Jesus Tested Philip - Henry Knapp

I know that there are some oddballs out there who actually enjoy taking tests, but I'm more like the majority of folks out there: exams make me queasy. Now, I've had my share of tests through the years—elementary school, high school, college and other schooling. Some of them have been pretty extensive: a number of years ago, I had to sit for 5 six-hour exams covering a wide range of theological issues, preparation for which was my full-time job for almost an entire year. And, here I must confess to joining the oddball ranks… ‘cause I loved it!

For a long time, I was a terrible test-taker. I consistently knew that I had a better handle on the material than was reflected on the test. I knew that I had an “A” grasp of the content, but would only score a “B” or so on the exam. After a while, I became better at taking the tests; and my grades began to reflect my understanding more. One of the big changes in becoming a better test-taker was figuring out what the teacher actually was trying to test me on. I was always interested in the material being taught, but I didn't always consider what the teacher thought was important. Eventually, I learned not just how to study for a test, but to consider what the teacher was trying to teach about the material.

I'm now on the other side of the equation: I occasionally get to teach some theology classes to pastoral students. An important part of the evaluation process is giving tests, evaluating how well the students have grasped the content of the class. Often enough, I have a student who clearly is interested in the material, tries hard to learn, and is able to speak intelligibly around the subject, but who consistently misunderstands what I'm trying to get at on the test. Doing well on the exam is not simply a matter of writing true statements, but of writing true statements that answer the question. Part of passing a test is knowing what is being tested.

So, when we read in John 6 that Jesus tested Philip, one of the primary questions I have is, “What was Jesus testing Philip on?” What was the test about? What was Jesus hoping to teach Philip through the test? Jesus asks Philip where they would buy food for all the people. And, John reports: “Jesus said this to test him, for He Himself knew what He would do” (John 6:6). So, what was the test about? Was He trying to find out Philip's knowledge of the local grocery stores? Or where the best restaurants were? Or asking Philip to accurately predict the cost of the necessary food? If we assume these are NOT what Jesus was testing… then, what?

It would not be a stretch, I think, to say that Jesus continues to test us each and every day. Abraham was tested (Genesis 12), Israel in the wilderness (Deuteronomy 8), the prophets of old (Hebrews 11), the Psalmist (Psalm 26) and the Teacher (Ecclesiastes 2). Philip was tested (John 6). Living in a broken world, not by sight but by faith, we are tried and tested continually in this life. Can we pass the test? Well, part of doing well depends on our understanding what God is trying to teach us through the test—what are we being tested on? Is God testing how strong we are? If we can resist temptation easily? If we are good enough? If that is what we think the test of life is about, we might easily miss the point of the test itself. For God seeks to teach us something entirely different during the test of this life. And, we'll explore exactly that in our worship service this Sunday.

As you prepare for worship this week, read John 6:1-15.

1. Why were the crowds following Jesus at this point? Why is the backdrop helpful in understanding Jesus' test of Philip?

2. What/who is the focus of Jesus' teaching in verse 3. How does that square with the presence of the crowds?

3. Verse 4 tells us the Passover is at hand. It almost seems like this verse is out of place. How might it factor into the story?

4. What is Philip's “tone” when he responds to Jesus in verse 7? How did Philip do in the “test?”

5. What is the main focus of Jesus' teaching here? If you had to summarize it for a six-year-old, how would you do it? After explaining what Jesus did, how would you explain why He did it?

6. Afterward, they gathered up twelve baskets of leftovers. Why twelve? Why mention the leftovers at all? If you mention them, why mention that there were twelve?

7. Why do people respond to Jesus as they do (vs. 14)? Why does He respond as He does (vs. 15)? Is the crowd's response unexpected? Does Jesus' response make sense? How does this help us understand the point of the test?

Greater than Moses - Doug Rehberg

It was the first sermon I ever preached. It was entitled, “Encounters of the Closest Kind”. It was a riff on an immensely popular Hollywood movie at the time—“Encounters of the Third Kind”. But it was more than that. The title fit the text—I Kings 18 and Elijah’s showdown with the prophets of Baal.

Ahab, the King of Israel, had ordered all the people of Israel to gather together at Mount Carmel for a showdown between the prophet of God and the 450 prophets of the false god, the god of the Canaanites, Baal. It seems that, in the opinion of the King and his prophets, Baal was more to be worshipped than the God of Abraham, Isaac, and Jacob. So there’s a showdown.

The terms are simple. Both the prophets of Baal and the prophet of God (Elijah) will set up altars. They both will sacrifice animals and place the carcasses on the altar. They both will call out to their god, and the one who answers with fire will prove he’s the one and only god.

Now it’s interesting to observe in this account that while the prophets of Baal follow the established procedure, Elijah adds a significant degree of difficulty to his setup. The Bible says that after putting the wood in order, and placing the offering (the bull carcass), he commands that four jars of water be poured all over it. Not once, not twice, but three times! In fact, the Bible says there’s so much water that it fills a trench that Elijah had dug all around the altar. Even without reading further you can guess what happens. After spending a whole day crying out to Baal and cutting themselves, Baal fails. Baal, the god of the false prophets fails to bail them out!

But not so with the true God. The Bible says that when the fire falls from heaven it not only consumes the whole sacrifice, but it “licks up” all the water standing in the trench!

And the question that prompts all of this is a simple one—which god is worthy of our worship? In other words, who is the real God? The answer is crystal clear—the God of Elijah is the one and only God. It’s an encounter of the closest kind!

When you come to the end of John 5, John gives us a similar encounter. Think of it. Jesus has just healed a man who’s been paralyzed for 38 years. He’s just healed a man who’s totally unable to help himself. And yet, the reaction of the Jewish leaders is to want to kill Him. And the reason is clear, He’s making Himself equal with God. Whereas, at other times, Jesus slips away from His antagonists, this time He stands and challenges them.

What we have here, in John 5:18-47, is a comprehensive defense of the deity of Jesus. In fact, He cites 10 proofs of His deity here in this text. But instead of detailing all 10 of His claims, we will examine Jesus’ defense by using His words to the Samaritan woman in John 4:13. We will look at the THIRST, the TAP, the TEST, and the TRAGEDY. Just like the prophets of Baal, these religious leaders are blind to the identity of the One true God who’s no longer sitting in heaven, but standing before them. And what question is, “Are we?”

In preparation for Sunday, you may wish to consider the following:

1. What prompts the Jews’ anger in chapter 5?

2. How is Jesus guilty of the charge that He’s making Himself equal with God?

3. What does Jesus mean in verse 19? How does this relate to His words in John 15:5?

4. What is the essence of the Jews’ problem as pinpointed in verse 39?

5. What is Jesus saying about the purpose of the Scriptures?

6. What’s Jesus’ message to the Jews in verse 24?

7. What is the proof of Jesus’ deity in verse 30?

8. What’s Jesus saying about Himself in verses 46 & 47?

9. What do you think of Jesus’ charge in verse 44?

10. What’s Jesus saying to you about yourself in this text?

See you Sunday!

Obedience When It Doesn't Make Sense - Henry Knapp

All too often we forget the “human element” when reading Scripture. These were real people, in real-life situations with real feelings, hopes, and desires. And, contrary to what we might think, they were not so different from us. Yes, of course, they didn’t have technology like we do. Yes, their culture was vastly different from ours. Yes, we certainly have more information than they did. But still. They were human; and together we share basic human thoughts, desires, and emotions.

So imagine: what would it have been like to be told to march around an armed, hostile city for seven days? And then, on the seventh day, to march around it a lot, and then… scream loud! No other battle plan, no siege works, no military preparations, just… march and scream. I can’t imagine what must have been going through the Israelites’ minds as they marched around an enemy-infested Jericho (Joshua 6). What kind of lunacy was this?

It is possible to suppose that the people back then were just so superstitious that it was easy to believe their God when He told them to do something nutty. Or, it’s easy to imagine that ancient peoples somehow didn’t realize how improbable it was that their actions would have any effect. Or, perhaps folks back then were simply easily duped.

Or, could it be that, by and large, they were just like us; and when told to do something by God that sounds, well, simply outrageous—they struggled spiritually to do what God has commanded.

Certainly, I know that is my experience. So many times throughout my Christian life, my Lord has directed me one way or another, and I’ve thought… “No, He can’t mean that! That makes no sense whatsoever!” Honestly, taking that job? Helping that person? Denying myself that desire? I can’t see why God would insist on that; He must mean something, anything else but that!

Oh, the Christian faith would be so easy if it just meant doing what I want, thinking what I already think, acting according to my way of living. Obedience would be so much easier if I’m obeying what I already think I should do. But, what about when it makes no sense? What about when acting obediently means doing something that I really disagree with? Or, think is the wrong, unwise step? Come to think of it, is it really obedience in faith if I’m only acting on what I think is right?

Wouldn’t a much better sign of my obedience to my Lord be when I follow His command when I can’t make sense of it?

Obedience is simply my doing what I want, if all it is, is what I want.

Faith is simply faith in me, if all it is, is believing what makes sense to me.

Christianity is simply Henry-anity, if all it is, is… well… me!

But, true obedience, true faith, true Christianity is not me; it is Him! It is doing what He desires, if I understand it or not. It is believing His Word, if I like it or not. It is following Him, if I like where He is going or not.

Join me, as we strengthen our faith, seek to be obedient in all situations, and faithfully follow our Lord in every situation.

This week in preparation for worship, read John 5:1-17.

1. Jesus once again goes to Jerusalem. Why (vs. 1)? Why do you think more information is not given here about which feast is in view?

2. What significance is there to the pool? What would this look like for a Jew?

3. What happened to verse 4?

4. In verse 6, Jesus “knew” that the man had been there for a long time. How?

5. What is the man’s attitude toward Jesus? How do you read his “tone” in verse 7?

6. Break Jesus’ command in verse 8 into three separate parts. What might each imply?

7. Why would the Jews be so obsessed with the Sabbath day? What is right in their concern? What is wrong?

The Value of the Second Sign - Doug Rehberg

Marvin Gaye was an American singer-songwriter and musician whose career spanned more than two decades. Born and raised in Washington, D.C., he was the son of a store-front minister of a local Pentecostal church. He grew up singing gospel music in his church and in area revivals.

As a teenager, Gaye branched out into secular music, as did so many Motown artists. After serving in the Air Force he joined the doo-wop group “The Marquees”. Following the band’s separation in 1960, Gaye went to work as a session drummer for the Detroit music label, Anna, then signed with Motown Records in 1961.

On July 17, 1963 Motown released the first of Marvin Gaye’s many hits, “Can I Get a Witness”. It was written by others, but Gaye was the first to record it. Since then numerous big name artists have remade it, like Dusty Springfield, Lee Michaels, The Supremes, The Temptations, and The Rolling Stones.

Though the song is about a lonely man and an inconsiderate woman, anyone who has even a passing familiarity with old-time revival meetings and Pentecostal worship will know that the phrase, “Can I get a witness,” means more than securing an indictment against a boorish lover. When a preacher is warming to his task, he often calls out, “Can I get a witness?” He means, “Can I get somebody to confirm what I’ve just said?”

Now, often this elicits a hearty “Amen” or “Preach it, brother”. But often the call is for more than that. The call is for someone to come up to the front and give a testimony of what the Lord has done in a life that confirms the truth of what’s just been expressed. In the best circumstances, it’s the testimony of someone in whom the Holy Spirit is actively engaged. This person comes forward and confirms the truth of what has just been said based on their own experience.

Long before Marvin Gaye, the Bible affirmed the need for a witness. In the Old Testament a witness could be a person, a monument, a memorial that signifies that a testimony or an agreement was genuine. In the courtrooms of Israel an individual’s testimony was insufficient to prove the validity of something. A witness was needed. In fact, the number 2 is the number of witness in the Scriptures. This is the point Jesus labors in John 8 when He’s talking to the Jews about His own identity. He says, “I am the one who bears witness about me.” The Pharisees had charged that He’s simply bearing witness to Himself, by Himself.

Now all of this relates to our text this Sunday—John 4:43-54. Here John tells us of a third person Jesus encounters in the opening chapters of his gospel. First, it’s Nicodemus. Then, it’s the woman at the well. And now, it’s a nobleman from Capernaum who travels 15 miles to Cana in a desperate search for Jesus. In each encounter we learn so much about the Gospel. But it’s in this third encounter we learn something more. This is the second miracle or sign performed by Jesus in the Gospel of John (John’s only got seven of them). It’s the second and final sign Jesus performs in Cana (Cana’s only mentioned three times in the New Testament, and every one is by John). And as you dig into this miraculous encounter you find a clear witness of who Jesus is and what He can do in any life. It’s a rich text that we will study together in a message entitled, “The Value of a Second Sign”.

In preparation for Sunday you may wish to consider the following:

1. Why does Jesus spend nearly 3 whole days in and around Sychar, Samaria? (see verse 43)

2. What is John intimating in verse 44 about the people of Galilee?

3. Where is Jesus most welcomed in chapters 3 & 4? Judea? Galilee? Or Samaria? What’s that tell you?

4. Why is verse 46 so important to John?

5. How far is Cana from Capernaum?

6. What does John want us to know about this man who comes to Jesus?

7. What similarities are there between Jesus’ two encounters in Cana?

8. Why does Jesus say what He says in verse 48?

9. What do we learn about this man in verse 49?

10. What more do we learn about him in verse 53?

11. What does this second sign say to us about our relationship with Jesus?

See you Sunday!

Evangelism - Henry Knapp

“Evangelism.” A word which often strikes fear into the hearts of many faithful followers. Fear—because it is hard. Fear—because we are worried we will do it wrong. Fear—because we know that we should be doing it far more than what we are.

Evangelism means simply the process of sharing the Gospel. But there is nothing “simple” about it. Not, mind you, because sharing the Gospel is complicated. No, evangelism is not simple because of the challenges around doing it. The challenge of being faithful and true to the biblical Gospel message. The challenge of finding the right time, the right place, the right people to share the Gospel with. The challenge of having the right attitude and heart when sharing.

The Gospel is life. Pure and simple. And, without the Gospel people are lost—now and forever. Sharing the Gospel is a gift of love—love to the person we are sharing it with and love to the Lord, the Author of salvation. Evangelism is an expression of our desire to love others. It is an expression of our love for Jesus. It is an expression of thanks for our own salvation.

Yet, “evangelism” still strikes fear into most hearts.

Billy Graham was an evangelist… but, I’m no Billy Graham. Many of us will know a fellow believer who eagerly and openly shares the Gospel… but, that’s not us, we think. So, we want to love our Lord by sharing His Gospel. We want to love others by sharing life with them. We want to be faithful in evangelism as in all things; but… can we really do it?

At various places in the Scripture we see evangelism happening. Peter’s sermon following Pentecost is nothing less than a glorious presentation of the Gospel. Numerous times in the book of Acts we read of Paul’s articulation of the Gospel. Throughout the Gospel accounts, Jesus communicates the message of salvation. But nowhere is it as clear as when Jesus meets with the Samaritan woman, recorded in John 4. Reading this account, we see the Master Evangelist at work—we see His understanding of the Gospel message. We see His approach to the woman. We see His concern for truth and His compassion.

Evangelism might at times seem scary; but we have the greatest message, the greatest Lord, and the greatest example in John 4.

As you prepare for worship this week, give John 4 a read.

1. In verse 7, why do you think Jesus asks the woman for a drink of water? What does that say about Jesus? Can you draw any implications for sharing the Gospel?

2. In verse 9, the Samaritan marvels that Jesus would even bother to talk with her. Why? What are the differences between the two?

3. How does the adjective “living” influence the noun “water”? In other words, what is “living water”?

4. “Water” is a popular symbol and/or metaphor in the Old Testament. Can you think of places where it is used?

5. In verse 12, the Samaritan assumes that Jacob is great. Why? Why would she be interested in if Jesus were greater?

6. Can you flesh out the metaphor in verses 13 and 14? What is a drink? How might that “well up” to eternal life?

7. What is Jesus’ point in drawing attention to her marital status? How does Jesus’ action here speak of His evangelism?

The Second Time Around - Doug Rehberg

The man’s a famous Baptist minister, at a famous Baptist church, in a famously Baptist city in the south. And until some well-placed friends challenged my understanding of salvation I would have believed everything he said. His understanding of salvation is summed up in the following sermon illustration he gave years ago.

Imagine that everyone in the world is a fast-moving river headed to destruction because of their sin. In that river are people of every race, gender, and age who are being swept away toward a giant waterfall. At the bottom of the falls are jagged rocks that will destroy anyone who encounters them.

But our Holy God doesn’t abandon us. He stations Jesus on the shoreline Who calls to everyone in the river to grab ahold of a life preserver He has thrown into the river. Each life preserver has a rope attached to it, and all a person must do is reach out and grab the life preserver and He will pull them to safety.

Now that’s the story he told to a national audience. His message was simple—we’re all in trouble. We’re all headed to destruction. But rather than sitting idly by, God sends His Son into this world with the offer of salvation. All we have to do is reach out and accept His offer, and we will be saved. In other words, salvation is a cooperative effort.

That’s the message I had been taught as a kid. Like millions of other Christians it was the lens through which I read the Bible. God did His part in Christ, now we must do our part. And when I was 19 years old that lens was shattered. I suddenly came to recognize that’s NOT AT ALL what the Bible teaches.

Instead of standing on the shoreline tossing life preservers, Jesus jumps into the river! He swims to those He chooses and hauls them back to shore. They don’t cooperate; because they’re dead in the water. Then He pulls them onto the shoreline where He resurrects them. He breathes new life into them, and they are transformed from spiritual death to spiritual life. That’s the message of the Gospel. And nowhere is that clearer than in John 3 where Jesus encounters a man named Nicodemus.

When the Protestant Reformation raised the old question, “What must I do to be saved?” Martin Luther and his younger admirer, John Calvin, answered, “Nothing!” Salvation, they insisted, is entirely the result of God’s loving grace revealed to us in our Lord Jesus Christ. Salvation does not depend on our acknowledgement of our sins nor our desire to escape the consequences of them. While Americans love the “can do” attitude of self-reliance, Jesus abhors it. And nowhere is He more plain or pointed about it than in this engagement with Nicodemus.

We are going to examine John 3:1-21 this Sunday in a message entitled, “The Second Time Around”. In preparation for our study you may wish to consider the following:

1. Who is Nicodemus?

2. What does it mean that he’s “a ruler” of the Jews?

3. Why does he come to Jesus at night?

4. What signs is he referencing in verse 2?

5. Why does Jesus answer Nicodemus’ compliment as He does in verse 3 if this is a non-sequitur?

6. Why does Jesus use the term “born again” or “born anew” to describe salvation?

7. Why is Nicodemus marveling in verse 7?

8. What is Jesus saying about “the wind” in verse 8?

9. Why is Jesus biting in his criticism of Nicodemus in verse 10?

10. How do verses 1-15 inform us of the meaning of John 3:16?

See you Sunday as we celebrate our new life in Christ around the Table.

"The Way We Do Things..." - Henry Knapp

My grandparents worshipped at an old, high Episcopal Church. Once a year or so, we’d be visiting and join them at their church. Now, certainly not all Episcopal churches are the same, and my memories of events fifty years old might certainly be skewed; but I remember really being confused throughout the service. The congregation relied heavily upon the Anglican Book of Common Worship for written prayers, responses, and songs. That’s fine, except that the service jumped around back and forth through the book with seemingly no pattern. Everyone else seemed to know where to go next, but I was always wondering…

I suspect that there was more direction going on than what I was aware of. Perhaps something was written somewhere (an “order of worship?”) or someone was leading, but what I really suspect was that the congregation’s familiarity with the weekly rhythms of worship enabled them to know exactly what was coming next. What was confusing to me was second nature to them, since they had seen it over and over again.

One of the great benefits of having traditions is that we know what to expect, and we can develop a comfort level with what is happening. Family traditions help establish a pattern or rhythm. Picture how a common family gathering, such as a holiday or birthday, goes. The traditions might be elaborate or simple, but almost always, they guide our expectations of how we will interact with one another. The traditions are incredibly meaningful, stating in concrete, common experiences the intimacy which exists for a family. Other customs have the same force—national traditions (e.g., national holidays), business traditions (staff interactions, office practices), even sporting events (singing the anthem, sideline events, etc.)—our common familiarity helps make the experience more meaningful.

Of course, there are dangers to traditions as well. Some traditions can become stifling. Some are outdated or no longer helpful. Some can be simply bad for us. But one challenge that always confronts a tradition is when it loses its meaning and simply becomes “what we do”. Anytime a once-beneficial practice becomes “what we do” without meaning behind it, the tradition is in danger of becoming “traditionalism”. While a tradition is an action or practice which carries great meaning, doing an action or practice simply “because” is the essence of “traditionalism”. For a vibrant Christian faith, our traditions can be incredibly helpful; while an empty expression of “traditionalism” will easily distract us from a meaningful relationship with our Lord.

Spiritually speaking, a good way of thinking of this is that traditions are “the living faith of the dead”. Traditionalism, however, is “the dead faith of the living”. Traditions connect us to our rich faith heritage. Traditionalism is a lifeless expression of “how we always do it”.

This challenge—to develop a rhythm or pattern which anchors us in our experiences, yet without losing track of the meaning or purpose behind the practice—confronts us throughout our Christian experiences. Our worship can easily slide from a beneficial interaction with tradition to a dangerous traditionalism. Our daily Christian disciplines of reading the Bible and praying can become rote and meaningless. Our service in God’s Kingdom can shift from an expression of our deep gratitude to our Lord to an empty ritual.

How do we navigate such a course? How do we experience the benefits of a faith anchored in good, meaningful experiences without losing sight of their purpose? We do so by expressing again and again our need and dependence upon our Lord. Relying on Him to invigorate our worship, our devotion, and our service to Him, we will, God-willing, continue to practice our faith in meaningful, intimate, and appropriate ways. All to His glory!

As you prepare for worship this week, read John 2:13-22.

1. What is the connection between the Passover and Jesus going up to Jerusalem?

2. Why would there be money-changers and folks selling animals in the Temple? What would be the reasoning behind something like this?

3. What is behind Jesus’ words about not making the Temple a house of trade? What is Jesus’ concern here?

4. In verse 17, His disciples remember a line from Psalm 69, an incredibly moving Psalm. Take some time and read it. Wow!

5. Why are the Jews looking for a sign? A sign of what?

6. How does Jesus’ answer, about His body as a Temple, answer their question of a “sign”?

7. Obviously, Jesus is anticipating His resurrection here. What is the connection between His body and the Temple? Why does He link these?