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You can turn with me in your 
Bibles to the book of John, the gospel according to John, we're 
in John chapter 12. John 12, our focus this morning 
will be on verses 30 to 36, but I wanna pick up reading in John 
12 at verse 20. Now there were certain Greeks 
among those who came up to worship at the feast. Then they came 
to Philip, who was from Bethsaida of Galilee, and asked him, saying, 
Sir, we wish to see Jesus. Philip came and told Andrew, 
and in turn Andrew and Philip told Jesus. But Jesus answered 
them saying, the hour has come that the Son of Man should be 
glorified. Most assuredly, I say to you, unless a grain of wheat 
falls into the ground and dies, it remains alone. But if it dies, 
it produces much grain. He who loves his life will lose 
it, and he who hates his life in this world will keep it for 
eternal life. If anyone serves me, let him 
follow me, and where I am, there my servant will be also. If anyone 
serves me, him my father will honor. Now my soul is troubled, 
and what shall I say? Father, save me from this hour. 
But for this purpose I came to this hour. Father, glorify your 
name. Then a voice came from heaven 
saying, I have both glorified it and will glorify it again. 
Therefore, the people who stood by and heard it said that it 
had thundered. Others said, an angel has spoken 
to him. Jesus answered and said, 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. The people answered him, we have 
heard from the law that the Christ remains forever. And how can 
you say the son of man must be lifted up? Who is this son of 
man? Then Jesus said to them, a little 
while longer, the light is with you. Walk while you have the 
light, lest darkness overtake you. He who walks in darkness 
does not know where he is going. While you have the light, believe 
in the light, that you may become sons of light. These things Jesus 
spoke and departed and was hidden from them. Amen. Well, let us 
pray. Our gracious God and Holy Father, 
we thank you for the gospel of our salvation. We thank you for 
John's gospel and the way that he reveals to us the glory of 
the Savior. We thank you that in the beginning 
was the Word, the Word was with God, and the Word was God, and 
that that Word became flesh and dwelt among us. We thank you 
for that life of obedience to the law, that death is a sacrifice 
on the cross. We thank you for that resurrection 
again the third day. and for the promise, the confirmation 
that He will come again in glory to judge the living and the dead. 
May it be the case that we would all be found prepared for that 
day, that we would be washed in His precious blood and clothed 
with that wonderful righteousness. May you open hearts, dead hearts, 
to receive the truth as it is in Jesus, and may your Holy Spirit 
set forth Christ in all of His offices to save to the uttermost 
all who draw nigh unto God through Him. And may you speak multitudes 
of encouragement to the hearts of your people. May you strengthen 
us with might in the inner man. May you build us up in our most 
holy faith. And may we indeed shine as lights 
in this crooked and perverse generation. And may we have that 
boldness and courage to hold forth the word of truth. Do forgive 
us now for all of our sin and all of our unrighteousness. Cleanse 
us in that precious blood of the lamb. And we pray in Jesus' 
name, amen. Well, as we come to John chapter 
12, we come to the Passion Week. This is basically the Book of 
the Passion. Well, that will start technically 
in John chapter 13, verse 1. We have the Book of Signs, and 
then we have the Book of Passion. And basically, the Passion means 
or it refers to Jesus' sufferings and ultimately his death on the 
cross. So he's come into the holy city of Jerusalem and we 
find him debating and discussing things concerning his mission 
with these people that are opposed to him for the most part. We've 
already seen the announcement of the arrival of the hour, that's 
in verses 20 to 26. He says in verse 23, the hour 
has come that the Son of Man should be glorified. The hour 
in John's gospel refers to his death on the cross to effect 
the salvation of all those whom the Father had given him. So 
there's the arrival of the hour in verses 20 to 26, and now we 
find the explanation of the hour in verses 27 to 36. So last time 
we considered verses 27 to 29. Notice again, just by way of 
review, verse 27, Now my soul is troubled, and what shall I 
say? Father, save me from this hour. 
Similarity with the Synoptic Gospels, Matthew, Mark, Luke, 
when Jesus is in the garden of Gethsemane. We know that he is 
exceedingly sorrowful. We know that he sweats drops 
of blood while he's there. We know that the problem that 
he is facing is not necessarily the violence of godless men, 
but it's the very cup of God's wrath, God's fury, God's curse 
against sin and sinners. And Jesus says, if it is possible, 
let this cup pass from me. He does something very similar 
in this passage. Again, now my soul is troubled. This speaks concerning his true 
humanity. The Lord Jesus Christ is one 
person, two natures, divine and human. And he took on our humanity 
so that he can save us from our sins. So this is proper to true 
humanity, being troubled at the prospect of a horrific death. He says, what shall I say? Father 
saved me from this hour, but for this purpose, I came to this 
hour. So brother just pointed out in 
the reading in Matthew 12, Jesus was resolute. Jesus was confirmed. Jesus was determined. Jesus operated 
according to the divine plan. Same emphasis here. And then 
he speaks in verse 28 and he says, Father, glorify your name. Now the divine response from 
the Father comes back in verse 28. Then a voice came from heaven 
saying, I have both glorified it and will glorify it again. 
In short, he means that through the life of our Lord Jesus thus 
far, through his signs and miracles, through his doctrine, God the 
Father is glorified. But he will be glorified again 
at the lifting up of the Son of Man when he goes to that cross, 
when he takes the punishment due for our sins, and then when 
he's raised again. the Father is supremely glorified 
in the ministry of the Son. And so that's the backdrop. And 
then that brings us now to the explanation of the hour to the 
people that Jesus is speaking with. We'll notice specifically 
in verses 30 to 33. Notice, first, we have this confusion 
with reference to the people. I'm sorry, verse 29. Notice, 
therefore, the people who stood by and heard it said that it 
had thundered, others said, an angel has spoken to him. Now, 
the thunder makes sense. If you look back in the Old Testament, 
specifically Exodus 19, Psalm 18, You'll note that God's theophanies, 
that means a manifestation of the divine presence, is often 
accompanied by thunder. You see that in the book of Revelation 
as well, when we are face-to-face with the living and true God. 
So thunder makes sense. But as well, some thought that 
it was the voice of the angel or a voice of an angel. That 
was consistent with Jewish thought. They thought that God mediated 
through angels to communicate divine revelation. But it does 
underscore the fact that there was an actual voice. This wasn't mass hallucination. This wasn't Jesus in some sort 
of a mystic zone, but rather there was a sound that came from 
heaven. And I think the undergirding 
principle is, is that they didn't understand it. When we drop down 
specifically to verse 34, and it says, the people answered 
him, we have heard from the law that the Christ remains forever. 
And how can you say the son of man must be lifted up? Who is 
this son of man? They're not seeking information 
here. They're not looking for Bible study. They're not looking 
for a little bit of confirmation to justify His claims. They are challenging Him. They 
reject Him. They despise Him, and they're 
going to offer Him up to the cross in the space of a few days. In fact, after our section in 
chapter 12, verses 37 to 41, we see John's theology of unbelief. In other words, what these men 
do in terms of their rejection of the Lord Jesus isn't surprising 
to the Lord Jesus. It's not surprising to God the 
Father, but it's in accordance with Old Covenant Scripture. 
So back to our particular passage, when it says they didn't understand, 
that reflects on their spiritual condition. It reflects on their 
spiritual state. It reflects on the fact that 
they've rejected the very Word of God incarnate, therefore they 
don't hear the Word of God as it thunders down from heaven. 
As Edward Klink says, the people could not make sense of the voice 
of God the Father, even as they did not understand the Word of 
God, His Son. So don't miss that as we work 
our way to the cross in John's gospel as well. When you look 
in Matthew, Mark, Luke, it's not that we're just dealing with 
a bunch of neutral sort of hapless souls that are kind of wondering 
who this Jesus is. By this time, everything is in 
place. By this time, there has been 
a great antithesis. By this time, there are those 
who are for Jesus and there are those who are against Jesus. 
And those who are against Jesus are like beasts. We will consider 
that this evening when we consider a psalm of the cross for our 
Lord's Day meditation in Psalm 22. These were beastly, vicious, 
vile, godless men that delivered up the Lord of glory, the one 
who came to his own, but his own did not receive him. So they 
are spiritually ignorant, they are spiritually dead, and yet 
Jesus in his mercy and grace goes on to explain to them the 
very significance of the hour. And that brings us to his explanation 
there in verses 30 to 33, and this is where we're going to 
camp this morning. Notice specifically, he speaks of the voice of the 
father, and then he speaks concerning the death of the son. So in verse 
30, Jesus answered and said, this voice did not come because 
of me, but for your sake. Now that's likely idiomatic. 
I think it probably means something like the voice did not come because 
of me only, but also for your sake. because the voice did come 
in response to his prayer. So we see the father's approbation 
of the son's prayer and the father says, I have glorified my name 
and I will glorify it. So again, it's idiomatic. It's 
not only come for me, but it's also come for you. But as well, 
there's a sense where John the theologian puts this in his gospel 
so that later readers would reflect upon it and see the significance 
of it. The very persons to whom the 
Lord of Glory came are the very persons that are resisting Him 
and rejecting Him and want to ultimately kill and crucify Him. 
So He speaks concerning the voice of the Father and then He speaks 
now concerning the death of the Son in verses 31 to 33b. Notice specifically in verse 
33. It says, this He said signifying by what death He would die. That's 
explanatory. John is filling in the blanks 
for us in case we're still that thick and we're still that dull 
and we're still that ignorant that we haven't followed the 
Lord's explanation up to this point. So John just tells us 
that whatever Jesus is saying in verses 31 and 32 is connected 
with his lifting up. What is the lifting up? The lifting 
up is his death. And in short compass, the Lord 
Jesus Christ does something here that you find in other passages 
of scripture. You find in Romans 5, 8, for 
instance, God commends his own love toward us and that while 
we were yet sinners, Christ died for us. In one verse, you've 
got the entirety of the gospel. Ephesians chapter two, verses 
one to 10, the entirety of the gospel. You've got the bad news 
of man and sin, one to three, and the good news of God's rescue 
of man and sin through the redeeming work of Jesus in verses four 
to 10. You've got Romans 4.25. Jesus was delivered up because 
of our offenses and was raised for our justification. So you've 
got these verses located all throughout the scripture that 
if you only had that passage, you would be able to effectively 
evangelize a sinner. Perhaps you're in a plane and 
you're on your way down and you've got an unbeliever next to you. 
Well, Romans 5.8 would be a good one. Ephesians 2.1-10 would be 
a good one. Romans 4.25 would be a good one. But so would John 
12.31-32. In other words, Jesus explains 
the rationale behind his lifting up. Jesus explains the significance 
of his death. Remember the context, the hour 
has come. What's the hour, Jesus? The hour 
is the time when my Father is glorified through my crosswork. And that hour has great significance, 
not just for us here, but it has great significance for all 
men everywhere. And when we consider that hour 
and the significance of it, the death of the Son in particular, 
Jesus speaks concerning three things here. Jesus speaks first 
concerning the judgment of the world, second, the triumph over 
the devil, and thirdly, the salvation of sinners. In fact, in Jesus 
Christ, we have the champion, the victor, the blessed sovereign 
that is able to defeat our three biggest enemies. Who are our 
three biggest enemies? Now, before you say Justin Trudeau, 
I'm talking a little bit more, you know, meta-narrative. I'm 
talking the bigger scheme of things. Who is the enemy of God's 
people? Who is the enemy of God's non-people 
that we hope to become God's people? It's the world, it's 
the flesh, and it's the devil. It's that unholy trinity, three 
forces that ally together against us to destroy us. And so isn't 
it wonderful that there was this hour, that there was this event, 
there was this champion, this Messiah, this Christ that was 
coming, that now has come to defeat this threefold enemy? 
So what does he mean when he says what he says? So again, 
it's connected to his lifting up He mentions that in verse 
32. John explains the significance 
of that language in verse 33. This, he said, signifying by 
what death he would die. So the three particular things 
connected to his death are the judgment of the world. Notice 
what he says there in verse 31. Now is the judgment of this world. Now, he's already talked about 
judgment. In fact, go back to John 3 for 
just a moment. John 3, you see something concerning 
judgment there in Jesus' language. John 3 at verse 18. This is on 
the heels of the statement that as Moses lifted up the serpent, 
so also must the Son of Man be lifted up. Notice that language, 
lift up. That's what Jesus uses there 
in verse 32. Lift up means to go to the cross. It means to be exalted, not on 
a throne, but on a cross. And so after talking about that, 
making that glorious statement in John 3, 16, God so loved the 
world that he gave his only begotten son that whoever believes in 
him should not perish, but have everlasting life. He then says 
in verse 17, for God did not send his son into the world to 
condemn the world, but that the world through him might be saved. 
So we move through this passage though, he didn't come to condemn 
the world. Why? Because the world was already 
condemned. The mission of the Savior, the 
coming of the Messiah, was to rescue. It was to redeem. Galatians 4.4, in the fullness 
of the time, God sent forth His Son, born of a woman, born of 
the law, to do what? To redeem those under the law. 
So picking up in verse 18, he who believes in him is not condemned, 
but he who does not believe is condemned already, because he 
has not believed in the name of the only begotten Son of God. And this is the condemnation, 
that the light has come into the world, and men loved darkness 
rather than light, because their deeds were evil. For everyone 
practicing evil hates the light and does not come to the light, 
lest his deeds should be exposed. But he who does the truth comes 
to the light, that his deeds may be clearly seen, that they 
have been done in God." Notice in John 5, he speaks concerning 
judgment there, and specifically to highlight his divinity. specifically 
to highlight his relation to the Father, that he's the Son 
of God, not by adoption and not by sort of creation, but he's 
the Son of God by nature. And as the Son of God by nature, 
he engages in befitting tasks, God-befitting tasks, one of them 
being judgment. So he speaks concerning that 
in John 5, verses 24 to 30. And now in our particular passage, 
he says, as the hour has arrived, in verse 31, now is the judgment 
of this world. What does he mean? Does he mean 
at the cross there's some sort of a judgment? Yes, that's what 
he means. He doesn't mean the last day 
of judgment. He doesn't mean the final judgment. He doesn't 
mean that day that scripture tells us where God will raise 
all men from the dead and we will be assembled before the 
throne, the sheep on the right, the goats on the left, the sheep 
unto everlasting life, and the goats unto everlasting death. 
That's not what he's talking about. He's talking about the 
cross being the focal point of history, the cross being central 
to all of God's plan, the cross being the very apex of God's 
dealings and doings with this created order. And our relationship 
to that cross is in fact a judgment. If we look to the cross in faith, 
we've been judged righteous by God, only for the virtue of Jesus 
imputed to us and received by faith alone. But if we look to 
that cross and we disdain it, or we look to that cross and 
we disregard it, or we look to that cross and it just doesn't 
really have any effect upon us, then there's a judgment rendered 
by that. We're on the wrong side. We're 
excluded from that kingdom. That's what Christ means concerning 
now is the judgment of this world. In other words, the cross is 
the central point. It is about the cross that you 
have to do. Whether you're in Christ or out 
of Christ, that is the judgment that Jesus is speaking to. Again, 
Edward Klink makes this observation. He says, what is important to 
notice is that the judgment of this world is directly connected 
to the cross. As I said, you may not feel judged 
right now, maybe you do, I'm pretty loud, Cam's pretty loud, 
we yell a lot, and you might feel a little bit uneasy by that, 
but there is a judgment. You're either with Christ or 
you're out of Christ. You're either the light or you're 
the darkness. You're either in him or you're 
in Adam. He goes on to say, the cross 
is simultaneously the glorification of Jesus and the judgment of 
the world. It is the throne upon which the 
king of kings is crowned, his glory. Yet it is also the point 
of decision for the world, either as the place of their salvation 
in which the cross is the sacrifice of the Lamb of God on their behalf 
or the place of their judgment by which they stand already condemned. So if you are not in Christ, 
the judgment has been rendered. But the blessedness of the text 
beyond us or beyond this verse indicates there's still hope. 
There's still time. If you're breathing in God's 
world right now, you're under the sound of God's gospel right 
now, I would take that as a very encouraging thing. The fact that 
you're going to hear about the Lord Jesus Christ and the way 
that he saves to the uttermost all who draw nigh unto God through 
him is an emphasis upon you. to look unto him in faith. So 
he speaks concerning the judgment of this world. Now notice secondly, 
the triumph over the devil. So verse 31, now is the judgment 
of this world. Now the ruler of this world will 
be cast out. Now the ruler of this world will 
be cast out. A few things here. First of all, 
the identification of the devil as ruler. You can turn to John 
14, specifically at verse 30. John 14, specifically at verse 
30, I will no longer talk much with you for the ruler of this 
world is coming and he has nothing in me. John 16, specifically 
at verse 11, John 16 at verse 11, of judgment because the ruler 
of this world is judged. Notice in 2 Corinthians chapter 
four, 2 Corinthians chapter four, the specific word ruler is absent, 
but God of this world. is present." Same sort of a concept. 2 Corinthians 4, 4, "...whose 
minds the God of this age has blinded, who do not believe, 
lest the light of the gospel of the glory of Christ, who is 
the image of God, should shine on them." Ephesians chapter 2. 
Ephesians chapter 2 describes the devil in this language. Verse 
1, "...you he made alive, who were dead in trespasses and sins, 
in which you once walked according to the course of this world, 
according to the prince of the power of the air, the spirit 
who now works in the sons of disobedience." And then in 612, 
when he bids us put on that full armor of God, he gives us the 
argument because we don't wrestle against flesh and blood. We wrestle 
against notorious forces that are unseen. Notice in 612, for 
we do not wrestle against flesh and blood, but against principalities, 
against powers, against the rulers of the darkness of this age, 
against spiritual hosts of wickedness in the heavenly places. So going 
back to John chapter 12, when the Lord Jesus says, now is the 
judgment of this world, now the ruler of this world will be cast 
out. The identification of the devil 
as ruler is seen elsewhere in the New Testament. But I think 
Cyril of Alexandria gives us a good caution here. He says 
he calls him the ruler, even though that is not, strictly 
speaking, what he is. God alone is the king of all, 
but because they are under the influence of stupidity, people 
selected the devil as their ruler. That's the language. That's the 
suggestion. That's what's happening here. 
The people are under that bondage. They're under that bondage because, 
by and large, they want to be under that bondage. Look at the 
horrible things that obtain in the body politic. Do you ever 
just want to say, well, you know, you voted for this. If you hadn't 
voted for this, perhaps we wouldn't be in this particular mess. The 
man in Adam basically voted for this. He wants the bondage. He's 
in the bondage. And now Jesus is saying there's 
a time coming connected to the cross where that bondage is broken 
by the work of the Lord Jesus Christ. We see the beginning 
of the devil's overthrow in Christ's earthly ministry. Turn back to 
Matthew 12. Matthew chapter 12. Our brother 
read from Matthew 12. We see the beginning of the overthrow 
of the devil in the Lord's ministry there. Notice specifically in Matthew 
12 at verse 24. Now, when the Pharisees heard 
it, they said, this fellow does not cast out demons except by 
Beelzebub, the ruler of the demons. But Jesus knew their thoughts 
and said to them, every kingdom divided against itself is brought 
to desolation, and every city or house divided against itself 
will not stand. If Satan casts out Satan, he 
is divided against himself. How then will his kingdom stand? 
And if I cast out demons by Beelzebub, by whom do your sons cast them 
out? Therefore, they shall be your judges. But if I cast out 
demons by the Spirit of God, And he does, then the kingdom, 
or surely the kingdom, I'm sorry, surely the kingdom of God has 
come upon you. Or how can one enter a strong man's house and 
plunder his goods unless he first binds the strong man? And then 
he will plunder his house. He who is not with me is against 
me, and he who does not gather with me scatters abroad. So there 
is the sense where the beginning of the overthrow of the devil 
takes place in the life and ministry of our Lord Jesus. Turn over 
to Luke's gospel in Luke chapter 10. Luke chapter 10. We trace 
out the beginning, and then we move to the final overthrow relative 
to the devil himself. Notice in Luke 10, the scene 
is Jesus sends his disciples out, they go to preach, they 
go to teach, they go to cast out demons, they go to heal people, 
and then they return according to 10.17. It says, then the 70 
returned with joy, saying, Lord, even the demons are subject to 
us in your name. And he said to them, I saw Satan 
fall like lightning from heaven. Behold, I give you the authority 
to trample on serpents and scorpions and over all the power of the 
enemy, and nothing shall by any means hurt you. Nevertheless, 
do not rejoice in this, that the spirits are subject to you, 
but rather rejoice because your names are written in heaven. 
There's a whole sermon there specifically on verse 20 in terms 
of where our joy ought to be. Our joy ought not to be in our 
performance because that's fleeting. Our joy ought to be in the sovereign 
grace of Almighty God. But beyond that, notice what 
Jesus says. Through the life, rather the ministry of these 
apostles, Jesus says, I saw Satan fall like lightning from heaven. It's going back to John 12, 31. 
Now is the judgment of this world. Now the ruler of this world will 
be cast out. So the beginning of that overthrow 
is in the ministry of Jesus, but the finality of his overthrow 
is in the death of Jesus. That's what he is doing. He's 
connecting the cross, the hour, to the overthrow of the devil. He deals with the world in his 
death. He deals with the devil in his 
death. And then his verse 32 will explain, 
he deals with our sin in his death, the threefold enemy of 
God's people. The threefold enemy of image 
bearers is taken care of by the Lord Jesus Christ. So in terms 
of the completion of his overthrow, turn to Paul's letters, turn 
to Colossians chapter two, Colossians chapter two, just where you see 
this in terms of the successful triumph of Jesus at the cross 
to destroy the devil. Well, Colossians 1.13 hints at 
it or tells us at least the macrocosmic transfer of individuals from 
one kingdom to the other. Notice in Colossians 1.13, He 
has delivered us from the power of darkness and conveyed us into 
the kingdom of the Son of His love, in whom we have redemption 
through His blood, the forgiveness of sins. Now look over at 2.15. 
Speaking about Jesus, speaking about the benefits accrued by 
his death and resurrection, speaking about the redemptive benefit 
enjoyed by the people of God, the Apostle underscores this. 
Notice in verse 15, having disarmed principalities and powers, he 
made a public spectacle of them, triumphing over them in it. And 
then notice over at Hebrews chapter two, I take Pauline authorship 
here as well. So this is still considered Paul's 
epistles, Hebrews chapter two at verse 14. In as much then 
as the children had partaken of flesh and blood, he himself 
likewise shared in the same that through death, he might destroy 
him who had the power of death, that is the devil. So for the 
believer, you can't blame your problems on the devil, even for 
the unbeliever. You know, I've mentioned before, 
when I was a kid growing up, at least in California, there 
was a comedian called Flip Wilson. And Flip Wilson's tagline was, 
the devil made me do it. That's not good theology. Might 
make people laugh, but it's not good theology. The devil is not 
a sovereign being. The devil is not omnipotent. 
The devil is not omniscient. The devil is not omnipresent. 
The devil is creature. When we sin, brethren, the devil 
may have enticed us. There might have been temptation 
there. He does roam about like a roaring lion, seeking whom 
he may devour, according to 1 Peter 5. But we need to take responsibility 
and be big boys and girls. And when we sin, we need to admit 
it. God, we were prone to wander. We were prone to leave the God 
that we love. The Lord Jesus at the cross defangs the devil. The Lord Jesus at the cross destroys 
the devil. Notice in 1 John. 1 John, two 
places where John speaks of this in addition to John's gospel. 
Notice in 1 John 3, specifically at verse 8, he who sins is of 
the devil, for the devil has sinned from the beginning. For 
this purpose, the Son of God was manifested that he might 
destroy the works of the devil. solidarity. What the devil does, 
his minions do. What the minions do, they see 
it evidenced in their father, the devil. Again, he doesn't 
make you. He doesn't formulate your brain. He doesn't impose 
his strength upon you so that you go out and sin. But for this 
purpose, the Son of God was manifested that he might destroy the works 
of the devil. And then one final place in John 
is in the book of Revelation. Our John who wrote the fourth 
gospel is the John who wrote the book of Revelation, and he 
speaks concerning the defeat of the devil in Revelation chapter 
12. Revelation chapter 12 is a beautiful passage of scripture 
connecting the defeat of the devil to the first coming of 
the Lord Jesus. So we often think, well, it's 
going to be when he comes again in glory to judge the living and 
the dead, then he'll finally vanquish our foe. He does finally 
vanquish our foe to the lake of fire. But with reference to 
the enemy, the devil himself, he is greatly thwarted. He has 
been stopped. He has been defeated. And that's 
the point in Revelation chapter 12. Based on the incarnation 
of our Lord, based on his death on the cross, his resurrection 
and exaltation of the right hand of the Father, the devil is a 
fourfold loser. Revelation 12 speaks of the devil's 
defeat in four ways. The devil is defeated by Christ, 
the devil is defeated by the angels, the devil is defeated 
by the church, the devil is defeated by the first century church, 
and then the church subsequent to that. That's the whole point. 
Notice in Revelation chapter 12, specifically at verse 5, 
she bore a male child who was to rule all nations with a rod 
of iron, and her child was caught up to God and His throne. Then 
the woman fled into the wilderness where she has a place prepared 
by God that they should feed her there 1,260 days. And war 
broke out in heaven. Michael and his angels fought 
with the dragon, and the dragon and his angels fought. But they 
did not prevail, nor was a place found for them in heaven any 
longer. So the great dragon was cast out, that serpent of old, 
called the devil and Satan, who deceives the whole world. He 
was cast to the earth, and his angels were cast out with him. 
Then I heard a loud voice saying in heaven, now salvation and 
strength and the kingdom of our God and the power of his Christ 
have come for the accuser of our brethren who accused them 
before our God day and night has been cast down. Now notice 
the power behind this. And they overcame him by what? 
The overwhelming force expressed in the second advent of our Lord 
Jesus? Oh, that's certainly going to 
be manifested. That's certainly something the 
Bible points us forward to. But they overcame him by the 
blood of the lamb and by the word of their testimony, and 
they did not love their lives to the death. So going back to 
John 12, when is the ruler of this world cast out? It's at 
the cross. The Father is glorified, the 
Son is glorified, the world is judged, and the devil is cast 
out. In other words, what Christ accomplishes 
on that cross takes care of our enemies. And again, the last 
and probably most formidable one we'll see in just a moment, 
but just by way of some practical thought regarding the overthrow 
of the devil, the result of his overthrow, What does that mean 
for us? What does that mean for you if 
you're not a believer? Pretend I'm, well, not pretend, 
imagine that I'm trying to tell you how glorious Jesus is, how 
wonderful Jesus is. how blessed his gospel is, how 
good that good news really is. And in order to do that, I got 
to tell you, you know, that it's not just your sin, it's not just 
this world, but it's also that grand enemy of souls, it's the 
devil. What happens when a man, a woman, 
a boy or a girl comes to the Lord Jesus Christ in faith? When 
the Holy Spirit regenerates them, when the Holy Spirit causes them 
to be born again, when the Holy Spirit implants the graces of 
faith and repentance in their heart, so they receive with empty 
hand the goodness that God gives us in Jesus. What does that mean 
practically for the saint of Christ? What does that mean for 
us in our life in this present evil age? Well, I would suggest 
in the first place, the children of God no longer walk according 
to the prince of the power of the air. Ephesians 2, you once 
walked that way, but you no longer do walk that way. That's why 
in Ephesians 4, our walk is to be characterized by the calling 
with which we were called. Ephesians 4, 1. And that's why 
he says in Ephesians 4, 17, no longer walk as the Gentiles walk 
in the futility of their mind. That's why when he moves to chapter 
five, he says, we're to walk in love, we're to walk in light, 
we're to walk in wisdom. Why? Because that old walk has 
been destroyed by the cross of our Lord Jesus Christ. You're 
no longer subject to the prince of the power of the air, the 
spirit who now works in the sons of disobedience. You're free 
men and women. As well, the children of God 
are no longer in bondage because of a fear of death. This is the 
visiting the same passages I just read, Hebrews 2, 14 and 15. In 
as much then as the children have partaken of flesh and blood, 
he himself likewise shared in the same, that through death 
he might destroy him who had the power of death, that is the 
devil, and release those who through fear of death were all 
their lifetime subject to bondage. Now brethren, I'm with you in 
terms of this fear with reference to manner. If it is the plane 
hurtling to the earth, that's a bit of a concern for me. But 
the destination isn't. And I think that's the point 
of the apostle there in Hebrews 2. The circumstances and our 
manner as to how we exit this lower evil world, that's in the 
hand of our good God. It could be, you know, incredibly 
horrific. I'm not here to encourage you 
this morning. I want to tear you right down. Just kidding. There's a lot of ways that people 
go out of this world. So, you know, a bit of a fear 
of death in the sense that you're walking through the woods. You 
don't want to meet a grizzly bear. That doesn't mean you're 
contrary to God and you're a blasphemy, you know, a blasphemous wretch. 
No, the fear there is connected to what's on the other side. 
We're no longer in bondage. We no longer have that restraint. We no longer have that trembling 
at the thought of what's on the other side. We rejoice in the 
language of the apostle Paul that death has lost its sting. 
The grave has lost its victory. Why? Because of what Jesus has 
accomplished in the destruction of the devil. And then as well, 
the children of God are no longer prevailed upon by the accuser 
of the brethren. Now listen to the language. They're 
no longer prevailed upon in the sense where they are debilitated. 
The accuser of the brethren still tries. The accuser of the brethren 
still tries to usurp. The accuser of the brethren does 
try to try to get at you. But this is the language in Revelation 
12, 10, and 11. Then I heard a loud voice saying 
in heaven, now salvation and strength in the kingdom of our 
God and the power of his Christ have come. for the accuser of 
our brethren who accused them before our God day and night 
has been cast down. And they overcame him by the 
blood of the Lamb and by the word of their testimony, and 
they did not love their lives to the death." What does that 
mean? The accuser comes and says, how do you dare call yourself 
a Christian? Because Christ Jesus bought and 
paid for me. It's not my performance, it's 
not my merit, it's not my works, it's not my law-keeping, but 
it's Christ alone. That's how we refute the attack 
or the assault of the devil who comes to accuse and upbraid the 
people of God. There is great benefit in the 
cross. There's great benefit in terms of this world. The judgment 
has come. In terms of the devil, he's been defanged. He is no 
longer that archenemy of our souls. Again, he roams about 
like a roaring lion, seeking whom he may devour. But greater 
is he that is in you than he that is in the world, is what 
John tells us. So with reference to the world, Jesus kills it. 
Again, metaphorically, by way of judgment. With reference to 
the devil, he kills him by the work on the cross. And that brings 
us finally to the flesh. brings us finally to us, brings 
us finally to our own sin. Notice what Jesus says there 
in verse 32, and I. If I am lifted up from the earth, 
will draw all peoples to myself. The language is employed in John 
3, 14. I already mentioned that. Just as Moses lifted up the serpent, 
so also must the son of man be lifted up. Turn back to John 
8. You see a similar convention used by our Lord to describe 
his death. John chapter 8, specifically 
at verse 28. Then Jesus said to them, when 
you lift up the son of man, then you will know that I am and that 
I do nothing of myself. But as my father taught me, I 
speak these things." So language that he's employed, now language 
that does serve to explain the significance of the hour and 
to bring home the truth with reference to that hour. If I 
am lifted up, there's judgment upon the world. If I am lifted 
up, the devil is cast out. And if I am lifted up, I will 
draw all men to myself. So there's three things here 
that we ought to appreciate. First, the means. What is the 
means by which sinners come to salvation? It's the cross. In 
case you didn't get that yet. In case you're still, I'm not 
really sure about this, Butler. It's the cross. The cross vanquishes 
all the foes. Again, that most formidable one 
is our own flesh. When you read Pilgrim's Progress 
and you see him swimming through that River Jordan to the Celestial 
City, the devil is in heaven. He's away from the world, but 
what's still the entanglement? It's that wretched enemy we can 
never fully disenfranchise ourselves from. It's us. The devil might 
be messing with a whole bunch of other people on a given day. 
You may be in Cancun in a little villa and not a soul around. Well, there's probably lots of 
souls. Let's say up in northern BC, you're out on a little piece 
of property. There's not a soul around there. There's no influence 
in the world. It's what the monks thought. If I just sort of withdraw 
myself, I'll be holy. I'll just sit up on a big pole 
and there I'll be holy. The devil can't get at me. The 
world can't get at me. You foolish monk, guess what's 
going to get at you up on the top of that pole? It's your own 
heart. See, that's the problem with 
man. We've sinned against God. We've done what is evil in the 
sight of God. And we can try to blame the world 
that the world has helped, provides a lot of the backdrop, provides 
a lot of the temptation, provides a lot of the sort of stuff out 
there that looks enticing to us. We can blame the devil. Again, 
he does give enticement. He's certainly in charge of that 
sort of avenue with all the lusts of the flesh out there. But in 
the final analysis, it's us. that took the fruit. It's us 
that ate. It's us that transgressed. It's 
us that rebelled. It's us that lack conformity 
unto God's holy law. It's us who have violated that 
law. So what's God's remedy? God's 
remedy is the cross of our Lord Jesus Christ. It's the hour for 
which the Son of Man came. It's the hour that he was resolved 
about. It's the hour that he was determined by. It was the 
hour that he wouldn't shrink back from, even though it was 
horrific for him according to his humanity. But that cross 
is the means by which you and I have everlasting life. See, 
we've got two problems when we sin against God. We need to be 
forgiven of that sin, but we also need a righteousness, right? A lot of preachers, and I'm not 
picking on them, but they get the forgiveness part down, and 
we should preach full and free forgiveness in and through the 
blood of our Lord Jesus, but we need a righteousness. We need 
to be able to stand in the presence of God. This goes all the way 
back to the former prophets. In 1 Samuel chapter 15, what 
does God say? Behold, to obey is better than 
to sacrifice. God demands perfection. There's 
no sort of a relaxation on the part of God in terms of our obedience. When did we ever think that God 
was going to grade on a curve? Well, as long as I get a D minus, 
I'm going to make it into heaven. Kids, we used to be graded like 
that. I don't think you are anymore. It's all about good job and good 
effort. But you used to be bright, and you got an A, and you were 
a moron, and you got an F. Well, some people think, well, 
if I just do D minus work, then I'll get accepted by God. No, 
we need to be forgiven, but we need a righteousness. That's 
the life of Jesus. That's the obedience of Jesus. 
Why does he do what he does for 33 years? For us men and for 
our salvation. Why John 1 14, the word became 
flesh and dwelt among us. For us men and for our salvation. We need to be cleansed in his 
blood and clothed in his righteousness. And it's connected to his cross. 
his life of obedience, his death as a substitute, and his resurrection 
again the third day. That is the Christ upon whom 
we believe. And it is that Christ that brings 
salvation to needy sinners. So back to our text, and I, if 
I am lifted up from the earth, that's the means. Notice then 
the method, the method that he employs. It says, and if I am 
lifted up from the earth, I will draw all men to myself. That 
draw there speaks concerning the effectual calling of God. 
The drawing there is what we've already seen in John 6. No one 
can come to me unless the Father who sent me draws him. In other 
words, God is sovereign. God is glorious. God not only 
ordains the death and resurrection of our Jesus, but he also ordains 
the means or the method of appropriation. How do we receive that? Well, 
he picks us up out of deadness and sin. He gives us new life. 
He draws us to the Savior. not kicking and screaming, not 
whining and complaining. He makes us willing in the day 
of his power. It is a most blessed thing. And 
so the effectual call of God is what lay behind the methodology 
in terms of our salvation. The reference is to the effectual 
call of God placed upon the sinners for whom Jesus died. And when 
he says, I will draw all men to myself, that doesn't mean 
all men without exception. Don't think for a moment, well, 
you know, maybe that, I think it was Origen, was right. He 
was a universalist. Everybody's going to be saved. 
No, no, that's not a biblical doctrine. The idea that every 
man is going to be saved is not biblical. I mean, there's many 
a passage that tells you otherwise. You need to believe the Bible 
here. You need to understand that when he says all men, he 
doesn't mean all men without exception. He means all men without 
distinction. He means all men in the context. Remember in John 12, 19, the 
Pharisees are just upset, aren't they? If we don't stop this man, 
if we don't silence this man, if we don't put him to death, 
then the world will come after him. Well, right after that, 
what do we see in verses 20 to 22? Greeks want to see Jesus. Serbs, we would see Jesus. So the Pharisees, to a degree, 
were right. If we don't stop him, if we don't 
silence him, then all the world will come after him. Remember 
what he says in verse 24? He's speaking in terms of metaphor. 
Well, now he's explaining that metaphor. Look at verse 24. In 
our passage in John 12, most assuredly I say to you, unless 
a grain of wheat falls into the ground and dies, it remains alone. 
But if it dies, it produces much grain. And that much grain comes 
from Israel. That much grain comes from the 
Gentiles. That much grain comes from every 
tongue, tribe, people, and nation throughout the earth. So the 
Lord Christ here is highlighting the nature of His death in terms 
of the immediate context. All sinners from the Greeks, 
from the Jews, those who have been purposed by God, will know 
the salvation of our blessed Savior. But in terms of the wider 
context of John's gospel, John 1, 29, Behold the Lamb of God 
who takes away what? This is the end of the world. 
John 3, 16, God so loved what? He loved the world. John 4, 42, 
after the salvation of the Samaritan woman and then the Samaritan 
men. What did they come to realize? We know now that he is in fact 
the savior of the world. So Christ here, as he explains 
the arrival of the hour, underscores the fact that it's his death. 
And that death brings glory to the Father, it brings glory to 
the Son, and it brings great benefit to the people of God. The devil is taken care of, the 
world is taken care of, and our own sin is taken care of through 
the crosswork of our blessed Savior. Well, in conclusion, 
a couple of thoughts and then we'll go. First, the person of 
our Lord Jesus Christ. We need to understand John 1.1 
and John 1.14 are key to understanding John's gospel. The Word became 
flesh. Who's the Word? The Word was 
God. See, only God could save fallen 
humanity. Man couldn't. Man couldn't make 
his way to heaven. Man can't find his way back to 
the Garden of Eden once he's, you know, thrown out. It must 
be divine in nature. That's why the veil of the temple 
is rent from top to bottom. It's God coming after sinners 
in and through his Son. It's not sinners going after 
God. So with reference to Christ, 
he must be divine in order to satisfy, in order to do what 
he's supposed to do. As our brother pointed out yesterday, 
it was his own law that he was satisfying, his own penalty that 
he's satisfying on the cross. It is absolutely crucial that 
the Son of God, the Lord Jesus Christ, be that one person in 
two natures, divine and human. As the Father said, whatever 
is not assumed is not redeemed. So he took on our humanity with 
everything, essential properties that are true of man, except 
sin, of course. So the person of our Lord Jesus 
Christ is set forth here. You see his true humanity in 
verse 27. Now my soul is troubled, and 
what shall I say? Father, save me from this hour, 
but for this purpose I came to this hour. Father, glorify your 
name. And you see that divinity in 
terms of the efficacy of his work. If I went to die for you, 
brethren, it might be a good example, might be a bad example, 
but if I went to die for you, there'd be no efficacy, there'd 
be no benefit, there'd be nothing that would change you or bring 
blessing or acceptance with God. But when God the Son comes, when 
God the Son goes to that cross, when God the Son is cut off, 
when God the Son carries out the divine purpose and plan, 
There's efficacy such that he will draw all men to himself. Secondly, we see the work of 
the Lord Jesus Christ in a snapshot here. And we should think about 
enemies. Do you ever think about enemies? 
Well, you know, I've got these enemies out there, these guys 
that don't like me because I cheated them one time or they cheated 
me. And I don't mean that. I mean, spiritual forces, the 
dark things in this world that oppose you and that oppose I. 
Those things are the world, the flesh, and the devil. Now, they 
obviously express in various ways, to be sure, but you can 
categorize your problem today with the world, the flash, and 
the devil. That's it. That's as simple as it gets. 
What's your problem? Well, the world, the flash, and 
the devil. Only if there was an answer to those, there is 
an answer. It's in the hour. It's in the 
death of the Savior. It's in his life, death, resurrection. There's hope to be had in the 
Lord Jesus Christ. Look to him in faith and you 
will have everlasting life. And that is precisely how he 
ends this particular discourse with these particular men. We'll 
visit this God willing next week, but notice in verse 36, while 
you have the light, in the context I think he means, while you have 
me in your midst. Jesus is the light, light from 
light, God from God, true God from true man. He's been introduced 
in the prologue as light. Well, he says to these men, while 
you have the light, believe in the lights. Don't reject it. Don't resist it. Don't say no 
to it. What is there about the Jesus 
in this passage you couldn't possibly long for or desire or 
crave? If he takes care of my threefold 
enemy, he's the one I want. If he's going to bring the betterment 
to my soul and bring me into that heavenly kingdom, then he's 
the one I want. He is, in the language of the 
bride, altogether lovely and chief among 10,000. You should 
want Him. And if you do want Him, what's 
the response? It's right there from Him. This 
isn't me. I didn't make this up. I didn't 
write John 12, 36. While you have the light, Believe 
in the light that you may become sons of light, that you may be 
transferred from the kingdom of darkness into the kingdom 
of the son of his love. It's grace alone through faith 
alone in Jesus Christ alone for salvation. May you indeed believe 
on Him, look to Him, and know the joy of being found in Him. 
Not having a righteousness of your own, which is from the law, 
but that righteousness which is from God, received through 
faith in our Lord Jesus. Well, let us close in a word 
of prayer. Our Father in heaven, thank you 
for your word. Thank you for the clarity of 
the Savior's doctrine here. Thank you for the efficacy of 
His cross work on behalf of His people. Thank you for the privilege 
to preach and proclaim this truth in the church throughout the 
earth, and we pray that many from every tribe and tongue and 
people and nation would gather together before that throne, 
that great multitude that no man can number. Until that time, 
Most High, we pray for the blessing of God, upon that preached word 
today, that many would come to a saving knowledge of our Lord 
Jesus. And even now, open hearts and 
convict of sin and demonstrate the person and the work of the 
Lord Jesus Christ, that he is able to save to the uttermost 
all who draw near to him, all who draw near to you through 
faith in him. And we ask in Jesus' name, amen. Well, you can turn 
in your hymn books to 568 as we close our service singing 
the doxology in praise to our great and glorious God, number 
568. ♪ Facing all creatures here below 
♪ ♪ Praising God on the earth below ♪ ♪ His wondrous love enrolling 
us all ♪ 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. Father, thank you for that 
wonderful gift of your son, the son of your love. We pray that 
you would help us today to glorify and honor you, to call this day 
a delight and to find refreshment from the presence of God almighty. 
And we ask this through Jesus Christ, our Lord. Amen. Well, 
please be seated for a brief time of meditation.