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John 7:1-9 · Providence Baptist Church - Sermons

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As he's carried along by the Spirit, is to present Jesus as the Christ, the promised Messiah who would come to deliver his people from the domain of the enemy, the power of sin and death.
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We will not unpack the first six chapters. We don't have nearly enough time for that. But be reminded, this is what he is pressing upon his readers.
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It is not difficult for us to arrive at this conclusion. He tells us, John chapter 20, verse 30 and 31.
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Now, Jesus did many other signs in the presence of the disciples which are not written in this book.
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But these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing, you may have life in his name.
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As he unfolds his telling of Jesus' works, he also repeatedly juxtaposes those who reject Jesus as the Christ and those who receive Jesus as the Christ.
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You see this over and over again, rejection and receipt.
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This thematic element is established at the outset of John's writing.
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Chapter 1, verse 9 and following.
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The true light which gives light to everyone was coming into the world.
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He was in the world, and the world was made through him, yet the world did not know him.
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He came to his own, and his own people did not receive him.
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But to all who did receive him, who believed in his name, he gave the right to become children of God.
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Now, I am grateful for the way in which we carefully set ourselves to work verse by verse through books of the Bible.
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If we didn't think this practice, and if we didn't find it to be profitable,
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we would stop and we would begin to preach God's Word in a different way.
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From time to time, we do that very thing.
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However true this may be, this is a good practice, right?
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However true this may be, we must be careful that we do not lose the forest for the trees.
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This reject-slash-receive theme carries the narrative along,
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and as we will see in the coming months, it intensifies in John's narrative.
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John MacArthur wrote in his commentary on this passage that we'll look at today,
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chapters 7 and 8 usher in a new, more volatile section of John's Gospel,
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as the smoldering resentment that Jesus encountered in chapters 1 through 6
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finally bursts into a blazing inferno of hatred.
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And we know this leads finally to Jesus' crucifixion.
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In fact, we will see in chapter 8, the very end of it, a failed attempt to kill Jesus.
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Jesus undoubtedly came to die.
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We know this to be true.
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But we have seen that he always submitted himself to the divine timeline.
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There was a plan for when and how this death was to take place.
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Let me note a couple of places for you that we see this.
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John chapter 2, verse 1 and following.
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On the third day, there was a wedding at Cana in Galilee.
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And the mother of Jesus was there.
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Jesus also was invited to the wedding with his disciples.
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When the wine ran out, the mother of Jesus said to him,
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they have no wine.
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She knows who he is.
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She knows what he can accomplish.
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And Jesus said to her, we have a record.
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Woman, what does this have to do with me?
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My hour has not yet come.
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And then in chapter 5, in verse 19, Jesus says,
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Truly, truly, I say to you, the Son can do nothing of his own accord,
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but only what he sees the Father doing.
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For whatever the Father does, that the Son does likewise.
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Always submitting himself to the divine timeline.
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In the build-up for what will happen at the conclusion of the Feast of Booze,
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we see this same submission to the Father's perfect will,
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to his perfect timing.
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So our text for today is John chapter 7.
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We'll look at the first nine verses.
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Join me in a word of prayer as we open it together.
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Father, we ask that you would help us this day as we take up your word together.
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We humbly come to you knowing that we can't do this well.
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We can't understand it as we should.
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We can't give it the application for our lives without the help of your Spirit.
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We ask that you would work in us mightily this morning,
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both in delivery and in receipt of your word.
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That it would be for your glory and for our good.
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We want to believe its promises.
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We want to obey its commands.
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We want to have affection for you, its author.
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So we pray this.
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We pray it for the glory of Christ.
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Amen.
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John chapter 7, beginning in verse 1.
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After this, Jesus went about in Galilee.
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He would not go about in Judea because the Jews were seeking to kill him.
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Now the Jews' Feast of Booze was at hand.
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So his brothers said to him,
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Leave here and go to Judea that your disciples also may see the works you are doing.
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For no one works in secret if he seeks to be known openly.
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If you do these things, show yourself to the world.
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For not even his brothers believed in him.
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Jesus said to them,
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My time has not yet come, but your time is always here.
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The world cannot hate you, but it hates me because I testify about it that its works are evil.
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You go up to the feast.
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I am not going up to this feast, for my time has not yet fully come.
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After saying this, he remained in Galilee.
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Now at the very outset, you may be wondering,
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Why verses 1 through 9?
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I don't know.
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If you're like me, I have already scanned on beyond.
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I'm wanting to see where the rest of the text goes.
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And you might be thinking,
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Why stop at 9?
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No one that I have read concerning this chapter divides it this way,
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except for one.
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You may be able to guess, if you know me, who that one is.
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Because they most regularly end this section at verse 13.
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The ESV, translation of the Bible that I study from,
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doesn't have a subtitle break until the end of verse 24.
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I point this out simply to say that the division is not inspired.
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And so we just want to take up the text and consider it in the most helpful way.
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And this seems good to me.
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I get to practice a little bit of prerogative as I'm prepping these outlines for the text.
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There are, of course, other good ways to do so.
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So, why then like this?
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And it's because verses 1 through 9 are a chiasm.
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Yep, you got it.
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They're a chiasm.
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So, my intention is for us to follow the chiastic structure of the book of John all the way through.
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It's really brilliant.
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I'm not going to spend a bunch of time trying to convince you that that's the case.
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It just is.
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And I hope you'll catch up to that if you haven't already.
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So, I put in your notes for you this morning that chiastic structure so that you could see it.
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First things corresponding to the last things and so forth.
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It's stepping in to a central interpretive point.
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It's not always the most important thing being said, but it's trying to help us to understand the rest.
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And so you look at verse 4 and 5.
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For no one works in secret if he seeks to be known openly.
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If you do these things, show yourself to the world.
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For not even his brothers believed in him.
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It helps us to see that what John is doing here is he's drawing our attention to this fact.
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They're asking him to do something which on the surface can seem like a good thing to request of him.
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But, this insertion of his, not even his brothers believed in him.
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We'll address more what that means later.
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So, I think it helps us as we take the text up.
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And I hope it will continue to help us as we study it.
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Together.
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I have a very simple and brief three-point outline for our consideration.
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Number one, let's look at the setting of what's happening here.
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Verses 1 and 2 and then verse 9.
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After this, Jesus went about in Galilee.
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After this, sometime chronologically after.
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It doesn't necessarily mean immediately following.
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But we should be reminded of what was going on previously.
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John chapter 6 and verse 66.
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After this, many of his disciples turned back and no longer walked with him.
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It's following a hard saying.
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It's something difficult that he said as he taught in the synagogue of Capernaum.
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And what we often call the bread of life discourse.
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If you weren't here for our study of that, I encourage you to go back and study it.
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Listen to Francis.
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Francis did a wonderful job of unpacking that text for us in two weeks before Christmas.
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Really helpful.
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And this huge following he has suddenly disperses.
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And he turns to the apostles and he says, are you also going to go?
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And Peter says, to whom will we go?
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Right?
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You have the words of life.
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It's after this takes place.
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So that's what's going on in the life of Jesus.
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He's remaining in Galilee, which is a rural area outside of the region of Judea,
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which is where Jerusalem is located.
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So he's staying out on the outskirts.
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And to be sure, this is a largely Jewish population that lives in this pretty remote area.
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And so we're going to see that he wouldn't go to Judea because the Jews were seeking to kill him.
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And we know that.
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We mean that to understand the Jewish elite, those in power who could put this execution into place.
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So he's in Galilee.
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And you may recall in chapter 5, John records a trip Jesus takes to Jerusalem.
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And he heals a man on the Sabbath.
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In verse 16 and following of John 5 records for us.
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And this was why the Jews were persecuting Jesus.
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Because he was doing these things on the Sabbath.
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But Jesus answered them,
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My father is working until now, and I am working.
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And then verse 18 says,
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This was why the Jews were seeking all the more to kill him.
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Because not only was he breaking the Sabbath,
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but he was even calling God his own father,
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making himself equal with God.
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Because after this episode that he goes back to Galilee,
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and he's yet to return to Judea, to this region.
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And we'll see him later in the chapter do this very thing.
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He's outside in Galilee, not going to Judea,
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because the Jews were seeking to kill him.
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And we're going to see later in this chapter that this is not about fear.
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This is all about timing.
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It wasn't yet the right time.
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Jesus submitting to the divine timeline that is laid before him.
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Verse 2 tells us that the Jews' Feast of Booths was at hand.
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It sets it in the last part of the year, September into October.
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The Feast of Booths, or the Feast of Tabernacles,
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is instituted in Exodus chapter 23.
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Restated, Leviticus 23, Deuteronomy 16.
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We're going to talk more in the coming weeks about details concerning this feast
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as those details become more relevant.
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So, I'm going to begin reading in Exodus chapter 23, verse 14,
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down through verse 17.
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Three times in the year you shall keep a feast to me.
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You shall keep the feast of unleavened bread.
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That's the first one.
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As I commanded you, you shall eat unleavened bread for seven days
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at the appointed time in the month of Abib,
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for in it you came out of Egypt.
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None shall appear before me empty-handed.
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You shall keep the, second one, feast of harvest,
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of the first fruits of your labor,
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of what you sow in the field.
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You shall keep the, third feast,
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the feast of ingathering.
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And this is, this is an insertion on my part,
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this is the feast we are seeing in our text today.
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It's also called the Feast of Booths,
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or the Feast of Tabernacles.
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And we're going to spend some time in the future proving that,
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that this Feast of Ingathering is the Feast of Booths.
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Back to the text.
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At the end of the year,
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when you gather in from the field the fruit of your labor.
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And verse 17 says,
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three times in the year shall all your males appear before the Lord God.
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That's the detail that I want you to note.
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The men, Jewish men, were expected to go.
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Even those who had been dispersed,
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there was an expectation.
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I doubt that they all did,
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but that's what they were supposed to do.
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Attending this feast,
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where temporary structures or booths,
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would be set up and lived in for seven days,
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was part of the normal societal expectation.
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which means that huge crowds would have gathered for this extended time in Jerusalem.
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This is a massive, massive crowd.
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Of course his brothers were going.
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Of course he should go.
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I cannot overemphasize at this point how central Jerusalem was to first century Judaism.
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This is where it was happening.
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Pilgrimage was normal and it was expected.
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That sets the stage for us.
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And then we see in verse 9,
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after his interaction with his brothers,
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it says,
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after saying this,
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he remained in Galilee.
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Now he won't stay there,
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and we'll get into it next week.
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But at this time,
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in this episode,
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it's all set here
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in Galilee.
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Now the second point,
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a request is made of him,
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we see this in verses 3 through 5,
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by his brothers.
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So his brothers said to him.
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Now his brothers here are understood,
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I think rightly so,
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to be the other male children of Joseph and Mary.
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They would have been Jesus' half-brothers.
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Right?
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We get their names in Matthew chapter 13,
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verse 55.
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James,
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Joseph,
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Simon,
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Judas,
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who I think takes on
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the abbreviated version Jude,
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because the name Judas
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became very unpopular.
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It's these brothers, right?
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It's his earthly family brothers
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is who we are talking about here.
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And they say to him,
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leave here,
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leave Galilee,
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go to Judea.
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Right?
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Go to this feast,
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so that your disciples
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also may see the works
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you are doing.
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And we have to do a little bit of thinking here
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to understand
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what it is that they
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may mean
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by this request.
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They clearly
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had seen his works.
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Right?
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We know that they were present
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at the Cana wedding,
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chapter 2,
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verse 12.
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We know that his disciples
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had seen his miracles,
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which makes this statement
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possibly confusing.
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What does he mean
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that your disciples
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also may,
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as if the disciples
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hadn't seen the works
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and they need
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to see
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the works.
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And I want to offer to you
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two probable possibilities
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and maybe the two of them
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are both true
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at the same
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time.
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First,
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they may
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have been aware
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of the vast number
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of disciples
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who had abandoned Jesus
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recorded in chapter 6.
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After this,
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many disciples
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abandoned Jesus
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and they want him
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to perform
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more miracles
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to satisfy them
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before all is lost.
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Before all is lost.
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The momentum
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of his movement
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from their perspective
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may have been
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waning
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waning
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and this was
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an opportunity
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to breathe
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some life
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back into it.
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Go to this place.
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Those who
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were once
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your followers
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will be there
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and perhaps
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they'll see
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some more
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of your works
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and re-engage
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in what you're up to.
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Secondly,
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they may have had
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in mind
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future disciples.
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They may have had
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out there
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some other disciples.
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a vast number
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of Yahweh worshippers
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would have been here.
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They would have been there
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from all sorts
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of nations.
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Verse 4,
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they say,
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if you do these things,
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show yourself
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to the world.
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This is likely
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what they mean
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here.
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But there is a
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fundamental
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misunderstanding
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about who
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the Christ
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would be
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in this day
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and certainly
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in the minds
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of his
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brothers.
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They thought
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the Messiah,
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the Christ,
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was going to come
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as a military ruler.
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They looked at
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the oppression
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that the Old Testament
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talked about
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as merely
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temporal.
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It was about
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the Roman oppression
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that they were
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experiencing
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and they were
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looking for somebody
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to rise up
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and be a king
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like David
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in the land.
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It was all temporal.
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It was all about
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what was happening
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right then,
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geopolitically,
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in their
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day.
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They failed
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to understand
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who the Christ
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truly
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is.
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Not even
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his brothers
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believed
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in him.
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They certainly
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knew that he
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existed.
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They didn't have
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to have some
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mental assent
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to the historical
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Jesus.
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People today
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say that they
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believe that Jesus
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was a real man
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who really
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existed.
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The historical
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evidence
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weighs in,
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yes,
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he existed.
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They knew
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that.
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They grew up
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with him.
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They lived
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in a home
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with him.
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Shook their
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fists at their
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perfect older
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brother,
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I'm sure.
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What is it
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that it's saying
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here?
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John is saying
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for not even
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his brothers
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believed in
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him.
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Believed that
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he was the
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Christ.
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Believed all
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that he had
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already taught
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to be true
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about what
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it is
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that he came
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to do.
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the fact
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that his
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discipleship
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group,
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this band
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of fickle
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followers
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had dispersed
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was concerning
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to them.
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They thought,
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ah, we
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thought he
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was the
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guy.
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And here
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they are
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now,
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scattering
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all over
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the place.
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Perhaps
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we can
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make a
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suggestion
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to him
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that will
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rally
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everybody
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back
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together.
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The fact
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that John
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includes
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for not
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even his
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brothers
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believed
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in him
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suggests
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to me
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that they
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were setting
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him up
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even for
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failure.
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You're not
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really who
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you say
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you are.
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Let's just
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go see
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what happens
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when you
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go and
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you don't
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work in
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secret but
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you seek
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to be
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known.
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Will you
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manage to
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pull together
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the following
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that we
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expect the
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Messiah
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would have?
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And so
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this is the
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request.
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It is not
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rightly
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motivated.
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It is a
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misunderstood
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request that
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they are
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making of
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Christ.
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And John
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leaves no
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doubt of
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that for
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us in
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verse 5.
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And so
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Jesus responds
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to the
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third point,
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the response.
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Jesus says
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to them,
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my time
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has not
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yet
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come,
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but your
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time
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is always
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here.
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Now it's
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of interest.
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The use
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of the
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word
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time
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in
21:56
Greek
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versus
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the
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use
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of
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the
21:59
word
21:59
we
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have
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translated
22:00
hour
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in
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Greek.
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So I
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read to
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you already
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from John
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chapter 2.
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This is
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again verse 4.
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This is at
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the Cana
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wedding.
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Jesus said
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to his
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mother,
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woman,
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what does
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this have
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to do
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with me?
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My
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hour
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has not
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yet
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come.
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And then
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we'll see
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later in
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John chapter
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8 and
22:20
verse 20.
22:21
no one
22:22
arrested
22:23
him
22:23
because
22:24
his
22:24
hour
22:25
had not
22:26
yet
22:27
come.
22:29
And then
22:29
much later
22:31
in John
22:31
chapter 12
22:32
verse 23,
22:34
the hour
22:35
has
22:35
come.
22:35
glorified.
22:37
But here
22:39
John uses
22:40
a different
22:41
word,
22:42
time.
22:44
I have to
22:44
tell you I
22:44
was humbled
22:45
this week
22:45
trying to
22:46
track D.A.
22:47
Carson's
22:47
explanation
22:48
of the
22:48
difference
22:49
between the
22:49
two.
22:50
I read
22:52
and re-read
22:53
and re-read
22:53
the pages
22:54
that he
22:54
wrote on
22:54
these two
22:55
Greek
22:56
words.
22:57
I think
22:57
the summary
22:58
goes something
22:59
like this.
22:59
I'm going to
23:00
try to
23:00
dispel it
23:00
for you.
23:01
I believe
23:01
Carson
23:03
would probably
23:03
go,
23:03
ah,
23:04
you missed
23:04
my point.
23:05
But I
23:05
think this
23:05
is what
23:06
he was
23:06
trying to
23:06
communicate,
23:07
that John
23:07
is using
23:08
the word
23:09
for hour
23:10
to refer
23:11
to Jesus'
23:11
crucifixion
23:12
and the
23:13
word for
23:13
time
23:14
in reference
23:16
to the
23:16
details
23:17
leading up
23:18
to that
23:19
hour.
23:22
Perhaps
23:23
we can see
23:23
some clarification
23:24
in the phrase
23:25
in verse 8.
23:27
For my
23:28
time
23:28
has not
23:30
yet
23:30
fully
23:31
come.
23:34
My time
23:34
has not
23:35
yet
23:35
fully
23:36
arrived.
23:38
The hour
23:39
isn't
23:39
here.
23:41
The point
23:42
is,
23:43
Jesus
23:44
recognizes
23:44
that the
23:45
Father
23:45
has a
23:46
divine
23:47
timeline.
23:50
That he
23:51
is sovereign.
23:52
That he
23:53
reigns
23:53
over
23:54
all
23:55
things.
23:57
And he
23:58
is
23:58
perfectly
23:59
submitted
24:00
to that
24:01
timeline.
24:03
God
24:04
is working
24:04
out
24:04
a
24:06
perfect
24:06
plan.
24:08
You see
24:08
this picture
24:08
of this
24:09
as Jesus
24:10
submits.
24:11
He
24:11
recognizes
24:12
that the
24:13
Father
24:13
knows
24:14
best.
24:15
He's
24:16
ordaining
24:16
all the
24:17
steps,
24:19
even
24:20
the wicked
24:21
condemnable
24:22
steps,
24:23
to accomplish
24:24
his perfect
24:25
plan.
24:28
I hope
24:29
that brings
24:30
you comfort
24:31
as I say
24:31
it.
24:33
Peter
24:33
acknowledges
24:34
this in his
24:35
sermon in Acts
24:36
chapter 2.
24:38
verse 21
24:39
and following.
24:42
He says,
24:42
And it
24:43
shall come
24:43
to pass
24:43
that everyone
24:44
who calls
24:45
upon the
24:45
name of
24:45
the Lord
24:46
shall be
24:47
saved.
24:49
Men of
24:49
Israel,
24:49
hear these
24:50
words.
24:50
Jesus
24:51
of Nazareth,
24:52
a man
24:52
attested
24:52
to you
24:53
by God
24:53
with mighty
24:54
works and
24:55
wonders and
24:55
signs that
24:57
God did
24:57
through him
24:58
in your
24:58
midst,
24:59
as you
24:59
yourselves
25:00
know.
25:01
This
25:02
Jesus
25:02
delivered up
25:04
according
25:04
to the
25:05
definite
25:06
plan
25:07
and
25:07
foreknowledge
25:08
of God.
25:09
God
25:10
ordained
25:10
that a
25:11
thing
25:11
would
25:11
happen
25:11
and
25:11
Peter
25:12
does
25:12
not
25:12
let
25:13
them
25:13
off
25:13
the
25:13
hook
25:14
for
25:14
being
25:14
the
25:14
ones
25:14
who
25:15
carried
25:15
out
25:15
the
25:15
evil
25:16
action.
25:18
Praise
25:18
God,
25:19
verse 24,
25:19
God
25:20
raised
25:21
him up,
25:22
loosing
25:22
the pangs
25:23
of death
25:23
because it
25:24
was not
25:24
possible
25:24
for him
25:25
to be
25:25
held
25:26
by it.
25:28
The
25:28
coming
25:29
of
25:29
Christ
25:29
was
25:30
not
25:30
plan
25:31
B.
25:33
The
25:33
death
25:33
of
25:33
Christ
25:34
not
25:34
then
25:34
plan
25:35
C.
25:36
As if
25:36
God
25:36
is reacting
25:37
to us
25:38
all the
25:38
time.
25:39
He
25:39
is an
25:39
eternal
25:40
purpose
25:41
for
25:42
his
25:42
people.
25:43
And
25:43
Jesus
25:43
fully
25:44
recognizes
25:45
this.
25:47
Submits
25:48
himself.
25:49
My
25:49
time
25:49
has
25:50
not
25:51
yet
25:51
come.
25:53
He
25:54
says,
25:54
but your
25:54
time
25:55
is always
25:56
here.
25:56
Why?
25:57
Because
25:58
his
25:58
brothers
25:58
were not
25:59
concerned
26:00
about
26:00
submitting
26:00
themselves
26:01
to the
26:01
timeline
26:02
of God
26:03
the
26:03
Father.
26:03
God
26:04
is
26:04
what
26:04
he's
26:04
communicating
26:05
there.
26:05
I'm
26:06
submitting
26:06
myself
26:06
to
26:06
the
26:07
divine
26:08
timeline
26:08
and
26:09
you
26:09
are
26:09
not.
26:10
Go
26:10
whenever
26:11
you
26:11
want
26:11
to.
26:12
I'm
26:12
constrained
26:13
to
26:13
go
26:13
when
26:14
I'm
26:14
sent.
26:17
He
26:18
helps
26:18
us to
26:19
understand
26:19
that
26:19
with
26:20
verse
26:20
seven.
26:21
The
26:21
world
26:21
cannot
26:22
hate
26:23
you,
26:24
but
26:25
it
26:25
hates
26:25
me
26:25
because
26:26
I
26:26
testify
26:26
about
26:27
it
26:27
that
26:27
its
26:27
works
26:28
are
26:29
evil.
26:31
Why
26:32
has
26:32
his
26:32
time
26:32
not
26:33
come?
26:33
Because
26:34
if
26:34
he
26:34
were
26:34
to
26:34
go
26:34
when
26:35
they
26:35
wanted
26:35
him
26:35
to
26:35
go,
26:36
he
26:37
would
26:37
have
26:37
been
26:37
seized.
26:38
The
26:38
Jews
26:38
were
26:38
seeking
26:38
to
26:39
kill
26:39
him
26:39
and
26:39
it
26:39
wasn't
26:40
time
26:40
yet
26:40
for
26:41
him
26:41
to
26:42
die.
26:44
They
26:44
could
26:44
go
26:45
with
26:45
no
26:46
concern
26:46
for
26:46
time
26:46
or
26:47
for
26:47
their
26:47
safety
26:48
because
26:48
the
26:48
world
26:49
cannot
26:50
hate
26:51
them.
26:52
Why?
26:53
Because
26:53
they
26:53
are
26:53
of
26:54
the
26:55
world.
26:56
Jesus
26:57
says
26:57
later,
26:57
John
26:57
said,
26:58
it
26:58
hated
26:58
me
26:58
before
26:59
it
26:59
hated
26:59
you.
27:01
If
27:01
you
27:01
were
27:02
of
27:02
the
27:02
world,
27:03
the
27:03
world
27:03
would
27:03
love
27:04
you
27:04
as
27:04
its
27:05
own.
27:06
That's
27:07
what he's
27:07
saying here
27:07
to his
27:08
brothers.
27:09
The world
27:10
cannot hate you
27:10
because you
27:11
belong to
27:12
the
27:13
world.
27:15
Hates
27:16
Jesus
27:16
because he
27:17
testifies
27:18
about it
27:18
that it
27:19
is
27:20
evil.
27:21
He
27:21
condemns
27:22
the evil
27:23
of the
27:23
world
27:24
and therefore
27:24
the world
27:25
hates him.
27:26
And if we
27:26
pick back up
27:27
in John
27:27
15
27:27
verse 19
27:28
he says
27:29
to the
27:29
disciples,
27:29
but because
27:30
you are
27:30
not of
27:30
the world
27:31
but I
27:31
chose
27:31
you
27:32
out
27:32
of
27:32
the
27:32
world
27:33
therefore
27:33
the
27:34
world
27:35
hates
27:36
you.
27:37
So
27:37
brothers,
27:38
you go
27:38
whenever
27:38
you want
27:39
to
27:39
because
27:39
it
27:39
doesn't
27:40
really
27:40
matter
27:40
but
27:42
it
27:42
matters
27:42
for
27:42
me.
27:43
Verse 8
27:44
you go
27:44
up to
27:45
the
27:45
feast.
27:46
I am
27:46
not
27:47
going
27:47
up to
27:48
this
27:48
feast
27:48
for
27:48
my
27:49
time
27:49
has
27:50
not
27:50
yet
27:51
fully
27:51
come.
27:54
Now
27:54
as a little
27:54
anecdote
27:55
we'll get into
27:55
some application
27:56
some translations
27:57
you may have
27:58
one in front
27:58
of you
27:58
that says
27:59
I am
28:00
not
28:00
yet
28:00
going
28:01
up
28:01
to
28:01
this
28:01
feast
28:02
for
28:03
my
28:03
time
28:03
has
28:04
not
28:04
yet
28:04
fully
28:05
come
28:06
and
28:06
if
28:07
you
28:07
care
28:08
to be
28:09
nerdy
28:09
like
28:09
me
28:10
I
28:10
sometimes
28:11
am
28:11
about
28:12
Greek
28:12
and
28:13
textual
28:14
criticism
28:15
and
28:15
original
28:16
manuscripts
28:16
some
28:18
people
28:18
believe
28:18
that
28:18
some
28:19
of
28:19
the
28:19
early
28:19
manuscripts
28:19
the word
28:20
yet
28:20
was added
28:20
in there
28:21
to bring
28:21
some
28:21
clarity
28:22
it doesn't
28:23
really matter
28:24
that much
28:24
either way
28:25
he says
28:26
I am
28:27
not going
28:27
up to
28:27
this
28:27
feast
28:28
and
28:28
some
28:28
people
28:28
are
28:28
concerned
28:29
because
28:30
then he
28:30
does
28:30
go up
28:31
to
28:31
the
28:32
feast
28:32
and
28:32
they
28:32
suggest
28:33
they
28:33
reconcile
28:33
it
28:34
by
28:34
inserting
28:34
the
28:34
word
28:35
yet
28:36
either
28:36
way
28:36
we
28:37
will
28:37
see
28:37
in the
28:37
following
28:38
verses
28:38
that he
28:38
does
28:39
in fact
28:40
go
28:40
he
28:40
says
28:41
to
28:41
his
28:41
brothers
28:41
you
28:41
go up
28:42
to
28:42
the
28:42
feast
28:42
I
28:42
am
28:43
not
28:43
going
28:43
up
28:44
to
28:44
the
28:44
feast
28:45
for
28:45
my
28:45
time
28:45
has
28:46
not
28:46
yet
28:47
fully
28:48
come
28:48
I
28:48
submit
28:49
myself
28:49
to
28:49
the
28:50
divine
28:50
timeline
28:52
of the
28:52
father
28:52
a
28:54
couple
28:54
three
28:54
quick
28:54
applications
28:55
and I'll
28:55
close
28:56
in a
28:56
word
28:56
of
28:56
prayer
28:57
first
28:59
I
28:59
just
28:59
want
28:59
to
28:59
say
29:00
believe
29:02
that
29:03
Jesus
29:03
is
29:04
the
29:04
Christ
29:05
if
29:06
you
29:06
have
29:07
yet
29:07
to
29:07
do
29:07
this
29:08
take
29:09
up
29:09
and
29:10
read
29:10
this
29:10
is
29:11
the
29:11
son
29:12
of
29:12
God
29:12
the
29:12
one
29:12
who
29:12
came
29:13
lived
29:14
the
29:14
life
29:14
that's
29:14
demanded
29:15
of
29:15
you
29:15
you
29:16
could
29:17
not
29:17
live
29:17
you
29:17
have
29:17
broken
29:18
God's
29:18
law
29:18
and
29:19
you
29:19
desperately
29:19
need
29:20
someone
29:20
who can
29:21
step
29:21
in
29:22
for
29:22
you
29:22
and
29:22
grant
29:23
to
29:23
you
29:23
righteousness
29:24
need
29:26
someone
29:26
who
29:26
died
29:27
in
29:27
your
29:27
place
29:27
to
29:28
bring
29:28
you
29:28
the
29:28
forgiveness
29:29
for
29:30
your
29:30
sins
29:31
and
29:31
one
29:32
who
29:32
is
29:32
raised
29:32
and
29:32
alive
29:33
that
29:33
you
29:33
might
29:33
have
29:33
life
29:34
in
29:35
him
29:35
we
29:36
see
29:36
in
29:36
this
29:36
moment
29:37
these
29:37
brothers
29:38
that
29:38
do
29:38
not
29:38
believe
29:39
and
29:39
we
29:39
don't
29:39
know
29:40
the
29:40
total
29:41
story
29:42
of
29:42
all
29:42
four
29:42
of
29:42
them
29:43
but
29:43
we
29:43
do
29:43
know
29:44
that
29:44
James
29:45
and
29:46
Jude
29:46
both
29:47
after
29:48
Jesus
29:48
resurrection
29:49
placed
29:49
their
29:50
faith
29:50
in
29:51
him
29:51
they
29:52
penned
29:52
books
29:53
in
29:53
our
29:53
bibles
29:54
James
29:55
became
29:55
one of
29:55
the
29:56
leaders
29:56
of
29:56
the
29:56
church
29:56
in
29:57
Jerusalem
29:58
believe
30:00
it's
30:01
not
30:01
too
30:01
late
30:01
it's
30:02
a record
30:02
of
30:03
the
30:03
brothers
30:03
perhaps
30:04
working
30:06
for
30:06
his
30:06
good
30:07
temporal
30:08
kingdom
30:10
building
30:10
perhaps
30:11
that's
30:11
what
30:11
they
30:11
wanted
30:11
perhaps
30:12
they
30:12
were
30:12
looking
30:12
for
30:12
his
30:12
condemnation
30:13
to
30:14
make
30:14
him
30:14
to
30:15
look
30:15
a
30:16
fool
30:16
we
30:17
find
30:18
them
30:18
believing
30:18
later
30:19
that
30:19
he
30:19
is
30:19
in
30:20
fact
30:20
the
30:21
Christ
30:21
secondly
30:24
just
30:25
marvel
30:26
at
30:27
the
30:27
perfect
30:27
submission
30:28
of
30:28
God
30:29
the
30:29
son
30:30
to
30:30
God
30:30
the
30:30
father
30:31
the
30:32
way
30:32
in
30:32
which
30:32
he
30:32
submits
30:33
himself
30:33
to
30:33
this
30:33
divine
30:34
timeline
30:36
the
30:37
mystery
30:38
of the
30:38
incarnate
30:38
Christ
30:38
is on
30:39
display
30:39
here
30:39
and
30:40
I
30:40
don't
30:40
think
30:40
we
30:40
do
30:41
well
30:41
to
30:41
try
30:41
to
30:41
wrap
30:41
our
30:42
minds
30:42
around
30:42
the
30:42
exact
30:43
nature
30:43
of
30:43
the
30:44
son
30:44
obedience
30:44
to
30:44
the
30:44
father
30:45
it's
30:45
very
30:46
hard
30:47
to
30:47
understand
30:48
but
30:48
we
30:48
do
30:49
well
30:49
to
30:49
be
30:49
astounded
30:50
by
30:50
it
30:51
and
30:52
to
30:52
take
30:52
a
30:52
lesson
30:52
from
30:53
it
30:53
God
30:54
the
30:54
son
30:55
perfectly
30:55
submitting
30:56
to
30:56
God
30:57
the
30:57
father
30:57
in
30:57
all
30:58
things
30:59
may
31:00
we
31:00
be
31:00
more
31:00
like
31:01
him
31:01
thirdly
31:04
here's
31:05
the
31:05
lesson
31:05
submit
31:05
yourself
31:06
to
31:07
God's
31:07
perfect
31:08
timing
31:08
we
31:09
do
31:10
not
31:10
have
31:10
time
31:10
to
31:10
speak
31:10
of
31:11
all
31:11
the
31:11
negative
31:11
and
31:12
positive
31:12
implications
31:12
of
31:13
the
31:13
fact
31:13
that
31:13
there
31:14
exists
31:14
a
31:15
divine
31:15
timeline
31:16
I
31:17
will
31:17
suggest
31:17
to
31:18
you
31:18
that
31:18
your
31:18
job
31:18
is to
31:19
always
31:19
know
31:19
exactly
31:20
what it
31:20
would be
31:20
does God
31:22
give direction
31:22
to his
31:23
people
31:23
he most
31:24
certainly
31:25
does
31:26
all
31:56
trying to
31:56
get
31:56
to
31:57
work
31:58
all
31:59
stuff
31:59
we're
31:59
dealing
32:00
with
32:00
day
32:00
in
32:00
and
32:01
day
32:01
out
32:01
he's
32:02
working
32:02
in
32:02
those
32:02
tiniest
32:03
of
32:04
details
32:04
for the
32:05
glory
32:05
of his
32:06
name
32:06
and for
32:07
the
32:07
good
32:07
of his
32:08
people
32:09
you know
32:10
what we
32:10
call that
32:11
we call
32:13
it
32:13
providence
32:13
we call
32:14
it
32:14
providence
32:15
let's pray
32:16
together
32:16
as