Two Additional Gleanings from the Passage

In this part of the sermon: Martin reintroduces John 13:1-17, acknowledging a 'prophecy' about returning to the text. He briefly reviews the two central lessons from previous sermons (Jesus as Savior of the…

Pastor Barker prophesied they hadn't seen the last of John 13, 1-17, which Martin initially disagreed with, but now acknowledges as true, setting the stage for returning to the passage.

When Pastor Barker was leading the prayer meeting on Wednesday, he prophesied that we had not seen the last of John 13, 1 to 17. And I nodded in disagreement, seeking to prove him a false prophet. But we do turn again this morning to John chapter 13. John chapter 13, I read in your hearing as we have done for the past two Lord's Day mornings, verses 1 through 17.

0:11 - 0:44 Read in full sermon

In this part of the sermon: Martin reintroduces John 13:1-17, acknowledging a 'prophecy' about returning to the text. He briefly reviews the two central lessons from previous sermons (Jesus as Savior of the…

The Old Testament practice of leaving corners of fields and fallen produce for the poor is used as a metaphor for returning to John 13 to find additional, secondary lessons after the main exposition.

And there are many marvelous principles and illustrations of doctrine in this passage, so that God willing, both this morning and this evening, we're going to go back to this field of John 13, 1 to 17, for what I am calling gleanings from the incident of the towel and the basin. Now you know what gleaning was in the Old Testament. In Deuteronomy chapter 24, and in two passages in Leviticus, God mandated to the Israelites that when they would harvest their crops, and they might forget a sheaf of grain, they were not to go back and get it. When they harvested their crops, they were not to go out...

9:05 - 9:50 Read in full sermon

In this part of the sermon: The first gleaning is the striking explanation of the distinction and inseparable relationship between initial and progressive cleansing from sin, rooted in Christ's sacrifice…

A detailed narrative of a man in first-century Palestine taking a complete bath, then walking a dusty road, and only needing his feet washed upon arrival, illustrates the distinction between initial and progressive cleansing from sin.

Here is a man in first century Palestine. He's been out in his field all day. And as you know from other portions of the word of God, even from this portion, when a man was preparing himself for manual labor, he ordinarily did not leave on his long outer robe. He would take it off and would be stripped down to something that looks like loose-fitting knickers or something similar to that.

17:34 - 18:01 Read in full sermon

In this part of the sermon: The first gleaning is the striking explanation of the distinction and inseparable relationship between initial and progressive cleansing from sin, rooted in Christ's sacrifice…

Martin briefly recalls the experience of large families sharing bathwater on Saturday nights, adding a relatable detail to the 'tub bath' illustration.

You guys don't know what life is all about. To be in a large family, one draw of bath water, and you fought for who could be first because you didn't change the water. It was one draw of bath water. One after another, you'd go in and take your bath.

19:04 - 19:20 Read in full sermon

In this part of the sermon: The first gleaning is the striking explanation of the distinction and inseparable relationship between initial and progressive cleansing from sin, rooted in Christ's sacrifice…

The vision of Joshua the high priest clothed in filthy garments and then given clean ones by God is presented as a 'beautiful picture' of God's initial, definitive cleansing of a penitent sinner.

when they were brought to new life there was an initial definitive head to toe unrepeatable washing by God's grace. There's a beautiful picture of this in the book of Zechariah. Now those of you know that's where I've been in the Old Testament devotions. You've got a little devotional in prayer meeting from Zechariah.

28:28 - 28:51 Read in full sermon

In this part of the sermon: Martin uses a personal anecdote about his temporary physical blindness and the fear of a detached retina to illustrate the even more frightening reality of spiritual blindness and…

Martin shares his recent experience of temporary blindness due to eye hemorrhaging and the fear of a detached retina, using it as an analogy for the even greater fear of spiritual blindness and God detaching one's spiritual retinas.

One of the most frightening things in the experience of the past weeks when I had that excessive hemorrhaging in my right eye and was virtually blind, could only see light and darkness, that's all, couldn't see my hand that far in front of my face because I was blind looking out.

61:51 - 62:08 Read in full sermon

In this part of the sermon: He traces Judas's path from a 'dime' of covetousness to betraying Christ for 'thirty pieces of silver,' warning young people about the progression of sin and the danger of…

He speculates on Judas's early covetousness, imagining him stealing a dime, to illustrate how small acts of sin, if unaddressed, can lead to greater betrayals, like selling Jesus for thirty pieces of silver.

The scripture says he was a thief. He was covetous. Where did it start?

64:46 - 64:50 Read in full sermon

The point: I tell you, kids, you've got to stop messing about with these issues of the light that God is bringing on your spiritual retinas, nudging you by His law, drawing you by His gospel. It's time to stop mucking about with th…

He uses the progression from a lustful thought or glance to selling one's virginity or violating marriage vows as a contemporary example of how sin progresses, mirroring Judas's trajectory.

the lustful thought, the glance in that catalog, at that flyer that comes to the house, and the lust, the lustful burning of thought. Some of you boys entertain. If I were to tell you, the day will come when you'll sell your virginity. You'll violate your marriage vows.

65:50 - 66:11 Read in full sermon