for the torn animal." It was the shepherd's duty to protect those in his charge from any danger.

The later prophets also used this analogy to show how God would protect a remnant in Israel. Amos wrote concerning God's protection, "As a shepherd saves from the lion's mouth only two leg bones or a piece of an ear, so will the Israelites be saved." (Amos 3:12). Isaiah recorded that shepherds in an area sometimes would band together to fight an animal that was causing their flocks problems. Jesus is making a very specific analogy; these religious leaders were ignoring their duty to the people in order to make their lifestyle easier and more profitable. Isaiah wrote of this practice, "As a lion growls, a great lion over his prey-- and though a whole band of shepherds is called together against him, he is not frightened by their shouts or disturbed by their clamor-- so the LORD Almighty will come down to do battle on Mount Zion and on its heights" (Isaiah 31:4).

The point is clear--Jesus is "The Good Shepherd." We have all heard the phrase, "a wolf in sheep's clothing." The thought occurred to me that Jesus is, "The Shepherd in Sheep's Clothing." The word became flesh and moved in among us. When Jesus came to earth He became one of us; one of the sheep. He knows each one of us and understands us better than any human shepherd possibly could. He became one of us!

In The Land and the Book, written the 1800's, William Thompson summarizes the responsibility of the shepherd to the sheep in the following manner. "I have listened with intense interest to their graphic descriptions of downright and desperate fights with these savage beasts. And when the thief and the robber come (and come they do), the faithful shepherd has often to put his life in his hand to defend his flock. I have known more than one case where he had literally to lay it down in the contest. A poor faithful fellow last spring, between Tiberias and Tabor, instead of fleeing, actually fought three Bedouin robbers until he was hacked to pieces and died among the sheep he was defending."

A true shepherd never hesitated to risk, and even to lay down, his life for his sheep.

Aren't you glad the children's song "Jesus Loves Me" is true?

Can you believe that August is upon us?  I have heard it said for years that the days go faster when you are older; I am believing it more and more each year!

We had a fantastic July! We started off by celebrating 25 years of marriage on the 1^st.  We stayed in a B&B in Dundee, just the two of us!  We came back on the 2^nd to packing. Before the sun was up on the 3^rd, (and that means 3 am here in the summer) we left for Aberdeen to fly to Boston.  Talon met us at the airport and directed us to Emilie’s home.  They were fantastic and put us up (and put up with us) on the 3^rd and 4^th.  We went to Plymouth, Massachusetts on the 4^th to see fire works and we enjoyed many July cookouts while we were in Massachusetts.  We stayed at a cabin on a campground in Hanson, Mass.  It was a good get away. 

Talon and Emilie had a beautiful beach wedding on the 11^th in Marshfield, Mass.  Emilie had grown up playing on this beach and wanted to be married there.  She prayed for a good day and God blessed with 75*F weather and a slight breeze.   Their reception was at a lodge on the campground where we were staying.  It was a fantastic day! Jon’s family was able to be there and it was the first time we had all been together for years.  The cousins had a good time playing and getting to know one another; while we adults caught up on each other’s lives. 

We are delighted to be back home and among our people once again.  This was the first time in six years that we have all been away for more than one Sunday.  It was like leaving a baby behind!  But, they were great and survived just fine without us. 

The August Calendar seems full already.

 Jon received a phone call on Tuesday from the funeral director in town.  A family who did not have a church of their own had requested Jon for a funeral.  The grandchildren attend the same primary school that our girls attend and the family has heard Jon speak at the school church services.  The funeral is Monday.  Pray with us as Jon ministers to these unchurched people.

On Saturday, before the community football (soccer) game, the coach had Jon come and introduce himself.  They have asked Jon to be available for the players if they need to talk with someone or have someone pray with them.  We thank the Lord for one more open door of opportunity to serve. 

Next Sunday we have a baby dedication for a single mom who has recently come back to the Lord.  Pray with us as we witness to her family and friends at this service and become her church family. 

Sunday, the 17^th, we have a church fellowship dinner after the morning service.  Church dinners are always a great time for people to invite their family and friends.  It gives them a chance to get to know us.  We have invited Forfar Baptist Fellowship to come and join us, we are their ‘mother church’ as we sponsored in their American pastor.  They are about 20 miles away from us and it is good for the churches to gather together once in awhile. 

On the 22^nd, we start the Friday night teen time back up with a teen party.  We had several who finished school this last year; so, we have some work to do to build the youth group back up.  A young adult has volunteered  for Jon to train him to help out in that department.  We are excited about this new prospect of ministry of training someone to serve. 

We covet your prayers in the following weeks.  As you can see, God is giving us many chances for ministry.  We have watched this year as three American missionary families have left Scotland because of finances.  We know of three more families that are talking of doing the same.  The exchange rate and economy is taking its toll.  So far, we have been able to keep our ‘heads above water’, please continue to be in prayer with us about our finances and our ministry here at Brechin.  We see that we are just starting to put a dent in our community, but there is so much more that needs to be done in this wonderful city. 

Your Bridge to Brechin,

The Bergen Family

OF SURFBOARDS, SHARKS AND JELLY FISH

MATTHEW 25:21
"His master replied, 'Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'

I grew up in Southern California and learned to surf when I was in junior high school. Back then we used wooden boards with a large metal fin called a "skag." We surfed near Huntington Beach where a power plant was located because the water was warm. I am sure, based on all we know today of pollutants and the injuries from the metal fins on the boards, we should all be dead. We surfed long before surfing became cool, but that is not my point. We were often warned by parents and concerned observers to be careful of the sharks. In all the time I rode a surfboard or body surfed I never saw a shark or talked to anyone who had seen one. Yet even today if you are going to the beach someone inevitably says, "Watch out for sharks."

I read an article recently that pointed out that jellyfish are far more dangerous than sharks. In fact, according to the article, jellyfish kill more swimmers every year than sharks. This points out an interesting fact; we are often warned to be- aware of large and obvious dangers; earthquakes, tornadoes, hurricanes, being robbed in a large city and even told "Be careful not to get sunburned." Yet there are many small dangers we face every day of our life to which we never give a second thought. Far more people are killed crossing the street than are killed by sharks. Honeybees kill more people each year than sharks and jellyfish combined. Perhaps we should be much more careful when we go for a walk in our garden.

We have a tendency to worry about the "sharks," the things that are large and scary. We often choose to ignore the real threats in our daily life because they just do not seem intimidating. We must be careful not to let the little things in our life fool us. We ignore them to our own peril.

The first lesson John Wooden, the legendary basketball coach at UCLA, taught his players every year was how to put on their socks. Each year when some new player would protest that he knew how to put on his socks; after all he had been doing it for years, Wooden would explain that the proper way to do this will eliminate blisters and sore feet and thus allow the player to be much more effective. It is the small things in life which, when taking care of properly, can make you an All-American.

Don't let the little things in life fool you. You ignore them at your own peril. Every good marriage...every good employee...every good business succeeds because they've learned to pay attention to the little things. Our greatest wins and losses in life result from our ability to master the seemingly minor details of life.

Reading a few verses of scripture and spending some time in prayer each day may not seem significant to some, but its long-term effect is revolutionary.

Making the effort to hold your tongue may not seem that important, but in the long run it could save a relationship.

Giving a customer a little extra attention might not seem like such a big deal, but it could pave the way to your next promotion.

Don't give the sharks more attention than they deserve, especially at the cost of ignoring the jellyfish.

It's the little things that hold us back, and the little things that move us forward. They're our greatest danger and our most powerful weapon.

Ideas developed from an article by Steve May