TEXT: John 7:1-9

SUBJECT: Exposition of John #18: Jesus and His Brothers

Today brings us to the eighteenth sermon in our study of John's Gospel and to another proof that "Jesus is the Christ, the Son of God". The value of believing in Christ is hard to overstate, for in doing so, we obtain "Life through His name". Do you want life? If you do, it can be had on easy terms. It will cost you nothing but your unbelief. God make you willing to take the offered mercies in Jesus Christ. Amen.

The chapter begins with a few words of introduction. "After these things", of course, looks back to chapter six with its miracles, teaching, and confrontation in and about Capernaum. Since that time, about six months have passed rather uneventfully. William Hendricksen calls it our Lord's "Retirement Ministry"; Mark describes it for us in chapters seven to nine in his Gospel.

What was the Lord doing for these six months? He was "walking in Galilee". Why was He there? Because He wanted no part of Judea and its capital because "the Jews sought to kill Him". Was fear causing Him to shirk His duty? No, for as He makes clear elsewhere, His "hour had not yet come".

But it was drawing near, as v.2 indicates. "The Feast of Tabernacles" was at hand. Celebrated in early autumn, it preceded the Passover by six months. Josephus called it "the happiest of Jewish festivals". And understandably so. The people came to Jerusalem for a week to live in brush arbors. But it wasn't an annual camping trip; the booths recalled the goodness of God to Israel in the wilderness, where they had lived in similar abodes. Sacred water was poured out recalling the water that gushed from the Rock so long ago. The Menorah was lighted too, evoking the fiery cloud and pillar that led them for forty years.

Our Lord now had a choice to make. Would He risk His life to make the Feast? Or would He play it safe?

His brothers want to know. Who are they? Not the disciples, as v.5 make clear, but, it seems, His natural brothers. Did Mary have other sons? Matthew and Mark say she did, calling four of them by name: "James, Joses, Simon, and Judas".

They urge Him to go post haste. "Depart from here and go into Judea". They must have known the dangers involved, but were still eager to see their big brother in the capital of Judaism.

Why? They explain: "[So] that Your disciples also may see the works that You are doing. For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world".

Here's what they mean: "Your miracles are attracting attention. But, the problem is, you're doing them all in obscure places--Cana, Capernaum, and other hick towns. Jerusalem, on the other hand, is a big city, now swollen with pilgrims from all over the world. If you want more disciples, in short, go to where the people are!"

What do you think of their reasoning? I think it's pretty solid. Think about it: Two men come seeking our help for their missionary work. The first is going to China. The second feels called to Antarctica. Who are we more likely to support?

I'd agree with the brothers entirely, if John hadn't added an editorial note: "For even His brothers did not believe in Him". The word "for" means "because". They said this--not because they cared for the glory of God or the welfare of His people--but because they were unbelievers!

Why did they want Him to go? Some think it was pride that animated them--they wanted to bask in their Brother's celebrity. Others think it was patriotism--they believed He was Messiah and hoped He would usher in a political kingdom.

I think both interpretations are doubtful. And much too generous. When people misunderstood our Lord's mission, John does not charge them with unbelief. People felt just this way during His first tour of Jerusalem. About them, John says they "believed in His name" (cf.2:23).

What were the brothers up to? I think they were mocking the Lord Jesus. His earlier ministry had embarrassed them; they tried to quietly pull Him from the public glare. But He would have no part of it! And so they said, in effect: "If He won't listen to reason, let Him make a fool of Himself".

Such is the "deceitfulness of sin". Men who knew the Lord Jesus all their lives--knew Him up close and personal--would not see His glory, but must add to His heartaches. I wonder if they joined the mob in its demand for His crucifixion? It is not unthinkable.

Our Lord's reply, vv.6-9.

The brothers have had their fun. But our Lord turns the conversation serious. He replies "My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil".

The word "time" has a somewhat technical meaning. It implies "appointed time". Our Lord is saying, in effect, "I live by My Father's schedule. Not yours!" God has a time for His Son to "Depart...and go to Judea". Because our Lord is perfectly aligned with God, "the world hates [Him]". The "world" whom the brothers wanted Him to impress abhorred with all their hearts. Not because He is bad, but because they are! Therefore, He's not concerned with the world's desire, but only for "the will of Him who sent Me".

On the other hand, because the brothers don't care a lick for God's will, "their time is always ready". It makes no difference when they leave for "the Feast of Tabernacles". When they arrive, they'll be welcomed with open arms! Why? Because they belong to "the world" and "the world" recognizes its own. And approves of them.

This is an indictment. Jerusalem--with all its religion, its comparatively high morals, its respect for age, and more--is part of the "world". And if it is "of the world" we can be sure it is "not of the Father".

The choice facing us, therefore, is not "traditional values" versus "humanism"; it is "Christ" versus "the world". One is "in Christ" or he is "of the world". With no middle ground!

V.8 is the summary: "You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come". The brothers observe the feast as pilgrims; Jesus goes to it as Lord--answerable to no one but His Father in Heaven.

The epilogue is v.9: "When He had said these things to them, He remained in Galilee". How long, we can't say. He may have missed some of the festivities, but--in any event--He was there by the third or fourth day, as v.14 has it.

What do we make of this passage? How is it applied to our every day lives? Is it an example of how teased brothers ought to respond to their tormentors? Our Lord is an example. But that's not its design. Is it a method for "answering a fool as his folly deserves"? (cf. Proverbs 26:5). It's helpful for that, too. But this is trivial compared to its true purpose. Which is?

We needn't wonder: "These things I have written that you might believe Jesus is the Christ, the Son of God..." That's the Divine purpose for the story. But how does it do that?

It seems to me, like this. What does the prophetic Word say about Messiah? Many things, of course. But what does it say about His personal life? It says it will be full of pain--"A man of sorrows and acquainted with grief".

Part of that pain--a significant part--came from rejection. "He is despised and rejected of men...We hid, as it were, our faces from Him...We was despised and we did not esteem Him".

All rejection is painful. But none "cuts to the quick" like the rejection of one's family. Think of a wounded soldier coming home from the war. At the airport he's greeted by a protesting mob. He, a man who has risked his life to insure their freedom of speech hears nothing but curses, sees nothing but faces twisted in rage. Very painful, to be sure. But what if the ringleaders of the mob were his own brothers--four men he deeply loved? And what if they singled him out for special abuse? His pain would be much greater, wouldn't it?

This is just what happened to our Lord Jesus. The mockery and abuse others heaped upon Him was nothing compared to the scorn felt from His own flesh and blood. Cut others some slack, maybe--but "Even His brothers did not believe in Him!"

This bitter rejection--coming from His own family--identified Him as the LORD's Suffering Servant. And who is He--the Great Sufferer--but the Savior? The people of His day should have made the connection; they didn't. Now it's your turn. Will you look upon this Man--"with grief and pain weighed down"--and see Him as Lord and Savior? You should. Because He is.

May God give us the grace to do just that. For Christ's sake. Amen.