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You can turn with me in your 
Bibles to the book of John. We're in John's gospel. We're 
coming to the conclusion in chapter 12, specifically at verses 42 
to 50. And this is the conclusion of 
Jesus' public ministry. Now the gospel continues on from 
chapters 13 to 21, but in terms of his public ministry among 
men, this is it in terms of the last words of the Savior. So 
I want to pick up reading in verse 37 to the end of chapter 
12. But although he had done so many signs before them, they 
did not believe in him, that the word of Isaiah the prophet 
might be fulfilled, which he spoke. Lord, who has believed 
our report, and to whom has the arm of the Lord been revealed? 
Therefore they could not believe, because Isaiah said again, He 
has blinded their eyes and hardened their hearts, lest they should 
see with their eyes, lest they should understand with their 
hearts and turn, so that I should heal them. These things Isaiah 
said when he saw His glory and spoke of Him. Nevertheless, even 
among the rulers, many believed in Him. But because of the Pharisees, 
they did not confess Him, lest they should be put out of the 
synagogue. For they loved the praise of men more than the praise 
of God. Then Jesus cried out and said, 
he who believes in me, believes not in me, but in him who sent 
me. And he who sees me, sees him who sent me. I have come 
as a light into the world that whoever believes in me should 
not abide in darkness. And if anyone hears my words 
and does not believe, I do not judge him, for I did not come 
to judge the world, but to save the world. He who rejects me 
and does not receive my words has that which judges him. The 
word that I have spoken will judge him in the last day. For 
I have not spoken of my own authority, but the father who sent me gave 
me a command, what I should say and what I should speak. And 
I know that his command is everlasting life. Therefore, whatever I speak, 
just as the Father has told me, so I speak. Amen. Well, let us pray. Our gracious 
God and Father, we thank you for your word. We thank you for 
the gospel of our Lord Jesus Christ and what it teaches concerning 
acceptance with you. We know it's not by our works, 
it's not by our deeds, it's not by our law-keeping, for we are 
miserable, hell-deserving sinners. But Christ came. He took on our 
humanity. He lived a life of perfect obedience 
to the Father's law. He died as a sacrifice and as 
a substitute, and He was raised again that third day, so that 
all who look to Him in faith will have everlasting life. We 
rejoice in that, Most High God, and we pray that today would 
be the day of salvation for any and all who have not come to 
the Savior. As well, we pray that You would 
edify and encourage the people of God, that we would once again 
stand in awe at what Christ has done for us. Forgive us now for 
all of our sin and unrighteousness and guide us by the presence 
and the power of the Holy Spirit. And we pray in the name of the 
Lord Jesus Christ. Amen. Well, remember in the context, 
Jesus has announced that the hour has come. And we see in 
John's gospel that the hour refers specifically to his death. So 
he lives this life of obedience to the Father, he comes to die 
as a sacrifice and as a substitute, and then he's raised again the 
third day. So in chapter 12, specifically at verse 23, he 
announced the arrival of the hour. The hour has come that 
the Son of Man should be glorified. And then in verses 27 and following, 
he explains the significance of that hour. He gives a further 
explanation concerning his death. And notice specifically what 
he says in terms of the accomplishment of his death in verses 30 to 
32. This voice did not come because 
of me, but for your sake. Now is the judgment of this world. 
Now the ruler of this world will be cast out. And I, if I am lifted 
up from the earth, will draw all peoples to myself. This he 
said, signifying by what death he would die. So basically our 
Lord Jesus promises victory over the threefold enemy of man. He's 
going to deal with this ungodly world, He's going to deal with 
the devil who is the ruler of this world, and He's going to 
deal with the flesh, the sinfulness of man. Notice, "...and I, if 
I am lifted up from the earth, will draw all peoples to myself." 
In other words, affectually unto Him for salvation, by grace alone, 
through faith alone, in Christ alone. Now, on the way, John, 
or rather Jesus, tells the people that they must believe. Notice 
what he says in verse 36. While you have the light, believe 
in the light that you may become sons of light. Again, it's not 
by our works, it's not by our accomplishment, it's not by our 
good deeds, hopefully outweighing the bad deeds, but it's faith 
in Jesus that brings the forgiveness of sins and that brings that 
righteousness that avails with God Almighty. And then note what 
John says in verse 37. In other words, this does not 
take God by surprise. This does not come as a shock to our Lord Jesus 
Christ that men reject Him, that men resist Him, that men refuse 
to believe on Him. This was according to the prophet 
Isaiah. Now that brings us to the final 
section in verses 42 to 50, and there's two things we ought to 
focus on here. First, the belief of the religious 
rulers in verses 42 and 43, and then secondly, the concluding 
words of the Lord Jesus in verses 44 to 50. And the concluding 
words sound a lot like what we've already seen throughout our study 
in John's Gospel. Jesus speaks concerning his nature, 
he speaks concerning his mission, and he speaks concerning his 
authority. We'll see that in just a few moments. Notice, though, 
the belief of the religious rulers in verses 42 and 43. It says, 
nevertheless, so there's this contrast. He's already explained 
a theology of unbelief. The prophet Isaiah saw this, 
the prophet Isaiah spoke to this, and we see it fulfilled in the 
coming of our Lord Jesus in his first advent. But then John makes 
this observation in verse 42, nevertheless, even among the 
rulers, many believed in him. Now that's a bit of a puzzling 
statement when we go on to verse 43 to see what that looked like. 
I will argue that this is not saving faith. Context helps us 
to determine whether faith is saving faith or whether it's 
what we call temporary faith or just a historical faith. So 
notice in verse 42, nevertheless, even among the rulers, many believed 
in him. So that's the contrast with what 
we found in verse 37, but it's not altogether a good faith. 
It is not a saving faith. As I said, it's either temporary 
or historical. So let's look at the nature of 
their faith or the nature of their belief in verses 42b and 
43. Again, the immediate context 
deals with faith. The immediate context, as well 
as the larger context of John's Gospel, is an emphasis on faith. John summarizes in John 20, 30, 
and 31, these things are written so that you may believe that 
Jesus Christ is the Son of God, and that believing in Him, you 
may have everlasting life. That's the purpose behind this. 
So naturally, faith is a very powerful topic, as we consider 
John's Gospel. So on the one hand, verse 37, 
they had not believed in Him, and now in verse 42, that there 
were among the rulers many did believe in Him. Notice what it 
goes on to say, though. It tells us something concerning 
this belief or this faith. But because of the Pharisees, 
they did not confess Him, lest they should be put out of the 
synagogue, for they loved the praise of men more than the praise 
of God. Even before we get to those three 
descriptions, the words following, nevertheless, even among the 
rulers, many believed in him, the two words, but, because, 
give us a bit of hesitation, gives us a bit of caution, gives 
us a bit of trepidation as we try to untangle this particular 
situation. On the one hand, verse 37, they 
didn't believe. On the other hand, verse 42, 
many of the rulers did believe. but because, and then notice 
that he gives three descriptions as to what characterized their 
faith. Now, our brother Mark just read 
in the scripture reading from Matthew chapter 13 of something 
that we would call a temporary faith. He spoke of, or he read 
of, the stony place hearers in Matthew 13, 20 and 21. For a 
time, they make a profession. For a time, they look like they're 
the real thing. For a time, they look like they've 
come to Christ, but they fall away. And then he spoke or he 
read of the types of hearers that were those among the thorns 
in Matthew 13, 22. Again, there's that temporary 
faith. Sometimes people get a bit of 
religion in their veins. Sometimes they feel like, I should 
go to church. Sometimes they feel like, I should 
probably pay some attention to the scriptures. I mean, the world 
out there is a mess right now. There's unrest everywhere. There's 
chaos. There's oppression. There's persecution. There's rioting in the streets. 
There's all manner of lawlessness. And at times, and at occasions, 
People start to feel their own mortality, and they start to 
ask questions, and they might come to a church for a time and 
express some faith in Jesus, but they're temporary. They fall 
away. They don't continue. The Apostle John speaks of this 
in 1 John. They went out from us, but they 
were not of us, for if they were of us, they would have continued 
with us. That doesn't mean that every believer always has this 
white-hot faith and is only ever persevering in a manner that 
is absolutely pleasing to God and in a manner that is absolutely 
blessed to behold. No, we've got our struggles. 
We've got our ebbs and our flows. We've got the difficulties associated 
with life in a present evil age. But the true saint of God perseveres 
to the end. He's not temporary. He's not 
a fair-weather fan. He's not just there on the winning 
team when everything is going well for him. He goes forward 
in the fear of God and in the comfort of the Holy Spirit to 
the very end, to the bitter end, in terms of this life is concerned, 
but when he enters into that blessedness, which is in the 
presence of God Most High. There's a historical faith, and 
Gill seems to indicate that this is where these men are. He has 
a comment concerning this commentary, or this comment by John. He says, 
"...but the many here spoken of seem to have had only an historical 
faith in him, as appears by what follows." So temporary faith 
is just that. It's an expression of belief 
in Jesus, but when the trials come, they fall away. What's 
historical faith? Historical faith is somebody 
who says, yeah, the Bible is the Word of God. Yeah, Jesus 
is the Messiah of God. In terms of a literary explanation 
of various texts in the Bible, yes, historically I observed 
there was a man called Jesus. He hailed from Galilee, and he 
engaged in the sorts of things that the Bible says about him. 
There's no saving faith. There's no grip on that by God's 
grace, the empty hand receiving the benefits that Christ brings 
to those who believe. So the historic faith might have 
been operative among these rulers. In other words, this is the Messiah. This is the one that the prophets 
wrote about. This is that Micah 5-2 man. This is that Isaiah 9-6-7 man. This is that Genesis 3-15 man. In some respects, this is probably 
even more miserable than the temporary faith. Imagine actually 
acknowledging the truth of God's Holy Word, but not looking unto 
the Lord Jesus Christ in faith for salvation. Imagine actually 
being convinced that Scripture is true, that there is a God, 
that He sent His Son into this world, that He did live, that 
He did die, that He was raised again. And He does this in fulfillment 
of the Old Testament Scriptures, many of which were prophetic 
passages, underscoring the nature of His work. It would be to save 
His people from their sins. So, acknowledging that, but not 
laying hold of that. Acknowledging that, but not receiving 
that. Acknowledging that, but not looking 
unto the Lord Jesus Christ in faith. So whichever it was, whether 
temporary or historic, it's not saving faith. And we know that 
by the three descriptions that are given in 42b and 43. Notice first, they did not publicly 
confess faith in Jesus. But because of the Pharisees, 
they did not confess Him. Now, there's some interesting 
things that happen in the Bible. There's an interesting event 
in 1 Kings 18. We typically associate our knowledge 
of that chapter with Elijah's victory on Mount Carmel. Remember, it's basically a God 
contest. The Baalists bring their sacrifice, 
and then Elijah brings his sacrifice, and the God that consumes the 
sacrifice by fire, that's the one that is the true and living 
God. Before we get to Mount Carmel, Elijah issues that challenge. He says, how long will you halt 
between two opinions? How long will you limp along? 
How long will you not identify with Yahweh, the true and living 
God? But prior to that, there's this 
prophet by the name of Obadiah. He's not the kind of guy like 
Elijah. He doesn't challenge these 400 
prophets of Baal to a God contest. He's more obscure. He works behind 
the scenes. He is a man that does fear God 
greatly, as the narrator tells us, but as I said, he doesn't 
stand on Mount Carmel and say, bring all the false prophets, 
let's have this God contest, and let's settle it for now. 
Who is it? Is it Yahweh or is it Baal? No, he works behind 
the scenes. He's a more obscure man. He's 
more subtle. In fact, he doesn't even want 
to alert Ahab that Elijah is present. In fact, when Elijah 
says, go tell Ahab I am here, Obadiah's response was, have 
I sinned? Do you want me to die? Do you want bad things to come 
upon me? So when you look at scripture, 
not everybody is an Elijah. Not everybody stands out on Mount 
Carmel and lifts up his voice loudly and proclaims the glory 
of Jesus Christ. But this much must obtain in 
those who have faith in Jesus. There must be a confession to 
some degree or other. It may not be at Mount Carmel, 
but it might be over your Thanksgiving dinner table. It might not be 
Mount Carmel, but it might be in a chat group with your family. 
Listen to what the apostle Paul writes in the book of Romans 
in chapter 10. He says that if you confess with 
your mouth the Lord Jesus and believe in your heart that God 
has raised him from the dead, you will be saved. For with the 
heart one believes unto righteousness and with the mouth confession 
is made unto salvation. Brethren, there's no silent disciple 
of the Lord Jesus Christ. Again, you may not have the lung 
capacity of an Elijah or the boldness of an Elijah or the 
testosterone of an Elijah, but you will confess faith in our 
Lord Jesus Christ. These rulers that so-called believed 
on him would not do so. And they did not do so, secondly, 
because they feared consequences associated with faith in Jesus. Look at what the text says. It 
says, but because of the Pharisees, they did not confess Him, lest 
they should be put out of the synagogue. Now, on the one hand, 
the fear was legitimate. On the other hand, the fear was 
illegitimate. Turn back for just a moment to 
John chapter 9, and you'll see why this was legitimate on the 
one hand. Notice in John chapter 9, specifically 
at verse 20, this is the man who had been born blind that 
Jesus healed. And then the religious leaders 
try to shake down the man, they try to shake down his parents, 
and they engage in absolute lawlessness and wickedness predicated on 
the fact that they despise Jesus. So notice in John 9 at verse 
20, his parents answered them and said, we know that this is 
our son and that he was born blind, but by what means he now 
sees, we do not know or who opened his eyes, we do not know. He 
is of age, ask him, he will speak for himself. Great answer, great 
response. You see, they don't want to do 
that because it might legitimize the whole thing and validate 
it. Now notice in verse 22, his parents said these things because 
they feared the Jews. For the Jews had agreed already 
that if anyone confessed that he was Christ, he would be put 
out of the synagogue. Therefore, his parents said, 
he is of age, ask him. And then notice, dropping down 
to verse 34, they answered and said to him, this is after tangling 
with the man himself, the man says such wonderful things, I 
don't know, go and ask him, and if you wanna be his disciples, 
then you can believe on him also. So in verse 34, they answered 
and said to him, you were completely born in sins. It's a good way 
to dismiss your opponent, right? You're just a wretch, why should 
I listen to you? You're just a pariah in society, 
why should I listen to you? This is commonplace among the 
opponents of our God and of his Christ. They answered and said 
to him, you were completely born in sins, and are you teaching 
us? And they cast him out. So back 
to John 12, specifically at verses 42 and 43, They didn't confess 
Jesus lest they should be put out of the synagogue. So on one 
hand, it's a legitimate concern. If we confess faith in Jesus, 
we'll be put out of the synagogue. But on the other hand, it's an 
absolutely positively illegitimate concern. Why? Because all those 
who desire to live godly in Christ Jesus will what? They will suffer 
persecution, brethren. When Elijah the prophet mounts 
the opposition against the prophets of Baal, how do you think it 
all ends? After there is that execution 
of the false prophets? After there is that time when 
Elijah's under the broom tree and he's downcast and he's hurting? 
He's not having some crisis of faith. Rather, he is lamenting 
the reality of Israel, the covenant people of God. They've gone a-whoring 
from the Lord. Do you think that Ahab and Jezebel 
turned in their opinion of Elijah? Oh, he's such a wonderful, splendid 
fellow now. Let's go and help him. The people 
of God in every age have always suffered from the godless. It's 
just that clear. It's just that way. This idea 
that I'm going to sign up for Christianity, I'm going to become 
a believer, but I'm only here for the benefits. I'm only here 
for the good stuff. I'm only here for that which 
serves me well and pleases me. That's not the Christianity of 
the Holy Scriptures. The Christianity of the Holy 
Scriptures is oftentimes, not always, I'm not trying to sell 
it as a completely negative thing, I'm not trying to sell it all, 
the language is just metaphorical there. But there is a lot of 
affliction and hardship and difficulty associated with it. So on the 
one hand, their fear is legitimate because they are going to be 
cast out of the synagogue. But on the other hand, their 
fear was illegitimate. And brethren, just by way of 
a side note observation, We got problems with this in the church 
today. We talked a bit about this on 
Wednesday night. One of my brothers in this room, 
I don't wanna out him, but he's asked for prayer. And the way 
that he's formulated his phrasing, I've adopted it. I've stolen 
it from him. I've co-opted it from him. Pray 
that we'll have buckets of wisdom, courage, and faith. I think that's 
a good prayer. Buckets is very suggestive. It's 
very, you know, profuse. There's an abundance of it. I 
don't want just a little glass. I want buckets of wisdom. I want 
buckets of faith. The church today wants buckets 
of courage. We're too afraid to publicly 
confess Jesus. We're too afraid to actually 
maintain God's Word relative to the Seventh Commandment. We're 
too afraid to ever appear to be those sort of brimstone and 
fire preachers. We can catch a lot more flies 
with honey. No, we catch flies with the Word 
of the Living God, trusting in the presence and the power of 
the Holy Spirit to make effectual that Word, to draw sinners out 
of darkness into marvelous light. That's what we trust in. We're 
not supposed to capitulate. We're not supposed to be full 
of fear. We're not supposed to be, well, 
we can't say that in the public arena. We must say it in the 
public arena. We must maintain the word of 
the living and true God. Remember that scene where the 
apostle is standing before Festus and Festus says to him, much 
learning is driving you mad, Paul. You sound like you're off 
the reservation. You sound like you've lost it. You sound like you're a lunatic. What's Paul's response? Well, 
I don't want to come across that way. I want to make sure you 
like me. I want to make sure you accept 
me. He says, I am not mad, most noble Festus, but I speak the 
words of truth and reason. What do you think that this chaotic 
world desperately needs right now? A capitulating church? A 
relevant church? A hip church? A cool church? She needs a church that's going 
to effectively communicate the word of the living and true God. 
A church that's going to preach law and gospel. Law so that sinners 
will see their need for the Savior, and gospel so they'll see that 
fountain open for sin and uncleanness. Brethren, there is in us today 
within the churches of the Lord Jesus Christ, a lack of courage. We look like these rulers that 
are a bit too feeble and weak to ever announce or to ever confess 
that no, Jesus is our master. Jesus is our Lord. Jesus is our 
savior. His words are truth and reason. 
And therefore, we're gonna launch our offensive and engage in our 
defense with reference to that word. We're not going to compromise. We're going to celebrate with 
the Apostle Paul that primary vehicle by which God extends 
the kingdom of Christ. Preach the word. Be ready in 
season and out of season. Convince, rebuke, exhort with 
all longsuffering and teaching. Notice, convince, rebuke, exhort. A feebly weak and effeminate 
church won't do that. I don't want to convict. I can't 
rebuke them. I can't exhort them. What might 
they think of me? They might get offended. They 
might get upset. They might frown. This is unacceptable 
behavior on the part of God's people in church. Now, you know, 
I preached it last Sunday night, that I think that the Psalms 
and hymns and spiritual songs in Ephesians 519 refers to the 
Psalms of David. Brethren, I think, now just indulge 
me a minute here, that when the pulpit preaches Jesus as a self-help 
guru, then the church will treat him as a self-help guru. When the church sings Jesus is 
my boyfriend songs, then the church is going to treat Jesus 
as their boyfriend. The vision of the church ought 
to be Revelation 19. King of kings, Lord of lords. The sword of his mouth proceeding 
by which he makes war. He wages war. It is through His 
Word. His Word preached, His Word sung, 
His Word propagated, His Word confessed, His Word celebrated, 
and His Word, and I speak metaphorically, rammed down the throats of the 
God-hater. That's what the church needs 
to be about. We don't apologize for God. We're 
sorry we did this, God. No. We stand our ground on the 
Word of God, understanding that everything else is sinking sand. These rulers, in their belief 
on Jesus, were too afraid of the Pharisees and too afraid 
of the consequences of being put out of the synagogue. Many 
in this room have suffered consequences for identifying with the Lord 
Jesus Christ. What an affront for somebody 
to come along and say, well, I'm a believer. I'm one that 
has confessed faith in Jesus. Well, it's never cost you anything. 
I'm not suggesting it has to cost you something in order to 
be saved. I am suggesting, however, that 
when you are saved by God's grace through faith in Jesus Christ 
in a world that is in opposition to Yahweh and His Christ, you're 
going to have some consequences. I'm not, you know, throwing down 
the whammy. Hopefully this is going to happen to you this afternoon. 
No, no, no, no, no. If you haven't met this challenge or this opposition, 
stick around a while. You probably are. As I mentioned 
last Wednesday night, if the last three years have taught 
us anything, hopefully it has taught us that there might be 
more on the horizon. How do we face that? We're sorry 
for what we did the first time. No, we're gonna stand by, stand 
fast, and say with David in Psalm 122, I was glad when they said 
unto me, let us go to the house of the Lord. Brethren, we are 
God's blood-bought children, filled and possessed by the Spirit 
himself. We don't need to fear men. Paul 
makes this argument in Romans chapter eight, if God is for 
us, what can man do? Remember that scene at the Valley 
of Elah when Saul and all the armies of Israel were hiding 
behind their skirts? Remember that? David is sent 
on a mission by Jesse, hey, take these cheeses and take this bread 
to your brothers out on the battlefield. So David gets out there and what 
does he say? What's happening? What's happening 
here? Why are you guys hiding? Who 
is this uncircumcised Philistine that he should taunt the armies 
of the living God? David is incredulous at the scene. David is just bewildered. Saul, my king, the armies of 
Saul, and what are you doing? You're cowering in fear. from 
this uncircumcised Philistine, David says, I'm ready, send me. Well, David, make sure you tack 
up and all of this. I don't want it. I just want 
my slingshot and five smooth stones, because I'm going to 
best that giant in the Valley of Elah. And there's a twofold 
purpose, not so that you and I can learn how to deal with 
our giants, That's not the point in 1 Samuel 17. The point is, 
is that Israel will know that there's a God in Israel. But 
as well that all the earth will know that there's a God in Israel. 
When this shepherd boy goes out there with his slingshot and 
he throws one stone and it buries itself right in the giant head 
of that man and he falls. And then David takes the sword 
and cuts that head off. This is a farther application 
of Genesis 3.15. The enemies of God very often 
in the Old Covenant meet with fatal head wounds. That's typological, 
pointing forward to the seed of the woman who's going to crush 
the head of the serpent. These men were cowards. They 
feared, or they did not publicly confess faith in Christ. They 
did not, or they rather feared consequences associated with 
faith in Jesus. One more text I gotta point us 
to. Go to Daniel 3. Daniel 3. We may actually move 
the final words of Jesus to another Sunday here. I think this is 
something that needs a bit of pursuit. Daniel 3, you probably 
know the situation. verses 1 to 7, Nebuchadnezzar 
erects this idol in the plains of Dura and calls everybody to 
worship. I think it's pretty obvious it's 
probably an image of him. Now, some disagree and some commentators 
say, no, that's probably not what it is. I'm of the opinion 
that it was him. I mean, his pride, his arrogance 
is obvious in later portions of the book of Daniel, but whatever 
it was, there's an idol on the plains of Dura, and everybody's 
obligation and responsibility and command is to bow to that 
idol, to confess it as Lord and God, to see in it your security, 
to see in it your safety, to see in it your divinity. And of course, the penalty if 
you refuse, the penalty if you resist, is the fiery furnace. That's a consequence associated, 
isn't it? That's a hard consequence to 
be sure. So drop down to 3.8. Therefore, 
at that time, certain Chaldeans came forward and accused the 
Jews. They spoke and said to King Nebuchadnezzar, O King, 
live forever. You, O King, have made a decree 
that everyone who hears the sound of the horn, the flute, harp, 
lyre, and psaltery in symphony with all kinds of music shall 
fall down and worship the gold image. And whoever does not fall 
down in worship shall be cast into the midst of a burning, 
fiery furnace. There are certain Jews whom you have set over the 
affairs of the province of Babylon, Shadrach, Meshach, and Abednego. 
These men, O king, have not paid due regard to you. They do not 
serve your gods or worship the gold image which you have set 
up." They're ratting them out. It's a surveillance state. Rat out the guy who doesn't comply 
and watch him burn. That was their whole mindset. 
Verse 13, then Nebuchadnezzar in rage and fury, Again, I mentioned 
this on Wednesday night. If your concept of civil government 
is such that they never sin, they never color outside the 
lines, they never become oppressor or persecutor, just come to a 
prayer meeting, 9.30, every other Sunday morning. What's the common 
denominator in the persecution in the various nations of the 
earth? Yeah, there's religious neighbors, you know, Muslims 
picking on Christians, there's Hindus picking on Christians, 
but you know what the overarching theme is? Governments. Governments 
crushing their opposition. Governments crushing their people. So much for freedom of speech, 
so much for freedom of thought, freedom of conscience. That is 
an arena that is for God alone. Whatever a man chooses to think, 
he ought to, in a civil polity, be able to think it, as long 
as he doesn't engage in criminal acts. God's gonna police your 
thoughts. God's gonna punish your sinful 
thoughts. You don't want to hand the sword to civil government 
and give them the jurisdiction over your mind. Don't ever get 
to the point where you think that's somehow okay. No, it's 
not okay. So when we look at these prayers 
or these requests from voice of the martyrs, it's oftentimes 
government rage against people who won't comply. The beast of 
Revelation, there's actually two in Revelation 13. And whatever 
your specific bent eschatologically, however you interpret the book 
of Revelation, most people agree. The one is political in nature 
and the other is religious in nature. Again, whatever that 
means, however it's fleshed out, however it's exegeted. That much 
most of us agree on. There is a religious element, 
to be sure, and there is a political element, to be sure. Political 
element, yes. If you don't take this mark, 
if you don't do what we say, if you don't comply, we're gonna 
make life difficult. That's the situation that obtains 
here in Daniel 3. Nebuchadnezzar says, here's this 
image out on the plains of Dura, y'all better bow down to it. 
These guys come to rat out Shadrach, Meshach, and Abednego, let's 
pick up the narrative. Verse 13, Nebuchadnezzar in rage 
and fury gave the command to bring Shadrach, Meshach, and 
Abednego. So they brought these men before the king. Nebuchadnezzar 
spoke, saying to them, Is it true, Shadrach, Meshach, and 
Abednego, that you do not serve my gods or worship the gold image 
which I have set up? Now, if you are ready at the 
time you hear the sound of the horn, flute, harp, lyre, and 
psaltery in symphony with all kinds of music, and you fall 
down and worship the image which I have made, good! Gonna give 
you one last shot, Shadrach, Meshach, and Abednego. Gonna 
give you one last shot. You can make this right. This 
can all go away. You won't get singed in that 
burning, fiery furnace. You won't get consumed in that 
burning, fiery furnace. You just do what you're told. 
Just comply. Just bow. Notice what it goes 
on to say. Don't you love being a believer 
and reading passages like these? Nebuchadnezzar, you don't know 
what you're talking about. You certainly don't know Yahweh 
of Israel. You don't know what's in store 
for you, pal. You just don't. Kind of fun to watch as that 
sideline observer on the divine narrative. Notice their response 
in verse 16. Did they fear certain groups 
of people? Did they fear the consequences 
associated with fidelity to the God of Israel? Did they fear 
and have that trepidation? And, oh, what shall we ever do? Shadrach, Meshach, and Abednego 
answered and said to the king, O Nebuchadnezzar, We have no 
need to answer you in this matter." Wow. That's chutzpah, right? That's guts. These aren't low-T 
men. These are men, and by that I 
mean they've got faith flowing through their veins. These are 
men that do not care that Nebuchadnezzar is upset. He's outraged. The narrative has already told 
us that. He's furious. The nostrils are flaring, the 
incredulity involved. You three are going to defy me? You've got one option, and that's 
to make this right right now. So back to the text in verse 
16, Shadrach, Meshach, and Abednego answered and said to the king, 
O Nebuchadnezzar, we have no need to answer you in this matter. 
If that is the case, our God whom we serve is able to deliver 
us from the burning fiery furnace. They do a risk analysis. They 
understand that their God has the sovereignty, their God has 
the power, their God has the capability and competence to 
deliver them from this consequence of not subduing, or kowtowing 
rather, to Nebuchadnezzar. But it's the next bit that I 
think really expresses their faith. And He will deliver us 
from your hand, O King. But note the next three words, 
but if not, if not, even If he doesn't deliver us from this 
burning, fiery furnace, we're not going to renege on our allegiance. We're not gonna shift it to the 
image on the plains of Dura for a bit of pottage. We're gonna 
maintain fidelity to Yahweh, trusting in his ability to free 
us from this consequence. But even if he doesn't, We're 
not going to shrink back from declaring our allegiance to Him 
100%. Look at the text. But if not, 
let it be known to you, O king, that we do not serve your gods, 
nor will we worship the gold image which you have set up. 
That, my brothers and sisters, is a bucket full of courage that 
the church and our generation desperately needs, along with 
wisdom and along with faith. We need to be able to confess 
with David through God, we will do valiantly. For it is he who 
will tread down our enemy. Psalm 60 and verse 12. We need 
to confess with Psalm 2. Why do the nations rage and the 
peoples plot a vain thing against Yahweh and against His Christ? 
Why do they do that? It's a losing errand. It's a 
fool's errand. They're not going to be able 
to mount the opposition. Remember last when I preached 
from Psalm 2, I cited, Shane put this in my possession, this 
clip from Albert N. Martin. Albert N. Martin says, 
you know, if the ants were lined up on my front porch and they 
had it in their minds to get me, how would I respond? I'd 
laugh at them. I mean, bring all the ants you 
can. I'm not the strongest guy in the world, but I'd like to 
think I can deal with ants. Lots and lots of ants, as many 
ants as they can gather up together. So that's why it says that he 
who sits in the heavens shall laugh. He's gonna hold them in 
derision. Brethren, the church needs those 
buckets with wisdom, with courage, with faith. And then the last 
description of these men, Again, it shouldn't surprise us, it 
shouldn't shock us. Wow, I didn't see that one coming. Notice, in 42b and 43, but because 
of the Pharisees, they did not confess Him, lest they should 
be put out of the synagogue. For, this is an explanatory for, 
they loved the praise of men more than the praise of God. 
They loved the glory of men more than they loved the glory of 
God. Now, this isn't new. As I've 
mentioned, what we have here in the latter part of John 12 
isn't just with reference to the immediate context, but I 
think it summarizes up the entirety of the Book of Signs. The Book 
of Signs is chapter 1, verse 19 to chapter 12. and it's the 
public ministry of our Lord Jesus. So from 13.1 to the end of chapter 
20, you have the Book of the Passion. That's the basic, simplest 
way to sort of divvy up the Gospel of John. You've got the prologue 
1.1-18, the Book of Signs 1.19-12, and then you've got the Book 
of the Passion from 13.1-20, and then 21 functions as an epilogue 
to the book. So with reference to this comment, 
again, it's not just the immediate context. It's the entirety of 
Jesus' public ministry. It's the entirety of his bumping 
into and rubbing shoulders with these religious leaders. Remember, 
the ministry was three years, brethren. Three years. And in 
that three-year period, there were those who did believe on 
him. Again, there's those statements along the way that indicate such. But there were those that had 
growing opposition to him, a growing antipathy to him, a growing despising 
of him. And we know that's the case because 
a few days from this particular event, they're going to be assembled 
together under the ringleaders of the Pharisees and the Sadducees 
and the religious leaders in the Sanhedrin, and they're going 
to provoke the crowd to such a fever pitch that they're going 
to cry out, away with him, away with him, crucify him. So this 
isn't new in John's gospel. Look back at John chapter 5. 
Jesus put his finger on the problem way back then. Notice in John 
5, specifically at verse 41. After he heals the man in Bethesda 
or Bethsaida, he then engages in this dispute with the religious 
leaders. He starts to bring that to a 
conclusion in 541. 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. How can 
you believe who receive honor from one another and do not seek 
the honor that comes from the only God? This is fake faith 
in John 12, 42 and 43. They were afraid of the Pharisees, 
they were afraid of the consequences, and they were afraid of losing 
that which they valued the most. It was the praise of men. Remember 
when Jesus cautions his disciples about praying? He says, don't 
be like the hypocrite. What's the hypocrite do when 
he prays? He doesn't open his mouth in the prayer meeting. 
That's not hypocritical. It's not that he prays in his 
closet. That's not hypocritical. It's 
not that he prays with his family. That's not hypocritical. What's 
the hypocrite do? He stands on the street corner 
so that everybody can see him. He stands on the street corner 
so that everybody can say, oh, what a holy man, what a godly 
man. In that context there in the 
Sermon on the Mount, Matthew chapter six, he cautions them 
relative to prayer. He cautions them relative to 
fasting also. How do you think the Pharisees 
went around on a fast? Oh, I'm fasting. I'm so fastidiously 
godly. I'm so wondrously holy. Jesus 
says anoint your face with oil. The reward doesn't come based 
on men saying, boy, you're a pious fellow, fasting as you are. The 
reward comes from God. And he cautions the disciples, 
don't pray like the hypocrite who stands out on the street 
corner, but also don't pray like the heathen who thinks that for 
as many words he's going to be heard by God. No, but when you 
pray, go into your closet, and the Father who sees in secret 
will reward you openly. So this hypocrisy of wanting 
or craving the attention of men. Again, brethren, I'm not out 
for everybody to hate us. Go out there and be as obnoxious 
as you possibly can. You just get in their face and 
you shout them down and do it with bad breath so they really, 
really can't stand you. That's not my point. But if you 
covet man's favor over God's favor, your faith isn't real. Now, listen to what I said. Listen 
to what I said. If you crave it, not if you have 
some remaining struggles in your soul, because we are proud. We've 
got some remaining struggles in our soul because we are prone 
to wander and prone to leave the God that we love. We've got 
some, you know, remaining tendencies there to pride or self-righteousness, 
but it's a struggle and we're trying to kill it. That's not 
what I'm talking about. That's pretty much probably everybody's, 
you know, report here. But if you crave that, I would 
never dare try and offend somebody because I want their praise. 
I want their glory. I want their love. I want their 
congratulations. I want their adulations. I want 
their favor. They're not real. These men are 
obviously not real, whether it's a temporary, like those Matthew 
13 hearers, or whether it's historic, like the poor wretched soul who 
sees the truth of God's Word and yet doesn't come to Him, 
doesn't come to the Lord Jesus. And that seems to be a good spot 
to stop the sermon this morning with a bit of an examination. Again, the gospel is not tough. 
I'm going to make it as clear and as simple and as basic as 
I possibly can. God is a holy God. He's righteous. He's pure. The prophet says His 
eye is too pure to look approvingly upon any evil. That's how our 
God is. Remember last week when we considered 
that bit in Isaiah chapter 6? In the year that King Uzziah 
died, I saw the Lord lofty and exalted in the train of His robe 
filling the temple, and I heard the angelic cherubim crying out, 
Holy, holy, holy is the Lord of hosts. The whole earth is 
filled with His glory. I've shared before with you, there's a majority 
text reading in the book of Revelation. In the TR and in the eclectic 
text, you have three holies. In this majority text reading, 
again, majority text, The majority of manuscripts have more than 
three. It has nine. Holy, holy, holy, 
holy, holy, holy, holy, holy, holy, holy. But those angels 
that are praising Jesus in Isaiah 6, don't just say it nine times. 
They don't cease. They don't stop. They don't take 
breaks. There's no coffee hour. Well, 
you know, I've got my coffee break now. I get to rest from 
crying out, holy, holy, holy is the Lord of hosts, the whole 
earth. That's what they're created for. It's their job. That's their 
business. Well, that God is holy, which 
in and of itself isn't bad news. The bad news comes when you look 
at us. That's when it gets a bit depressing. That's when it gets 
a bit, you know, difficult to get one's mind wrapped around. 
So this God is absolutely holy, and as much as we like to think 
we're great, we're not. The Bible is very clear that 
all we like sheep have gone astray. The Apostle Paul in Romans 3 
says, there is none righteous, no not one. Why do you think 
he says it so definitively? Because some of us would say, 
yeah, there is none righteous, but, you know, I'm pretty good. 
No, not one. You're not pretty good. In Adam, 
I'll die. Man's problem isn't that he's 
crippled. Man's problem isn't that he's handicapped. Man's 
problem is that he's dead in his trespasses and sins. So, 
you starting to see the bad news now? Holy, righteous God, who 
cannot look approvingly upon any evil, and we're nothing but 
evil? That's bad news. That sets the 
stage or the context for the good news, which is what gospel 
means. So God, the Father, in His infinite 
grace, mercy, and love, sends God the Son. In the beginning 
was the Word. The Word was with God and the 
Word was God. The Word became flesh and dwelt 
among us. So that Word, the second person 
of the triune God, comes into this world, takes on our humanity, 
and then lives a life of obedience. No, He doesn't do this in the 
first place just to set an example for us. This is the way you're 
supposed to live. Once you get that down, then 
God will receive you open-armed unto Himself. No, Jesus lives 
that life because we don't. Jesus lives that life and obeys 
because we can't. His life is substitutionary, 
just like His death. So He lives that life of obedience, 
and then He goes to the cross. See, we've got that problem of 
sin. There's only one thing that can deal with your sin. Guess 
what that is? It's blood. Without the shedding 
of blood, there is no remission. Hopefully, you're starting to 
track yourself. Well, that's good Jesus does 
what he does, right? Yes, it's absolutely fantastic 
that Jesus does what he does. When he goes to the cross, he's 
not there because he's a sinner. He's not there because he's a 
revolutionary. He's not there because he's a 
political zealot. He's there for us men and for 
our salvation. He is there to bear in Himself 
the penalty due to us men for our sin. He is satisfying divine 
justice on the cross. So He lives for us, He dies for 
us, and then He's raised again the third day for us. So what's 
the response to that? It's faith. It's belief, it's 
understanding that without Him you deserve God's wrath and curse, 
both in this life and that which is to come. It is understanding 
that it's Jesus alone who can rescue, who can redeem, who can 
shed, or rather take that efficacious blood and shed it over you so 
that you're cleansed from your sin. Wasn't the best way to say 
that, but I think you get the point. We need that blood for 
forgiveness. It is by faith in Him. And that's 
what he says that we'll see in a couple of weeks' time when 
we conclude this section. Notice, I want to end on this 
note so you can ponder it. not just in preparation for the 
next time, but with reference to the here and the now. As I 
said, he answers with his nature, his mission, his authority. Notice 
the mission. Verse 46, I have come as a light 
into the world that whoever believes in me should not abide in darkness. That's why he came. That's why 
Jesus does what Jesus does, so that you can be saved, so that 
you can be redeemed, so you receive the positive benefits that accrue 
based on his life, death, and resurrection. But note that benefit 
as well of getting to leave the darkness. God made us for himself. The chief end of man is to glorify 
God and to enjoy him forever. Dwelling or abiding in darkness 
is a rupture to that. There is no glorifying God in 
that state. So we're We're received by Him. 
We're forgiven by Him. We receive that righteousness 
from Him. But as well, we're no longer 
dwellers in darkness. We're no longer defined by our 
sin. We're no longer under that wrath 
and curse and fury of a thrice holy God to hell-bent sinners. So if you have not believed, 
don't take your cue from these men. They were fakes. They were 
imposters. But rather, look unto the Lord 
Jesus Christ in faith, and you will have everlasting life. Let us pray. Our gracious God 
and Holy Father, we thank you for your word. We thank you for 
this passage of scripture that informs us concerning the presence 
and the reality of fake faith. May it not be the case in this 
place. May you open hearts. May you cause the gospel to find 
its mark. And may sinners here look unto 
the Lord Jesus Christ with that true and lively and saving faith 
that you grant. And may you do this for your 
glory. And may you do this for the blessed furtherment of the 
gospel of our Lord Jesus Christ here on earth. And we ask in 
his wonderful name, amen. Well, you can turn in your hymn 
books. We'll sing a concluding doxology, 
hymn number 564. After that, I will read a brief 
portion of scripture and pray to close the meeting, but as 
well pray to thank God for the food, and then we can go upstairs. 
So 564, we'll stand as we sing together. ♪ And wondrous words in glory let 
excel ♪ ♪ To old with you and wondrous words in glory let excel 
♪ ♪ And blessed be his glorious name to all the earth ♪ ♪ The 
whole earth and its glory fill ♪ ♪ Amen so gladly ♪ ♪ The whole 
earth and its glory fill ♪ ♪ Amen so gladly ♪ May the grace of the Lord Jesus 
Christ and the love of God and the communion of the Holy Spirit 
be with you all. Amen. Our Father, we thank you 
for your word. We thank you as well for the 
kindness of your hand in providing food for us. We thank you for 
this opportunity to stay together as the people of God to enjoy 
food, to enjoy fellowship, and may it be for the glory and the 
praise and the honor of our great God. May you bless your people 
all over the earth today. May you cause your gospel to 
run swiftly and be glorified. And may you save from every tribe, 
tongue, people, and nation. And we ask this through Jesus 
Christ, our Lord. Amen. Well, please be seated 
for a brief time of meditation and then head upstairs for some 
food.