Let Not Many Of You Become Teachers

Well, brethren, as you know and you've probably witnessed over time, the past few years in the United Church of God has been a time of transition for us. As we close in on 25 years as existing as an organization of the United Church of God, many of the ministers, many of the teachers who were most active in the beginning when united formed have begun to step down, begun to retire.

Again, this isn't something that just happens all at once, but as is taking place over a transition of time. And these haven't gone away. They continue to serve, but again, that retirement is from regular service. Now, for a number of them, the retirement has come due to matters of health, matters of age, and others, frankly, at times have died over the course of the last 25 years, thus essentially instantly ending their service, closing their service as active teachers in our midst. Now, through all of this, a transition again has been slowly taking place in the United Church of God as the mantle of responsibility is being passed from aging ministers, older ministers, and teachers, to younger ministers and younger teachers as well, who would continue to fill the role of teaching the biblical truths to the Church of God.

And it's a handoff process that's been taking place. Again, it doesn't happen overnight. It's something that has been a matter of transition, and I would say one that our current president has made a front and center focus over the last number of years. Now, one of the blessings of this transition over time has been the ability to have periods of overlap between the transitioning teachers. You have the older teachers who are still teaching. They're bringing the young teachers alongside and mentoring them so that there's understanding, there's wisdom, there's experience and knowledge from that experience being passed on to the next generation, and it lays the groundwork for them as they move forward as well.

And so that is a blessing. That transition has been a blessing that handing off the baton in that sense is important. You know, in the transition, if you think of a relay race and somebody makes a lap and you come along and then the next person in the line is starting to run and picking up speed, and you have a bit of overlap and you hand off that baton, you don't want to drop the baton.

And so the transition is important. The overlap is important, and again, that process, that transition, is essential. Darla and I were recently down in East Texas for my niece's wedding, as I mentioned, and wonderful opportunity for us as a family. Tabitha was with us as well. And last Tabitha, we attended church in East Texas, Dr. Ward's church area. And while I was there, I had time to take a few minutes and visit with Dr. Ward. And for me, it's kind of a little nostalgic because I have to rewind in my mind back to 1991. I was sitting as a freshman in Ambassador College in Big Sandy, Texas, 17 years old, still wet behind the ears, sitting in Dr.

Ward's theology classes. And at that time, you know, he was an old timer from, you know, the perspective of a 17-year-old. And, you know, jumped forward now 30 years. For me, it was nice to be able to take some time and visit with him. Dr. Ward's the current chairman of the Council of Elders, and during our conversation, he gave me a short piece of advice that I take to heart and I appreciate very much.

Dr. Ward said, and in my mind, I can't remember if he said, young man, but that's kind of how I remember it. Okay, so young man, he said, preach the Word. Be instant, in season, and out of season. Reprove, rebuke, exhort, with all long suffering and doctrine. I have to read it out of my notes because it's the original King James. I've memorized the new King James, but if you've listened to Dr. Ward's sermons and you've heard him as he preaches, and he's memorized the scripture in the original King James, but he repeated it to me again. He said, preach the Word. Be instant, in season, and out of season. Reprove, rebuke, exhort, with all long suffering and doctrine. You know, I appreciate his words.

And you know, if they sound familiar to you, they should, because they're the words that the Apostle Paul wrote to a young minister, Timothy. And in fact, those words are found in the very last chapter of the very last book that the Apostle Paul, that we have recorded from him shortly before his execution. Again, Paul, a minister who had mentored Timothy, Paul who had raised up a church in Ephesus who had spent a number of years there and established elders in that area. Remember, he came back around and visited them in the book of Acts before his first imprisonment. Timothy is in Ephesus now. Timothy apparently is the pastor in Ephesus, and Paul says, preach the Word. Again, that's found in 2 Timothy chapter 4 and verse 2. So personally, to have those expressed to me, I take those words to be good advice from an older pastor to a younger one.

Again, this is a process of transition in the church. Now in Ghana and in Nigeria, where I serve, we're entering a period of transition as well as experienced teachers in those regions are bringing along younger men, giving them opportunity to stand up and teach as well, and giving them, handing off to them, responsibility and principles by which they're to function as teachers. And as I travel over to West Africa, I continue to conduct leadership workshops over there trying to support that process as well. Locally on this circuit, we've been in a period of transition over the last couple years as well, as a number of newer individuals are being provided opportunity to stand up in the congregation and to teach, to teach from the Word of God. And it's an important responsibility, and we've begun to conduct men's leadership groups and meetings within our congregations, our areas here, not in every one of them, but in the larger ones. We've had men leadership groups here to basically discuss the principles of Christ-like servant leadership, which is what the standard is that Jesus Christ gave for the disciples who would carry on.

We're working to develop our speaking skills, and we're walking through exercises in defending the faith of the doctrines, what the Bible teaches as the truth. We'll have a defending the faith topic at each meeting, and someone who's the topic master for that meeting will present questions, such as you would be asked from somebody in the world around us that you have to give an answer for, for the hope that lies within you. So we're going through exercises on defending the faith. And so this type of transition is a biblical model that we are following in the church.

I want to begin today by turning to 2 Timothy chapter 2, verse 1 and 2. 2 Timothy chapter 2. Again, this is the last book that Apostle Paul wrote before his death, and you begin to see the focus that was on his mind as now there is the handoff that is taking place because his life is going to come to an end shortly. He knows that. The church must continue. The teachers must continue.

2 Timothy chapter 2, verse 1 and 2. Here Paul writes to Timothy, and he says, You therefore, my son, be strong in the grace that is in Christ Jesus, and the things which you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. And so the truth of God is, brethren, meant to be a pass it on. Not just among the brethren, obviously it is, but among teachers. That you would have those that are teachers that then pass it on to others who are coming along to teach as well. And Paul here is saying to Timothy that you've heard my teachings. Now you go and teach them, and as you're teaching them, commit them to faithful men who are able to teach others also. And the implication is, those who would be able to teach others also will then take it and pass it on to other faithful men who could also teach others also. So it's a cycle. It's a chain that continues on. And as part of that pass it on and handing off process, it would be men who would be teaching as they have been taught. 2 Timothy chapter 1 and verse 13, just up the page a little bit. 2 Timothy 1 and verse 13, Paul says to Timothy, Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus. And he says, Hold fast the pattern of sound words. In other words, he says, Teach the truth as you've been taught, and in doing so there is a sound pattern to these words. And I would say, for those of us in the congregation, ordained or not, who are teachers, there is a pattern of sound words, gentlemen, that we teach. And they come based out of the Word of God. And we teach as we have been taught. 2 Timothy chapter 3 and verse 13. 2 Timothy 3 and verse 13, just across the page.

Again, all those who receive the opportunity and the responsibility of teaching God's people are expected to hold fast to the pattern of sound words according to the truth of God's Word. 2 Timothy 3, 13 says, But evil men and impostors will grow worse and worse, deceiving and being deceived. He says, But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them. You know, Timothy learned them from Paul.

Where did Paul learn them from? Well, Jesus Christ directly, right, in Arabia. And you must continue in these things. Verse 15, that from childhood you have known the holy Scriptures, which are able to make you wise for salvation through faith, which is in Christ Jesus. So again, it's a model of passing it on from one teacher to another. Paul's saying, Remember what you've heard me teach, Timothy, but also remember the foundation of the Scripture that you've known from a young age. It is the source of the truth that you would pass on and that you would teach, again, by that pattern of sound words you've heard from me. Again, an older teacher teaching a younger teacher now to pick up and carry on and continue this cycle in the example that's been said.

And so, brethren, we have longtime and faithful teachers in the United Church of God who have served through the heat of the day for many decades, and we have younger individuals as well who are becoming teachers. And that chain of transmission of God's truth isn't intended to now then pass unbroken from generation to generation. That's the intent. Now, that doesn't always happen, and we can look back in the history of the church going all the way back to the beginning of the New Testament church and see that there's times where at certain times, at certain places, that chain, that cycle has been broken. There's always remained a remnant down through time, but there's been times when God had to essentially have a revival. He raised up a revival again of his church that then kind of gathered itself together and carried forward. And we've, I would say now, we're kind of living in on the tail end of a revival that happened decades ago in the early to mid-1900s through Mr. Armstrong. And there's a pattern of sound words. There are teachings, and there is this chain of truth that is to be carried on. Teaching is, you've been taught based in the biblical truths of God's Word. I want to transition now at this point to incorporate another message, basically alongside of the foundation that I've laid. The message is a message of caution for those who would become teachers. Again, this is ordained or unordained men, but people that would stand in the congregation and teach. It's a message of caution for all of us. It's a message of warning because, you see, I personally believe that once a sign gets posted that says, teachers needed or teachers wanted, that there needs to be a sign posted right next to it as well, a warning sign that issues a cautionary note. The words of that sign would be found in James chapter 3 and verse 1. So let's go there next. James chapter 3 verse 1.

Here's the cautionary note. James says, My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. Let not many of you become teachers, knowing that we shall receive a stricter judgment. That's the warning sign, okay? That's the cautionary note, and it's not meant to discourage teachers. It's meant to, again, issue a caution. Let not many of you become teachers, knowing that we shall receive a stricter judgment. Now, judgment can be good or bad, and I think sometimes in our mind we think, oh no, judgment. Judgment is like you're condemned, right? That's sort of maybe in my mind what pops in first when I think of judgment. But judgment can be for the good or for the bad. The church is under judgment. The house of God is under judgment today, each and every one of us, and is yet to be seen what the ultimate end of our judgment individual will be. But judgment can be good or bad. You could be judged faithful and upright in your responsibilities as a teacher.

Well done, good and faithful servant. That is a positive, a good judgment. Or you could be judged unfaithful. And so this passage is a warning for all of us, myself included, who would stand up before the congregation and teach the precious truths of God's Word. The warning is, be careful. Be cautious. If you're a teacher, watch yourself.

Teachers are an important part of the church. And we need teachers. We must have teachers. In fact, it is a position which Jesus Christ has established as necessary in the church. He gave some to be teachers. Ephesians 4 and verse 11. And so it is a much-needed role that must be filled in the church of God for the benefit of the brethren. But those teachers must also take this warning to heart. So a question for us. Why would a teacher be someone who receives a stricter judgment?

Why would a teacher be someone who receives a stricter judgment? That judgment ultimately coming from God and Christ. Why would it be stricter for a teacher? Well, primarily it's because of the number of lives that a teacher has the ability to impact for the good or for the bad.

All right? Again, judgment is not necessarily negative by connotation, but it depends how you've conducted yourself. But a teacher can impact a number of lives for the good or for the bad.

The judgment is stricter because others are looking to the teacher's example. Others are framing their lives, taking their steps, in many cases based on the example, the words of their teachers, their guides in that sense. You know, how many times in ancient Israel did the people slip when an idolatrous or an evil man reigned? You know, there were some righteous, even when there was an unrighteous king, but when you look at the nation as a whole, it seemed that people took it, you know, licensed to sin, licensed to go a certain direction when the king did that, when the leader did that. And it could have been in a bad way. Oftentimes it was. You know, on occasion you had a decent king in Judah who actually tried to clean things up and bring things back into order in service to God, and you would for a time have a course correction. But oftentimes the people followed the leadership, and again it was licensed in many people's minds when the authority went down a path that was not of God. And so when teachers teach, they're accountable before God to do it correctly for the benefit of His people. And it is a very heavy responsibility and is a serious responsibility. And James' warning here in James chapter 3 is, be careful, teachers. Be aware. You are under a stricter judgment. Notice Christ's words in Matthew chapter 5 pertaining to this level of accountability. Matthew chapter 5 and verse 17.

You know, some of the scriptures we go through today pertain to ordained teachers, but they don't all. But the principle applies to all, whether you are ordained or not. Matthew chapter 5 verse 17. Again, the words of Jesus Christ, and he says, do not think that I came to destroy the law or the prophets. Said I did not come to destroy but to fulfill. For assuredly I say to you till heaven and earth pass away, not one jot or tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments and teaches men so shall be called least in the kingdom of heaven, but whoever does and teaches them he shall be called great in the kingdom of heaven. And so as a teacher of God's word, I'm responsible before God for what I say, what I teach, how I live my life, and everybody else who is a teacher of God's word as well is responsible before God in the same way. And so we each have to ask ourselves the questions when we come up here to teach. Are my words true according to the Scripture?

Are the words accurate? Do they accurately reflect what God has given us in his word? Because you see, a teacher is responsible to teach God's word, not his own opinions.

And I'll be honest with you, sometimes that's a gray area. You read a Scripture and this is what I think it says. Is it really what it says? Well, I think it's what it says, you know. I mean, we got to be careful that we teach God's word and not our own opinions.

A teacher must not distort the truth, must not twist the truth. He must not take a scripture or a set of scriptures and force them to say something unnaturally that they do not say to prove their own point. Again, and you can find this in many places, you must not add to nor take away from the words of God. Additionally, a teacher's life must be a reflection of what he teaches. His personal life, how he lives, it must be a reflection of what it is that he teaches. We probably all heard the phrase and honestly, I didn't Google it to give credit to the source, but I'm not sure.

It seems like I looked it up before and I couldn't exactly find the source, but there's the phrase, I'd rather see a sermon than to hear one any day. You know, you can say what you're going to say, but if you walk right out the door and blow it away by your example, what edification really has taken place. You know, I'd rather see a sermon than to hear one any day. It's part of our responsibility, part of our example as teachers. The qualifications for the ministry, as recorded in 1 Timothy 3 in Titus chapter 1, requires such a man to be living what he is teaching, and his life must be a reflection of God's way of life if he's going to be useful as a teacher.

You know, if somebody gets up here and preaches a message to you about not stealing, and then you see them robbing the liquor store the next day, all right, you should not steal. You must not steal. That's the commandment. But by their example, they just discredited not the word of God, but at least their ability to teach it in a way that is believable. You have to show that God's way works and that it is working in your life if you're going to be able to teach it in a way that is effective.

And that is what the word of God says. Now, again, this doesn't mean that a teacher or a minister in the case of 1 Timothy 3 or Titus 1 doesn't mean that they are perfect. It doesn't mean that they never stumble, that they never have a mistake that they've committed in their life, okay? And there's honestly there are things that sometimes a minister may stumble in and still continue as a minister, and there are things that a minister may stumble in that disqualifies him to be able to serve in the ministry.

Not all those things are completely equal, but the point is he's not a perfect individual. Only Christ was perfect. But he must be blameless, as the Scripture says. He must be above reproach. His example must be, again, living what he teaches. And that's going to apply to anyone who would stand up and teach God's people, ordained or not. If you are a teacher, you must be teaching the truth, and you must be living it. You know, God doesn't take it lightly when the teachers feed his people foul food, or when the teachers set a bad example.

God does not take those things lightly, and he will indeed judge those things most strictly. It is what James tells us, let not many become teachers knowing we will receive a stricter judgment. And James said, we, because he says, I'm one of you as well. So God does not take this lightly. And we must be let's notice the high standard God set for the physical priesthood, those who were to be the teachers of his people under the old covenant.

You know, we can't draw an exact comparison between priesthood and ministry, or priesthood and unordained teachers, but the priests were the teachers of God's people. And so there was a standard that God expected. Let's go to Ezekiel 44 and verse 20. Ezekiel chapter 44 and verse 20. Again, the high calling to teach, to lead, to instruct God's people.

Ezekiel 44 and verse 20. It says, they shall neither shave their heads nor let their hair grow long, but they shall keep their hair well trimmed. You know, again, this is the priesthood, but you know, the ministry, notice the tight haircut. Keep your hair well trimmed, right? You want to present a kept and a proper presentation, again, for what you're teaching. Verse 21. No priest shall drink wine when he enters the inner court. In other words, when he's conducting the temple duties, a priest is not to be under the influence of any substance, such as alcohol.

He used to keep a clear head. And so for us today, this is the correlation that I will draw for the teachers among us. Don't drink alcohol while you're preparing your messages for the congregation. Easy to do. Kick back in the evening, Friday night, you know, relaxing a little bit, have a couple drinks, and I kind of got to wrap up that sermon, or sermon, and you get up Sabbath morning and go, wow, that certainly sounded like it made sense last night after a couple of shots of fireball.

I'm in trouble. Okay, it's serious, though. When they went into the inner court to serve, they were not to be under the influence. And I would say, gentlemen, when we serve God's people who are his temple, we are... this is our service in the inner court of the house of God. So let us not be under influence of alcohol as we prepare our messages, certainly not as we present our messages.

I can honestly say the most I've ever been under the influence of is a couple of times cough medicine, because I needed to get the message out without hacking for an hour on end, all right? But be careful. Be cautious. There's times where, during the week, I've had an email roll in at nine o'clock at night that kind of needed a serious response. And maybe I kicked back and had a drink, and I looked at that email, and I sat there, and I typed up a response, but I did not push send. I said, I'll read it in the morning.

Okay? Be careful. You'll say things. You'll do things under an influence that... you know, this is a sermon for another day, but you can break your connection or doll your connection with God's Spirit through what you ingest. So let us be careful. Again, this principle, no priest shall drink wine when he enters the inner court.

Verse 22, they shall not take his wife, a widow, or a divorced woman, but take virgins of the descendants of the house of Israel, or widows of priests, again, specific to the priesthood. And verse 23, and they shall teach my people the difference between the holy and the unholy, cause them to discern between the unclean and the clean. In controversy, they shall stand as judges and judge it according to not their own opinion, but my judgments, says God.

They shall keep my laws and my statutes in all my appointed meetings. They shall hallow my Sabbath. You know, somebody who just shows up to church once a month isn't going to be giving a sermon at. Not going to be leading songs. They're going to be somebody who is actually, again, living and active and engaged in keeping this way of life. It's a very high standard of conduct and speech that God sets before those who would serve his people as teachers. And so the priests, they had responsibility to teach, to set an example, to guide the people of God, and as such, they were held to a high account before him.

Let's notice God's reaction to those who mishandle that responsibility. To those who fail to hold the standard. They were put in the position, but they did not hold the standard.

Jeremiah chapter 23 verse 1 and 2. Jeremiah chapter 23 verse 1 and 2.

Woe to the shepherds who destroy and scatter the sheep of my pasture, says the Lord.

I would very much hate to be in a position where God said, woe to you, Paul Moody.

Believe me, I think about it. I pray about it.

Woe to the shepherds who destroy and scatter the sheep of my pasture, says the Lord. Therefore, thus says the Lord God of Israel, against the shepherds who feed my people. You have scattered my flock, you have driven them away and not attended to them. Behold, I will attend to you for the evil of your doing, says the Lord.

It's pretty heavy. Pretty heavy.

When those who are given the responsibility to guide God's people do not do it faithfully, God takes great exception.

And he says, I'll act. I will deal with you. And again, he'll respond in his timing.

The primary focus here is on shepherds. It's on ministers. Here it was on priesthood. I would say New Testament, New Covenant, the shepherds. The shepherds who guide and shepherd are specifically the ministry, but even the unordained teachers guide and direct God's people when they teach.

You're pointing them in a direction. You're guiding them. You're leading them. When you teach from God's words, and we must all be careful that we do so.

Ezekiel 22, verse 23.

Ezekiel 22, verse 23.

It says, In the word of the Lord came to me, saying, Son of man, say to her, You are a land that is not cleansed or rained on in the day of indignation. The conspiracy of her prophets in her midst is like a roaring lion tearing the prey. They have devoured people. They have taken treasure in precious things. They have made many widows in her midst. The prophets, not just the priests, were people who were to go teach. They received inspiration, a vision, however it came, from God a message. They delivered it. They taught it to the people.

There are times where the prophet was sent to confront the king and say, You know, this is a message from God. You better clean it up. But here it says, you know, the prophets are tearing and rending the people.

Verse 26, her priests have violated my law and profaned my holy things. They have not distinguished between the holy and the unholy, that which God had given them to do. Nor have they made known the difference between the unclean and the clean. And they have hidden their eyes from my Sabbaths, so that I am profaned among them. He goes on and says, not only the prophets, not only the priests. Now, verse 27, her princes in her midst are like wolves tearing the prey to shed blood, to destroy the people, and to get dishonest gain. Her prophets plastered them with untempered mortar, seeing false visions and divining lies for them, saying, Thus says the Lord God, when the Lord had not spoken. The people of the land have used oppressions, committed robbery, and mistreated the poor and the needy. And they wrongly oppress the stranger. The people are following their teachers, is what he's saying. It is now a nation of dysfunction, because the teachers, the leaders, those that would be their guide, were not upholding the standard.

Verse 30, So I sought for a man among them who would make a wall and stand in the gap before me, on behalf of the land, that I should not destroy it, but I found no one.

What a sad commentary.

The priests, the prophets, the princes, the people, God said, I look for a man to stand in the gap, and I found no one.

Verse 31, Therefore I have poured out my indignation on them. I have consumed them with the fire of my wrath, and I have recompensed their deeds on their own heads, says the Lord God.

So the failure of the teachers to fulfill their responsibility not only brings about their own destruction, but it brings about the destruction of the people that they would lead as well.

You know, if you have leaders that are leading people off the cliff, and people falling the leader off the cliff, everybody gets destroyed in that sense.

Each are accountable independently before God for their actions.

The teachers will teach what they teach, and the sheep will make their decisions. But you know what? The blood of the people is also on the teachers' heads, because they did not teach them as God commanded.

It's a very high standard. The teachers of God's Word have the responsibility to set the tone and the example for what it is that God has given them. It's a very high calling before God, and the consequences of not living up to it indeed are drastic.

We do need teachers in the Church of God, and by God's grace, He is providing them.

But we must all also remember the standard by which we are. God has called us as teachers into His service.

For those who are given that opportunity, that responsibility, to stand up before God's people and to teach, we must teach God's Word in truth to the best of our ability.

We must set a proper example for this way of life to others, exemplifying what it is that we are teaching.

And frankly, as well, we must take heed that we do not feed God's people foul food.

James said, Let not many of you become teachers knowing that we shall receive a stricter judgment.

And so I would say to those among us who are teachers, thank you for your service. Thank you.

Thank you for your faithful and dedicated service. And to the rest of us, among us who are not teachers, I would say, please pray for us.

Please pray for us. I appreciate Mike Eimes every time he sends out the quarterly schedule to those who are speakers, and it's all been arranged for congregations and who's speaking where Mike does that. He puts it together and he sends it out to all of us. He always sends a note with it that says, Pray for each other.

You know, support each other. Be there for each other. It's a high calling that God has given us.

I'm going to shift gears once again at this point, because I do want to address a question that's come to me multiple times, actually.

I've answered this question in private more than once, but due to the nature of the question, the frequency by which the correct question comes up, as many times as it's been asked, I do need to answer it publicly for us all.

As your teacher, it's my responsibility to do so.

So I do want to take a look at a particular scripture.

Question pertains to a verse that's been bounced back and forth. I'd say probably the last three years I've kind of watched this get bounced back and forth like a ping pong ball. And considered it myself.

This verse has been the source of some controversy in our midst. It's been a scripture that's formed part of the foundation by which some have left our fellowship.

And again, the question has come to me—I've answered it three times this week— it's come to me from different directions, and I do need to address it today.

Again, it's come to me here recently, but before I address it, I do want to lay down a couple of ground rules.

These are the ground rules by which I'm going to answer this question. There's two of them.

Rule number one is we're going to look at the Bible for what it says, not what it does not say.

All right, we're going to look at the Bible for what it says, not for what it does not say.

Number two, we're going to look at the scripture in context.

Those are my two ground rules.

I'm going to look at it for what it says, and we're going to look at it in context.

The verse I'm referring to is John chapter 5 and verse 37. Let's go ahead and turn over there.

John chapter 5 and verse 37, there's been some specific comments and questions surrounding this verse. John chapter 5 and verse 37, these are the words of Jesus Christ.

It says, In the Father Himself who sent me has testified of me, you have neither heard His voice at any time nor seen His form.

Now, we know, looking at this scripture, you have not seen His form. There's multiple other scriptures you can go to that says, no one has seen God.

All right, so it's not the focus of my explanation to necessarily address, have not seen His form, but it is my focus to address the question, you have never heard His voice at any time, because this is the question that is often brought to me. Most of you, no doubt, recognize this verse. We've been been to it over the years. Others have been to it.

And the question is, what is being said here? And to whom is it being addressed?

Again, the primary questions that have come up about this verse are, number one, does Jesus Christ in this passage say that no one has ever heard the Father's voice?

In this passage.

All right, does Jesus Christ here say, no one has ever heard the Father's voice? Now we can read, again, the passage for what it says.

The Father Himself who sent me has testified of me, you have neither heard His voice at any time or seen His form.

So does this verse, does it say, no one? It does not.

Now, before you get too concerned that I'm going off of what we teach here about the voice of God, I am not. All right, I'm not changing what it is that we teach. I am examining this verse for exactly what it says, but we have to understand what it says. So it does not say, no one, you can read it as I can. It says, you.

So the question is, who is Christ talking to and who does it apply to?

When Jesus Christ refers to you, does that only apply to a few individuals that happen to be in Christ's presence at the moment? Does it apply to a few that maybe have him pinned in a corner? And he replies, and it only applies to those few and no other. No, it does not.

We're going to look at this in context. You does not apply only to a small handful. So who's being addressed here? Who's Christ talking to when he says, you?

You have neither heard his voice at any time nor seen his form again, nor seen his form is repeated in multiple places that no one. All right, so that's not my focus. But again, you have not heard his voice. Who is Christ talking to? In order to properly answer those questions, we need to look at the entire context of John chapter 5. So we are going to take a little bit of extra time today, but you know, I hope you don't have anything better to do on the Sabbath than to look at God's Word.

John chapter 5 and verse 1. Let's again see what it says for what it says in the context in which it says it. John chapter 5 and verse 1. After this was the feast of the Jews, and Jesus went up to Jerusalem. And so right off the bat, the time frame for this exchange between Jesus Christ and the Jews was during the Feast of the Jews. It was a feast of the Jews, and Christ went up to Jerusalem. This is a pilgrimage feast. You know, the Jews from all around during the pilgrimage feast would gather in up to Jerusalem, possibly as many as a couple of million Jews.

So again, the setting is the Feast of the Jews in Jerusalem. Verse 2. Now there is in Jerusalem by the sheep gate, a pool, which is called in Hebrew Bethsaida, having five porches. And then these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water. For an angel went down at a certain time into the pool and stirred up the water. Then whoever stepped in first after the stirring of the water was made well of whatever disease he had.

Now a certain man was there who had an infirmity 38 years. Okay. And when Jesus saw him lying there, he knew that he already had been in that condition a long time. And he said to him, do you want to be made well? The sick man answered him, sir, I have no man to put me into the pool when the water is stirred up, but while I am coming down, another steps down before me. You know, I've tried to envision this in my head. I imagine they're just intently watching this water, you know, desperate to be healed, a huge multitude, and it stirs, and people are their best effort, right, for that water. So this man, 38 years, and he says, I've been here a long time.

Verse 8, Jesus said to him, rise, take up your bed, and walk. I get kind of emotional when I read that, because honestly, I've stood by people dying in the hospital. I've stood by people with chronic illness for years, and how nice would it be to just say, rise, take up your bed, and walk. Think of this man 38 years, no hope of getting to that pool, and Christ says, stand up, be on your way. And he does. Really incredible. Verse 9, And immediately the man was made well, took up his bed, and walked, and that day was the Sabbath.

All right, so now we have another element here, that day was the Sabbath. So we have here the Feast of the Jews in Jerusalem, in which again the Jews gather into Jerusalem, and in addition to that, this day was the Sabbath within the Feast of the Jews.

And so I hope you're getting a picture of the possible crowd that thronged about that day. Jerusalem was not quiet. Jerusalem was not deserted. There were many Jews in the midst of the city. Verse 10, And the Jews therefore said to him, who was cured, it is the Sabbath that is not lawful for you to carry your bed. Who confronted this man? It says the Jews, right? He's up, he's about, he's carrying his bed among the throng of Jews on the Sabbath day, and he's being confronted.

Again, it's the Feast of the Jews, and they're like, this is the Sabbath. It's not lawful for you to take up your bed and walk. The context here is the Jews.

Verse 11, He answered them, He who made me well said to me, Take up your bed and walk. You know, it's unbelievable he's having to defend himself here.

Take up your bed and walk. Verse 13, But the one who was healed did not know who it was, for Jesus had withdrawn a multitude being in that place. So at least at the place where Christ healed him, there was a multitude. This wasn't a quiet, you know, sort of thing that just kind of happened off in a corner that nobody had an idea about. They'd probably seen this man lying there for years. He's taken up his bed and he's walked. This is Jesus, withdrawn a multitude being in that place. Verse 14, Afterward, Jesus found him in the temple and he said to him, See, you have been made well. Sin no more or less a worse thing come upon you. So now we have another element to consider here. Jesus Christ is now in the temple. Obviously not in the inner courts of the temple, but he's when it says that the temple, he's at the temple courts in Jerusalem during the feast of the Jews, apparently still on the Sabbath day, again within that feast and again at the temple.

I will give you some personal speculation and I will set it apart and highlight it as my personal speculation. My personal speculation is this, the temple court in Jerusalem would not have been a deserted place during the feast of the Jews, much less the Sabbath day within that feast.

Herod's temple was built on this platform. Josephus says 35 acres, a 35-acre platform that this temple sat on. It had the courts, you had the courts of Gentiles, the courts of the women, the court of the Jews. It was a massive expanse. How many would have been there, do you think? Again, this is my speculation. How many would have been there on the Sabbath day during the feast of the Jews at the temple?

I don't think the grounds would have been deserted. Verse 15, the man departed and he told the Jews that it was Jesus who made them well. Who did he tell the Jews? It doesn't say Christ departed the temple, but it says the man departed and he told the Jews it was Jesus who made him well. Look, I'm healed. Jesus made me well. He's going about. People, don't we know you? Weren't you lying for years over at the pool by the sheep gate? Jesus made me well. Did you get down to the water when it stirred? Were you the first one there? Jesus made me well. Departed went out, telling the Jews, again, who had made him well. Verse 16, for this reason the Jews persecuted Jesus and sought to kill him because he had done these things on the Sabbath. But Jesus answered them, saying, My father has been working until now and I have been working. Therefore, the Jews sought all the more to kill him because he not only broke the Sabbath but also said that God was his father, making himself equal with God. This is no small happening off in a corner somewhere.

The Jews, and likely the Jewish leadership among them, were pretty riled up against Jesus Christ because of what he had done on the Sabbath day. The context, as we are reading through, is not a small isolated handful of Jews, unattached, having nothing to do with the rest of the Jews. The context is the Jews. And you can read it for yourself. The context is the Jews. So now consider if Jesus Christ's teachings which follow are limited to only a few.

Consider if the context of his teachings are limited to only a few. Verse 19, Then Jesus answered and said to them, Most assuredly I say to you, The Son can do nothing of himself but what he sees the Father do. For whatever he does, the Son also does in like manner. He is defending himself and teaching the Jews. For the Father loves the Son and shows him all things that he does, himself does, and he will show him greater works than these that you may marvel. For as the Father raises the dead and gives life to them, even so the Son gives life to whom he will. For the Father judges no one, but has committed all judgment to the Son. That all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent him. Most assuredly I say to you, he who hears my word and believes in him who sent me has everlasting life and shall not come into judgment but has passed from death to life. Most assuredly I say to you, the hour is coming and now is when the dead will hear the voice of the Son of God and those who hear will live. For as the Father's life in himself, so he has granted the Son to have life in himself and has given him authority to execute judgment also because he is the Son of Man. Do not marvel at this for the hour is coming in which all who are in the graves will hear his voice and come forth. Those who have done good to the resurrection of life, those who have done evil to the resurrection of condemnation. Again, Jesus Christ is speaking to who? He's speaking to the Jews, right? He's speaking to the Jews. He's speaking to them at the temple, at the feast, on the Sabbath day. You know, is he being webcast to every Jew in the nation? Does he have a microphone and is speaking to thousands? I doubt it, all right? But he is speaking to the Jews at that time, at that place, who had now confronted him. Verse 30, I can of myself do nothing. As I hear, I judge, and my judgment is righteous because I do not seek my own will, but the will of the Father who sent me. If I bear witness of myself, my witness is not true. There is another who bears witness of me, and I know that the witness which he witnesses of me is true. It is God the Father who bears witness of Jesus Christ whose witness is true. Verse 33, you have sent to John, John the Baptist, is the reference. You have sent to John, and he has borne witness to the truth. Yet I do not receive testimony from man, but I say these things that you may be saved. Christ said, I say, say these things that who may be saved? I say these things that you may be saved.

Jesus Christ did not say these things so that only a small pocket of Jews who are trying to pin them in a corner might be saved. That is not the context. He said these things so that you, the Jews, might be saved. Again, this is at the temple of the Jews during the feast of the Jews. Christ is their Messiah. Christ is the King of the Jews, and he is addressing the Jews. It is indeed the context. Verse 35. He, again, John the Baptist, he was the burning and shining lamp, and you were willing for a time to rejoice in his light. What? Just a small handful? No, the Jews, for a time, a number of them flocked to John, right? John was out in the wilderness, baptizing it to Jordan, and in fact, even Pharisees. Others came out, and John said, you know, hypocrites, who warned you to flee from the wrath to come? Go and bear fruits worthy of repentance. The Jews, for a time, actually had a pull towards what it was that John was doing. Of course, he was setting the stage for Jesus Christ.

35. He was the burning and shining lamp, and you were willing for a time to rejoice in his light. But I have a greater witness than John's, for the works which the Father has given me to finish, the very works that I do bear witness of me, that the Father has sent me. And the Father Himself who sent me has testified of me. You have neither heard his voice at any time, nor seen his form.

Let's stop here for a minute, brethren. You have neither heard his voice at any time, nor seen his form. Do we now carve this Scripture out of the context, stating that it only pertains to a few Jews, often a corner somewhere, who were confronting Jesus Christ?

We do not. We do not. Jesus Christ is addressing the Jews. That has been the context all along.

If you're going to accept that Christ's words are pertaining only to a few individuals, whenever He is talking to the Jews and saying, you, then you're going to have to take a razor knife and rip the gospels apart.

Oh, these words only apply to these Jews over here. These words only apply to those Jews here. These words only apply to those Jews over there. You weren't at the Sermon on the Mount. That doesn't apply to you. Again, these are the words of Jesus Christ. I would ask, when did Jesus Christ ever talk to all of the Jews?

When was He televised? When did He step in front of the webcast?

He walked amongst the Jews because He was a Jew. He lived amongst the Jews, and He taught the Jews. And the context here is the Jews. There was a point in time, you'll remember, a few years ago, when I talked to the entire church. I was given a split sermon at the GCE, and the entire church, or at least as many congregations that could be hooked up, were hooked up. And when I spoke, I gave a message that applied to the church. Today, I'm giving a message to live Kennewick, Spokane, and Kettle Falls. But I'm speaking to the church. My message isn't just to you. The message applies to the church. Jesus Christ taught the Jews wherever He went, and the message applied to the Jews whom His Father had sent Him to teach. Again, Christ is addressing the Jews in verse 37, and He says, you have neither heard His voice at any time nor seen His form. The Jews. Verse 38, He says, but you do not have His word abiding in you, because whom He sent, being Christ, Him you do not receive. You do not believe. Verse 39, you search the Scriptures, for in them you think you have eternal life, and these are they which testify of Me. God had testified of Jesus Christ all throughout the Scriptures. God, who had various times and various ways, spoke to our fathers by the prophets. It's recorded in the Scriptures. Moses recorded in the Scriptures the prophecies about Christ that God inspired. He will raise up from among your brethren one like Me, Him shall you hear, prophecy of Jesus Christ. God had testified of Christ all throughout the Scriptures. The prophecies were recorded concerning Him, and additionally, the works that the Father gave Jesus to do confirmed the prophecies that He was indeed the Christ. Again, verse 36 says, I have a greater witness than John's for the works which the Father has given me to finish. The very works that I do bear witness of Me that the Father has sent Me.

And so the Jews should have been able to look at the Scriptures. They should have been able to look at Jesus Christ to hear His words, to see His actions, and to recognize that the testimony about Him was true. But you know what? As a whole, they refused to believe it.

They refused to believe it. Verse 39, again, you search the Scriptures, for in them you think you have eternal life, and these are they which testify of Me. But you are not willing to come to Me that you may have life. I do not receive honor from men, but I know you that you do not have the love of God in you. I have come in My Father's name, and you do not receive Me. If another comes in His own name, Him you will receive. Who did not receive Christ? There's a small handful of Jews off in the corner. He says, you did not receive Me. John chapter 1 verse 11 says, He came to His own, and His own did not receive Him. As a Jew, Jesus Christ came to His own, and as a whole the Jews rejected Him. Oh, if you acknowledged Him, if you accepted Him. Very small handful, but as a whole the Jews rejected Him. Verse 43, But I know you that you do not have the love of God in you. I have come in My Father's name, and you do not receive Me. If another comes in His own name, Him you will receive.

How can you believe who receive honor from one another? You will receive Him. How can you believe one another and do not seek the honor that comes from the only God? Do not think that I shall accurse you to the Father. There is one who accurses you, Moses, in whom you trust. For if you believed Moses, you would believe Me. For he wrote about Me. But if you do not believe His writings, how will you believe My words? 2. Brethren, the Jews had not heard the Father's voice at any time, nor seen His form, and yet they were still accountable.

Why? If the level of accountability and testimony was you had to see God the Father with your eyes, and you had to see and hear God the Father's literal voice with your ears, they would have been without fault. But they are accountable because they had received the testimony that God gave of Christ through the Scriptures, and they still rejected Him. You have neither heard His voice at any time, nor seen His form. The answer to John 5.37 is the you who had not heard the Father's voice at any time, nor seen His form, again in the context of the Scripture, is the Jews.

And it's what the Scripture says.

All right. Now, right alongside this point, then, the question is often asked, what about the New Testament accounts pertaining to the voice from heaven? That would seem to be the Father's voice. Didn't God the Father speak from heaven, and those who would have about heard it?

Was it the Father's voice? Who would have been there to hear it? Well, it would have been the Jews. All right. So, what's the answer? Was it the Father's voice? Did the Jews hear the voice of God the Father? And again, what does the Scripture actually say? Careful study of the Scriptures pertaining to a voice from heaven never states that the voice was that of the Father. Now, the words that were spoken were obviously at the behest of the Father. This is my beloved son in whom I am well pleased. All right. That is obviously a message from the Father that is expressed. But again, a study of the Scriptures pertaining to a voice never states that the voice was the Father. Nor can I find in the New Testament ever stating that the Father personally spoke audible words that anybody heard. Again, it's just it's not there. In fact, go through all the accounts. All of the New Testament authors seem specifically careful not to state that it was God's voice or the Father's voice. We don't have time to turn to all of them, but I will quote them for you. Write them down. Please go look at them closely later.

Matthew chapter 3 and verse 17. This is Matthew's testimony of it, right? Matthew 3, 17. And suddenly a voice came from heaven, saying, This is my beloved son in whom I am well pleased.

Matthew said, a voice. Mark chapter 1 verse 11. Then a voice came from heaven.

You are my beloved son in whom I am well pleased.

Luke chapter 3 and verse 22. And the Holy Spirit descended in bodily form like a dove upon him, and a voice came from heaven and said, This is my beloved son in you I am well pleased. John chapter 12 and verse 28 through 30. John 12 verse 28 through 30. Here Jesus Christ is praying to his Father. He says, Father, glorify your name. Then a voice came from heaven, saying, I have both glorified it and will glorify it. Therefore the people who stood by and heard it said that it had thundered. Others said an angel has spoken to him. What did Jesus Christ say?

Jesus answered and said, This voice did not come because of me, but for your sake.

John said, a voice. Christ said, this voice. What about the transfiguration? Matthew chapter 17 and verse 15. Excuse me. Matthew chapter 17 and verse 5. Matthew 17 verse 5. Christ is transfigured before the disciples on the mountain. While he was still speaking, behold, a bright cloud overshadowed them, and suddenly a voice came out of the cloud, saying, This is my beloved son in whom I am well pleased. Hear him. Again, a voice. Brethren, to declare that a voice was specifically the Father's direct voice, and that it could not have been a messenger, would be adding something to the scripture that is simply not contained there. You could speculate. You could make a logical assumption, but to declare such as a fact would require us to make a logical assumption that Matthew, Mark, Luke, John, Peter, and Jesus Christ did not declare for themselves. And I personally will not declare such that they did not declare for themselves. Turn with me, please. We will turn to this one. 2 Peter 1, verse 17 and 18.

Because, to me, when I look at it, in my opinion, this is the scripture that would most seem to indicate that it was the Father's voice. But let's look at it. 2 Peter 1, verses 17 and 18. This is in reference to the transfiguration Peter was there. 2 Peter 1, verse 17 and 18. It says, For he, speaking of Jesus Christ, received from God the Father honor and glory when such a voice came to him from the excellent glory. This is my beloved Son, in whom I am well pleased. And we heard this voice which came from heaven when we were with him on the holy mountain.

Sounds like it could be the Father's voice, perhaps. Okay, but let's look at a couple of things here. Let's notice a couple of things. First of all, twice here, once it says, a voice. In verse 18, it says, this voice. But another important thing for us to note here is that in verse 17, 2 Peter 1, verse 17, we see this English word from, and it appears twice.

Right? Okay, I'm going to read it for you again. From, here appears twice. He received from God the Father honor and glory. How did you receive that? When such a voice came to him from the excellent glory. So we have from here twice in the English. However, in the original Greek in which this is written, these two words translated from are actually two completely different words.

Two completely different words. The first word translated from, he received from God the Father. Honor and glory. That first Greek word is para, p-a-r-a, Strong's 3844, and it literally means from.

Jesus Christ received from God the Father honor and glory. How did he receive that? Again, when such a voice came to him from the excellent glory. So we have a second from here. The second from in the Greek is the Greek word hypo. H-Y-P-O, hypo, Strong's 5259. Again, it's a completely different word from para. And I want to read to you how a couple of Greek lexicon dictionaries define the word para. This one comes from Help's Word Studies. Actually, the two I'm going to read to you are the first two that pop up under this heading on BibleHub.com. If you go on BibleHub.com and you pull up the Greek word hypo and then pull up the word studies. This one comes from Help's Word Studies defining the Greek word hypo. And it says hypo, a preposition, proper, under, often meaning under authority of someone, under the authority of someone, working directly as a subordinate, under someone, or something else. Again, hypo, properly, under, often meaning under authority of someone, working directly as a subordinate, under someone, or someone else.

There's Greek lexicon, hypo, properly in a local state of situation or position, under something higher. Again, properly in a local sense of situation or position, under something higher. It's like you have something and when it's hypo, it's under something that's higher, of higher authority or higher position. Okay, so hypo is actually translated many times in the Bible as under. You know, it's translated from here. That is a translator's option, I suppose, all right? And in the English, you read from and you read from and we don't necessarily understand. It's two different Greek words. But hypo, again, from the excellent glory, hypo is translated in many times in the Bible as under. For example, don't put your lamp under a basket. Hypo, under. I am a man under authority, hypo, under. As a hen gathers her chicks under her wings. Hypo, under. Again, under something greater. In the English, we actually use this term hypo as well. How about hypodermic needle? Hypo, hypodermic, under the skin. Hypothyroidism, I know of a few people that suffer with hypothyroidism. What is that? Under active thyroid, is it not? What about if you're suffering with hypothermia? Your body's temperature is under or below its normal temperature. What it should be. So, why is this word hypo important to acknowledge? Why am I hyper about hypo?

Why is that such a big deal? Well, because 2 Peter 1 verse 17 appears in the Greek to be stating that such a voice came to him under or under the authority of the excellent glory. It appears to state in the Greek that such a voice came to him under or under the authority of the excellent glory. Brethren, God the Father is under the authority of no one.

God the Father is under the authority of no one. For a few hundred years, between the inter- uh testament periods, between the writing of the Old and the New Testament, there in that period of a few hundred years, uh there were no prophecies. There were no visions from God. There were no revelations. If the Father's voice actually spoke from heaven after so long of a silence from God, we could say, it's my personal opinion. Again, this is where I will step into speculation, but after so long of a silence. If God the Father himself literally spoke from heaven, it is my personal opinion is that it would have been such a monumental event that it would have been acknowledged as such in the scriptures. It is not. I would think somebody would say, and God spoke from heaven, this is my beloved Son in whom I am well pleased. And they heard the voice of the Father. Brethren, it's not there. I've looked. In fact, through the entirety of the New Testament, I've looked for the Father's voice. And it appears no one has heard his voice. Certainly of the Father. Now, there's times in the Old Testament where the voice of Yahweh was heard, where the voice of God was heard, and that can be a discussion for another day. But again, the voice of the Father in these New Testament scriptures, it is simply referenced as a voice.

And that is what the scripture accurately states without adding to it or taking away from it.

Brethren, that is how it must be taught.