The Sovereign Savior of the Sheep (John 6, 10, 17) | Adult Sunday School

Kootenai Church

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Check, check, test, test, test, check. No.

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Alright, good morning everyone. Come on in and find a spot for an adult Sunday school class in the sanctuary. We'll get started.

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Before we pray, I'm going to explain to you why I'm up here and not Cornell or David Henke. Both of them were out of town, and Cornell sent a text out to the elders and said, hey, we're both going to be out of town.

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There's somebody who wants to do something in adult Sunday school class. I said, well, it's been a while since we've done a

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Q &A in adult Sunday school class, so we could do that. And then on Wednesday night, we had our new families night here with new folks who've come and haven't been to a membership class yet.

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And during the Q &A, the very first question that was asked had to do with predestination and election.

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And then subsequently, about the next five or six questions had to do with predestination and election.

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So I kind of tied in John six, and then we got to the end of that night. And I said, I'll tell you what I'll do. I'm going to prepare a

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Sunday school lesson for John six, John 10, and John 17 on that subject. And we'll go through the gospel of John, look at the language that Jesus use, and try and answer some of those questions.

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So that's what we're going to do here this morning. And as I glance around here, the only person who was here that night who is here today is

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Sean. So hopefully this won't be lost or wasted on the rest of you.

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But that's the reason we're doing that this morning instead of something else, instead of a Q &A particularly.

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So let's, oh, one other thing before we open in prayer. Mary's here?

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Oh yes, Mary, you're right here. Yes, sorry. So two, two of the new folks who are here today. Okay. After David is done in adult

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Sunday school class with his series and 1 John, my plan is, and I'm hoping that this is going to take place late summer, early

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September, I want to do a series on the imprecatory Psalms, the Psalms that call for God's judgment and worship

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God because of his just judgments and declare triumph over the wicked. I want to do a series on those Psalms, not covering every

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Psalm because there's far more of them than you at first would probably guess. But I do want to talk about whether that is appropriate or not, whether we should be praying in precatory

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Psalms today in what context should we pray in precatory Psalms? How do we interpret those? I did that about 10 or 12 years ago in adult

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Sunday school class. And I kind of want to reprise that series and add a little bit to it. I'm guessing it'll probably be five or six weeks, five or six lessons or something like that on it.

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That's my guess right now. And you guys know by now how well my guesses go. So it might be more than five or six, but that's what

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I'm expecting it'll be. All right, let's pray. Father, we are grateful to you for a beautiful day outside, for the joy and delights of our fellowship in Christ, for being able and free to gather here together today and to worship you.

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And we pray that as we fix our hearts and our minds upon high and holy things, that you would convince us in our hearts and minds through your word and by your spirit of truth.

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We pray that no matter how awkward or difficult or challenging it is to embrace these things, that we would do so by faith and that we would do so because they are clearly revealed in your word.

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So send your spirit here today to teach us and instruct us, we pray and bless our time, our thoughts and our meditation here for Christ's sake.

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Amen. All right, turn your Bibles to John 6. John 6.

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And we're going to, I'm gonna give you a little bit of context for each one of these passages that we're gonna be looking at.

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And I'm going to ask you to look for language that is similar in all three of these chapters.

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John 6, John 10, John 17. These are three discourses or extended quotes of the

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Lord Jesus. The language is similar in all three of these passages because Jesus is talking essentially about the same thing in each of these chapters, though he's doing so to three different audiences.

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So the language or the themes that I want you to pay attention to is the people that Jesus describes as being given to him.

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And that's the language that he uses. I want you to notice the one who does the giving, the one who does the receiving.

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And I want you to notice the outcome of that giving and receiving. You're gonna notice that the father gives a people to the son, the son receives those people, and then what is the outcome of that gift?

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And then the question that we have to answer is when were these people given? Did this happen in time or did this happen in eternity past?

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And then of course, what are the effects or the outcome of this giving of these people? So that's the themes that I'm gonna want you to notice.

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You're gonna have an opportunity for questions at the end of this. If you have a question, you think, okay, this question needs to be answered right now before it leaves my mind and before we move on because this is time -sensitive question, go ahead and ask it.

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But I want you to know at the outset that we're gonna have a time for questions and some answers at the end. I'm hoping to keep back about 10 minutes for that or so.

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The three different audiences in John 6, John 10, and John 17, these discourses or these teachings of the

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Lord Jesus Christ, they're not given to the same audience in each chapter. In John 6, he is addressing an audience of unbelievers, largely, except for the apostles.

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He's speaking to an audience of unbelievers, people who were following him and going along with him and believing, quote -unquote, externally because of the signs that he was doing and because he was satisfying their physical needs.

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And at the end of John 6, that same group of people walks away from him and abandons him.

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In John 10, he is not speaking to a bunch of people who are kind of glomming on to him and his entourage for the physical benefits.

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In John 10, he is addressing people hostile to him, the Pharisees, the chief priests, people who were already planning and had been for a number of years already his death.

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They're planning to execute him. And then in John 17, he is praying in the presence of his disciples, that is, genuine believers.

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So you have genuine believers in John 17. You have kind of make -believers or fake -believers in John 6.

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And in John 10, you have adamant and hostile unbelievers. And yet the theme and the teaching and the substance of it is the same in each one of these chapters.

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So John 6, I'm gonna set up for you what the context of John 6 is, and then we'll go through and you can recognize some of these themes.

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I'm gonna do something I don't normally do. I have to put on my cheaters today. Everything back there is a blur and everything up here is a blur.

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But when I put these on, everything here is clear and back there is clear. It's right here that's blurry. And since I don't have my tablet up here,

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I just have my Bible, I have to be able to read it out of here because this is where all my highlights and underlining and everything is in this book.

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John 6, the good book, that's right. This particular version, this particular edition of this book.

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John 6 begins with the feeding of 5 ,000. Notice verse one, after these things,

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Jesus went away to the other side of the Sea of Galilee or Tiberias. A large crowd followed him because they saw the signs.

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That is the context in which you have to read the entire rest of the chapter. They were following him, not because they wanted forgiveness for their sins, not because they were convinced that he was the

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Messiah, not because they wanted salvation, but because they saw the signs. Okay, a large crowd followed him because they saw the signs which he was performing on those who were sick.

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Then Jesus went up to the mountain and there he sat down with his disciples. The Passover of the Feast of the Jews was near.

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Then Jesus feeds the 5 ,000, taking us all the way down to the end of verse 13.

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Let's get verse 13. They gathered them up and filled 12 baskets with fragments from the five barley loaves, which were left over by those who had eaten.

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Therefore, when the people saw the signs which he had performed, they said, this is truly the prophet who has come into the world.

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Now they're making a logical deduction. They see a man who has performed this miracle. They've come to the conclusion that this is the prophet that Moses spoke of.

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They have intellectually come to the conclusion that this is the Messiah. This is the conclusion that they should have come to.

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Verse 15. So Jesus, perceiving that they were intending to come and take him by force to make him king, withdrew again to the mountain by himself alone.

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Now when evening came, his disciples went down to the sea and after getting into a boat, they started to cross the sea to Capernaum.

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It had already become dark and Jesus had not yet come to them. The sea began to be stirred up because of a strong wind was blowing.

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Then when they had rode about three or four miles, they saw Jesus walking on the sea and drawing near to the boat and they were frightened.

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But he said to them, it is I, do not be afraid. So they were willing to receive him into the boat and immediately the boat was at the land to which they were going.

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So that's another sign that Jesus did, this time only in the presence of his disciples, not under the view of all of the 5 ,000 or thousands whom he had fed the previous day.

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The next day, the crowd that stood on the other side of the sea saw that there was no other small boat there except one and that Jesus had not entered with his disciples into the boat and that his disciples had gone away alone.

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There came other small boats from Tiberius near to the place where they ate. The bread after the

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Lord had given thanks. So when the crowd saw that Jesus was not there nor his disciples, they themselves got into the small boats and came to Capernaum seeking

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Jesus. When they found him on the other side of the sea, they said to him, Rabbi, when did you get here?

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If you're not familiar with the topography of the land of Israel, when it says sea, it's not talking about a sea like Pacific Sea, it's talking about basically a lake, roughly the width of Lake Ponderay.

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So it's not a massive body of water. They take a boat to the other side of basically the lake, they called it the Sea of Galilee. Jesus answered them,

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Rabbi, when did you get here? Verse 26, Jesus answered them and said, truly, truly, I say to you, you seek me not because you saw signs, but because you ate the loaves and were filled.

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In other words, he's indicating here that you were seeking after me and yet you're not seeking after me because you were convinced by the signs that I am who

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I am, but I satisfied a physical need, you ate the loaves and were filled.

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So this is the most base desire, the most craven desire that they have, the desire for hunger, he has satisfied that, and so now they are coming back to him for more.

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Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on him the

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Father God has set his seal. Therefore they said to him, what shall we do that we may work the works of God? Jesus answered and said to them, this is the work of God that you believe in him whom he has sent.

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He's calling now for genuine belief because he knows that those in this crowd have not genuinely believed in him.

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So he is pressing them to believe, not just to be intellectually convinced by the signs, but to believe what the signs were signifying, that he was who he claimed to be and that he was providing for them salvation.

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Now, Jesus is gonna take their desire for food and is gonna use it now as an illustration to transition into a spiritual conversation with them about the true bread and true food.

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Verse 30, so they said to him, what then do you do for a sign that we may see and believe you? What work do you perform? Our fathers ate the man in the wilderness as it's written, he gave them bread out of heaven to eat.

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They're just asking him for another sign. Like we ate yesterday, now we're hungry again. So multiply something else, give us something else, provide another sign, give us more food.

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And they sort of throw up throughout this gauntlet. Moses provided food every day in the wilderness.

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Certainly, if you're the prophet who's greater than Moses, you ought to be able to do the same thing. So this time it shouldn't be just manna.

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It shouldn't be just bread and fish. We want some lamb chops, some shawarma.

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We want something of substance here. Up your game a little bit. Verse 32,

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Jesus said to them, truly, I say to you, it's not Moses who gave you the bread out of heaven, but it is my father who gives you the true bread out of heaven.

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Notice now he's switching conversation, talking about spiritual things. For the bread of God is that which comes down out of heaven and gives life to the world.

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Then they said to him, Lord, always give us this bread. They are still thinking in physical terms.

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That's still what they're thinking about. Verse 35, Jesus said to them, I am the bread of life.

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Now here's where you need to focus in on what Jesus says. Now, oh, before I move on, let me summarize something real quick.

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You may ask, how is it that people can watch him feed 5 ,000? How is it that they can know that he walked on water?

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How is it that they are convinced now that he is the prophet? He's able to do signs. They've seen him do this on the sick.

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They've seen him meet their physical needs, heal their sick, meet their physical needs. How is it that these people can still be persistent in their unbelief?

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How can they still unbelieve in the midst of that? Jesus is now going to explain why it is that they do not believe, okay?

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Get that in your head. That's the parameters. Jesus is now going to explain their unbelief.

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Verse 35, Jesus said to them, I am the bread of life. He who comes to me will not hunger, and he who believes in me will never thirst.

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But I said to you that you have seen me, and yet you do not believe. So these are obviously unbelievers.

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They have seen these things. Jesus is pressing them for genuine saving faith for belief. And he is saying to them, even in spite of the fact that you have seen the miracles and the signs that I've done, you still do not believe.

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How do you explain such hard -hearted unbelief? There is one explanation for that, and that is the sovereignty of God.

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Beginning in verse 37, all that the Father gives me will come to me, and the one who comes to me,

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I will certainly not cast out. For I have come down from heaven not to do my own will, but the will of Him who sent me.

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This is the will of Him who sent me, that of all that He has given me, I lose nothing but raise it up on the last day.

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For this is the will of my Father, that everyone who beholds the Son and believes in Him will have eternal life, and I myself will raise

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Him up on the last day. Therefore the Jews were grumbling about Him because He said, I am the bread of life that came down out of heaven.

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They were saying, is this not Jesus, the son of Joseph, whose father and mother we know? How does He now say, I've come down out of heaven?

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So they're sort of bickering back and forth and trying to explain what it is that He said. They're obviously a little disappointed that He's not providing physical food for them.

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Verse 43, Jesus answered and said to them, don't grumble among yourselves. No one can come to me unless the

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Father who sent me draws him, and I will raise him up on the last day. And I'll stop for there for just a second.

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Walk with me through this passage, beginning in verse 37. There are people who are given by the Father to the

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Son. All that the Father gives me will come to me, and the one who comes to me I will certainly not cast out.

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That verse describes both the sovereignty of God in salvation as well as the responsibility of man.

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It is the responsibility of every sinner to come to Christ. If you will not come to Christ, you are without excuse, and the only reason that you have for not coming to Him is your hard -hearted impenitence and your sinfulness.

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You are darkened in your mind. You are darkened in your understanding. You are in rebellion against God. You hate God. You hate righteousness.

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You hate the truth. We are born in this state of utter and total corruption where we hate God and everything about Him, and we hate

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His word. That is the natural condition of fallen man without the grace of God. So why is it then that they remain hardened in their unbelief?

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It was because they had not been given by the Father to the Son. Now, if the

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Father had given those in that crowd to the Son, what would have been the result of that?

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All that the Father gives me will what? Come to me. Why would they not come to Him? Jesus' answer is you've not been given to me by the

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Father. You're going to see the same thing in John 10 to a hostile crowd, and you're going to see the same thing said in John 17 to believers.

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But what explains their unbelief? Yes, they were sinners. Yes, they did not believe.

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Yes, they're born in sin and darkened in their understanding, but why did they not come to the Son? They had not been given by the

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Father to the Son. And why is it then that they would be judged for their unbelief?

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Because they refused to come to the Son. And yet Jesus said, every last one who's been given by the

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Father to me will come to me. So now what happens to the one who comes to the Son? All whom the

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Father gives to the Son will come to the Son. Verse 38, sorry, verse 37, and the one who comes to me,

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I will certainly not cast out. So all that the Father gives to the Son come to the Son, and all who come to the

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Son, the Son receives. In other words, there is nobody who comes to Christ who finds that Christ rejects him and says, no, you haven't been given by the

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Father to me, therefore you can't come into my kingdom. Even though you want this, you desire this, you're coming to me asking for forgiveness.

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You haven't been given by the Father to me, therefore you're not allowed in. Or I reject you because you're not one of my elect.

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That will never happen. It cannot happen. Why? Because all that the Father has given to the

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Son will come, and every last single one that the Son, that is given by the

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Father to the Son, who comes to the Son will be embraced. Why? Because, well, Jesus explains it, verse 38,

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I've come down from heaven not to do my own will, but the will of him who sent me. In other words, the will of him who sent the

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Father, or sorry, the Son, the Father's will, is that the Son save every last one that was given to the

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Son by the Father. The Father gave to the Son a group of people, and not just an amalgamous group, and a no -name group, an unidentified group, but individual people the

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Father gave them to the Son with the charge, save every last one whom I have given to you.

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And now Jesus is saying, every last one will come to me, and I'll receive all of them. Because if the Father were to give one to the

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Son and say, save this one, and the Son were to say, no, I'm not gonna save that one, then would the Son have done the will of the

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Father? He would not, because the will of the Father was that he would save every last one that is given to him. Likewise, if the

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Son were to lose one whom the Father has given to him because they lost their salvation or he would have failed to preserve them till the end, would the

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Son have done the will of the Father? No, he would have lost one that the Father gave to him. So what is the will of the

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Father? That the Son save, secure, sanctify, and bring into his kingdom every last single individual whom the

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Father has willed and given to the Son. Now, did the Father give all people to the Son? Some people would say this.

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The Father then gave all of humanity to the Son. Every person who's ever been born has been given to the Son. Well, then you're left with one of two conclusions.

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Either the Son has failed to do the will of the Father because not all people are saved, or in the end, everybody is going to be saved, and Scripture does not teach either one of those.

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Right? So if your belief is that God gave all of humanity to the Son, then you have to conclude one of two things.

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Jesus is a horrible failure because he has not failed, he has not succeeded in doing what the Father gave him to do, which is to save every last one given to him, or everybody is going to be saved.

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You're a universalist. So there's no hell, no judgment, nothing. Even Hitler, who dies impenitent, having killed six million people, and responsible for a war that killed another 50 million to 100 million people, depending on how you fudge the numbers, even he gets in on the last day to the kingdom.

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And that's just not what Scripture teaches. Okay, so verse 38. I've come down from heaven not to do my own will, but the will of him who sent me.

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This is the will of him who sent me that of all, all whom he has given to me,

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I lose nothing but raise it up on the last day. What does it mean to be raised up on the last day?

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Heaven, resurrection. She's talking about bodily resurrection. On the final day, the resurrection of the righteous, the resurrection of the unjust, in that resurrection, bringing him into his kingdom on the very last day, the

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Son will have saved, sanctified, and secured every last person that the

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Father gave to him. If he doesn't do that, then he has failed to do the will of his Father. Those are not my words.

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Those are Jesus' words. I was having this conversation on this subject or on this passage with somebody one time who was rather hostile to the fact that I believe this, and we were walking through this passage, and I would read this passage and he said, so you're saying that the

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Father only gave some to the Son. And I said, no, that's not what I'm saying. That's what

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Jesus is saying. I'm not making that claim. I'm telling you what Jesus was saying.

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And we go through a little bit more and he's saying, so you're saying that if not everybody is saved, or if anybody is lost, that Jesus has failed to do the will of the

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Father. I said, no, that's not what I'm saying. That's what Jesus is saying. Remind yourself that these are the words of Jesus.

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He is describing his own Trinitarian relationship with the Father, what the Father gave him to do, what he came to do, and that he will be fully successful in every last thing that the

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Father called him to do. Verse 40, this is the will of my Father, everyone who beholds the Son, and he believes in him will have eternal life.

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Now, you say, well, if the Father has given a people to the Son, and if the Son has promised to secure those people, and if every one of those people whom the

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Father has given to the Son will be infallibly and finally saved, then obviously there's no human free will.

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There's no need for faith. Is that what I said? Nope. That's not what

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Jesus said either. In verse 40, everyone who beholds the Son and believes in the

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Son will have eternal life, and I myself will raise him up on the last day. So it is true that we will not come to the

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Father or the Son apart from the Father's work and his choosing and the work of the Son. That is true. It is also true that all of this sovereignty and salvation that Jesus is talking about here does not erase the necessity of men to look upon the

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Son and to believe in him, because Jesus said everyone who looks upon him and believes upon the

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Son will have eternal life. How many of them who look to Christ will receive eternal life?

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All. All receive eternal life if they look to the Son. So the responsibility to look to Christ and to believe on him still rests with fallen men.

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So you say, how is it possible then that those who are fallen and hardened in their unbelief will end up coming to the

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Son just on the basis that the Father gave them to the Son? How is that possible? Look at verse 45, or 44.

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Sorry, 43. Go back one more. Jesus answered and said to them, "'Do not grumble among yourselves. "'No one can come to me "'unless the

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Father who sent me draws him, "'and I will raise him up on the last day.'" Notice the phrase, raise him up on the last day, because it is the same phrase in verse 39, same phrase in verse 40, meaning that Jesus is tying that description that no one can come to me unless the

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Father who sent me draws him. He is tying that phrase. This group who is unable to come without the drawing of the

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Father is the same group that he saves and secures and raises up on the last day. So is it that the people who end up coming to Christ and believing in him have some innate ability that unbelievers don't have where we perceive the gospel and perceive truth and end up coming to Christ because of something in us, some spiritual inclination, how we were raised, something in our

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DNA, something in our spiritual makeup? Is that what brings us to the Son? No, the same group of people that are raised up on the last day, those are the people in verse 44 whom he says cannot come to him.

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No one can come to me unless the Father who sent me draws him. That is true of you if you are in Christ.

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That was true of you. You could not come to him on your own merit, by your own strength, because of your own spiritual inclinations.

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No one can come to me unless the Father who sent me draws him. So why is it that you were drawn to the

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Son? Because the Father drew you to the Son. Okay, two key words here in verse 44.

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No one can come. That word can describes a power, an ability, and not permission.

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Describes power or ability and not permission. In other words, if my child says to me, Daddy, can I watch TV? And I say, no, you cannot.

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They're asking for permission, not whether they have the power or capacity to do it. But if my child says, Daddy, can I lift your truck?

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And I said, no, you can't. I'm describing there not necessarily a lack of permission, but a lack of power. Jesus is describing here a lack of power.

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No one has the ability or the power to come to me unless the Father who sent me draws him. Why is that?

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Because men are dead in their trespasses and sins, born hostile against God, corrupted in their hearts, darkened in their minds, and unable to change their natural capacity.

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So nobody has the ability to come to him. Why is it that some come to him? Because the Father draws everyone whom he has given to the

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Son. Why? So that they will behold the Son, believe upon the Son, come to the Son, place their faith in the

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Son, and then the Son will secure them. He pays the penalty for their sin, and he raises every last one of them up on the last day.

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Why? Because he must and will fulfill the will of the Father who sent him, which was to do that very thing, to save and raise up on the last day everyone whom the

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Father gave to the Son, but even those people have no ability to come to the Son unless the Father who sent them draws them.

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And Jesus said, I will raise them up on the last day. Now, this was obviously offensive. This is offensive to some people.

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This was obviously offensive to this very crowd. Look down in verse 52. I mean, it only gets worse.

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In verses 47 to 51, Jesus starts talking about bread, and in verse 52, he kind of presses in on, verse 51,

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I am the living bread that came down out of heaven. If anyone eats of this bread, he will live forever, and the bread also which I will give for the life of the world is my flesh.

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Then the Jews began to argue with one another, saying, how can this man give us his flesh to eat? Jesus said to them, truly, truly,

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I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. He eats my flesh and drinks my blood, his eternal life, and I'll raise him up on the last day.

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Notice that phrase again. For my flesh is true food and my blood is true drink. He who eats my flesh and drinks my blood abides in me and I in him, as the living

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Father sent me and I live because of the Father, so he who eats me will also live because of me. This is the bread which came down out of heaven, not as the fathers ate and died, but he who eats this bread will live forever.

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Now, that is not talking about the mass. That is not talking about literal cannibalism. That is a metaphor that Jesus is using for describing the act of taking what he has provided through his death, the suffering of his body and his blood, and appropriating that personally.

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He's saying, you have to take me to yourself in the same way that you eat bread or eat flesh or drink blood.

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That's what's necessary. You can't keep me at arm's length and still be saved. What had this crowd done?

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Hey, those are great miracles, show us more. And Jesus is saying, you need to believe. And they're like, hey, can we talk about the miracles again?

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Because those were really cool. And he's saying, you must repent and believe. But those miracles, Jesus, those were, more bread, more circus, more signs, more show.

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And now he presses in on this. And he says to them, unless you appropriate me, unless you eat my flesh and drink my blood, you have no part in me.

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Now, this is offensive to Jews, of course, who under the law were not allowed to drink blood. So he's using intentionally offensive language.

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Verse 59, these things he said in the synagogue as he taught in Capernaum, which by the way, was his adopted hometown in the north end of the

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Sea of Galilee. Therefore, many of his disciples, when they heard this, said, this is a difficult statement, who can listen to it?

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And Jesus, conscious that his disciples grumbled at this, said to them, does this cause you to stumble? What then if you see the

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Son of Man ascending to where he was before? It's the spirit who gives life, the flesh profits nothing. The words that I've spoken to you are spirit and are life.

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But there are some of you who do not believe. For Jesus knew from the beginning who they were who did not believe and who it was who would betray him.

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And he was saying, for this reason I have said to you that no one can come to me unless it has been granted to him from the

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Father. And then after all of that crowd leaves, this is church growth at its worst, 6 ,000 people and they all depart over these offensive statements.

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And then Jesus says to the disciples, you're gonna leave too? And Peter said, where else are we gonna go? You have the words of eternal life.

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You see, notice the difference between the believer and the unbeliever? This entire discourse is explaining the unbelief of that crowd and why it is that they would not believe.

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They couldn't. And why they stayed in their unbelief and these disciples believed is because the

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Father gave those disciples to the Son and told the Son, you're to save every last one whom I've given to you. And the

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Son said, I will not fail to do what the Father sent me to do. He did it. John chapter 10.

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Yeah. Yeah. Yeah, so the question is, can

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I make note of verse 47 and the word has, truly, truly, I say to you, he who believes has eternal life.

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And I am the bread of life and your Father's ate the man in the wilderness. Yeah, he's describing there the one who believes, present tense believing is the believing one has or possesses eternal life.

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So eternal life is not something that we have in the future that is unconnected to the now. It's something that we possess now as a relic or a result of our belief.

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Okay, chapter 10. So this is the

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Good Shepherd discourse and I could spend another 20 minutes sort of setting up the context for this one. But now that we've kind of laid the basis for this, you can see that Jesus is now returning in chapter 10 to the same themes, but now he's discussing it with people who are hostile to him.

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This comes on the heels of the man who was born blind in chapter nine and Jesus did the sign of giving sight to that man.

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And this man believes at the end of chapter nine, he worships Jesus. And then Jesus turns his attention to the

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Pharisees. Verse 40 of chapter nine, those are the Pharisees who were with him, heard these things and said to him, we're not blind too, are we?

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And Jesus said to them, if you were blind, you'd have no sin. But since you say, we see your sin remains. In other words, they didn't even know that they couldn't see.

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They insisted that they could see and therefore they didn't need a great physician to give them a heart of faith so that they could see their own sin.

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So that's what he's saying to the Pharisees. Now the good shepherd discourse, starting in chapter 10, I want you to ignore the chapter division there because the good shepherd discourse is not given to the disciples and it's not given to believers.

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It is addressed to the Pharisees. These false shepherds, these charlatans and hirelings who were making merchandise out of the sheep of God in Israel, it is a scathing reproof of them.

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Chapter 10, truly I say to you, he who does not enter by the door of the fold of the sheep but climbs up some other way, he's a thief and a robber, but he who enters by the door is the shepherd of the sheep.

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To him, the doorkeeper opens and the sheep hear his voice and he calls his own sheep by name and leads them out. And when he puts forth all his own, notice that Jesus is there referring to those whom the shepherd owns.

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They're his sheep. There is in the analogy, the necessity of understanding there are sheep that belong to Jesus and then there are those that belong to other folds.

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There are those who are his and those who are not his. Verse four, when he puts forth all his own, he goes ahead of them and the sheep follow him because they know his voice.

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A stranger they will not follow but will flee from him because they do not know the voice of strangers.

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This figure of speech, Jesus spoke to them but they did not understand what those things were which he had been saying to them. He's speaking to them in an enigmatic way.

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I think intentionally blinding them to this. This is a parable of reproof and judgment upon them for their hard -hearted unbelief.

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Remember he is addressing this to the Pharisees that are up in verse 40 of chapter nine. Verse seven, so Jesus said to them again, truly, truly,

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I say to you, I am the door of the sheep. All who came before me are thieves and robbers but the sheep did not hear them. I am the door.

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If anyone enters through me, he will be saved and will go in and out and find pasture. The thief comes only to steal and kill and destroy.

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I came that they may have life and have it abundantly. I am the good shepherd. So Jesus in his analogy is two things.

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He's the door of the sheepfold and he is the shepherd. So he is the one who brings his sheep into the sheepfold and he is the entryway, the door through which his sheep must enter to have eternal life and through which they must go out to have pasture.

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I am, verse 11, I'm the good shepherd. The good shepherd lays down his life for the sheep. He who is a hired hand and not a shepherd who is not the owner of the sheep sees the wolf coming and leaves the sheep and flees and the wolf snatches them and scatters them.

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He flees because he's a hired hand and is not concerned about the sheep. I'm the good shepherd and I know my own and my own know me.

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He's talking about a group of people that belong to him and he is contrasting that group of people in this parable, this analogy, figure of speech with people who do not belong to him.

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There are people who are his and there are people who are not his. How did those people who are his become his by the way? The father gave them to the son.

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That's how they become his people. So now he is describing what he does for his people.

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Something he does for his people that he does not do for everyone else who is not his people. I know my own and my own know me, verse 15, even as the father knows me and I know the father and I lay down my life for the sheep.

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I have other sheep which are not of this fold, referring to Gentiles and others who would be leave later on. I have other sheep who are not of this fold.

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I must bring them also and they will hear my voice and they will become one flock with one shepherd. For this reason the father loves me because I lay down my life so that I may take it again.

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No one has taken it from me but I lay it down on my own initiative and I have authority to lay it down and I have authority to take it up again. This commandment

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I received from my father. Verse 19, did everybody love this saying? No, a division occurred again among the

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Jews because of these words. Many of them were saying he has a demon, he's insane, why do you listen to him? And others were saying, these are not the sayings of one demon possessed.

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A demon cannot open the eyes of the blind, can he? Remember that statement right there tells you that all of this was said in the context of the blind man.

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Why is it that the blind man who could not see from birth, when Jesus gave him eyes, and you remember the story in John chapter nine,

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Jesus gave him eyes to see and then the Pharisees came and they said, hey, what are you doing?

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And he said, well, I was blind and now I see. And then they asked him and he said, this man did this to me.

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And they asked his parents and the parents kind of threw him under the bus. He said, oh, he's an adult, you ask him. They didn't want to be kicked out of the synagogue. At the end of John chapter nine, that man who was born blind, not only got physical eyes, he got spiritual eyes.

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He came to saving faith, he confessed the deity of Christ. Why is it that the Pharisees who saw all of those other miracles did not?

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This is Jesus' explanation to them. You're not my sheep. Why did the blind man believe?

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He's my sheep, he belongs to me. So he heard my voice and he came to faith because he's my own.

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And therefore I laid down my life for him so that I may raise it up again. And I will do everything that I do for him because he's my sheep.

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You Pharisees, you don't belong to me. That the father gave a people to the son and the son saves those people.

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Verse 22. At that time, the Feast of the Dedication took place at Jerusalem. It was winter and Jesus was walking in the temple in the portico of Solomon.

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The Jews gathered around and they were saying to him, how long will you keep us in suspense? If you're the Christ, tell us plainly. Of course, he'd been doing nothing but telling them plainly this for the entire gospel.

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But now they're just using this as an excuse. Now keep us in suspense now. If you're really the Christ, let us know.

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And he has let them know. So now he says in verse 25, Jesus answered them,

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I told you and you do not believe. The works that I do in my father's name, these testify of me.

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But you do not believe because you are not of my sheep. My sheep hear my voice. I know them, they follow me.

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I give eternal life to them and they will never perish and no one will snatch them out of my hand. The father who has given them to me is greater than all and no one is able to snatch them out of the father's hand.

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I and the father are one. Right, you do not believe, verse 25, because you're not of my sheep.

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Notice that he does not say you are not of my sheep because you will not believe. That's a different statement, isn't it?

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It's entirely different. The difference between these two statements, you are not of my sheep because you will not believe, that means that their belief is the cause of their becoming sheep.

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Jesus in verse 25 is saying the complete opposite, 180 degrees. You do not believe because you are not my sheep.

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In other words, my sheep hear my voice, they come to me and they have eternal life. How many of his sheep come to him and receive eternal life?

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The answer, all of them. And those who will not come to him are not his sheep. That is why they will not come to them.

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He is again explaining the unbelief of these Pharisees who are hostile to him. He's explaining their unbelief in terms of you do not believe because you're not my sheep.

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If you were my sheep, you'd come to me. You would believe. I'd give you eternal life. I'd raise you up on the last day. I would die for you, pay the penalty for your sin, but you don't belong to me because the father's not given you to me.

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Therefore, you will not believe. So the explanation for their unbelief is that they didn't belong to him from the very beginning. Verse chapter 17.

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Now again, this is some of the same themes, but now this is Jesus' high priestly prayer on the night before his crucifixion.

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He is praying now for his disciples. The whole chapter is worth going through, but I want to save some time for questions here.

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He prays, starting at verse one. Let's just start at verse one. We may end up reading the whole chapter, but here we go. Father, your house,

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Jesus spoke these things in lifting up his eyes to heaven. He said, father, the hour has come. Glorify your son that the son may glorify you even as you gave him authority over all flesh that to all whom you have given him, he may give eternal life.

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This is eternal life that they may know you, the only true God in Jesus Christ whom you have sent. To how many does Jesus give of those the father has given to him?

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How many? What does he say in verse two? All whom you have given him, he may give eternal life.

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Why will he give eternal life to all of them? Because he came down to do the will of the father, which was what? To save those whom the father gave to him and to raise them up on the last day.

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And if he fails to do that, he will fail to do the will of the father and Jesus can't fail. He's not a failure. Verse four,

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I glorified you on the earth, having accomplished the work which you've given me to do. Now, father, glorify me together with yourself with the glory which

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I had with you before the world was. I've manifested your name to the men whom you gave me out of the world. They were yours.

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You gave them to me and they have kept your word. Now they have come to know that everything you have given me is from you.

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For the words which you gave me, I've given to them that they may receive them and truly understand that I came forth from you and they believed that you sent me.

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Notice the connection there between those who were given by the father to the son and their belief. Those whom you've given to me have believed.

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You have given them, everything you've given me is from you.

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Where are we at? Verse nine, I ask on their behalf. I do not ask on behalf of the world, but on those whom you've given to me for they're yours.

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Notice again, the distinction between these two groups of people, those given to the son and those not given to the son. Those who had been given to the son did what?

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They believed. Those who had not been given to the son, they belonged to the world and Jesus said, they're not yours.

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And because they didn't belong to the father, the father didn't give them to the son. All things, verse 10, that are mine are yours and yours are mine and I've been glorified in them.

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I'm no longer in the world and yet they themselves are in the world and I come to you, holy father, keep them in your name, the name which you have given me that they may be one even as we are one.

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While I was with them, I was keeping them in your name, which you have given me and I guarded them and not one of them perished, but the son of perdition so that the scripture would be fulfilled.

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That's a reference to Judas, who was one of the 12. Jesus willingly let Judas walk away.

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Judas was a devil from the beginning. We read that, by the way, at the back at the end of chapter six. I should have included that so we'd put some context here, but Judas was a devil from the beginning, not a literal devil, but you know what

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I mean? He was an unbeliever from the very beginning. Verse 13, but now I come to you and these things

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I speak in the world so that they may have my joy made in full in themselves. I have given them your word and the world has hated them because they are not of the world.

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What makes them not of the world? The fact that they didn't belong to the world, but they belong to the father. The father gave them to the son.

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I do not ask you to take them out of the world, but that you keep them from the evil one. They're not of the world, even as I am not of the world.

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Sanctify them in the truth. Your word is truth. As you sent me into the world, I also sent them into the world. For their sakes,

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I sanctify myself that they themselves also may be sanctified in truth. I do not ask on behalf of these alone, but for those who will believe in me through their word, that they may all be one.

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Remember back in John chapter 10, he talked about others I have, which are not of this fold, they will be gathered in as well.

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Here he's praying for those people that he described back in John chapter 10, when he says, he prays for those who would believe in me through their word, that they may be one, even as you father are in me and I in you, and that they also may be in us so that the world may believe that you sent me.

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The glory which you have given me, I have given to them that they may be one just as we are one, I in them and you in me, that they may be perfected in unity so that the world may know that you sent me and love them even as you have loved me.

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Father, I desire that they also whom you have given me be with me where I am so that they may see my glory which you have given me for you loved me before the foundation of the world.

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He said there Jesus is praying for the final salvation of all that the father has given to them, right? Others are going to believe through the testimony of these men, that includes you and I.

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He is in this chapter praying for you and I saying, gather them all in, bring them all in, save them, secure them, sanctify them, preserve them.

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Why? So that they may be one with us. I have others, he says in John chapter 10, which are not of this fold and you gather them in also.

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Here he's praying for all of them that they may be one flock with one shepherd, fully saved, fully sanctified, fully secured, everlastingly.

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Why? Because the father gave a people to the son, the son came into the world to die for those people, to pay the price for their sin, and then to raise them up on the last day.

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And if he loses even one because he turned it away, John chapter six, because he failed to keep them,

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John chapter 10, then he will have failed to do the will of his father and Jesus cannot fail to do the will of his father. Therefore, every last one whom the father has given to the son, and not everyone has given to the son, every last one of them will be saved in the end.

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That is what Jesus is teaching in John six, John 10, John 17. It's actually what Jesus and John are teaching all the way through the gospel of John, but I only have, and not even enough time to get to those three chapters.

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So I've set the context, we've gone through that, we've looked at the themes all the way through those three chapters. Do we have any questions?

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Because I got about five minutes or so. I will take 10 minutes if they're good questions. So make them good, yes.

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Three. Yes, Nicodemus, the question is regarding Nicodemus, if he was a set up or if a genuine believer being drawn,

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I'd say Nicodemus is being drawn. Nicodemus came to faith later on, I think the evidence shows. So he was a genuine sheep whom you see in John chapter three, the very thing

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Jesus describes in John chapter six, you see it happening in John chapter three with Nicodemus. He's being drawn to Christ, he sees the signs, he says to him, nobody can do the works that you do unless God is with them.

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So he's made that connection, he's made the connection that they didn't make in John chapter six, but later on Nicodemus comes to saving faith, why?

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Because he was one of Jesus' sheep. So Jesus drew him to himself, there's a work of the spirit of God that is taking place in Nicodemus.

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Yep. Yes, Jeff. That's the one, yeah,

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I said there are two words there. Yep. Yeah.

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Yeah, let me briefly summarize that for the sake of those who are listening by audio. I said there was two key words there in John chapter six, verse 44, the word can, nobody can come to me, describes a lack of ability, not a lack of permission.

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The second word is the word draw, all that the Father gives to me will come to me. So I know we could come to this Father, somebody draws him, that word draw was used of casting a net and dragging fish against their will to the shore.

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You say, why is it that you came to faith in Christ? Well, you were willing, right? You were willing, but without him drawing you, would you have been willing?

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No, the picture is that you're grabbed by him and drawn into his fold. And if he left you to have your own way, you would have never come to faith in Christ.

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But he draws you in just like a fish is drawn in a net. And then the other thing that Jeff pointed out was the offensiveness of all of his teaching to the

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Jews, because he is reproving them for their blindness to the need of the

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Gentiles. And the fact that the Gentiles would be included, the sheep who are not of this fold would be included into this fold, that was offensive to the

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Jewish nation, which is why the Pharisees continued to reject him for that because that was offensive to them that the

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Gentiles would come in as a fulfillment of the Abrahamic covenant. Yes.

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Sorry? Who hardens our heart? I would say that there are two answers to that question.

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Who hardened Pharaoh's heart? God did, and Pharaoh hardened his heart. Both of those statements are made.

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And Pharaoh hardening his heart is God hardening Pharaoh's heart. And God hardening Pharaoh's heart results in Pharaoh's heart being hardened.

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So there's two things going on with the hardening of those hearts. It's not that God... God does not harden people's hearts apart from their willingness to be hardened.

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That's key to remember. It's not like Pharaoh woke up one day and said, you know what? I think I really wanna worship the

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God of the Jews, and then had lunch and thought, oh man, my heart was just suddenly hardened to them. I don't know why.

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God didn't harden Pharaoh apart from Pharaoh's own rebellion and his sinfulness. So God is the one who ends up hardening as an act of judgment.

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This is what Paul describes in Romans chapter nine. God hardens whom he hardens and he has mercy on whom he has mercy. And that is the free grace of God.

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We can't explain it. Why did God soften my heart and harden the heart of my neighbor? I don't know why that is.

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Scripture doesn't explain that other than I'm his sheep and he does not belong to his sheep unless as far as I know yet.

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And that's ultimately I have to come back to God's sovereign purposes in that. So who hardens the heart?

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We are all born in some sense hardened and incalcentrant in our sin. The light of truth and the wooing of the spirit has to take place to soften the heart, to regenerate the heart and give it saving faith.

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That has to be a work of the spirit of God because there's nothing in us that has the ability to conjure up that repentance and saving faith.

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So that work of grace is a work of the spirit of God. The hardening that takes place as a result of our continued sin is a hardening that is a judicial hardening by God.

01:00:07

It's also the hardening that comes about when we persist in our sin. You say at one point they could have come to Christ.

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If God had drawn them, they could have come to Christ. If God had drawn them, they could have come to Christ.

01:00:38

But Jesus said, you can't come to me unless the father sent me draws them. So there's no natural capacity in the heart of the unbeliever to come.

01:00:47

All men are commanded to come to Christ. And there's a difference here between what we're commanded to do and what we're able to do.

01:00:53

Right, men are commanded to repent and believe, but men in themselves, apart from the grace of God, are not able to do that.

01:00:59

We're commanded to do it, but we're not able to do it. Like a drunk man showing up at work wanting to run the crane, completely inebriated.

01:01:06

And my responsibility is to run that crane because I'm the guy hired to do that, that's my job. I should be there, I should be doing it.

01:01:11

But if I'm completely inebriated, I am unable to do that. So it's the same thing with men and their sin. We are commanded to repent and believe, but we have no capacity to do so.

01:01:19

We have no natural ability to do so. We can't do it, Jesus said, unless the father who sent me draws him. Then we come, but that coming is not a result of my work because I can't boast in either my faith or my repentance or nothing.

01:01:30

That coming and that coming to Christ and believing in him, beholding him and believing him,

01:01:36

I cannot attribute that to anything in Jim Osmond. I can only attribute that to the grace of God. Okay. Right.

01:02:09

I mean, that's what's called the law. Draws them. Draws them. So, not to be proud of yourself is a different thing,

01:02:20

I know that. Yeah, it is. You're saying it must be the sovereignty of God, it is. There's no other path to Jesus or to the father except through Jesus, that's

01:02:29

John 14, six. And there is no ability that man has to go through that path to the father, except the father is the one who lays hold of by grace, that sinner and draws them through that one single gate, which is

01:02:41

Jesus Christ. That's the sovereignty of God. Yes, Mary. How does free will play into all of this?

01:02:51

That's, yeah, there's two questions that are inevitably gonna come up. What is the part that free will plays in this? And what then do we do with evangelism?

01:02:59

Right, that's the other one. Let me answer the second one quickly. This does not nullify our responsibility to evangelize or to preach the gospel.

01:03:06

You will hear me preach the gospel today during the message. And I presented the gospel here to anybody who was here who was an unbeliever.

01:03:12

I've done it even today in this. Wednesday, I'm going out to teach evangelism training at Coca -Cola Bible Camp to train the staff out there to do evangelism.

01:03:18

So I'm very pro -evangelism. What about free will? The will is not free.

01:03:25

It depends on what you mean by free will. The will is not free in the sense that you and I think of freedom being unencumbered by anything.

01:03:32

In other words, our will is in bondage to our sin, to Satan, and to ourself.

01:03:37

Jesus said, you have your father, the devil, right? And he holds us captive. He has blinded our eyes. Our will is in bondage to our sin.

01:03:44

We love our sin and we can't change our spots any more than a leopard can change it. We can't change our nature any more than a leopard can change its spots.

01:03:51

So we don't have in ourselves the ability to repent and to believe. We don't have free will in the sense that my will is unencumbered or unaffected by sin and I can just choose to embrace

01:04:02

Jesus Christ. But what must happen for the one who is in sin who comes to faith is their will must be set free through the regenerating work of the

01:04:13

Spirit of God so that they will be willing in the day of God's power. There's that phrase in the Psalms, I think it's in the

01:04:19

Psalms am I right, David? Where God says, David says, you have made me willing in the day of your power or make me willing in the day of your power.

01:04:25

There is a change in the human heart and the will that has to happen before one will come to Christ, before that will is set free to embrace

01:04:35

Christ. Yeah, it means what do you mean by free will? That's not to deny that we don't make free choices in the sense that we choose where we sin, when we sin, with whom we sin, how much we sin, what sin we commit, all of the things about sin but we're not free to choose anything but sin in our nature.

01:04:53

So something must happen in our hearts that sets us free so that we are able and willing to receive Christ and that's the regenerating work of the

01:05:00

Holy Spirit. I came to Christ quite willingly. When I heard the gospel in 1985, I was sitting on a chair at Cocoa Lake Bible Camp, sitting in the middle of the dining hall,

01:05:07

I don't remember who preached the gospel, I don't know how he presented it, I don't remember what he said but I remember when he called for an altar call,

01:05:13

I got up like my pants were on fire and I ran forward. Nobody else around me got up, I was one of like six people who went up there,

01:05:19

I was quite willing to jump up and run forward to trust Christ and if he had said you have to swim across the lake or swim across the

01:05:25

Pacific Ocean to be saved, I would have done it. I wasn't saved going up front, I wasn't saved by the prayer I prayed, I was saved right then when everything changed for me, it went from black and white to technicolor is the language

01:05:35

I like to use. It all made sense, I understood it and I said, I have to have Christ and I'm willing to abandon all of my sins so that I may have him.

01:05:42

What happened in the moment that that gospel was explained and regenerated, I went from a hard -hearted sinner who was there checking out the chicks to somebody who could have cared nothing about teenage girls and all

01:05:54

I wanted was my sins forgiven. What changed? In a matter of moments, that changed. I was sitting there lusting and desiring the other girls in that room one moment and the next moment,

01:06:05

I was thinking nothing of anyone else in that room, all I wanted was Christ. So what happened and all of a sudden,

01:06:11

I just made a good decision? No, all of a sudden, I was regenerated and my will was set free.

01:06:18

That's the answer to the free will question. The moment God drew me.

01:06:24

Now, and I think this is true of you, I'm gonna close with the end of this question. I think this is true of everyone.

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If you reflect back upon your salvation, you will notice that there is a period of time when you are being drawn.

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It's not like an instantaneous, for most people, it's not an instantaneous thing. There was a period of time in my life when I heard the gospel,

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I was being softened to that, I was memorizing scripture because the church had a scripture memory competition. As long as we could beat the girls, that was cool and some girls thought it was really cool, the guys would memorize scripture so I memorized a lot of it because again,

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I wanted the girls. So I had all corrupt motives, but there was a period of time when I was memorizing scripture and doing things and attending church here and attending

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Sunday school and youth group and doing all that stuff and I was thinking through things and yet all my heart was corrupt.

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All that time, God was turning my head to him and bringing my eyes to him until at the moment of God's power, he regenerated my heart and I believed.

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So sometimes that drawing process, I've heard testimonies, it's a matter of a couple days, sometimes it's a few hours, sometimes it's very quickly, sometimes it takes years for that drawing to take place.

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Yes? You gave a beautiful example of God's work. Yep. Yeah, I'm not a magnificent example of anything but I appreciate that sentiment.

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God's work, yes. All right, let's pray, that has to be it for our time. Father, we are thankful for your sovereign grace, your goodness to us in salvation.

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We thank you that you have an innumerable number of elect, more than our minds can comprehend, whom you've given to your son that he may redeem them and we can rest in you for this is a humbling doctrine, it is a

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God -exalting doctrine and it is an assurance -giving doctrine to know that we are in Christ and there is no possibility that we can be lost or forfeited or that the son will fail to do what you have given him to do.

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And so we rejoice in that and we thank you for your goodness to us and we pray that you would comfort and encourage and strengthen our hearts through these things, the truth of your word, we ask in Christ's name, amen.