Freedom!
Reformation Sunday (Observed) • Sermon • Submitted
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· 11 viewsThat the hearers believe in that God who out of the freedom of his love gave his Son that they might live in the freedom of love.
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Freedom! What beautiful words. As Americans the word “freedom” is music to our ears. We have fought for it, shed blood and sacrificed tens of thousands of lives for it. During the days of President Abraham Lincoln, he issued an emancipation proclamation declaring all slaves to be free. Yet, even though free, many continued to live lives of servitude. The slaves didn’t know any other way of life and/or, they didn’t really know what freedom meant.
In one of his earliest Reformation writings, Martin Luther wrote On the Freedom of a Christian Man. Indeed, the Reformation was about the question “What does it mean for man to be free?” In our culture and society, freedom is usually associated with choice; a person is free who has the right and power to choose as he wills. We often, therefore, hear of the freedom of choice. However, such freedom arises from the idea that man is free by way of detachment from persons and things; such freedom arises from the idea of the person as independent and autonomous. The Bible knows of no such freedom of man. The Bible rather reveals man as entrapped, dead in sin, and destined to death. That man can live only if he is freed from that slavery and is reborn to the servanthood of love.
Introduction: In one of his earliest Reformation writings, Martin Luther wrote On the Freedom of a Christian Man. Indeed, the Reformation was about the question “What does it mean for man to be free?” In our culture and society, freedom is usually associated with choice; a person is free who has the right and power to choose as he wills. We often, therefore, hear of the freedom of choice. However, such freedom arises from the idea that man is free by way of detachment from persons and things; such freedom arises from the idea of the person as independent and autonomous. The Bible knows of no such freedom of man. The Bible rather reveals man as entrapped, dead in sin, and destined to death. That man can live only if he is freed from that slavery and is reborn to the servanthood of love.
Illustration: At the beginning of Mel Gibson’s movie The Passion of the Christ, Jesus is in the Garden of Gethsemane, being tempted of the devil. The devil tempts Jesus to reject the way of the cross that the Father has given to him. The scene climaxes when Jesus determines to follow the will of his Father and indicates that resolve by crushing the head of the snake with his foot. Is Jesus, by submitting to the will of the Father, therefore accepting, settling for, resigning himself to slavery, or is he indeed free? Just
The Judeans in today’s Gospel reading were interested and some even believed in Jesus, so our Lord said to them: “If you abide in My Word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free.” The concept of freedom escaped them because they linked it to their heritage — “We are descendants of Abraham.” Clearly, Jesus is talking about different freedom than what they or we assume.
Introduction: At the beginning of the Reformation, Martin of Basel came to a knowledge of the truth, but, afraid to make a public confession, wrote: “O most merciful Christ, I know that I can be saved only by the merit of thy blood. Holy Jesus, I acknowledge thy sufferings for me. I love thee!” Then he removed a stone from the wall of his chamber and hid his words there.
The struggle for freedom—even spiritual liberty—is not new. Five hundred two years ago many Christians in western European countries were waging a struggle for freedom from a huge institutional church that dominated their lives and told them what to believe and do. We call their struggle the Reformation. Martin Luther championed the cause for spiritual freedom made possible by God’s grace in Jesus Christ. In 1520 he wrote The Address to the German Nobility, in which he attacked the church’s exercise of authority over governments. Two months later in The Babylonian Captivity of the Church, he attacked the church’s penitential system by which it controlled Christians.
Reformation Day (Observed), October 29, 2006
About the same time Martin Luther found the truth and said, “My Lord has confessed me before men; I will not shrink from confessing him before kings” (quoted in Encyclopedia of 7700 Illustrations by Paul Lee Tan [Rockville, Maryland: Assurance Publishers, p. 1272).
In Bondage to Freedom
Luther connected freedom with service to one’s neighbor and the extension of God’s kingdom. In November 1520, he published The Freedom of the Christian, in which he applies his evangelical theology of freedom in Christ to the daily Christian life of service. This “tract” echoes the words of Jesus in our text. This morning then we will address freedom—the freedom of the Christian, but also the necessity for service and mission work—under the theme Free to Serve.
For generations leading up to the Reformation church teachings and doctrines drifted away from the Word of our Lord, to the point where the gospel of “Grace Alone” was hidden from the people. That is, until a Priest That is, Remain loyal to a set of true doctrines; Use the Scriptures diligently; Cling to the Gospel; Do what God commands. That’s what it means to “abide in My [Jesus’] Word.”
Introduction: In one of his earliest Reformation writings, Martin Luther wrote On the Freedom of a Christian Man. Indeed, the Reformation was about the question “What does it mean for man to be free?” In our culture and society, freedom is usually associated with choice; a person is free who has the right and power to choose as he wills. We often, therefore, hear of the freedom of choice. However, such freedom arises from the idea that man is free by way of detachment from persons and things; such freedom arises from the idea of the person as independent and autonomous. The Bible knows of no such freedom of man. The Bible rather reveals man as entrapped, dead in sin, and destined to death. That man can live only if he is freed from that slavery and is reborn to the servanthood of love.
Illustration: At the beginning of Mel Gibson’s movie The Passion of the Christ, Jesus is in the Garden of Gethsemane, being tempted of the devil. The devil tempts Jesus to reject the way of the cross that the Father has given to him. The scene climaxes when Jesus determines to follow the will of his Father and indicates that resolve by crushing the head of the snake with his foot. Is Jesus, by submitting to the will of the Father, therefore accepting, settling for, resigning himself to slavery, or is he indeed free? Just
On this Reformation Sunday we are going to talk about: (1). Jesus — The Son; then we’ll contrast that with the Unsaved Sinner who ironically is a true son; and finally (3). Saved Sinners: a blessed case of a true son.
Today we celebrate the Reformation, made possible by the outspoken confession of Martin Luther. The Reformation is considered by most to have begun 502 years ago, on October 31, 1517, when Dr. Martin Luther, professor of theology at Wittenberg University in Germany, nailed his 95 theses to the door of the castle church in Wittenberg. These statements protested the Roman Catholic teaching on indulgences, which proclaimed a false way of salvation—that you could in effect buy your way into heaven. The Reformation movement spread like wildfire.
So, do you want to be free indeed? Then abide in the Word of the Son, for “if the Son makes you free, you shall be free indeed!”
Luther states two powerful principles. The first is:
Sermon Theme: Who is this man? A slave or free?
A Christian is free, lord of all, subject to none.
A Christian is free, lord of all, subject to none.
Jesus — Is The True Son
Jesus — Is The True Son
Amazingly, “Luther took no steps to spread his theses among the people. He was merely inviting scholars to dispute and dignitaries to define, but others in a stealth-like manner translated the theses into German and gave them to the press. In short order they became the talk of Germany. A Swiss theologian by the name of Karl Barth said of his own unexpected emergence as a reformer of the 20th century could be said equally of Luther, that he was like a man climbing in the darkness a winding staircase in the steeple of an ancient cathedral. In the blackness he reached out to steady himself, and his hand laid hold of a rope. He was startled to hear the clanging of a bell” (Here I Stand, by Roland Bainton [Nashville: Abingdon, 1950] p. 83).
At the beginning of the Reformation, Martin of Basel came to a knowledge of the truth, but, afraid to make a public confession, wrote: “O most merciful Christ, I know that I can be saved only by the merit of thy blood. Holy Jesus, I acknowledge thy sufferings for me. I love thee!” Then he removed a stone from the wall of his chamber and hid his words there.
Text:
A covenant of the heart (vv 31–33)
A covenant of the heart (vv 31–33)
About the same time Martin Luther found the truth and said, “My Lord has confessed me before men; I will not shrink from confessing him before kings” (quoted in Encyclopedia of 7700 Illustrations by Paul Lee Tan [Rockville, Maryland: Assurance Publishers, p. 1272).
I can explain this with a remote but obvious point, namely, that you have a two-fold nature, an outer and an inner self.
Other Lessons: ; ;
In Jesus said, “If you knew me Me you would know My Father too.” In Jesus said, “I and My Father are one.”
54 Jesus answered, “If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is your God. 55 Yet you have not known Him, but I know Him. And if I say, ‘I do not know Him,’ I shall be a liar like you; but I do know Him and keep His word.
9 Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’?
In the Nicene Creed we confess the equality of Jesus with God, His Father: “being of one substance with the Father...”
18 I am One who bears witness of Myself, and the Father who sent Me bears witness of Me.” 19 Then they said to Him, “Where is Your Father?” Jesus answered, “You know neither Me nor My Father. If you had known Me, you would have known My Father also.”
16 “But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me.
54 Jesus answered, “If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is your God. 55 Yet you have not known Him, but I know Him. And if I say, ‘I do not know Him,’ I shall be a liar like you; but I do know Him and keep His word.
9 Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’?
54 Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, ‘He is our God’; 55 and you have not come to know Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word.
(1) I recall visiting a family with a newborn child. All the relatives were gathered around and identified the parts. “He’s got his mom’s nose and his dad’s chin. There is his grandpa’s forehead.” Inside, however, was a unique human spirit, a unique self that was really in bondage and slavery. If nothing intervened from the outside, by the time the child was 21 you would see the world’s agenda, America’s cultural values implanted in his mind and heart. He would be, as St. Paul declares, among the walking, living dead who follow “the ruler of the kingdom of the air,” the devil, and who follow the desires of their own sinful nature ().
Jesus’ Deity — is a cardinal doctrine of the Christian faith.
The Mosaic covenant (vv 31–33)
Today we celebrate the Reformation, made possible by the outspoken confession of Martin Luther. The Reformation is considered by most to have begun on October 31, 1517, when Dr. Martin Luther, professor of theology at Wittenberg University in Germany, nailed his 95 theses to the door of the castle church in Wittenberg. These statements protested the Church teaching on indulgences, which proclaimed a false way of salvation—that you could in effect buy your way into heaven. As a result, the Reformation movement spread like wildfire.
Goal: That the hearers believe in that God who out of the freedom of his love gave his Son that they might live in the freedom of love.
Jesus is the genuine Son. And so if we want to be free indeed we must abide in His Word. Because to abide in the Word of the true Son is the same as heed the word of God the Father. Unfortunately, many still do not. You see,
Rev. William C. Weinrich, ThD, professor, Concordia Theological Seminary, Fort Wayne, Indiana
(1) The first covenant was established on Sinai
(2) When Jesus proclaims to his followers that “If you hold to my teaching . . . you will know the truth, and the truth will set you free,” he gets a reaction from some Jewish followers that they had never been slaves. How could he set them free? Jesus responds by telling the truth: “Everyone who sins is a slave to sin.”
The first covenant was established on Sinai
Unsaved Sinner — Is The Son of Another
Unsaved Sinner — Is The Son of Another
Liturgical Setting
Why the first covenant failed
(2) Why the first covenant failed
Jesus’ enemies claimed to be descendents of Abraham — They clung to their heritage, their bloodline in that respect.
Jesus is talking about the inside. Outwardly the Jewish people did not consider themselves slaves or subjects to anyone (even though they were subject to the occupying Romans). Jesus has them look inside for human bondage.
Illustration of the malady: chiseled sin. Why was a new covenant necessary? The problem was chiseled sin. The same problem afflicts us today. While at times we think of sin too lightly (“Everybody makes mistakes”), at other times we wonder whether God could forgive someone as bad as we are. We are like Judah, of whom Jeremiah earlier wrote, “Judah’s sin is engraved with an iron tool, inscribed with a flint point, on the tablets of their hearts” .
B. If slavery and bondage to sin and death are inside, how are people set free? Wars? Revolutions? Legislative votes? Of course not! Those are all external. There are three aspects to how people are truly set free.
Illustration of the malady: chiseled sin. Why was a new covenant necessary? The problem was chiseled sin. The same problem afflicts us today. While at times we think of sin too lightly (“Everybody makes mistakes”), at other times we wonder whether God could forgive someone as bad as we are. We are like Judah, of whom Jeremiah earlier wrote, “Judah’s sin is engraved with an iron tool, inscribed with a flint point, on the tablets of their hearts” .
Although Jesus concedes that they were physically descended from Abraham (), He points out that they behavior is nothing like their ancestor ().
The Festival of the Reformation is rightly celebrated by the Protestant Church, for through the Reformation, the Gospel of the righteousness of God was restored in its purity to the Church (Epistle). The Psalm proclaims the God of Jacob as “our refuge and strength” () and “our fortress” (46:11). It invites us to “come, behold the works of the Lord” (46:8 ESV) and to know that he is God and “will be exalted in the earth” (46:10). But who is this God, and how is he exalted in the earth? This was the real question answered by the Reformation. The answer was that this God is the Christ, Son of the living God, who by the work of his death forgave sin and gave life to men. This work is the “righteousness of God” apart from the Law, but to which “the Law and the Prophets [bore] witness” ( ESV). The demands of the Law were fulfilled in him who is the Word made flesh. In him, the old covenant of stone was replaced by the new covenant of the flesh (Old Testament Reading, also ). In him, sin would be replaced by the obedience of faith, and in him the faithful would “know the Lord” (). Therefore, according to the Gospel of John, Jesus says that “when you have lifted up the Son of Man [that is, on the cross], then you will know that I am the one [egō eimi]” (). The crucified Jesus is the vision of God. The point is sung in Luther’s great Reformation hymn, “A Mighty Fortress Is Our God”: “But for us fights the Valiant One, Whom God Himself elected. Ask ye, Who is this? Jesus Christ it is, Of Sabaoth Lord, And there’s none other God” (TLH 262:2).
37 “I know that you are Abraham’s descendants; yet you seek to kill Me, because My word has no place in you.
23 “Can the Ethiopian change his skin Or the leopard his spots? Then you also can do good Who are accustomed to doing evil.
37 “I know that you are Abraham’s descendants; yet you seek to kill Me, because My word has no place in you.
39 They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you are Abraham’s children, do the deeds of Abraham. 40 “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do.
1 The sin of Judah is written down with an iron stylus; With a diamond point it is engraved upon the tablet of their heart And on the horns of their altars,
39 They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you are Abraham’s children, do the deeds of Abraham. 40 “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do.
And so it goes today. Many in the Church today believe they are free simply because of their heritage: we are Lutheran, or Catholic, or Baptist, or Presbyterian, etc., etc., etc.; their understanding of freedom is attached to a denominational label, not in “abiding in My Word” as Jesus said.
In fact, Jesus put it like this in :
46 “But why do you call Me ‘Lord, Lord,’ and not do the things which I say? 47 Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like: 48 He is like a man building a house, who dug deep and laid the foundation on the rock. And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock. 49 But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell. And the ruin of that house was great.”
46 “Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? 47 “Everyone who comes to me and listens to my words and puts them into practice—I will show you what he is like: 48 He is like a man building a house, who dug down deep, and laid the foundation on bedrock. When a flood came, the river burst against that house but could not shake it, because it had been well built.49 But the person who hears and does not put my words into practice is like a man who built a house on the ground without a foundation. When the river burst against that house, it collapsed immediately, and was utterly destroyed!”
The new covenant (vv 31–33)
And so it goes today. Many in the Church today believe they are free simply because of their heritage: we are Lutheran, or Catholic, or Baptist, or Presbyterian, etc., etc., etc.; their understanding of freedom is attached to a denominational label. However, our Lord Jesus connects freedom to “abiding” — “If you abide in My Word...”
(1) The cause: God sent his Son, Christ Jesus, to take upon himself our human nature. He identifies with us, yet he is without sinful bondage on the inside. Jesus is truly and completely free, yet he freely subjected himself to our sin and death. He became sin for us so that in him, we might become the righteousness of God. Thus he puts our bondage to death, yes, puts death itself to death. His work changed God’s attitude toward the whole world. Because of Christ God is reconciled to the world. He forgives us and frees us from the wages and power of sin.
The new covenant (vv 31–33)
Ultimately, Jesus demonstrates by their behavior that they were not “abiding in the Word,” which is true of all unsaved sinners today; by their deeds they prove that their true father is someone else ().
Ultimately, Jesus demonstrates that by their deeds — their behavior — they were not abiding in the Word of our Lord — and this is true of all unsaved sinners today, prove that their true father is someone else () — ironically, they are the son of another father.
44 You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.
44 “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.
What does it mean to abide in the Word? Do what it says! That is, we remain loyal to the truth of the Word; we use the Scriptures diligently; we cling to the Gospel; we do what God commands.
Pure and simple, those who do not abide in the Word want freedom on their own terms; they see themselves as autonomous. This is a tough pill to swallow; however, there is another classification we need to know about.
The second covenant was established on Calvary
(2) The carrier: The word about the cause of freedom, namely, Christ crucified, is the great emancipation proclamation, the means by which the Holy Spirit works to connect people to Christ.
Saved Sinners — A Blessed Case of a True Son
Saved Sinners — A Blessed Case of a True Son
(1) The second covenant was established on Calvary
Jesus is speaking within the context of the Feast of Tabernacles (), which commemorated Israel’s sojourn in the wilderness after having been freed from the slavery of Egypt. During this sojourn, God gave to Israel the way of the Law. This section continues the theme of John’s Gospel that Jesus is himself the true Torah of God, the Word of God who is the way of discipleship that leads to the Father. Jesus has just indicated that he does nothing “on [his] own” but does only that which the Father teaches him, and so he pleases the Father “always” (). The Jews understand their identity as grounded in Abraham and in their loyalty to Moses (cf. ). True discipleship, however, is found in Jesus, who is the way to the Father.
(3) The connection: The Holy Spirit works faith in the heart. This faith functions three ways:
(2) It is a new and different covenant (cf. )
It is a new and different covenant (cf. )
“Whoever commits sin is a slave of sin” Jesus declared (). This, alas, includes us.
Textual Notes
26 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.
Illustration of the solution: chiseled grace. “I will put my law in their minds and write it on their hearts” (). God has a chisel too! His Holy Spirit changes our inner nature. In Holy Baptism our sinful nature is crucified with Christ—chiseled with nails, if you will, as Christ was. In Holy Baptism God also empowers us with new life by the resurrection of Jesus Christ (). We are crucified and raised again with Christ. God marks us as his forever!
a. Faith receives the promise of the Gospel. Faith clings to and holds on to the forgiveness of sins and freedom from bondage to sin and death.
Vv 31–32: John’s language is suggestive. ean humeis meinēte en tōi logōi tōi emōi, “If you abide in my word” (ESV). But Jesus is himself “the Word” (ho logos, ). “You are truly [alēthōs] my disciples” (ESV). In the next verse, Jesus says that “the truth [hē alētheia] will set you free.” But Jesus is himself “the truth” (). alēthōs has the meaning of “authentically,” “truly,” “not only in appearance.” To be truly the disciple of Jesus is to be to Jesus as Jesus, who is the truth, is to the Father (8:28–29). As the truth, Jesus is the perfect expression of the Father’s will. Those who are truly the disciples of Jesus are those who follow the way, which is Jesus himself.
Slaves are “in bondage” (v. 33). They are not free. They cannot above in God’s house forever () .
35 “The slave does not remain in the house forever; the son does remain forever.
2. A covenant of direct access (v 34a)
meinēte indicates perseverance, steadfastness, and immovability in purpose. As Jesus remains in the Father, we are to remain in his Word. gnōsesthe, “you will know,” is not to know cognitively with the mind but experientially with the will and the heart. To have faith is a close synonym of to know. The language of truth occurs frequently in John’s Gospel; the language of freedom only in this context.
But, Jesus is not a slave; He is the Son of God. He is “free indeed.”
b. Faith also unites a person with Jesus Christ. This union is like a marriage, in which all that belongs to the husband becomes the wife’s, and all that belongs to the wife becomes the husband’s. My wife brought her qualities of organization, determination, and goodwill to the marriage, helping to overcome my qualities of foolishness, stupidity, and the like.
A covenant of direct access (v 34a)
A covenant of direct access (v 34a)
Yet, out of love for you and me, Jesus took upon Himself the form of a servant and becoming obedient to death, even the death of the cross (). In this process Jesus has changed us from slaves of sin to sons of God ().
Christ took on all your sin, your lust, your greed, your selfishness, your death, and in exchange, he gives you his life, his wisdom, his peace, his joy, his righteousness, his glory, his power. You abide in Christ, and he abides in you, just like a branch on a vine. As Paul declares, “I no longer live, but Christ lives in me” (Ga12:20). With Jesus living in you, you are a new creation; you are free from sin and death. As Jesus declares, “If the Son sets you free, you will be free indeed” (v 36).
The Mosaic covenant
V 33: Jewish texts could say that the Torah brings freedom from worldly cares or from the slavery in the coming world (Genesis Rabbah 92.1; Numbers Rabbah 10:8). The Mishnah (R. Akiba) says: “Even the poorest in Israel are looked upon as freemen who have lost their possessions, for they are the sons of Abraham, Isaac, and Jacob” (Adolf von Schlatter, Der Evangelist Johannes [Stuttgart: Calwer, 1975], 212; used by permission). The Jews understand the identity of Israel in terms of their sonship to the patriarchs.
14 For as many as are led by the Spirit of God, these are sons of God. 15 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” 16 The Spirit Himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.
We share Jesus’ status as a son! This is all pure love — pure grace! It is a gift!
14 For as many as are led by the Spirit of God, these are sons of God. 15 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” 16 The Spirit Himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.
V 34: Jesus defines the reality of slavery and freedom in terms of spiritual status (condition). To be a slave is to have a lord who governs and directs. Those who sin have sin as their lord. Here it is not so much a question of sinful acts as it is of the condition of will and heart, which is sinful and therefore sins.
(1) Priests as teachers (cf. )
Therefore, as sons of God — by grace through faith — we are now “free indeed” (), and can be sure of abiding in God’s house forever (v. 35). Already in this life, we begin to share God our Father’s freedom, His presence, and His likeness.
c. By faith you also exercise the power of freedom, the power of Christ Jesus, the power of being priests and kings and queens of God in the face of adversity, calamity, and life problems. It is not you who does this, but Christ Jesus living in you and through you. In Christ you are a free lord of all, subject to none on earth. Yet Luther also states a second, corresponding principle:
Priests as teachers (cf. )
Priests as intermediaries
So, by God’s grace, we too are now — in a sense — a true son. What wondrous love is this?
(2) Priests as intermediaries
A Christian is a dutiful servant of all, subject to all.
A Christian is a dutiful servant of all, subject to all.
V 35: Although slaves were regarded as members of a household, they were not necessarily permanent, for they could be sold or otherwise separated from the household. Sons, on the other hand, were the permanent recipients of the father’s inheritance. They stood to receive the inheritance because of their filial relationship with the father. One’s status determined one’s destiny. “The Son,” v 36, must refer primarily to Christ and not generally to any son. Elsewhere in John’s Gospel, the term son refers only to Christ.
Illustration: Luther and confession. “This only was required of them, that they should confess all their wrongdoing and seek absolution. Luther endeavored unremittingly to avail himself of this signal mercy . . . He confessed frequently, often daily, and for as long as six hours on a single occasion. Every sin in order to be absolved was to be confessed . . . Luther would repeat a confession and, to be sure of including everything, would review his entire life until the confessor grew weary and exclaimed, ‘Man, God is not angry with you. You are angry with God. Don’t you know that God commands you to hope?’” (Roland Bainton, Here I Stand, p. 54). Luther’s heart was captive to sin. Desperately searching for a way out, he opted for confession, but discovered that it brought no peace without faith in the one true intermediary, Jesus Christ.
V 36: Jesus is here implicitly referring to his own Sonship with the Father as the basis of his authority to free from sin. Freedom from sin does not come from one’s natural attachments, but from the Son, who is himself the free gift of the Father’s love for the world (cf. ). Important is the idea that it is the Son who frees. He is the instrument of the Father’s grace and love. The Father works only in and through the Son. Important, too, is the implicit allusion to Baptism, through which we are made to be sons of God in him who is the Son of the Father. In the Son, the Father of the Son becomes and is also our Father.
While we are united with Christ through faith, we also live in relation to family, to neighbor, to millions of world-class unbelievers, to a great variety of human cultures. It is here that our faith is put to work. We freely become obedient slaves to please God, without thought of gain, in love that is not constrained.
The new covenant
A. A working, active faith makes us slaves in two ways.
At the beginning of the Reformation, Martin of Basel came to a knowledge of the truth, but, afraid to make a public confession, wrote: “O most merciful Christ, I know that I can be saved only by the merit of thy blood. Holy Jesus, I acknowledge thy sufferings for me. I love thee!” Then he removed a stone from the wall of his chamber and hid his words there.
Sermon Outline
(1) Slaves of righteousness: Every day you read in the paper about murders and robberies, sexual harassment and child abuse, drunk drivers and drug dealers, about feuding neighbors and family violence. None of this should be found among Christians. We Christians have a much higher standard of ethics and morality. You are not to be conformed to your culture, but to discipline your nature, your values, your habits. By the power of the Holy Spirit, you are transformed into little Christs. Paul encourages you to put off the old self, to put to death falsehood, anger, gossip, envy, and the like, and to offer yourself to God as an instrument of righteousness. “You have been set free from sin,” he says, “and have become slaves to righteousness” ().
Pastors still are teachers (cf. )
About the same time Martin Luther found the truth and said, “My Lord has confessed me before men; I will not shrink from confessing him before kings” (quoted in Encyclopedia of 7700 Illustrations by Paul Lee Tan [Rockville, Maryland: Assurance Publishers, p. 1272).
In one of his earliest Reformation writings, Martin Luther wrote On the Freedom of a Christian Man. Indeed, the Reformation was about the question “What does it mean for man to be free?” In our culture and society, freedom is usually associated with choice; a person is free who has the right and power to choose as he wills. We often, therefore, hear of the freedom of choice. However, such freedom arises from the idea that man is free by way of detachment from persons and things; such freedom arises from the idea of the person as independent and autonomous. The Bible knows of no such freedom of man. The Bible rather reveals man as entrapped, dead in sin, and destined to death. That man can live only if he is freed from that slavery and is reborn as a new creation in Christ.
(1) Pastors still are teachers (cf. )
But every believer has direct access to God (v 34a: “They will all know me”; cf. –42; 9:13–15; 10:11–14, 19–22).
You are all true sons of God by grace through faith in the work of Jesus Christ — God in the flesh — upon the cross for you. So, let us maintain this blessed True Son status that God in His love has conferred on us through Jesus — by abiding in His Word (v 31), that is: doing what it says. Then we will be disciples indeed” (v. 31). As we abide in the Word of Jesus the Son you will be free; for “if the Son makes you free, you shall be free indeed!”
(2) Not only are you slaves to righteousness, but also you are to act as slaves to your neighbors. Here God’s Word directs your free inner self, in whom Christ dwells, to obey voluntarily and joyfully by loving your neighbors and your enemies, praying for those who persecute you, turning the other cheek, going the extra mile, giving your cloak to those who take your coat, putting your spiritual gifts to work for the common good of the local and worldwide body of Christ. Here you are directed to serve freely by financially and prayerfully supporting the work of missionaries who bring the Gospel to many ethnic groups and individuals.
(2) But every believer has direct access to God (v 34a: “They will all know me”; cf. –42; 9:13–15; 10:11–14, 19–22).
Illustration: At the beginning of Mel Gibson’s movie The Passion of the Christ, Jesus is in the Garden of Gethsemane, being tempted of the devil. The devil tempts Jesus to reject the way of the cross that the Father has given to him. The scene climaxes when Jesus determines to follow the will of his Father and indicates that resolve by crushing the head of the snake with his foot. Is Jesus, by submitting to the will of the Father, therefore accepting, settling for, resigning himself to slavery, or is he indeed free? Just
(3) A covenant of forgiveness (v 34b)
Who Is This Man? A Slave or Free?
Let us maintain this blessed True Son status that God in His love has conferred on us through Jesus — by abiding in His Word (v 31), that is: doing what it says. Then we will be disciples indeed” (v. 31). As we abide in the Word of Jesus the Son you will be free; for “if the Son makes you free, you shall be free indeed!”
In response to the inquiry “Who is my neighbor?” Jesus spoke the parable of the Good Samaritan, which concludes with the question, “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” (). The answer: the one who had mercy, the one who proved he was a neighbor by his actions. Jesus then spoke a booming “Go and do likewise.” His words speak to you today. Don’t just talk about being a loving neighbor or being concerned about sending missionaries. Go and do it!
A covenant of forgiveness (v 34b)
Who is this man who willingly goes the way of the cross for the sinner? A slave?
Who is this man who willingly goes the way of the cross for the sinner? A slave?
C. The Mosaic Covenant
B. Who is capable? Only the free can serve freely. Only those in whom Christ Jesus lives can “go and do likewise.” He covers over sins and gives you his life, his mind, his love, his compassion, his strength.
The Mosaic Covenant
Forgiveness was central in the old covenant ().
A. To die is his purpose; for this reason he has come ().
(1) Forgiveness was central in the old covenant ().
The good things of God should not only flow into you, but from you to your neighbor as you empty yourself, not abusing your freedom, but taking on the form of a servant to your neighbor, as you cover their sins and failures and pain, and also labor for them as if they were your very own. That is what Christ did for you.
To die is His purpose; for this reason he has come ().
1. Someone had to come; someone had to die, for we needed someone to set us free (vv 31–32).
I conclude then that Christians live not in and for themselves, but in and for Christ Jesus, and for their neighbor. You live in Christ through faith, and for your neighbor in love. By faith you are caught up beyond yourself into God, and are freed from sin and death. By love you move out of yourself, toward your neighbor to serve, yet you always remain in God’s love in Christ. Through God’s Son, you are free indeed!
(But forgiveness at times was obscured. This can also be true of us living under the new covenant.
Someone had to come; someone had to die, for we needed someone to set us free (vv 31–32).
But forgiveness at times was obscured. This can also be true of us living under the new covenant.
Though the Jews didn’t want to admit it, everyone who sins is a slave of sin (vv 33–34).
2. Though the Jews didn’t want to admit it, everyone who sins is a slave of sin (vv 33–34).
Illustration: In Luther’s day, indulgences, the belief that good works were meritorious, and an ex opere operato view of the sacraments obscured God’s grace.
The New Covenant
B. This man, Jesus, is the One who is sent for this purpose (12:28b—the Father’s voice).
This man, Jesus, is the One who is sent for this purpose (12:28b—the Father’s voice).
(1) Forgiveness is even more prominent after the advent of Christ Jesus. The story of his life, death, and resurrection and his teachings all center on God’s grace.
1. Jesus does nothing but the will of his Father (8:28).
Jesus does nothing but the will of his Father (8:28).
Forgiveness is even more prominent after the advent of Christ Jesus. The story of his life, death, and resurrection and his teachings all center on God’s grace.
Yet there is still a great need to proclaim this central truth.
What Jesus does is by the authority of the Father (10:18).
2. What Jesus does is by the authority of the Father (10:18).
(2) Yet there is still a great need to proclaim this central truth.
Illustration: At Erlangen University in Germany some years ago, a religious survey was conducted among the thousands of students. Some very revealing facts came to light. Among the questions asked were the following:
C. He is the Son of Man sent to be “lifted up” (12:32; 3:14).
He is the Son of Man sent to be “lifted up” (12:32; 3:14).
Who is Christ? Only 16% could answer the question.
1. This lifting up is light; it reveals (12:35, 46); Jesus is himself light (8:12–20).
This lifting up is light; it reveals (12:35, 46); Jesus is himself light (8:12–20).
b. How does one become a Christian? Sadly, 92% did not know. In the land of Martin Luther, only 8% knew the way of salvation.
This lifting up reveals the Father (12:45 ESV—“Whoever sees me sees him who sent me”).
How does one become a Christian? Sadly, 92% did not know. In the land of Martin Luther, only 8% knew the way of salvation.
2. This lifting up reveals the Father (12:45 ESV—“Whoever sees me sees him who sent me”).
He is the man crowned with thorns, robed in purple—a king (19:1–5).
c. Would you like to know more about how to be a Christian? 70% revealed a hunger to know more about becoming a Christian (Encyclopedia of 7700 Illustrations, by Paul Lee Tan [Rockville, Maryland: Assurance Publishers] p. 808). People all over the world, whether in the land of Luther, our country today, or on the mission field, need to hear of God’s love and forgiveness in Jesus Christ.
D. He is the man crowned with thorns, robed in purple—a king (19:1–5).
Would you like to know more about how to be a Christian? 70% revealed a hunger to know more about becoming a Christian (Encyclopedia of 7700 Illustrations, by Paul Lee Tan [Rockville, Maryland: Assurance Publishers] p. 808). People all over the world, whether in the land of Luther, our country today, or on the mission field, need to hear of God’s love and forgiveness in Jesus Christ.
Here refer to the Passion of the Christ movie, specifically the scene of the flogging where Jesus is tied down to the flogging pole and the scene of his being nailed to the cross. Reflect on these two scenes—tied down, nailed—as symbolic of Jesus bound to the will of God.
We usually remember our sins and perhaps think that our memory of them is evidence that God hasn’t really forgotten them. But in Christ God has forgiven and forgotten. He promises, “For I will forgive their wickedness and will remember their sins no more” ().
Does that mean this man, Jesus, is a slave? No! To die the death of the cross reveals the freedom of the Son (freedom to do the will of his Father).
E. Does that mean this man, Jesus, is a slave? No! To die the death of the cross reveals the freedom of the Son (freedom to do the will of his Father).
Who is this man who gives over his life? Absolutely free!
Who is this man who gives over his life? Absolutely free!
He is the Lamb of God (1:29, 36).
B. He is the Son of God who freely does and reveals the Father’s will (5:30–38).
He is the Son of God who freely does and reveals the Father’s will (5:30–38).
1. What the Son does makes known the Father (1:18; 5:30–38).
What the Son does makes known the Father (1:18; 5:30–38).
The Son is loved by the Father (5:20), and what the Son does is a vision of the Father (5:19).
2. The Son is loved by the Father (5:20), and what the Son does is a vision of the Father (5:19).
C. He is the Word of God, that is, the manner in which God speaks and is spoken. (See also : “the image of the invisible God.”)
He is the Word of God, that is, the manner in which God speaks and is spoken. (See also : “the image of the invisible God.”)
The Father and the Son are one (; ).
D. The Father and the Son are one (; ).
E. The love of the Father for the Son is the gift of love for the world, sent in the coming of the Son (3:16), who freely gives over his life.
The love of the Father for the Son is the gift of love for the world, sent in the coming of the Son (3:16), who freely gives over his life.
III. Who is this man whose life is given so that others might live? A slave? Free?
Who is this man whose life is given so that others might live? A slave? Free?
Who is this man whose life is given so that others might live? A slave? Free?
He is the Son who is no slave, but remains in the house forever (v 35).
B. Therefore, he is the Son who made us free indeed when we were baptized into him (v 36).
Therefore, he is the Son who made us free indeed when we were baptized into him (v 36).
1. In Baptism, we have received his Spirit (3:3, 5; 20:21–22; ).
In Baptism, we have received his Spirit (3:3, 5; 20:21–22; ).
2. In this Son, then, we are created anew as new men baptized into the man, Christ ().
In this Son, then, we are created anew as new men baptized into the man, Christ ().
But these new men, free men, are also slaves.
C. But these new men, free men, are also slaves.
We are no longer slaves to sin, but we are slaves of righteousness (note the discussion of slavery and freedom in ).
1. We are no longer slaves to sin, but we are slaves of righteousness (note the discussion of slavery and freedom in ).
In him we are bound to the commandment of love, given to him by his Father (; ).
2. In him we are bound to the commandment of love, given to him by his Father (; ).
Who, then, is this man whose life is willingly given over for others? A slave and free?
Who, then, is this man whose life is willingly given over for others? A slave and free?
This man is the baptized—you and I—who is invited freely to pray “our Father” ().
B. This man is the baptized—you and I—who gladly lives as a slave the life of Christ ().
This man is the baptized—you and I—who gladly lives as a slave the life of Christ ().
This man is the baptized—you and I—who is bound to the law of love ().
C. This man is the baptized—you and I—who is bound to the law of love ().
DThis man is the baptized—you and I—who lives in the perfect freedom of God’s own love.
This man is the baptized—you and I—who lives in the perfect freedom of God’s own love.
Illustration: Here the preacher might refer to the scene in Gibson’s movie in which there is an outpouring of blood and water from the side of Jesus on the soldier beneath, who then kneels.
Baptism! Jesus is Lord whose will and way have become our own.
Conclusion: The Reformation preached the God who is known in the crucified Christ (see ). The Father gave up his only Son out of the freedom of his love (sola gratia). It is impossible to receive that which is freely given except through the freedom of a thankful reception (sola fidei). This is the Gospel that is proclaimed through the Scriptures (sola scriptura).