The Pool

Welcome to the Gospel and Life podcast. Many of us often focus on the big moments in Jesus' life, his birth, death and resurrection. But how would your understanding of Jesus' change if you took a closer look at what he did

and said throughout his life on earth? Today, Tim Keller explores why Jesus' everyday experiences

“are essential for understanding who he is”

and how they invite us to have a deeper trust in him. [MUSIC] This week's reading is from John 5. Sometime later, Jesus went up to Jerusalem for one of the Jewish festivals.

Now there is in Jerusalem near the sheep gate, a pool which an aromac is called Bethesda, and which is surrounded by five colored, covered colonates. Here are a great number of disabled people used to lie, the blind, the lame, the paralyzed,

and they waited for the moving of the waters, from time to time and angel of the Lord would come down and stir up the waters.

The first one into the pool after each such disturbance

would be cured of whatever disease they had.

“One who was there had been an invalid for 38 years.”

When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, "Do you want to get well?" Sir, the invalid replied, "I have no one to help me into the pool when the water is stirred.

While I am trying to get in, someone else goes down ahead of me." Then Jesus said to him, "Get up, pick up your mat and walk." At once the man was cured, he picked up his mat and walked. The day on which this took place was a Sabbath, and so the Jewish leaders said to the man who had been healed,

"It is the Sabbath, the law forbids you to carry your mat." But he replied, "The man who made me well said to me, pick up your mat and walk." So they asked him, "Who is this fellow who told you to pick it up and walk?"

The man who was healed had no idea who it was. For Jesus had slipped away into the crowd that was there. Later Jesus found him at the temple and said to him, "See you are well again, stop sinning, or something worse may happen to you."

The man went away and told the Jewish leaders that it was Jesus who had made him well. So because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him.

In his defense, Jesus said to them, "My father is always at his work

to this very day, and I too am working." For this reason, they tried all the more to kill him, not only was he breaking the Sabbath, but he was even calling God his own father, making himself equal with God. This is the word of the Lord.

So in January and February, we're looking at the life of Jesus, especially at these incidents, these miraculous signs, that the gospel of John recounts for us, so we can get to know what Jesus is like, who he is. If you were to write a book,

oh, let's just say you write a story about mountain climbing, and you'd never ever climbed a mountain, you'd never even set foot on a mountain. So you write it, and you send it to somebody who is a mountain climber and that mountain climber comes and sits down with you, and the mountain climber says, "Oh, you've really got it wrong and a lot of spots."

And it's like this, and it's like this, and you're listening,

and at first you'll say, "What, really?"

It kind of surprised, then you say, "Oh, yeah, oh, yeah." And then you know, you totally rewrite the story, can you imagine a perfect human being? Can you imagine a perfect man? You say, "Sure, I can imagine."

“And you could, except you have to remember that since none of us are perfect human beings,”

you'd have to be perfect to perfectly imagine a perfect human being. Let's just say you're imagining a perfect human being. Most of us have some kind of idea, otherwise we wouldn't be criticizing other people all the time. But what if a real perfect human being was presented to you? You would react the same way, you'd look at him, and then you'd say, "What?"

Really? Oh, yeah. And when you, if you were reading about a truly perfect human being, that know what he's ever seen, then you are too imperfect to a perfectly imagined, you would be surprised constantly at him, but also instructed.

And the reason you'd be surprised is because these would be the surprises of perfection.

The challenge of the New Testament is to read about Jesus Christ.

Not just once, not just on this one, not just read one account, say, "Oh, really?" Page after page after page, "Let it sink in, who he is." And the challenge is that if you do that, you will pretty much be forced to the conclusion, nobody could have imagined someone like this. These stories were not made up.

And more and more, if you read about him, you'll see he's not just what we call larger than life. He's bigger than the world.

“Now, that's what we're doing every week here, looking at the book of John.”

And I think, as we've mentioned this before, that John deliberately says, "Near the end of his book of the Gospel of John." He says, "Jesus did many, many miracles, but the ones I've chosen to give to you and recount to you are what he calls signs." That is, they're not just miracles, they happen, of course.

But they also, he believed, John believed, that they always taught us something.

The miracles he chose are the ones that are signs. They symbolize they signify who Jesus is and what he came to do. So they're not just miracles that happened, but they're also instructive. So let's take a look at three aspects of this. This is the third miraculous sign.

The healing of the layman at the pool of Bethesda. So let's look at the pool, let's look at the man, and let's look at the Sabbath controversy,

“the controversy about the Sabbath that comes afterwards.”

The pool, the man, the Sabbath, what do we learn? First of all, the pool. The pool is an interesting place. It says here, it was in Jerusalem, it was near the sheep gate. It was a pool called Bethesda, and it was surrounded by five covered colonades or porches.

It'll get to that minute. It was a pool that was reputed to have healing properties. Now, it's interesting, when you're reading, if some of your texts will point out that verses four and five are actually, we're kind of in the margin of the original manuscript. It's not like the Bible is actually teaching that there was an angel that came down.

It's describing the belief. The reason why the paralyzed and the layman, the blind sat around this pool was because they believe that when the water stirred without a palpable wind and sometimes it did, difficult to know how it could have been an underground source. But if the water stirred and they didn't feel a wind, if you got down in there while

the water was still stirring and you were sick, you were healed.

“Now, just something about the pool that's of interest, brief but important, I think.”

In the 18th or 19th century, 18th and 19th century, when modern historical scholarship was beginning to develop, a lot of the historians cast an eye on the Bible to try to figure out whether or not they believe it was a reliable history or whether it was legends, filled with legends and one of the things they looked at was this particular chapter. It talks about a pool with five porches and what many historians concluded was, this

is a perfect example of why we can't trust the Bible historically.

First of all, at the time, there was no knowledge of every other being such a pool.

It was no record of it. There was no historical record of it. There was no knowledge of there ever being a pool of Bethesda in Jerusalem. Number two. The author of this gospel, this was said, it was surrounded by five porches.

The Greek word is Stella. The word Stella means it says here, a roofed colony, which is what you and I would call a porch. It was a roof without any wall but with support of my columns. And around the edge of a pool, it would be a porch.

People who came to the pool would sit in the shade. They didn't go out in the sun of that time in climate. They would sit in the shade, go down in the pool, come back out and sit under the porch. So everybody said the historian said not only is there no record of any such pool, but to have five porches around it.

Five stoas would mean it had five sides and no one had ever heard of a pentagon pool. That just shows that whoever wrote this did not know the architecture of the time. And therefore, this was part of the academic case against the reliability of the scripture that developed in those centuries and said, look, it's very clear whoever wrote this was not a contemporary eyewitness.

Even to Ben John, the gospel, they Apostle John, it had to be somebody who did not know what Jerusalem was like in those days or the architecture it must have been written much later. So it was an argument against it being a contemporary witness. When I was in college, I was wrestling with whether I could trust the Bible and I came

of ancient history, I mean historian, knowledge, new ancient history named FF Bruce, and

“the name of the book was the New Testament documents, are they reliable?”

And in the book, one of the things he points out was this very, this pool. They says for quite a number of years, people said, oh, there isn't a such record of a pool, it was clearly made up and even if there was a pool, it wouldn't have five sides to it. And then they dug up the pool.

First of all, he discovered that there was a church that the pool was under a church

that had been many, many years ago, to mark the location of the pool. And then secondly, when they actually got down and excavated the pool, they discovered that there were actually two basins. The pool had two parts, two basins, and it was the two basins were divided by a ridge of rock, and there were five porches like this, porch, porch, porch, porch, and then

a porch on the ridge. So there were five porches on the other hand, it wasn't, there wasn't five-sided. And Ephraim says, the irony is, since probably the pool was destroyed very soon after Jesus' life and when the Jerusalem was sacked by the Romans, now the pool Bethesda in John chapter 5 actually is evidence that this was a contemporary witness.

And anybody who had lived very long after Jesus wouldn't even have known about the pool. And so now what used to be evidence that you can't trust the Bible as a historically reliable now is evidence that you can trust the Bible as historically reliable. Question, what does it matter? What does it matter whether you can trust that the New Testament documents are telling

you things that actually happen, or it makes all the difference in the world and here's the reason why. Christianity was like all the other religions of the world, all of which say God saves the worthy.

“If you want God's blessing, if you want God's salvation, you must be worthy of it.”

You must live a particular kind of life, you must have a particular kind of virtue and character, you must do these sorts of things, God saves the worthy. Now, if that was the case and Christianity was like all the other religions of the world, it really wouldn't make much difference. Whether this stuff actually happened or not, why?

Because when you read the life of Jesus, you're getting a blueprint. A blueprint for how to live, look at how he loves people, look at how he perfectly, he follows God, look at he goes to the cross, he dies for his enemies, he forgives them as he's dying. Wow, look at this life of virtue and character and self-denial and forgiveness. Look at that, that's how you're supposed to live, whether it happened or not, doesn't

really make any difference? Why? Because you got the blueprint and what saves you is your life. If your life conforms to this, you are saved. So whether or not the blueprint happened or not, doesn't matter, right?

But of course Christianity is not at all right, the other religions. Jesus says, I come not to call those who think they're righteous, but only those in other sinners. Paul says in Romans 4 that God saves and justifies the ungodly, apart from anything they do.

Christianity says salvation is by free grace, wondrous grace, amazing grace, you know, crazy

grace, absolute grace, why? Because Christianity says we're not saved by our life, we're saved by His. We're not saved by our fulfilling the requirements of the law and loving and doing, we're saved because He has done it all.

“He has fulfilled all the requirements, He lived the life you should have lived.”

He died the death we should have died. He did it all in your place and when I believe in Him now it becomes mine, I receive it as a gift. You see, it does matter whether these things happen or not. Because if it didn't happen, you can't be saved by grace.

You're just going to be like everybody else, you're going to be under the crushing burden of having to be worthy. But if it happened, you can be saved by grace and it did happen. Point two, that's what we learn about the pool. Point two is by the way, the same thing.

We're going to learn the same thing, by the way, all three points. It's very repetitious.

Because the second thing is we look at, let's look at the man and we're going to see the

very same idea, which is that our salvation is by sure grace. Let's look at this man, starting at verse 5, who is this guy? One was there had been an invalid for 38 years, important to see that we really don't know what caused his inability to walk. The word invalid is a general word that means disabled.

That's all I mean. It doesn't tell us whether it was an injury. It doesn't tell us whether it was a sickness.

“When it says he'd been an invalid for 38 years, we're not told, is he 38?”

So he was sort of born with some kind of disability is he, you know, 60, and this happened when he was in his 20s, we really don't know. All we know is he couldn't walk, and he's lying there, hoping that if the water stirred, he could get in there and get his healing.

Now, let's notice three things about him, basically these are the three stages in his

relationship with Jesus, and each one of them is instructive for us first. Please first of all, notice that Jesus comes to him. When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, "Do you want to get well?" Jesus asked the question, "He doesn't come to Jesus, Jesus comes to him."

“He doesn't ask Jesus for something, Jesus asks him for something, okay?”

He doesn't know who Jesus is. He's not any way after Jesus, Jesus comes after him.

Now, this is the first thing we ought to notice, that we have here a picture of what

the Bible says, what the Bible lays down as a principle, and that principle is that if you ever find God, it's because God came searching for you. Now, for example, Paul says it very categorically in Romans chapter 3, first of all he says, "No one is good, well, we understand that, you know, nobody's perfect, we get that." What then he says, "No one seeks for God."

Now, when you read that, I felt this way the first time I first ten times I read that. My life, that that seemed to be overkill, that seemed to be reaching for too much it. What do you mean no one seeks for God?

“There's a lot of people who seem to be seeking or looking for God and come to realize that”

Paul means there is not that no one is interested in God in general or that no one is interested in spiritual issues. What he's saying is no one actually deliberately seeks the true God as he's described in the Bible. Now, here's why he's absolutely right.

There's all sorts of concepts of God that are actually pretty attractive, but as a person has been teaching this stuff for 40 years and have been exposing people what the Bible says about God, I know that when you actually open the texts where it talks about God's absolute sovereignty and he speaks out of the world when it says to Job, "I do not have to justify myself to you, who are you, I created you."

Mount Sinai comes down, he says, "I am absolutely holy and I'm on the mountain, if anybody even touches the mountain, if any sinner even touches the mountain, you're going to die." I mean when you see this absolute sovereignty, this utter glory, this perfect holiness that the Bible says is the true God. Whenever I open that to anybody at all, we hate it.

There's all kinds of gods that we can kind of, you know, be kind of attracted to. But the God of the Bible, the God that is revealed in the Bible, there is a deep, deep, deep, deep allergy to we are, we are, we recoil from it and that's because the explanation is, Genesis 3 explains this, the first temptation, the serpent, Satan, comes to Adam and even says, "Did God say he do that? No, he won't. If you obey him, this is going to happen,

that's going to happen." Now, the old theologians call that the live Satan. And at the deepest depths of your heart, there is this lie still, this belief, it's very deep and it goes like this. Don't get near to God or he will utterly destroy your happiness. God is a killer, at least he's a happiness killer. And if you get near him, and if you start

to obey him, if you get control, you will never be happy again, never.

Jesus was the most influential man to ever walk the earth. And his story has been told through books, movies, and articles in hundreds of different ways. Can anything more be said about him? In his book, Jesus the King, Tim Keller journeys through the gospel of Mark to reveal how the life of Jesus helps us make sense of our lives. Dr. Keller shows us how the story of Jesus is at once cosmic, historical, and personal, calling each of us to take a fresh

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That's gospelallife.com/give. Now, here's Dr. Keller with the remainder of today's teaching. Now, that is according to the Bible. That is the deepest level of your heart. Whatever else is in your heart, you believe that. And if you don't believe that, I don't think you know your own heart. If you don't know that that's in there, you don't know your own heart. And I try as much as possible to only say things up here that I'm absolutely sure of.

And that's the reason why when you get near the God, the kind of unvarnished, raw God, not the purified God, not the God that we, we trended, pull together, we're seeking, but the God who reveals himself in the Bible, no one seeks a God like that. No one. You either are going to try to remake him or you're going to try to run from that God. You're going to try to remake him or you're going to try to run from him. Unless God

does something about your blindness, does something about your fearfulness, does something about your your denial, unless he penetrates, unless he comes in and starts to take away all that. And that's the reason why, what do we have? That's the reason why we have John 644. No one can come to me unless the Father draws him. Acts 1614, the Lord opened Lydia's heart to respond to Paul's message.

First, John 4, we love him only because he first loved us.

Does not that I did choose the, for Lord that could not be? This heart would still refuse the, heads down, not chosen me. My heart owns number four, for the Irish Grace I thirst. This knowing, if I love the, that I must have loved me first, Isaiah 65 verse 24 before they call, I will answer him. And while they are speaking, I will hear.

It's the first point. He comes to us. And by the way, this is good news. I don't

“want you to look at me like this for it. If you want to pray, if you say to me,”

if it comes into your heart to pray for something, don't say, "Oh, I wonder whether God's going to hear this." You wouldn't even want to pray it unless he was helping you. You wouldn't even want to seek him unless he was helping at the moment. So, that's, that's good, isn't it? Point two. Now, let's take a look at the next level. So, Jesus responds, you know, goes to him. Sir, the invalid replied, "I have no one to help me into the pool when the water is stirred."

Well, I'm trying to get in somebody goes that down ahead of me. Okay. So, Jesus comes at N says, "Would you like to get well?" And the man says to him, "Yeah, of course, I would love some help to get into the water." That's why I'm not well, because I can't get into the water. Now, here again, we have a picture

“of something that I think is a lot more subtle and oh my goodness, it's subtle.”

He is willing to partner with Jesus. You know, Jesus comes on, "Would you like, would you like to be well?" He says, "Hey, I'd love to have help getting into the water." In other words, yes, whoever you are, I'd be happy to partner with you to get me into the water, which will save me. In other words, he's not looking at Jesus and saying, "You are where my salvation rests." He's saying, "Please help me get my salvation." Not,

you are my salvation. We're all like that at the beginning. We're all like that at the beginning.

Every one of us, honestly, I was, I think you are, you were. Here's what I mean. Usually,

we come to Christ, or we start getting religious, we start to go to church, or come back to church, whatever, because something goes wrong in our lives. Because we thought Mr. Wright, or Ms. Wright, was going to make it all right, and it didn't, somehow or another. Or the career is going in a bad direction, or something. We, and so you start to go toward Jesus, but almost always, almost always, what you're really saying is, "I need help to get back in the water." You know,

we're laying around the water, the water is Mr. Mr. Wright, or career, or something. These are the things that are my joy. These are the things that are my salvation, and I'd be quite willing to partner with Jesus if he helps me. Look, people go to the ministry to serve Jesus, yes, but

“to feel important, and they haven't been able to feel important somewhere else.”

In other words, what's really going to save me, what's really going to make me, is it feel important to do this, to do that, and I'm happy to have Jesus help me get there. We are all like that. I would even go so far as to say, though, even the very beginning,

or you need spiritual strength, so I can get my career back on track," or, you know,

“so I can start to feel better about myself. In other words, we tend to use him as a means to an end.”

Instead of just like this guy, otherwise, yeah, I'd be happy to help you help me get my salvation. Instead of saying, "You are my salvation." I'll be happy to let you help me get to something that makes me feel significant and secure rather than to say, "You are my significance. You are my security. If I'm in you, if I have your love, if I am in you, then I have it." I don't need to get into the

water. I would say, actually, probably even those of us who really finally figured that out

and to some degree have embraced that truth, probably spend the rest of our life really truly understanding and practicing it. We still say, "I would be very happy for Jesus for you to partner with me and help me find the things that really are my salvation." Instead of saying, "You're my salvation." You know, David in Psalm 43 is a place where he says, "My joy."

“Talks to God that way. "You're my joy." Not, you can help me find my joy if you partner with me.”

"You are my joy." That's the second thing that we see here. First of all, God has to come to us if we're even going to find him. Secondly, when he first starts working with us,

almost always, we're just trying to partner with him, using him as a means to an end to get us the

things that we think will save us instead of seeing our salvation in him. Thirdly, now finally, in spite of all this, in spite of this, cluelessness, what does Jesus say? No, I'm not taking you down of the water. Get up. I am the water. Get up. Pick up your mat and walk. And at once the man was security, picked up his mat and walked. The day on which he took this took place was a Sabbath. Now, what's interesting, almost immediately, is there's a controversy. He has been told to take

up his mat and walk that immediately puts him into violation of the rabbinical, at the time the rabbinical laws on what you couldn't do on the Sabbath. And one of the things there was like 39 different things you couldn't do on the Sabbath. And most of them had to do with carrying weights. And one of the things you couldn't do is this. So it says, as soon as he did this, it says, you know, he says, "Get up. Pick up your mat and walk." It says, "Verse 9." And once the man was security,

picked up his mat and walked, the day on which this took place was a Sabbath. So the Jewish leader said to the man who had been healed, it's a Sabbath, the law forbids you to carry your mat. But he replied,

“"This guy told me to do it." Pretty interesting. Remember, God comes to Adam and says, "Why did”

you eat the fruit?" She made me do it. Why did you give your husband the fruit? The serpent, you know, so down the line, immediately, why are you carrying the mat? He realizes, oh my gosh, the power of the beer and you know, angry at me. It was his idea. But the guy had left. I mean, Jesus had vanished. And then when Jesus comes back to him, look carefully here. Jesus comes back to him in verse 14. And he says, "See, you are well again, stop sinning or something worse

may happen to you." Now, we're not totally sure what that means. It's possible that he's saying that the reason why you were injured was because of some way in which you were living or he might be saying, you know, if you don't come to faith now, but maybe God will give you something else in your life

to finally wake you up. Jesus' whole point is, I didn't want to just help you in the body. I want

you to believe. I want you to be spiritually and completely healed, not just physically healed. But there's no indication that the man in any way responds. There's no indication. When we get to John chapter 9, we're going to see a man born blind. And he's healed. And immediately, Jesus leaves. But when Jesus comes back, he believes in Jesus and he defends Jesus to the authorities. This guy, not only doesn't respond with belief, but the minute he figures out who Jesus says,

look what happens in verse 15. The man went away and immediately told the Jewish leaders it was Jesus would made him well. Say, who made you? Why are you carrying this man? Not my problem. This guy over here did it. Where? Where? I don't know. And then when he finds Jesus, he runs back to the authorities to try to get in good with the powers that be. And says, there's the guy. You know, don't prosecute me. There's the guy. The man doesn't believe.

The man doesn't appreciate what Jesus has done. And I know there's a lot of people who say, what? That's not a hospice to end. What? What? What do you mean? Jesus heals them. And he's supposed

all the places. This is what it would see. Look, I remember some years ago, I was studying the Bible

every week with a group of people from very different, with very different places in their beliefs. And we were going through, we, as you go through the Bible, everybody, every one of the so-called, here's a faith is very flawed. Here's Abraham lying about Sarah, so that people say, oh, she's not my wife. She's my sister. So they take her into bed. And, you know, because he's afraid they're going to kill him for his wife. And then there's

then later on, Sarah says, I can't give you children. He says, Abraham, take my Egyptian slave

woman and sleep with her and then she'll have children for you. And then as soon as he does,

and they children are born and a child is born, Sarah gets jealous. The slave gets jealous. Sarah says, I'm going to send you off into the wilderness of the desert where you can die. Abraham says, leave me out of it. You know, then there's Isaac and Rebecca, you know, deceiving each other and then there's Jacob and Esau, deceiving each other and then there's David,

“killing a man to get his wife and don't get me started on Samson. So I remember at one point”

that somebody sort of pushed the Bible back and said, this makes no sense at all. These people are all idiots. There are places where here's Abraham, Isaac, Jacob, David. There's, we have whole chapters go by without anybody really being a good example. And I remember the person said, I thought the Bible was supposed to be a set of moral examples to inspire us to live. And I said, ah, you've missed the whole point of the Bible. If the Bible's message was,

God saves the worthy, then of course. The stories of the Bible would be all people who responded, who did the right thing, who summons up the blood, who were faithful, who were courageous, but what you actually have is a set of stories about men and women who don't seek God's grace, don't deserve God's grace and don't even appreciate God's grace once they get it. Because salvation is by grace. That's the message. That's a message here. It's not a bunch of little

esophos fables, little moral exemplars that inspire us how to live. It's actually to tell us that you'll

“never be what you should be. You know you never should be what you should be. You need to throw”

yourself on the mercy of God and give your life holy to Him and receive that mercy as free. Thirdly. The very, the little, this little controversy here at the end is more than you think. When Jesus, they come after Him and they say, you are healing and doing things on the Sabbath.

And what does He say? He says, "My father is always at work to this very day and I also am working."

Now here's what's going on. The rabbis all taught that the only person who worked on the Sabbath without sinning was God. The only person who could work on the Sabbath without sinning was God. And so Jesus said, "Okay." My father and I are doing our work. And see, they immediately knew what He was saying. I'm not sure you and I would first time through, but verse 8 makes it very clear. Verse 18, they immediately knew He was saying He was God.

He says, "I'm only doing the work that God does on." And what does that work? Well, see, if He's saying that the healing of this man was part of his work, what He's saying is, "My redemptive work, my restoring work." This is what the Sabbath is really all about.

“You remember how in John chapter 1, Jesus is called the Lamb of God, the Passover Lamb”

symbolized atonement. And Jesus is essentially saying, "I bring the atonement that the Passover Lamb only symbolized in point two." Now He's actually saying, "I'm Lord of the Sabbath," which is, by the way, something He does claim elsewhere. And what that means is, "I bring the deep rest and salvation that the Sabbath can only point two." When God rested from His work at the end of the days of creation in Genesis 6,

it says He rested from His work that can't mean that He was tired. It can't mean He needed physical restoration. What did it mean that He rested? It means He was satisfied. It means He was at peace. Say, "Okay, now let's move." Over and over in the Old Testament,

One day a week, you need to rest. But it's very clear that Sabbath rest refers to more than just

“physical restoration. Because when the children of Israel are brought out of Egypt, He says,”

"I will take you into the promised land where I will give you rest." In the middle of the wilderness, when they disobey God, He says, "Well, if you disobey me, you will never enter into my rest." It's very, He's talking about something deeper than that. And here's why, it is one thing to rest physically for a day. But it's another thing to rest, not just from your physical work, but from

the work underneath the work. What is that? Never how Rocky says to Adrian in the first Rocky,

the only good Rocky movie. She says, "Do you want to win or something like that?" He says, "I don't even care about winning. I just want to go to the distance. Then I'll know I'm not a bum." Harold Abrams is being asked in "Chair, it's a fire. Why are you working so hard to get the goal?" He says, "When that gun goes off, I've got 10 seconds to justify my existence." Some of you come from traditional cultures, where you're really working, but you're working,

“working, but you're actually working to please your parents and your family. Make them proud, right?”

Those of us who are from more Western cultures, we're working, working, working, but we're really

trying to get self-esteem, aren't we? We're trying to say, "I am good. I'm good at this. I can do

this. I'm accomplished. I'm smart. I'm making money and I'm thin." And these are ways that we're told you can have health self-esteem. See, there's work and then there's the work under the work. There's the work we're doing, which we have to, you know, we knock off because we're tired, but the work under the work, which is to justify ourselves. It's to save ourselves. It's to get our self-esteem, our worth. That is crushing. And, you know, you can knock off for a week,

but what you really need is arrest from that work underneath the work. And, of course, the book of Hebrews talks about this because the Sabbath day is pointing to that rest. And in Hebrews chapter 7, Hebrews chapter 4 says there remains then a Sabbath rest for the people of God. For anyone who enters God's rest, rests from his own work, just as God did from his. Now, how do you rest from your own work? When Jesus died on the cross, he said, "It is finished. What was he doing?"

Oh, it was finished. His work. What was his work? He was living the life and doing the work that you and I will do unless we rest in what he has done. He says, "Because I have fulfilled all righteousness, believe in me and you'll know that God loves you, God accepts you, you are righteous in his sight." And what that does is it gives you, if you begin, when you realize, because of his work, because he died on the cross. Because of his work, I can rest from that work underneath the work.

Of course, I want to please my family. Of course, I want to do well. Of course, I want excellence, but it's no longer, it's not the water anymore. It's not the salvation anymore. Now, it just becomes a good thing that I'm going to try for. Because deep, deep, deep, deep,

“down inside, I've got rest. I've got total and absolute rest. Have you got that?”

See us, Lewis. In one place says, like this, this is what Jesus is saying. You know that place where Jesus has come unto me, all ye who labor and are heavy laid and I will give you rest. Take my yoke upon you, see, making Jesus Christ the person who you live for will give you a deep rest, living for anything else but Jesus Christ will just crush you with restlessness and weariness. And see us, Lewis says, this is what Jesus is saying to you. I am the way that truth

the life. If anything, whatever is keeping you from God or for me, whatever it is, throw it away, come to me, everyone who's carrying a heavy load. I am rest. I am life. I am your food.

And finally, do not be afraid. I've overcome the whole universe. Let's pray.

So, Father, we thank you that you have shown us again through this miraculous sign that your son, Jesus Christ, is not just our helper. He's not just our model or exemplar. He's our savior. It's just help us get into the water. He is the water. He has just helped us work ourselves out of that sense of unworthiness that we have but he is ourworthiness. He is our rest. We thank you that he went through such agony and died on the cross so that we can say it really

now in our lives through the Holy Spirit in Jesus name we ask it may be.

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That website again is gospelandlife.com/partner. Today's sermon was recorded in 2014. The

sermons and talks you here on the Gospel and Life podcast were recorded between 1989 and 2017. Well, Dr. Keller was seen your pastor at every deem of Presbyterian Church.