Proclaim Hope Daily | Week 23

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

This psalm of lament is strategically structured so that the reader experiences the saving grace of the Lord, which then progresses to praise. First, the psalmist begins by lamenting to God in his dire need of help. This plea for help, while generic, also explains that the cry is out of recognition of their sin before a perfect and holy God. Second, while there is evident faith and repentance, by questioning the deliverance and steadfastness of God, the psalmist intentionally provokes the obvious answer to his question and third part of the psalm, honest recognition with praise. Of course the psalmist knows that God will not forsake him, yet at times we can grow weary as we wait for God’s timing of redemption. However, in the face of such doubt, the faithful will continuously seek the Lord due to experiencing the unceasing quality of God’s love and remembering the history of his ongoing mercy. Therefore, let us praise Him, the only One whose provision sustains, and who reigns over all creation.

(Lamentations 3:31-32; Psalm 51:1-4; Isaiah 40:29-31; Matthew 11:28; Romans 11:1-5)

Here again we find several phrases bestowing sound wisdom and practical advice to the reader, specifically regarding an individual’s daily habits and self-control. The behavior or actions of a person will reflect their true character and expose their heart. While words are of great importance, the footsteps and daily commitment of the individual will reveal if they value godly wisdom or if they are overtaken by sin and pride. One who seeks the Lord and honors his ways will bear fruit of such, however someone that despises wisdom and acts without thought or concern for others will no doubt bear rotten fruit. These principles reveal the daily mortification of sin for the believer and the comfortability of sin for the unrighteous. Those who love God will seek to follow him daily, by fighting the good fight of faith through conviction, repentance, and correction.

(Romans 8:12-17; Galatians 5:19-24; Ephesians 4:17-24; Colossians 3:5-10; 2 Timothy 3:16)

By mirroring the language of Genesis in the opening of his Gospel account, the disciple whom Jesus loved (how John refers to himself) not only mentions the pre-existent, co-eternal nature of Jesus Christ as God, but also sets up the chapter’s theme in regards to his coming and fulfilment of the Father’s promise. Throughout the Old Testament, the Word of God came unto and was spoken through the prophets. Coupled together we understand clearly that Jesus was not merely a prophet, but the agent and means of creation, as well as the manifestation and fulfilment of God’s glory and presence. As far as prophets are concerned, we also see John the Baptist among these passages, who is considered the last prophet who comes to declare the coming of his cousin, the Messiah, the One that is greater than all the prophets, the One who would fulfill the prophesies of old, to bring salvation, redemption and restoration to all nations and peoples. Not only did John recognize Jesus as the Christ, but the other disciples whom Jesus called to follow him believed that He was indeed the Messiah (v.41).

(Matthew 5:17, 11:7-11; 2 Corinthians 1:20 Hebrews 1:3, 9:11-15)

The apostle John continues to draw out the truth concerning Jesus’s identity as the Messiah by mentioning the first of eight “signs” that are highlighted in this book. John refers to the miracles of Jesus as “signs” because they point to the reality of Christ’s deity, as well as establish evidenced eye-witness accounts of the person and work of Jesus. By using the ceremonial cleansing water and turning it into wine, Jesus was referencing his role as the Lamb of God who would do away with the old sacrificial system, as he becomes the ultimate and final sacrifice. Through performing such miracles Jesus displays what is called the hypostatic union; he is both God and man simultaneously. This is further alluded to by Jesus when he encounters the money changers at the temple, who were profaning his Father’s house and restricting many from worship, particularly the gentiles, as their access to the temple was limited to this area. Here Jesus refers to himself as the temple and foreshadows his death and resurrection.

(Romans 1:3-4; Ephesians 2:18-22; Philippians 2:6-7; Colossians 2:9; 1 Timothy 3:16; Hebrews 2:14-18, 10:12-20)

Through the dialogue with Nicodemus, Jesus explains that in order for one to enter the Kingdom of God, he/she must be born again. The original Greek language here can also be rendered “born from above.” This is further expounded as Jesus assures Nicodemus that no individual can do anything to achieve or receive this salvation (v.13), for they would be merely flesh (v.6), but this birth in question is an act of God through His Spirit (vv.7-8). Some explain that when Jesus spoke of being born of water and the Spirit that there are two births here, one of natural birth via the amniotic sac (“bag of waters”) and one of the Spirit. Perhaps the best way to understand this is by looking at the cultural setting and identifying who Nicodemus was. As a formidable spiritual leader (Pharisee v.1) Nicodemus would have been steeped in Old Testament scriptures, therefore understanding the ceremonial cleansing with water, to which Jesus adds the Spirit. So Christ was saying that in order to be born again, or born from above, one must be washed/cleansed by the Spirit of God, not simply washed through traditional human cleansing. Throughout this chapter the ideal of being saved through “Christ alone” is very clear as he is the Son sent by the Father, the One who is lifted up, He is the One from above and only through Him can someone be “born from above.”

(Ezekiel 36:24-27; John 8:28; Titus 3:5; 1 Peter 1:22-25)

The second “sign” detailed in John’s Gospel account is at the end of this chapter, the healing of the official’s son (vv.46-54). Leading up to this miracle is another account of Jesus’s divinity incarnated in the flesh. Embedded in the dialogue between Jesus and the Samaritan woman is the fact that without prior introduction to this woman, Jesus already knew intimate details of her life (vv.17-18). Just within this short conversation, the Samaritan woman fully understood that this man before her was the Messiah. There was something real and physical about his flesh which grew weary and thirsty from traveling (v.6), yet there was also a very apparent quality of Jesus which pointed to his divine character as the prophesied Christ. The power of the woman’s testimony concerning her experience with Christ brought many to come and witness all that she did (v.39), proving that there was indeed a great harvest of believers to take place. Once they heard and saw for themselves, the reality of who Jesus is, many more came to believe (v.42).

(Jeremiah 2:13, 17:13; Matthew 9:37; John 7:38; Revelation 22:17)

The Bethesda pool was what the Hebrews called a mikveh, a collective pool of water that was used for ceremonial purification at the temple. Depending on your used Bible translation, you may or may not see a verse 4, which states that occasionally an angel of the Lord would touch the waters, causing it to have healing properties. Jesus’s verbal healing of the man outside of the pool once again pointed to Jesus as the Christ, the Messiah that was given all power and authority to fulfil the law and to put an end to the old sacrificial system by serving as the ultimate sacrifice. Such power and authority given by the Father would naturally elevate Jesus above any angelic or human capability or traditions, including the Sabbath. Although these “signs” performed by Jesus, and those who witnessed them, serve as living testimonies, it is the power and authority that is given to him by God the Father which truly testifies of his divine person and purpose.

(Daniel 7:13-14; Matthew 12:8, Mark 2:28, Luke 6:5; Acts 10:42; 1 John 5:9)