Episode Transcript
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Well, Gods Ah. The reading
to day is from John Thirteen versus one
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through twenty. This is the word
of the Lord John Thirteen, one through
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twenty. Now, before the Feast
of the Passover, when Jesus knew that
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his hour had come to depart out
of this world to the father. Having
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loved his own who were in the
world, he loved them to the end.
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During supper, when the devil had
already put it into the heart of
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Judas a scariot, Simon's son,
to betray him, Jesus, knowing that
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the father had given all things into
his hands and that he had come from
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God and was going back to God, rose from supper. He laid aside
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his outer garments and, taking a
towel, tied it around his waist.
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Then he poured water into a basin
and began to wash the disciple's feet and
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to wipe them with the towel that
he wrapped around him. He came to
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Simon Peter, who said to him, Lord, do you wash my feet?
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Jesus answered him. What I am
doing. You do not understand now,
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but afterwards you will understand. Peter
said to him, you shall never
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wash my feet. Jesus answered him. If I do not wash your feet,
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you have no share with me.
Simon Peter said to him, Lord,
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not my feet only, but also
my hands and my head. and
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Jesus said to him, the one
who has bade does not need to wash,
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except for his feet, but is
completely clean. And you are clean,
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but not every one of you,
for you knew who was to betray
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him. That was why he said, not all of you are clean.
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When he had washed their feet and
put on his outer garment and resumed his
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place, he said to them,
do you understand what I have done to
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you? You call me teacher and
Lord, and you are right, for
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so I am. If I,
then your Lord and Teacher, have washed
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your feet, you also ought to
wash one another's feet, for I have
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given you an example that you also
should do just as I have done to
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you. Truly, truly, I
say to you, a servant is not
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greater than his master, nor is
a messenger greater than the one who sent
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him. If you know these things, blessed are you if you do them.
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I'm not do I'm not speaking of
all of you. I know whom
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I have chosen, but the scripture
will be fulfilled. He who ate my
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bread has lifted his heel against me. I'm telling you this now, before
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it takes place, that when it
takes place you may believe that I am
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he truly. Truly, I say
to you, whoever receives the one I
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send receives me, and whoever receives
me receives the one who sent me.
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It sends the Reading of God's word. You may be seated. Well,
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I want to begin with the statistic
that may surprise you, that one in
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twelve men and one in every two
hundred women has a condition called red green
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color blindness. Now, this is
a condition in which you cannot distinguish,
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at least not very well, if
at all, the colors read and green
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from each other, so you don't
see the full spectrum of color in the
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world. And thankfully this is a
condition that a company with the last couple
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years called in Chroma, has made
glasses that actually fixes it for eighty percent
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of those who have it. And
if you go on Youtube, where we
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get most of our information these days, you can look up videos of several
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countless people putting on these glasses for
the first time. Some of them are
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elderly men, or a lot of
them are again one and twelve. And
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for the first time, these men
and women who have mostly seen the world
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and kind of dull colors, who
have never truly seen the vibrancy, the
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abundance, the beauty of the world, for the first time in their lives,
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they are seeing all of the bounty
and beauty of the earth and many
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of them respond as you would expect. They start crying, they exclaim with
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great joy. There is a wide
range of emotions, beautiful emotions, where
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they see for the first time him, you know, the true color of
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their children's eyes. They see the
first time what color arose really is.
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They find out for the first time
that their favorite color is red. And
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so that is one of the things
that we are going to be seeing today,
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that is comparison today, because we
are going to consider how Jesus Christ
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is the conquering King. And the
tricky aspect about such a topic as Jesus
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is kingship, is that a lot
of us, when we think about his
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kingship, are colorblind. You see, we come to Jesus as kingship and
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we have kind of a rough idea
as believers, at least, you know,
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if not a more fully developed idea
that Jesus is indeed the king.
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The problem is is that we often
come to his kingship viewing it through our
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own understand and we come to it
with our own cultural ideas of kingship or,
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even worse, are sinful ideas of
what a king should be like.
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And so the main idea that I
want us to see today, the way
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that I want to have corrective lenses
put on a few the if you will,
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the way in which our color blindness
will be fixed, is to see
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that Jesus is the conquering king,
but not like you're thinking that he's.
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He is the conquering king indeed,
but he is not the conquering king that
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we often imagine him to be.
And so that is our main idea.
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And so we come to this text, John Thirteen, and here is just
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a little bit of background that I
want you to see, particularly from verse
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one. Two things. First of
all, we have this phrase before the
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Feast of the Passover. Now this
is significant because John, throughout this text,
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has been developing this Passover theme.
Throughout the text he's been pointing out
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how Jesus is indeed the Passover lamb. Indeed, is John One and twenty
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nine says Jesus is the lamb of
God who takes away the sins of the
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world, and so that's kind of
our first thing that we're working with,
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and this comes to a culmination in
John Thirteen as they are eating the Passover
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feast. The second thing that I
want us to see is that throughout the
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book Jesus has been saying that his
time has not yet come and as we
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see in verse one here, it
says that his time is now here.
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You see all the way back in
John Two, verse four, when Jesus
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is at the wedding of Cana,
which is where he performs his first miracle,
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you know, infamously turning water into
wine. It's a scene where his
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mother comes up to him. You
know, the couple, the young couple,
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has run out of wine and Jesus, his mother, comes up and
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tells him, you know, they're
out of wine. You can kind of
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picture Mary here kind of being like, you know, we had the you
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know, I had the vision from
the angel, and your stepfather he had
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the dream and we know there's something
about you and surely you can do something
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about this wine thing, right,
and Jesus probably looking at her in that
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way. That says, you shouldn't
be saying this in public, but of
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course not. sinfully says to her
woman, what does this have to do
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with me? From my time has
not yet come. Similarly, in seven
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six through eight, his brothers want
him to do some signs openly, some
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miracles, because his verse five says
not even his brothers believed in him,
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and Jesus responds to them by saying
that his time has not fully come.
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And Furthermore, in seven, twenty, eight, hundred and twenty, both
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times in which Jesus has upset the
religious leaders and they are trying to arrest
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him so that they can crucify him, it says that they are unable to
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because his hour had not yet come. But now we come to the time
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when his hour has come and we
come to the time when it is for
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the Passover meal. And so we
see these two themes that have been developed
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throughout the gospel of John Coming Together, that Jesus is indeed the Passover lamb
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and that his hour is indeed here. We see those two things coming together,
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and is at this point where we
may be saying, you know,
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that's great and all, but I
don't see anything. Kingly here. You
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know, I don't know where they
got the guest preacher from, but I
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you know, he may see some
king stuff here, but I don't see
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anything king. They don't see anything
about a crown. I don't see anything
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about ruling and reigning. I don't
see any of this kingship stuff. What
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are you talking about? And it's
at this point I would just like to
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ask you, if you're thinking that, do you know what you're looking for?
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Do you know what you're looking for? Because remember, Jesus is indeed
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the conquering king, but not like
you're thinking. So Jesus is the king,
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but the scriptures often flip the script
on how Jesus is the king.
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That is, he's not the type
of King we would think up, he's
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not the type of king we would
imagine, and he's certainly not the type
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of king the disciples were expecting,
nor us, which leads us to our
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first point, that we often want
to decide what kind of King Jesus is
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in verses three through eight. Let's
look at verse three again. We see
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this dramatic theme unfolding, which says
this Jesus, knowing that the father had
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given all things into his hands,
and that he had come from God and
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was going back to God. You
see, his hour has come right this
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is the past over time. This
is the time where we expect the kingly
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activity to begin. This is the
time where all authority has been given into
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him, that is he is reigning. This is also the time when he
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has come from God, that is
his eternal throne, and he is going
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back to God to reign again.
And so it is at this time we
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expect kingship to really come out.
You know, and Jesus, he started
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so well with our thinking along these
lines. He said the time is fulfilled
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and the Kingdom of God is at
hand. Repent and believe the Gospel,
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and he said often times in his
ministry that the Kingdom of God is like
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this or the Kingdom of God is
like that. And yet the disciples and
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us, we are so often confused
about what the Kingdom of God is truly
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like. Is that this time when
Jesus as all authority, we finally see
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the kingly language coming forth, and
is that this time where we often make
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our mistake? This is often where
we go wrong, because ask yourself this,
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what kind of King or how do
you expect a righteous king to treat
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rebels? Because, you see,
Judas is right there, right and Jesus
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knows that Judas has already betrayed him, or that is at least in his
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mind, to betray him. And
so do you expect Jesus to kind of
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just, you know, deal with
Judas on the spot, just kind of
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kick him out, to Zap him, you know, for Judas to kind
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of drop dead? It's one question. But another question to ask when we
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think about Jesus King ship is this. How do you expect a king to
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expand his empire? Do you expect
him to use military might, as old
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times, or maybe like our modern
times with politicians using smear campaigns? Do
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you expect him to use that kind
of deceitfulness a type of way of levying
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for power? Or how do you
expect a King to exercise authority? Do
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you expect a king to only have
good servants and to reward those good servants
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with good gifts and a promotion accordingly? These are all questions we need to
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ask as we think about kingship.
And yet the thing is, the type
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of king that Jesus is is not
the king we expect, because right at
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the point where we expect him to
wield the sword, right at the point
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where we expect Jesus to really flex
his muscles and show what his kingly power
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is and Kick Judas out and,
you know, the root of the Romans
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along with him. All he's at
it right. It's right at that point
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where we have verse four and five, which says this. He rose from
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supper, he laid aside his outer
garment and, taking a towel, tied
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it around his waist. Then he
poured water into a basin and began to
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wash his disciple's feet and to wipe
them with the towel that was wrapped around
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him. You See, this language, or the picture of him laying aside
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his outer garment and wrapping a towel
around his waist, is the image of
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the lowest servant possible. This great
king is bringing about his kingdom by being
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a servant. You See, right
at the moment when we expect Jesus to
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really show his kingly power, right
when the text is building us up for
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this grand kingly display, Jesus takes
off his outer garment and he puts the
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towel around his waist and he washes
disciples feet and the thing is is that
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we don't often like Jesus using his
powerless way, which is seen in Peter's
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response in verse six. Peter Protests
on his behalf and the rest of the
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disciples behalf. You know, it's
easy for us to give Peter a bad
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rap and to think that Peter,
you know, kind of just didn't get
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it, but all of the disciples
would have been absolutely mortified by what they
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were seeing. You see, because
culturally you would never have a superior wash
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someone else's feet. Maybe you're familiar
with foot washing, but this was something
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that was only done by the lowest
level of servants. This was something that
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was rarely done from one peer to
another, unless you were want trying to
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show extravagant love and devotion to your
friend. But it was never done from
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a superior to someone who is under
them. And so they would have all
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been mortified by this, and that
is why Peter Responds, Lord do you
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wash my feet? He's actually indignant
when he says this. It's as if
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he's saying it as Lord do you
wash my feet? Jesus, what are
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you doing washing my feet? This
is surely out of place for them.
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So in Verse Eight, Peter Protest
Again. He goes from pure being a
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gas to declaring that you shall never
wash my feet. You know, in
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the original language this is very strong. It's as if he's saying you shall
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not wash my feet into eternity.
You know, it's kind of like when
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you're a little kid, you know, if you're a little boy and you
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think that girls have cooties and you
say I will never in a million billion
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years get married. Right. This
type of the type of negation that Peter
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is using here. This is never
going to happen. Ever, you shall
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never wash my feet. And you
see, this is the problem that we
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are often plenty happy in Peter and
the disciples were plenty happy to wash Jesus's
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feet, to do things for Jesus. And the problem is that are in
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our relationship with Jesus too often is
you shall never wash my feet the tagline
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for how we relate to him.
That is our problem. You See,
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it is easy for us to kind
of think of the Christian life as we
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kind of save ourselves and we kind
of clean ourselves up, and Jesus is
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kind of the divine health inspector who
comes along asked us if we got behind
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our ears and then says that'll do. And you see, that's problematic because
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we often use that as a way
to keep control. We often relate to
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Jesus that way in which we are
the ones who daily do our own washing,
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and this is reflected by the ways
we answer those previous questions. You
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see, because if you expect Jesus
to be the king who punishes rebels,
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then you are often going to despair
of your sin and think that you're too
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far gone for His grace. Or
you're going to think of those people,
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whoever those people are for you,
and you will think, surely God could
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never save them, surely God would
never give those people over there his grace,
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and so we end up being those
who are either despairing or judging others.
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Or, secondly, you'll be tempted
to we or to bring about Jesus
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Kingdom through those forms of earthly power
that we mentioned. You'll be prone to
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try and gain power for the kingdom, to try and do so through worldly
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means rather than that kingdom ethic that
we heard about in the law reading.
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You'll try and use power that way. Or, third of all, if
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you expect Jesus to use his authority
to reward good people, you know,
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with good gifts based on their good
efforts. Then you will not selflessly love
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your neighbor, but you will only
try and pad your spiritual resume with God,
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I remember when I was a student
at you have a, I took
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this leadership class and one of the
things that we learned in this class was
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how to first of all put together
resumes, but then also how to do
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job interviews. And they always practice
for the question of what is your greatest
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weakness? And you see, when
we were given this question, we were
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supposed to really, you know,
answer with kind of a basically a backdoor
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way about bragging about ourselves, you
know, and so we were told to
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say something like well, my greatest
weakness is that I try and do too
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much. All right, my greatest
weakness is that, you know, I
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work too hard, right, and
so that's kind of the answer we were
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given, totally give and while that
may be true in our society, where
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we often work ourselves into the ground
and don't value Sabbath rest particularly, that
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was definitely not our problem. I
know it wasn't my problem, you know,
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when I was a college student.
And so that's the thing though,
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right is we won't actually confess real
sins. Will kind of confess in this
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vague type of way. You know, we won't actually be honest with each
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other about the real sin that we're
struggling with or about the real ways that
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we've sinned against each other, real
ways that we can hurt each other as
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Christians. This will all stay very
vague and very much a theory, right,
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because we can't open up too much
about our real struggles, about our
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real sins. That is what happens. And so, you see, you
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shall never wash my feet. Is
ultimately away for us to maintain kingship,
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because if we cannot admit that we
are weak, then we do not need
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a king to come and save us. And this leads to my second point,
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that Jesus is the conquering king that
we never expected. You See,
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he says next that if I do
not wash you, you have no share
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with me. This idea of having
a share or part in Verse Eight is
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this language of inheritance, but it's
also this language of kind of scatological or
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kingdom blessing. That is what it
meant for the original here is to be
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a part of God's kingdom, to
receive blessing in God's kingdom, and so
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this is very much kingly language here, this is very much conquering language,
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and so we see the connection,
you know, because ask yourself, is
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this really all about just having clean
feet? Is the moral of the story?
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You know, God godliness is next
to cleanliness? No, it's not.
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We see this connection between verse three, that all authority is being given
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to Jesus and that he didn't turn
is using that authority to serve his disciples.
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And so it's in this we see
how Jesus conquers. It is in
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this that we see that his conquering
reign, in his kingly glory, is
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in serving us and that service of
us is primarily in dying for us.
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That is how he's glorified. Look
at John Twelve, twenty seven through thirty
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three, just a little bit earlier, which says this. Jesus says this.
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Now is my soul troubled, and
what shall I say? Father,
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save me from this hour, before
this purpose. I have come to this
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hour, father, glorify your name. Then a voice came from heaven.
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I have glorified it and I will
glorify it again. The crowd that stood
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there and heard it said that it
had thundered. Others said in Angel has
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spoken to Him. Jesus answered,
this voice has come for your Sake,
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not mine. Now is the judgment
of this word. Now will the ruler
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of this world be cast out,
and I, when I am lifted up
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from the Earth, will draw all
people to myself. He said this to
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show by what kind of death he
was going to die. You See,
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it is in this act that Jesus
is lifted up, it is in this
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act that Jesus is glorified. It
is the hour of Jesus, is kingly
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glory, and we see the our
connection here, or the connection with the
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hour. Jesus is our and we
also see this connection here with the Passover,
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for as First Corinthians seven says,
for Christ, our Passover lamb has
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been sacrificed. Furthermore, Mark Ten
forty five says that, for even the
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son of man came not to be
served but to serve and to give his
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life a ransom for many. That
is how Jesus is glorified, that is
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how Jesus exercises kingly rain. And
so in nine through eleven we see Peter
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Respond. Will Not only my head, but my hands are not only my
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feet but my hands on my head
also, and it's, you know,
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one of those points where you're kind
of like, you know, Peter,
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you're not getting it right. This
isn't about that. You know you're going
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to need the Holy Spirit for this. So just trust me now and wait
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till pentecost. But eventually it's all
going to make sense. But this is
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about what is foot washing of meaning? Or what is foot washing about?
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Because just as Peter was not getting
it, we often don't get it.
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What is Jesus doing by washing his
feet? What does nine and ten mean
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when you see what's happening here with
foot washing, and what Jesus is signifying
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with Peter, is that the initial
act that Jesus provides and his death is
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a once for all cleansing act.
So when Jesus says that you are clean
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already, Jesus is saying that his
death has worked for Peter and for those
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who believe a cleansing, a onetime
cleansing that has effects from day to day
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and forever. So what does that
mean for you? Means this that Jesus
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is the king over your past sins. He's a king over your past sins.
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You see the sin that you regret, the choices that you can't take
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back, the foolish sin of your
younger days. Jesus has washed all of
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that away, which I think we
naturally get generally if we've been in church
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long enough. But it also means
this, that Jesus is the king over
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your present sins. You see that
fight that you had with your spouse on
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the way here, the ways in
which you believe that the church is really
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about faking it till you make it, the anger, the fear, the
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anxiety that you have. Jesus is
king over that. Your discontentment, your
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same sex attraction, your gossip and
your cheating on your spelling test, your
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addiction to drugs or alcohol. Jesus
is king over all of that, and
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also means this that Jesus is also
the king of your future, as Romans
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Eight, thirty one through thirty nine
says this. What, then, shall
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we say to all of these things? If God is for us, who
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can be against us? He who
did not spare his own son, but
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gave him up for us all,
how will he not also, with him
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graciously give us all things? Who
shall bring at any charge against God's elect
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is God who justifies. Who is
to condemn? Christ Jesus is the one
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who died, more than that,
who was raised, who is at the
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right hand of God, who intercedes
and is interceding for us. WHO shall
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separate us from the love of Christ? Shall tribulation or distressed or persecution or
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famine or nakedness or danger or sword, as is written? For Your Sake,
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we are being killed all the day
long. We are regarded as sheep
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to be slaughtered. No, and
all these things. We are more than
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conquerors through him who loved death.
For I am sure that neither death,
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nor life, nor angels, nor
rulers, nor things present, nor things
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to come, nor powers, nor
height, nor depth, nor anything else
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in all creation, will be able
to separate us from the love of God.
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In Christ Jesus, Our Lord Jesus, is King over your future as
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well, which leads us to our
third point, that the conquering, or
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what it looks like to conquer in
the land's kingdom, is different as well.
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Verse Twelve, Jesus Returns to his
matter. He asked, do you
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understand what I have done for you? And he unpacks this idea of being
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both teacher and Lord. Now teacher
to them would have been the equivalent of
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saying that he was their rabbi,
right, and they are his disciples who
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are learning from him, who are
following him. So he's referring to that,
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that they should be his disciples and
learn from his action. But then
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he is also Lord, which was
first of all applied to his teaching role.
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But after the resurrection Lord takes on
Richer Meeting for Jesus, you see,
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because Jesus has conquered death, because
Jesus is your king, because he
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has conquered your sin. He is
also the name that is above every name.
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He is indeed Lord, he is
the name by which our salvation was
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one, and he is the conquering
king who has faced death and destroyed it
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in his death. And so he
is teacher and Lord, and he makes
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the point that this is a model
that he is giving them, and verses
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fourteen and fifteen not a model,
by the way, that we should continue
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foot washing, which is good news, because I had my feet washed.
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I don't know about you, but
I was a camp counselor in college and
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I had had someone washed my feet
and it was like the most uncomfortable thing
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I've ever experienced. If you know, if foot washing is something that you
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like, just get a pedicure,
because then it's done by a professional.
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But the thing is, the point
is is that we engage in counter cultural
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sacrificial love for each other. That's
what Jesus is getting at here. And
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so, despite our differences, despite
the way that we have differing personalities,
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different political opinions, skin colors,
nagging sins and the like, we are
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all God's smelly children and we're all
in need of being washed in the blood
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of the lamb. And you see, when you admit that, that means
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you are also admitting that you do
not have any right, or we do
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not have any right, to view
ourselves as superior to anyone else here.
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Can you see? This is counter
intuitive, radical stuff, because it also
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means that in the Church of Christ
there are no misfits, there's no one
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here that doesn't belong. Everyone here
has a place and everyone here has a
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gifting by the spirit. And so
Jesus says in verse Seventeen, blessed are
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you if you do these things?
And how will we be blessed? You
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See, the more that we realize
that Jesus has conquered death. The more
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that we realize that he is king
over our sins, the more we realize
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that he is our king now and
forever and that there is no sin that
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can separate us from his love,
the more we will realize that we don't
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need to compete against each other,
you see, the more we will realize
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that we can actually confess real sins
to each other right you see, because
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if you don't have to convince Jesus
that you're really clean when you're not,
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if you don't have to convince Jesus
to give you something or to earn something
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from him, but if he freely
cleanses you, then you have no reason
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to try and convince anyone else that
you're clean on your own. And when
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we live under that freedom, we
are then free to receive from Jesus together
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and, in turn, free to
watch each other's feet. That is the
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freedom that this brings. That's self
sacrificing service of each other. Finally,
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I want to say this. You
know, in seminary they teach you to
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only have three points in a sermon, and so I'm going to break those
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roles, but I'll just call it
an epilog. So I can kind of
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keep with the standard or conclusion,
but I just want to say this about
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are verses eighteen through twenty. Let's
want to say this about suffering and death
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and evil. You see, Jesus
talks to his disciples and he wants to
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communicate this to them. In Verses
Eighteen through twenty. He wants to show
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them that while Judas is betrayal is
coming, while his death and suffering is
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coming, that that is not a
foiling of the plan. You see,
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that's how we naturally think. We
naturally think that if the king is dead,
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that the kingdom's kind of all over
right, that all hope is gone.
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I'll hope is lost and we,
his subjects, are without any hope,
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anyone to defend us. But Jesus
is telling them that his Judas is
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betrayal and his coming death is not
actually counter to his conquering but is actually
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the the conquest that he uses Jesus
is death is the climax of his conquering
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kingdom. And he quotes David here
when he says the scriptures are being fulfilled.
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In he quotes Psalm Forty one nine, which alludes to Jes or to
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David being a king, and it
shows that Jesus is filling in this kingly
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role, and he is doing this
kingly role in which the king himself is
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being betrayed by a friend, you
see, because the share a meal with
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each other in that culture was one
of the most intimate things you could do.
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And so the king himself is being
betrayed by a friend. This is
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the most heinous thing that could happen, that the son of God being betrayed
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by an intimate friend, and Jesus
is telling him that, despite all that,
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despite the fact that this is the
most heinous thing that could happen,
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is actually the thing that he is
going to use to bring about his kingdom,
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that his kingdom comes through death and
that in his death he destroys death.
403
00:32:21.440 --> 00:32:24.680
And so that means for you to
day that regardless of what you are
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experiencing and suffering, regardless of what
sin is besetting you, Jesus has already
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conquered it in his death, and
because he has conquered in his death,
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you can know that he is with
you in your suffering, in your sin,
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and he has already destroyed it by
his death and resurrection. Therefore,
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let him wash your feet. Let's
pray
