Podcasts about thus jesus

Wednesday, 2 April 2025   And at once some of the scribes said within themselves, “This Man blasphemes!”   “And, you behold! Some of the scribes, they said to themselves, ‘This, He blasphemes'” (CG).   In the previous verse, Jesus saw the faith of those who brought the paralytic who was lying on a bed. Because of how they came to Him, He said, “You embolden child! Your sins, they are forgiven you.” Now, Matthew continues with, “And, you behold! Some of the scribes.”   Luke provides the background for these words –   “Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.” Luke 5:17   These men had heard about Jesus and had come to see what was going on. Whether those from Jerusalem and Judea knew of Him from His time there, or whether word had come about Him and they went to see Him isn't known, but they were clearly there with the intent of ascertaining what He was doing. Having heard Jesus' words to the man, “they said to themselves.”   One might question if this means they spoke to one another or if they spoke in their minds to themselves. The answer is found in Mark and Luke. Mark said they were “reasoning in their hearts,” something Jesus confirmed by asking, “Why do you reason about these things in your hearts?” (Mark 2:8). Luke confirms this, essentially saying the same things.   This demonstrates a power and ability that is ascribed to God alone, such as –   “I, the Lord, search the heart, I test the mind, Even to give every man according to his ways, According to the fruit of his doings.” Jeremiah 17:10   This sentiment is found several times in the Old Testament. It is a capability only the Lord God possesses. And yet, the way the gospel writers have presented the matter, they confirm that Jesus is fully capable of this. It is a thought later confirmed in Revelation –   “I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.” Revelation 2:23   Understanding this ability of Jesus, who is God, it next says, “This, He blasphemes.”   Saying “This,” appears to be a contemptuous way of speaking of Jesus. That then leads to the thought of Him blaspheming, which is a new word in Scripture. The Greek is blasphémeó, a verb originally signifying to speak evil of, slander, or revile. In the case of God, however, Bengel rightly states –   “Blasphemy is committed when (1.) things unworthy of God are attributed to Him; (2.) things worthy of God are denied to Him; (3.) when the incommunicable attributes of God are attributed to others.”   Jesus is claiming an ability and a prerogative that belongs to God alone. That is noted, for example in Isaiah 43:25 –   “I, even I, am He who blots out your transgressions for My own sake; And I will not remember your sins.”   It is true that there are times when one person will say to another something like, “Please forgive me of my sin.” However, that is referring to a matter between the two, not the forgiveness of transgressions against God that can only be forgiven by Him. What Jesus is doing is placing Himself between God and the sinner in a manner similar to the role of the priest.   However, a priest in Israel only performed a function that allowed sin to be forgiven according to the law set forth by the Lord. He was not the one who provided the forgiveness, only the means by which it was secured for the person. Jesus is actively saying that He forgives the man of sins against God, something only God can do. Of this, Kubel says the following –   “No passage of the Old Testament affirms that the Messiah himself will forgive sins. Thus Jesus ascribes to himself what even the highest Old Testament prophecies of the Messianic time had reserved to God; e.g. Jeremiah 31:34; Isaiah 43:25.”   This is correct. In Isaiah 53, it notes that Jesus would be the One to bear the sins of the people, but it was not fully understood that this meant both in the forgiving of them actively, such as in this case in Matthew, as well as bearing them in the manner which the animals under the Old covenant were supposed to do, meaning in a substitutionary manner.   Jesus provided both types of forgiveness before God, meaning He is equal to the Father.   Life application: The words of this short verse are filled with hints of the deity of Jesus. He is capable of reading the hearts and minds of the people, something that is ascribed to God in the Old Testament. He holds the approval to forgive sin. Again, it is an authority that belongs to God alone in the Old Testament.   And yet, these things are shown to be capabilities that belong to Jesus in the New. And it is not just during His earthly ministry to Israel that it is so. Rather, since His resurrection, He is the One to judge sin, wield the full power of God – having all authority in heaven and on earth, and He is the One who reads the hearts and minds of the people of the world.   The Bible leaves no doubt as to the nature of Jesus Christ. To deny these fundamental truths concerning Him is to deny what is clearly presented in the word. If the Bible is the word of God, then to deny what it clearly presents concerning Jesus is blasphemy against God.   Lord God, help us to understand the nature of Jesus intimately. May we pursue the knowledge of Him with every fiber of our being. We ask Your help in this because we know that in knowing Him, we will know You. Be with us in our pursuit of the wonderful Lord Jesus! Amen.

The restoration of the breach between Adam and YHVH required a willing and innocent sacrifice to restore communication and relationship. This bridge (atonement) was built by the faith and obedience of Jesus Christ (our example). Jesus said, "I always obey the Father." The success of Jesus allowed the presence of God to be moved from Herod's stone temple to the hearts of obedient men. This was an expected result of the coming Messiah – no longer would the sacrifices and temple services be required. Messiah, our High Priest, reigns in us!***Chapter 100: Jesus Once More Speaks Of His Death And ResurrectionJohn 12:20-50CERTAIN GREEKS had had arrived at Jerusalem for the feast days. They went to Phillip of Bethsaida in Galilee, saying: “Sir, we would see Jesus.” Phillip told Andrew of the request and both Phillip and Andrew went to Jesus with the message. Jesus replied: “The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, ‘Except a grain of wheat fall into the ground and die, it abideth alone.'But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be. If any man serve me, him will my Father honor. Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour. Father, glorify thy name.” Then a voice from Heaven was heard, saying: “I HAVE BOTH GLORIFIED IT, AND WILL GLORIFY IT AGAIN.” Some of the people who heard the voice said it thundered. Others said: “An angel spake to him.” Jesus answered, saying: “This voice came not because of me, but for your sakes. Now is the judgment of this world. Now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me.” Thus Jesus signified how he was to die. The people asked him: “We have heard out of the law that Christ abideth forever. And how sayest thou, The Son of man must be lifted up?' Who is this Son of man?” Jesus replied to the people: “Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light.” When he finished speaking, Jesus left and hid himself from the multitude. Even though he had done so many miracles before their very eyes, still they did not believe in him. Thus was the prophecy of Isaiah fulfilled, that which said: “Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed? He hath blinded their eyes and hardened their...

Some effort is required to see beyond the present earthly circumstances in the teachings of Jesus. Obedience in tithing, no matter how small the gift, gains the attention of God. Offerings cannot be given to God until the tithes are paid. Jesus said tithing "mint and rue" should be done but not as the fulfillment of the law. Do justly. Love mercy. Walk humbly with your God - too. Don't rob God. Give not to get but as a loving child. Jesus covert mission in the earth was not vindicated by large crowds or military style conquest. The murderous plans of the rebellious religious leaders toward Jesus interfered His original plan to be a willing sacrifice. We thwart God's plan when we operate on our own wit, rather than being led by the Spirit of God.IMPORTANT! Keep the commandments. Take time every day to hear the voice of God. Never, ever violate your conscience. ***99: Jesus Praises SincerityMark 12:41-44; Luke 21:1-4JESUS STOOD in the temple watching rich men place gifts of money into the temple treasury. He saw a poor widow cast two mites, amounting to one farthing, therein. Jesus said: “Of a truth I say unto you, that this poor widow hath cast in more than they all. For all these have of their abundance cast in unto the offerings of God, but she of her penury hath cast in all the living that she had.”***100: Jesus Once More Speaks Of His Death And ResurrectionJohn 12:20-50Certain Greeks had arrived at Jerusalem for the feast days. They went to Phillip of Bethsaida in Galilee, saying: “Sir, we would see Jesus.” Phillip told Andrew of the request and both Phillip and Andrew went to Jesus with the message. Jesus replied: “The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, ‘Except a grain of wheat fall into the ground and die, it abideth alone.' But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be. If any man serve me, him will my Father honor. Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour. Father, glorify thy name.” Then a voice from Heaven was heard, saying: “I HAVE BOTH GLORIFIED IT, AND WILL GLORIFY IT AGAIN.” Some of the people who heard the voice said it thundered. Others said: “An angel spake to him.” Jesus answered, saying: “This voice came not because of me, but for your sakes. Now is the judgment of this world. Now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me.” Thus Jesus signified how he was to die. The people asked him: “We have heard out of the law that Christ abideth forever. And how sayest thou, The Son of man must be lifted up?' Who...

the word on The Word - Fifth Sunday of Lent, Year A John 11:11 “Thus [Jesus] spoke, and then he said to them, ‘Our friend Laz'arus has fallen asleep, but I go to awake him out of sleep.'” Have you ever heard of death referred to as sleep? Melissa and Veronica investigate how one of Jesus' miracles shows both His humanity and divinity. For Sunday's Mass Reading: ewtn.com/catholicism/daily-readings/2023-03-26

Many Christians associate the king-priest concept with Jesus, as He is enthroned at God's right hand and interceding for His people. This isn't incorrect, but Jesus is the singular King-Priest precisely as God's true Image-Son - as True Man. For the regal-priestly function is the human vocation, as God created man to administer His rule in His creation and mediate the creation's relationship with Him. Thus Jesus' role as King-Priest is the role of all who share in His consummate human life by His Spirit, and so is fundamental to the Church's vocation in the world.

Many Christians associate the king-priest concept with Jesus, as He is enthroned at God's right hand and interceding for His people. This isn't incorrect, but Jesus is the singular King-Priest precisely as God's true Image-Son - as True Man. For the regal-priestly function is the human vocation, as God created man to administer His rule in His creation and mediate the creation's relationship with Him. Thus Jesus' role as King-Priest is the role of all who share in His consummate human life by His Spirit, and so is fundamental to the Church's vocation in the world.

John 21:14 This is now the third time Jesus showed Himself to His disciples after He was raised from the dead. 15 So when they had eaten breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love Me more than these?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Feed My lambs."16 He said to him again a second time, "Simon, son of Jonah, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My sheep." 17 He said to him the third time, "Simon, son of Jonah, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Feed My sheep. 18 "Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish." 19 This He spoke, signifying by what death he would glorify God. And when He had spoken this, He said to him, "Follow Me." Today we look a little closer at the three do you love Me statements and what they mean to us in practical terms of what we need to do and how we need to live in light of these questions. Peter is like us in that he is not willing to totally commit to something unless we are sure WE can pull it off. So, Jesus gives a prophecy of how Peter will die. He tells Peter that he will live to be an old man and then they will put him on a cross. That he will glorify God through his death. That is just like God to let us know, yes you have failed, yes you are hesitant to fully commit now because of your failure, but I am going to use you anyway. Also, I want to let you know that when it comes time to stand up for me, you will not fail, you will not make the same mistake again and you will ultimately do the will of God as you are supposed to when it really counts. 2Co 9:15 Thanks be to God for His indescribable gift! 14 This is now the third time Jesus showed Himself to His disciples after He was raised from the dead. Joh 20:19,26 John said that this was the third post-resurrection appearance "to the disciples" (i.e., the apostles, cf. 20:19-23, 26-29). Chronologically this was at least Jesus' seventh post-resurrection appearance (cf. 20:11-18; Matt. 28:8-10; 1 Cor. 15:5; Luke 24:13-32; John 20:19-23, 26-29). Nevertheless it was the third appearance to the disciples, and the third appearance to the disciples that John recorded. John viewed this appearance as further proof of Jesus' resurrection. Perhaps he viewed it as completing a full complement of testimonies since he drew attention to its being the third appearance to the disciples. The number three in Scripture sometimes connotes fullness or completeness (e.g., the three Persons of the Trinity). However by calling this appearance a "manifestation" (Gr. ephanerothe, cf. v. 1) John indicated that he also viewed it as a revelation of Jesus' true character. So far Jesus had reminded these disciples of lessons that He had taught them previously that were important for them to remember in view of their mission. He had also set the stage for an even more important lesson that would follow. I believe there are lessons to be learned from this miracle in the light of its similarity to the great fish harvest of Luke 5. Because of the fishing miracle in Luke 5, Peter and the other disciples came to see Jesus (and themselves) in a whole new light. There, Peter realizes he is not worthy to be in the same boat with Jesus. In John 21, Peter and the others are once again awed by our Lord and His works. In both texts, these professional fishermen were not able to catch anything on their own, even though they were laboring in the area of their expertise. Jesus taught them that He is the source of their success, He is the One Who, when obeyed, makes men fruitful fishermen. In Luke 5, the disciples were called to leave their fishing boats and to become “fishers of men” (5:10). I believe that John 21:1-14 is a reaffirmation of that original call. The disciples are all waiting around, wondering what to do with their lives. I believe that by means of this miracle Jesus reiterates and reinforces their original call, which came in Luke 5. There are some interesting differences in these accounts as well—and lessons to be learned from them. The most obvious (and probably the most important) difference is that in Luke 5, Jesus was in the boat. In John 21, Jesus is on the shore. You may think I am pressing the limits of this story, but there is a lesson here: “Jesus is able to guide, to provide for, and to watch over His disciples just as well (better?) from a distance, as He is able to care for them “up close and personal.” From 100 yards away, Jesus knew they had caught no fish. From 100 yards away, Jesus could guide them to an abundance of fish. Even before they saw Him, Jesus was prepared to provide for their needs. He had breakfast “on the table,” so to speak, when they arrived on shore. Were the disciples uneasy about Jesus going away, about Jesus leaving them to return to His Father? Such fears are unfounded. He is just as able to care for them when He is in heaven as He was to care for them while He was on earth. I think this was a significant part of the lesson He wanted them to learn. That is why this story is included here -- to teach us that in the work of evangelizing, whether through mass evangelism or individual witnessing, God himself is working with us and will supply far more than we ever dreamed. Both of these accounts refer to Peter as "Simon Peter." Recall that when the Spirit of God uses the name "Simon" Peter, the natural Peter, the one with whom we feel a kinship, the Peter in us all, is in view. And three times, Jesus is going to ask Peter the same question, or at least, we think it’s the same question, but as we’ll see as we move through this there’s actually a subtle shift in this question that we can’t see in our English Bibles, right? It’s a rich picture of how intimately Jesus knows His friend, Peter, and by implication, how He knows us. So, not only the guilt of, “Oh, I failed, and I didn’t respond well,” but, “Let me restore you to a place of usability that’s far beyond your wildest imagination.” We need to keep this in mind as well, especially those of us who are very aware of our own sins, and how we have failed… No matter how great a person is, he may fall (cf. 1 Cor. 10:12).[i] Would you begin to understand that nothing you will ever done will make Him love you more, -and nothing you have ever done will make Him love you less. And when you start there, I believe the prayer thing is going to take care of itself.” But we’re all in this performance quota, “I have to do this before God will look on me favorably.” He could not have demonstrated His love more profoundly than He already has. Why would He then change that conditionally based upon our works? So the motivation is, “I love you, and I want to respond well to you.” Not, “I need to pray more, I need to be more faithful, I shouldn’t have done that.” What a terrible way to live the Christian life. Ultimately, that performance mindset that you’re talking about is legalism. It’s an attempt to self-justify and we have to come back and say do we believe that Christ has paid it all, and that we’re accepted not because of what we do, - but because of what He has done? And Peter had to realize that as well. As we pick up this account in John’s Gospel, Jesus has just finished cooking breakfast for His friends, and He’s about to have a conversation with Peter. to follow Christ as maybe we have promised to do. Jesus is in the business of restoration. I am inclined to understand verses 1-14 in terms of evangelism—being fishers of men. But it is not enough to simply bring a lost sinner to faith in Jesus Christ; that person should also be discipled, and thus brought to maturity in Christ. This seems to be implicit in the Great Commission: Lu 24:33 So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, 34 saying, "The Lord is risen indeed, and has appeared to Simon!" Mr. 16:7 "But go, tell His disciples--and Peter--that He is going before you into Galilee; there you will see Him, as He said to you." Jesus is not seeking to correct (or even rebuke) Peter here for his three-fold denial. Jesus personally revealed Himself to Peter, probably before He appeared to the disciples as a group (1 Corinthians 15:5; Luke 24:34; Mark 16:7). I believe it is there that our Lord dealt with Peter’s three-fold denial, and forgave him. In our text, Peter is eager to be with our Lord. I believe this is because Peter’s sins have already been confronted and forgiven, and thus he has already been restored to fellowship with the Master I am not even inclined to see this text as Peter’s restoration to leadership. There are some scholars who hold that Peter was restored to fellowship in his private interview with Jesus, and that this incident is his public restoration to leadership. I see the emphasis of this passage falling on humble service, not on leadership, per se.????????? this passage is more about love than about leadership. Love for Jesus is demonstrated by faithfully caring for His sheep. So, too, when we care for the sheep whom our Lord loves, and for whom He gave His life, we show our love for the Shepherd. caution should be exercised in making too much of the two different words for “love” which are employed in this text. The two verbs are agapao and phileo. The first two times Jesus asks Peter if he loves Him, the word for love is agapao. The third time Jesus asks, He employs the term phileo. Every time Peter responds to Jesus’ question, indicating his love, he employs the word phileo. The distinctions that some make between these two terms may hold true in some cases, and for some authors. They do not seem to hold true for John, who often uses different terms for the same concept. When commentators do seek to emphasize the distinctions between the two Greek words John uses, they do not agree as to what the meaning and emphasis of these terms are. We should keep in mind that when Jesus spoke to Peter and asked him these three questions, He spoke not in Greek (the language in which the Gospel of John is written), but in Aramaic, the language spoken by the Jews of that day. The change in words may have some significance, but I hardly think it is the key to understanding the passage. Jesus began by addressing Peter as Simon the son of Jonas. In the Gospels, Jesus addressed Peter this way on only the most important occasions. These were his call to follow Jesus (1:42), his confession of Jesus as the Son of God (Matt. 16:17), and as he slept in Gethsemane (Mark 14:37).???????????? When Jesus addressed Peter this way here, Peter probably realized that what Jesus was about to say to him was extremely important. "His [Peter's] actions had shown that Peter had not wanted a crucified Lord. But Jesus was crucified. How did Peter's devotion stand in the light of this? Was he ready to love Jesus as he was, and not as Peter wished him to be?" His will is content with following. His work is compelled by love. His way is committed to God. And his work, or his will is content with following, but his words are about Jesus. Number one, his work is compelled by love. A real committed Christian operates on the basis of his love for the Lord. Two, his way is controlled by God. He has learned how to give his life totally to God and trust Him for it. His will is content with following. He's happy to do what Jesus leads him to do. Fourth, his words are concerning Jesus. His work is compelled by love. His way is controlled by God. His will is content with following. And his words are concerned with Jesus. A committed Christian operates on the basis of his love for the Lord. 15 ¶ So when they had eaten breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love Me more than these?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Feed My lambs." Each question begins with Simon, son of John. It’s funny to me that He names him Peter, but He never calls him Peter but one time. At least, it’s only recorded one time that He calls him Peter. He still calls him Simon. I think it has to do with the person of him before the Holy Spirit indwells him because in Acts he’ll be known primarily as Peter. But now, Jesus still calls him Simon. Called Him Simon Peter every time something important occurred. Original calling, garden of gethsemane, and now. Peter had denied that he was one of Jesus' disciples and that he even knew Jesus three times. Thus Jesus' question was reasonable. He wanted Peter to think about just how strong his love for Jesus really was. "There can be little doubt but that the whole scene is meant to show us Peter as completely restored to his position of leadership. . . . It is further worth noting that the one thing about which Jesus questioned Peter prior to commissioning him to tend the flock was love. This is the basic qualification for Christian service. Other qualities may be desirable, but love is completely indispensable (cf. 1 Cor. 13:1-3)." Our Lord’s addition of the words, “more than these do,” really got to the heart of the matter. Our Lord’s prediction of Peter’s denials came in the midst of Peter’s confident boasting that even if all the others denied Jesus, he certainly would not. In other words, Peter was claiming a higher level of devotion than the rest. Jesus is simply asking him to re-evaluate his boastful claim. And this Peter did. Peter could truthfully affirm that he did love Jesus, but he would not go so far as to claim that his love was greater than that of his fellow-disciples. He also speaks of his love in terms of the Savior’s assessment of it: “Yes, Lord, You know I love You.” To this our Lord replied, “Feed My lambs.” There is some discussion over what Jesus means here. The verse could be translated (and understood) in several ways. (1) “Peter, do you love me more than these fish, more than this boat and the nets, and the things which represent your life of a fisherman?” (2) “Peter, do you love Me more than you love these men?” (3) “Peter, do you love me more than these men do?” But a comparison of these two accounts reveals that what he means is, "Do you love me more than these men love me?" Before he denied Jesus, Peter had inferred that he loved Jesus much more than they. "All men will forsake you, Lord, but I will lay down my life for you," he had said. Clearly he regards himself as more faithful and more committed than the others, whom he expected would desert the Lord in a time of danger. Thus Jesus addresses these words to him, "Do you love me more than these?" When we bring that into our context, taken together, “Peter, now that you’ve denied me three times, remember I told you you’d deny me? Now that you’ve denied me three times, can you tell me that you love me more than these people love me?” That’s the question He’s posing to him. And Peter is saying, “Look, Lord you knew I was going to deny you three times, you know if I love you or not, Lord.” Now, Peter is starting to develop a fuller Christology. This Jesus Christ knows everything about him. And He knows everything about him now. That’s why it grieved him, I think. Three times, “Lord, you know I love you. You know everything.” Peter has learned some painful but necessary lessons. He does not judge himself in relationship to the others, but reads his own heart and replies, "Yes, Lord; you know that I love you." "Yes, Lord; you know that I love you." "Lord, you know everything; you know that I love you." He makes no mention of the others. Here is a great lesson on how we are to look at others. Peter indicates he has learned to read his Lord's mind better. In the Garden of Gethsemane he felt that his love for Jesus required that he assault the enemies of his Lord, but here he learns that he is responsible to feed the sheep of Jesus. That is the correct manifestation of love. Jesus responded graciously by giving Peter a command, Tend My lambs” This is an PRESENT ACTIVE IMPERATIVE. All three of these statements are the same grammatical form. Note that Christ gives Peter a new commission: he is now a shepherd (pastor) besides being a fisher of men. (See 1 Peter 5.) He is now to shepherd the lambs and sheep and feed them the Word of God. All Christians are expected to be fishers of men (soul-winners), but some have been called into the special ministry of shepherding the flock. What good is it to win the lost if there is no church where they might be fed and cared for? When Peter sinned, he did not lose his Sonship, but he did fall away from his discipleship. For this reason Christ repeated His call, “Follow Me.” Christ also confronts Peter with the cross (v. 18), indicating that Peter would one day be crucified himself. (See 2 Peter 1:12–14.) Before we can follow Christ, we must take up the cross. When you recall that earlier Peter tried to keep Christ from the cross, this commandment takes on new meaning (Matt. 16:21–28).[ii] He told Peter to tend (Gr. boske, feed) His lambs (Gr. arnia). Previously Jesus had referred to Himself as the Good Shepherd (10:14). Now he was committing the care of His flock to this disciple who had failed Him miserably in the past. Jesus had formerly called Peter to be a fisher of men, an essentially evangelistic ministry (Matt. 4:19). Now he was broadening this calling to include being a shepherd of sheep, a pastoral ministry. The image, however, changes from that of the fisherman to that of the shepherd. Peter was to minister both as an evangelist (catching the fish) and a pastor (shepherding the flock). It is unfortunate when we divorce these two because they should go together. Pastors ought to evangelize (2 Tim. 4:5) and then shepherd the people they have won so that they mature in the Lord. Here is the chief work of a shepherd. Jesus says to Peter, "Feed my lambs"; "Tend my sheep"; "Feed my sheep." Three aspects of feeding are suggested here: "Feed my lambs." Teach the children. Do not wait for them to grow up. Teach children from the Word what life is all about. Peter was grieved because Jesus found it necessary to ask virtually the same question three times. I do not like to be asked the same question repeatedly. I conclude that either the person asking the question wasn’t paying attention (this could not be the case with Jesus), or that my answer was not acceptable or credible. The three-fold repetition must have registered with Peter as being related to his three-fold denial. Peter was grieved because he realized that the bold and even arrogant claims he had made proved to be empty. Peter is not distressed with Jesus; he is grieved over his own sin. Jesus is not attempting to shame Peter; he is seeking to reaffirm his call to service. Did Jesus question Peter about his love for Him three times? Then note that three times Jesus instructed Peter to care for His sheep. Does Peter fear he has been cast aside as useless? Jesus tells him to return to His work, three times! Peter really did love Jesus. But Peter needed to understand that his love for the Savior was not as great as he thought, just as his ability to catch fish was not as great as he seemed to think. In loving, and in landing fish, Jesus was supreme. Even in the thing Peter did best (fishing), he could not hold a candle to Jesus, who proved to be far better at fishing than he. Peter sought to prove his love for Jesus by boasting about it, by arguing with his fellow-disciples about it (see Luke 22:24), and by being the first to draw his sword and lop off an ear, or perhaps even by being the first man into the water and onto the shore. These were not the benchmarks our Lord had established for testing one’s love for Him. The proof of one’s love for God is sacrificial service —feeding our Lord’s sheep. The way I understand verses 15-19 is something like this: “Peter, do you really love Me as much as you say? Then prove your love for Me by taking care of My sheep.” Jesus is the “Good Shepherd,” Who cares for His sheep (see John 10). If Peter really loves his Lord, then his passion will be the Lord’s passion. The circumstances must have reminded Peter of the scene of his denial. And if the circumstances as such did not remind him of this, what was about to happen was bound to do so. Note the following resemblances: 1. It was at a charcoal fire that Peter denied his Master (18:18). It is here at another charcoal fire (21:9) that he is asked to confess (his love for) his Master. 2. Three times Peter had denied his Master (18:17, 25, 27). Three times he must now own him as his Lord, whom he loves (21:15-17). 3. The prediction with reference to the denial had been introduced with the solemn double Amen (13:38; see on 1:51). The prediction which immediately followed Peter’s confession was introduced similarly (21:18). Ps 1:1 Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But it has been shown that the resemblance is even more pointed. In reverse order the same three ideas—1. following, 2. a cross, 3. denying—occur here in 21:15-19 as in 13:36-38.” William Hendriksen, Exposition of the Gospel According to John, II , p. 486. John 21:15-17 is more about love than about leadership. “Peter if you’re going to love me, part of that will be shepherding and feeding and caring for my sheep, but the manifestation of those attributes come connected to your love to me. If you love me, Peter, you will shepherd the flock that I will give to you. My passion, Peter, will be your passion. The things I’m concerned about, Peter, will be the things you’re concerned about, if you love me.” 16 He said to him again a second time, "Simon, son of Jonah, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My sheep." Ac 20:28; Heb 13:20; 1Pe 2:25; 5:2,4 Now the first and third words for “feed”, “Feed my sheep… feed my lambs… “ is the same word. The middle word is the word I want to talk about. The middle word is the word shepherding. Some of your translations use the word “care for”, and it has the root of a pastor. In fact, the word that Jesus uses here for Peter to shepherd is the word for pastoring and for eldering. Pastoring is the gift, eldering is the function. It is a shepherd; one who cares for people. The shepherd-sheep relationship describes the spiritual task of leaders of God’s people. The command ‘to shepherd’ includes guiding, guarding, feeding, protecting. Then, "Shepherd my sheep." The word means, watch over, guard them. In Peter's first letter he says to the elders to whom he is writing, "Feed the flock of God which is among you, taking the oversight thereof, watching out for them," (1 Peter 5:2). Try to discern where they are at, apprehend the coming dangers, warn and guard them. That is the work of a shepherd. The verbal tense conveys urgency. It calls upon the elder to have the official life of devotion to serving the flock of God.” 17 He said to him the third time, "Simon, son of Jonah, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Feed My sheep. Joh 2:24-25; 16:30 Jesus is the “Good Shepherd”; He is the Shepherd who came to lay down His life for His sheep. If Peter really loves Jesus, he will care for the Master’s sheep, and he, like the Master, will lay down his life for the sheep. Love manifests itself in service—humble, sacrificial, service. You become like the people you love. The things they love, you love. If Peter really loves his Lord, Who is the Good Shepherd, then Peter will surely seek to shepherd in the same way. He will seek the lost sheep (evangelism). He will feed and tend the young and vulnerable lambs (discipleship). And, like the Good Shepherd, he will lay down his life for the sheep. That is why the Lord moves so quickly and easily from verses 15-17 to verses 18 and 19. Peter had assured his Lord that he was willing to die for Him (Matthew 26:35), and so he will. But he will not die in the manner that he once supposed—seeking to keep His Master from being arrested and crucified. Peter will die, as the Savior did, as a good shepherd, and for the sake of the gospel. Finally, "Feed my sheep, my grown-up ones." The instrument of feeding, of course, is the teaching of the Word of God. Open their minds to the thoughts of God. This is the missing element in the church today. The primary function of shepherding is in teaching and explaining the Gospel and the Word to the flock of God. People are not thinking the thoughts of God, not looking at life the way God sees it, but following blindly after the fantasies and the illusions of the world. What is necessary is the unfolding of the mind of God in obedience to the word of Jesus: "Teach the word." The weakness of the church flows from a famine of the Word of God. Peter had learned not to make rash professions of great love. Therefore he did not compare his love for Jesus to the love of the other disciples as he had done before. He simply appealed to Jesus' knowledge of his heart. Notice that throughout this interchange Jesus consistently referred to the sheep as His sheep, not Peter's sheep. Moreover Jesus described Peter's ministry in terms of acts, not in terms of an office. Later Peter wrote to elders urging them to apply these same viewpoints to their pastoral ministry (1Pet. 5:1-4). The Greek word for “sheep” at the end of John 21:17 means “dear sheep. A committed Christian’s way is controlled by God. Having loved Jesus Christ to that extent that you'd give your life for Him, it's no problem to hand Him your life and let Him keep it. Didn't Paul say, "I'm confident that what I've given the Lord He'll keep till the day of Jesus Christ?" And as a Christian, you can say, "All right, Lord, I love You, here's my life, You've got it now, it's up to You to do what You want." Are you willing to say that? Whatever God's will is, he'll do it. The committed Christian yields the control of his destiny to God, no questions asked. Psalm 37:5 puts it this way, "Commit thy way unto the Lord, trust also in Him." Just let it go. Here's my life, God, and it's Yours, do whatever You want. And Paul says, "If I live, I live unto the Lord. If I die, I die unto the Lord. So, if I live, if I die, I'm the Lord's." See. I gave myself to Him. 18 "Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish." Joh 13:36; Ac 12:3-4 Peter had been learning how his self-confidence led to failure and how he needed to depend on Jesus more (i.e., "You know vv. 15, 16, 17). Jesus reminded Peter that as time passed he would become increasingly dependent on others even to the point of being unable to escape a martyr's death. Therefore, Jesus implied, Peter should commit his future to God rather than trying to control it himself as he had formerly tried to do. "The long painful history of the Church is the history of people ever and again tempted to choose power over love, control over the cross, being a leader over being led." For Peter, following Jesus would involve more than teaching, it would ultimately involve pain, suffering, deprivation, and death. This was historically fulfilled. Clearly this book was written after the death of Peter, as John records the way Peter would die. Eusebius, the church historian, tells us that when Peter went to Rome at the close of his life (by the way, he did not found the church at Rome at all; he went there much later), he was finally imprisoned, his hands were bound and he was led out to the place of execution, and there he was crucified. At his own request he was crucified upside down because he did not feel he was worthy to share the manner of his Lord's death. Jesus is saying that preaching and teaching the Word of truth in a mixed-up world like ours will call for sacrifice. It may mean living in primitive conditions, under difficult circumstances, and not feeling harassed, but privileged, to teach and to suffer for the sake of the Word of God. Peter found this to be true. He ultimately obeyed his Lord. He had said, "I will lay down my life for you," and Jesus replied, "You will indeed, not like you once thought, not in defense of me with a sword, but in the teaching and preaching of the Word. Eventually you will lay down your life for me." A committed Christian’s will is content with following. 19 This He spoke, signifying by what death he would glorify God. And when He had spoken this, He said to him, "Follow Me."2Pe 1:14 Follow Me” This is a PRESENT ACTIVE IMPERATIVE as is v.22. This is related to the renewal and reaffirmation of Peter’s call to leadership Our Lord’s words, “Follow Me!” must have brought new joy and love to Peter’s heart. Literally, Jesus said, “Keep on following Me.” Immediately, Peter began to follow Jesus, just as he had done before his great denial. Peter later wrote that Christians who follow Jesus Christ faithfully to the point of dying for Him bring glory to God by their deaths 1Pe 4:14 If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. 15 But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people's matters. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter. He lived with this prediction hanging over him for three decades 2Pe 1:14 knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Notice that Jesus does much more than predict Peter’s death. John wishes us to understand that Jesus went so far as to predict the way in which Peter would die: “(Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.)” (verse 19). Peter’s previous effort to resist the arrest of Jesus was contrary to the gospel, and this is why Jesus rebuked him and abruptly ordered him to stop resisting His arrest. The death which Peter will experience is a death that will glorify God. Jesus also indicates that Peter will die in his old age, and thus he is informed that his death is not imminent. But his death for the Savior’s sake is certain: Notice it says that his death would glorify God. How? Because anybody who dies for their faith in Jesus Christ is a glory to God. I agree with those who see here a prophecy that Peter truly will follow Jesus, by dying on a Roman cross: More important is the way stretch out your hands was understood in the ancient world: it widely referred to crucifixion (Haenchen, 2. 226-227). … Bauer (p. 232) proposed long ago that this ‘stretching’ took place when a condemned prisoner was tied to his cross-member and forced to carry his ‘cross’ to the place of execution. The cross-member would be placed on the prisoner’s neck and shoulders, his arms tied to it, and then he would be led away to death. The words, “Follow Me,” constitute the first calling of the disciples (Matthew 4:19; Mark 1:17; John 1:43). As time passed, these words took on a much deeper meaning. Following Jesus meant putting Jesus above family (Matthew 8:22). It meant a whole new way of life, where former practices would be unacceptable (Matthew 9:9; Mark 2:14). Before long, Jesus let His disciples know that following Him meant taking up one’s cross (Matthew 16:24; Mark 8:34). (At this point in time, our Lord’s reference to “taking up one’s cross” was, at best, understood symbolically.) For the rich young ruler, it meant giving up his possessions (Matthew 19:21; Mark 20:21). And now, for Peter, it means not only carrying on the Master’s work, but taking up a very literal cross. It would seem that at every point where following Jesus is more precisely defined, another challenge to follow Him is given. So it is in our text. I fear that Christians today understand these two words, “Follow me,” in a superficial way. When Paul writes, “For to me to live is Christ and to die is gain” (Philippians 1:21), we interpret his words in a somewhat self-indulgent fashion. We suppose that Paul means living as a Christian is glorious, trouble-free, and fulfilling. It is, to put it plainly, “the good life.” In other words, we get to live it up here, and then when we die, it gets even better. There is a certain sense in which this is true. But we must understand Paul’s words in the light of what Jesus is telling Peter here, in our text, about following Him. To follow Christ is to walk in His steps, to live as He lived, to serve others as He did, and to lay down your life for the sheep, like Him. In Philippians chapter 1, Paul is therefore saying, “For me, to live is to live just as Christ did, taking up my cross daily, laying down my life for His sheep.” "Obedience to Jesus' command, Follow Me, is the key issue in every Christian's life. As Jesus followed the Father's will, so His disciples should follow their Lord whether the path leads to a cross or to some other difficult experience." Peter got the message. He was willing to lay down his life for the Savior. Do you know what Jesus is saying to him here? "Peter, you're going to grow old, “because He says, "When you’re old, so you're going to have a full life, Peter. And when it comes to the end of your life, you're going to be crucified." That means, to Peter, that when it comes down to the crux at that hour, he's going to confess Christ and die for Him, right? Now don't you think that's good news to Peter who last time he had a chance to die for Jesus blew it? And so He says, "Peter, I'm going to give you another chance, you're going to live a full life and then at the end you're going to hang in there, it's going to come down to a life/death issue and you're going to stand up and say I believe in Jesus boldly and you're going to die for it." Now I can imagine the thrills were shooting up Peter's back like crazy because he was going to get a chance to prove his love for Jesus. Peter committed his life to Christ and Christ said, "Peter, you'll live for Me and you'll die nailed to a cross." That's the destiny that God had designed for Peter. That's a beautiful promise. O Peter I'm sure in his heart just was saying over and over again...if I only had another chance...if I only had another chance to show the Lord I could be faithful in a crucial situation...if I only had one more chance to show Him my love in a life/death thing, O I'd do it, I'd do it. And so the Lord says, "Peter, you'll do it...you'll do it." And, you know, it's a good thing He told Peter cause Peter would have lived his whole life a nervous wreck thinking that every time he came to a real issue he'd blow it. And a leader with no confidence is no leader at all. And the Lord knew that Peter would worry himself about this so the Lord says, "Peter, you can relax through your whole ministry. When it comes to the end, you'll proclaim My name, you'll die a crucifixion death, don't worry about it." Following Jesus means being where He is. Jesus said in John 12:26 that, "If any man serve Me, let him follow Me that where I am, there will My servant be also." In other words, Jesus wants servants to go where He goes. That's the first thing about following. You go where He goes. Real simple. And in all the days of your life, in all the circumstances of your life, in all the places of your life, in all the relationships of your life, you should be able to say when asked, "Why are you here?" I'm here because I'm following Jesus and this is where He's led me today. Following Jesus means to pattern our lives after His attitudes. His holiness and His purity and His obedience to God becomes the pattern for us. Jesus said in Matthew 5:48, "Be ye perfect even as I am perfect." We are to pattern our lives after Him. As He was faithful to the Father and obedient, so are we to be faithful and obedient.. Thirdly, following Jesus means a willingness to suffer sacrifice for His sake. That's the nitty-gritty. Are you willing to do that? In Matthew 16 Jesus said, "If any man follow Me, take up his cross," right, "and follow Me." Now that's talking about the suffering sacrificial side of following Jesus. But what does it mean to take up your cross, to bear your cross? in those days the victims of crucifixion bore the crossbeam of their own cross on their back as they marched to crucifixion. And in Matthew, as this was being spoken, the people in Galilee would well understand it because when the Roman General Varus had broken the revolt of Judas of Galilee, he crucified as a punishment two thousand Jews and he placed their crosses along all the roads leading through Galilee so that everywhere that everybody went they saw people hanging on crosses, two thousand of them. And all these people had borne the crossbeam on their back to their own death. What Jesus is saying here is that means to be willing to sacrifice yourself for a cause. That's what it means. And Jesus is saying the same thing, are you willing to sacrifice everything you hold dear, everything you love, all the stupid little things that occupy your time, all your dreams and all your ambitions to be obedient to His cause? That's the real issue. Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul? John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today. “And you shall know the truth, and the truth shall make you free.” -John 8:32 Our mission is to spread the gospel and to go to the least of these with the life-changing message of Jesus Christ; We reach out to those the World has forgotten. hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en His Love Ministries on Itunes Don’t go for all the gusto you can get, go for all the God (Jesus Christ) you can get. The gusto will get you, Jesus can save you. https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F The world is trying to solve earthly problems that can only be solved with heavenly solutions [i] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Jn 21:15–17). Wheaton, IL: Victor Books. [ii] Wiersbe, W. W. (1992). Wiersbe’s expository outlines on the New Testament (270). Wheaton, IL: Victor Books.

John 20:19 Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be with you." 20 When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. 21 So Jesus said to them again, "Peace to you! As the Father has sent Me, I also send you."   The seventh day of the week, the Sabbath, commemorates God's finished work of Creation (Gen. 2:1-3). The Lord's Day commemorates Christ's finished work of redemption, the 'new creation.' God the Father worked for six days and then rested. God the Son suffered on the cross for six hours and then rested. The Jewish Sabbath is associated with the Law: six days of work, and then you rest. But the Lord's Day, the first day of the week, is associated with grace: first there is faith in the living Christ, and then there will be works. We also see how our Lord transformed His disciples fear into courage. First, not only did Jesus come to them, but He reassured them. He showed them His wounded hands and side so they would know it was Him, and they would know He had risen from the grave. Lastly, Jesus gives them a new purpose.  The purpose of Jesus' incarnation was the spiritual salvation of the world (1:29). That also is our purpose.   19 Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be with you." Mr. 16:14; Lu 24:36; 1Co 15:5 John moved his readers directly from the events of Easter morning to those that happened that evening. There were at least five Resurrection appearances of our Lord on that first day of the week: “the first day of the week” Sunday was the first work day, like our Monday. This became the meeting day of the Church to commemorate Jesus' resurrection. He Himself set the pattern by appearing in the Upper Room three Sunday nights in a row (cf. vv. 19, 26; Luke 24:36ff; Acts 20:7; I Cor. 16:2). The first-generation believers continued to meet on the Sabbath at the local Synagogues and at the Temple on set feast days. However, the rabbis instituted a “curse oath” that required Synagogue members to reject Jesus as the Messiah. At this point they dropped the Sabbath services but continued to meet with other believers on Sunday, the resurrection day, to commemorate Jesus' resurrection.[i] Nine of the Ten Commandments are repeated in the church epistles, but the Sabbath commandment is not repeated. "The seventh day of the week, the Sabbath, commemorates God's finished work of Creation (Gen. 2:1-3). The Lord's Day commemorates Christ's finished work of redemption, the 'new creation.' . . . God the Father worked for six days and then rested. God the Son suffered on the cross for six hours and then rested.[ii] "For centuries, the Jewish Sabbath had been associated with Law: six days of work, and then you rest. But the Lord's Day, the first day of the week, is associated with grace: first there is faith in the living Christ, then there will be works." It was on the first day of the week—the same day that Mary saw Jesus—and the disciples were gathered together behind locked doors. They were afraid of the Jews. They were disciples of Jesus, and He had just been crucified for sedition. And now, the story was circulating that they had stolen the body of Jesus (Matthew 28:11-15). Remember that the tomb was sealed by Rome, and guarded by Roman soldiers. The disciples may have felt in greater danger here than on any previous occasion. They must have been deeply troubled by the reports they had heard that Jesus was alive. What were they to think of all this? What were they to do? They did not know. And so the disciples met together behind locked doors. The PLURAL implies that both the downstairs and upstairs doors were locked. This was mentioned to (1) accentuate Jesus' appearance and (2) to show their fear of arrest. The disciples' initial reaction to Jesus' unexpected appearance was terror Lu 24:37 But they were terrified and frightened, and supposed they had seen a spirit. Isaiah 41:10 “Fear not I am with, be not dismayed, I am your God, I will help you” He told them 3 things in Chapter 14 and other comforting things in Ch. 13-17, if they had only listened and believed, they would not be hiding and afraid as they are now. John 14:1 Let not your heart be troubled: ye believe in God, believe also in me. John 14:18 I will not leave you comfortless: I will come to you. John 14:27 "Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid. 28 "You have heard Me say to you, 'I am going away and coming back to you.' If you loved Me, you would rejoice because I said, 'I am going to the Father,' for My Father is greater than I. Mark 16:12-14 - 12 After this he appeared in a different form to two of them while they were walking in the country. 13 They went back and told the rest, but they did not believe them. 14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected . We are told that one disciple was missing—Thomas. What we miss when we do not assemble with the believers like we ought to. Heb 10:24-25.  We are not told why he was absent. There is no particular blame cast on him for his absence. In some miraculous way, Jesus enters the room, even though the door is locked. We do not know what the disciples saw, but John certainly leaves us with the impression that our Lord's entrance was unusual—one more proof of His resurrection. Our Lord twice repeated the words, “Peace be with you” (20:19, 21). This certainly reminds us of what Jesus had said earlier to these men: Jesus would have appeared to Mary and the other women by now, and they have already announced to the disciples that Jesus was alive. But the disciples refused to believe. Then, the two men who talked with Jesus on the road to Emmaus arrived to tell the disciples of their encounter with the risen Lord. Once again, the disciples refused to believe: Jesus' greeting was common enough (i.e., Heb. shalom 'alekem). However, He had formerly promised His disciples His peace (14:27; 16:33). Consequently He was imparting rather than just wishing peace on them. This seems clear because Jesus repeated the benediction two more times (vv. 21, 26). "Shalom" summarized the fullness of God's blessing, not just the cessation of hostility But the wounds meant more than identification; they also were evidence that the price for salvation had been paid and man indeed could have “peace with God.” The basis for all our peace is found in the person and work of Jesus Christ. He died for us, He arose from the dead in victory, and now He lives for us. Rom. 5:1; Phil. 4:7 "'Shalom!' on Easter evening is the complement of 'it is finished' on the cross, for the peace of reconciliation and life from God is now imparted . . . Not surprisingly it is included, along with 'grace,' in the greeting of every epistle of Paul in the NT." Ephesians 2:14–18 He [Jesus] himself is our peace, who has made us both one [Jew and Gentile] and reconciled us both to God in one body through the cross, thereby killing the hostility. 20 When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. John 16:22 How did our Lord transform His disciples' fear into courage? For one thing, He came to them. [iii] Not only did Jesus come to them, but He reassured them. He showed them His wounded hands and side and gave them opportunity to discover that it was indeed their Master, and that He was not a phantom. John apparently focuses on the piercing of Jesus' side more than the other Gospels (cf. 19:37; 20:25). His feet are not mentioned except in Luke 24:39 and Ps. 22:16. Jesus' glorified body retains the marks of His crucifixion (cf. I Cor. 1:23; Gal. 3:1).[iv] He gave them a purpose a commission to fulfill 21 So Jesus said to them again, "Peace to you! As the Father has sent Me, I also send you." Mt 28:18; Joh 17:18-19; 2Ti 2:2; Heb 3:1 Jesus repeated His benediction (v. 19). He then commissioned His disciples for their mission from then on. He expressed this commission in terms of the relationships that John recorded Jesus teaching extensively in this Gospel. Jesus was sending His disciples on a mission just as His Father had sent Him on a mission (cf. 17:18). The emphasis here is on the sending and the authoritative person doing the sending. Thus Jesus' disciples became apostles (lit. sent ones) in a new sense. Jesus uses two different terms for “send.” In John these are synonymous. This is clearly seen in chapter 8, where pempō is used of Jesus' being sent by the Father (cf. 8:16, 18, 26, 29), yet apostellō is used in 8:42. This same thing is true of chapters 5 and 6. hath sent (send on a mission )me, even so send (send) you. 2 Corinthians 5:14–15 14 For the love of Christ compels us, because we judge thus: that of One died for all, then all died; 15 and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.   Jesus apparently gave this commission on at least three separate occasions.  The reader of the Gospels can scarcely escape its crucial importance.  It expresses God's will for every believer in the present age. Some Christians believe that Jesus intended this commission only for His original disciples. They point to the fact that the writers of the New Testament epistles never referred to it. However even though they did not refer to it explicitly they clearly presupposed its validity for the whole church. They simply cast it in different terminology (e.g., 2Co 5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. The universal scope of the commission also argues for its continuation. ( Go into all the world) Third, the repetition of this commission five times suggests that Jesus intended all of His disciples to carry it out. Finally, this was the last charge that Jesus gave His disciples before He returned to His Father (Luke24:46-48; Acts 1:8). This fact also suggests that He intended it for all succeeding generations of disciples. Clearly on this occasion Jesus was presenting His mission as a model for His disciples' mission. Just as He left His home to go on a mission, He was asking them to do the same.  Many Christians have concluded, therefore, that what characterized Jesus' ministry must characterize the church's ministry. They see this mission including healing the sick, casting out demons, and feeding the hungry.  They believe that the church's mission is much broader than just preaching the gospel, baptizing, teaching, and planting churches. However the emphasis on Jesus' mission in John's Gospel has been primarily that Jesus always carried out God's will in perfect obedience (cf.5:19-30; 8:29). Even before His crucifixion Jesus stressed the importance of the believer's obedience as the fulfillment of this paradigm (15:9-10). The purpose of Jesus' incarnation was the spiritual salvation of the world (1:29). That is also the believer's primary, though not our exclusive, purpose Ga 6:10 Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.). As Jesus always operated in dependence on the Father with the Spirit's enablement, so should His disciples (cf. 1:32; 3:34; 4:34; 5:19; 6:27; 10:36; 17:4). As He was a Son of God, so are His disciples sons of God (cf. 1:12-13; 3:3, 5; 20:17).        Since believers no longer belong to the world (15:19), it was necessary for Jesus to send His disciples back into the world. Our mission does not replace Jesus' mission, however.  He carries out His present mission through us. We must consider all the versions of the Great Commission that Jesus gave to understand our mission correctly, not just this one. The first recorded commission chronologically was evidently the one in Mark 16:15-16 and John 20:21-23. Matthew 28:19-20 appears to be another account of a later event. Likewise Luke 24:46-48 and Acts 1:8 seem to be two versions of one incident, the last giving of the commission.             What is central to the Son's mission—that he came as the Father's gift so that those who believe in him might not perish but have eternal life (3:16), experiencing new life as the children of God (1:12-13) and freedom from the slavery of sin because they have been set free by the Son of God (8:34-36)—must never be lost to view as the church defines her mission." “Lord” This title is used here in its full theological sense which relates to YHWH of the OT (cf. Exod. 3:14). Applying an OT title for God the Father to Jesus was one way NT authors affirmed Jesus' full deity. Jesus and John reminded all disciples of these central issues in the verses that follow (cf. vv. 23, 30-31).   Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?              John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.               “And you shall know the truth, and the truth shall make you free.”  -John 8:32             Our mission is to spread the gospel and to go to the least of these with the life-changing message of Jesus Christ; We reach out to those the World has forgotten.              hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en His Love Ministries on Itunes Don't go for all the gusto you can get, go for all the God (Jesus Christ) you can get. The gusto will get you, Jesus can save you. https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F             The world is trying to solve earthly problems that can only be solved with heavenly solutions   [i] Utley, R. J. (1999). Vol. Volume 4: The Beloved Disciple's Memoirs and Letters: The Gospel of John, I, II, and III John. Study Guide Commentary Series (178–179). Marshall, Texas: Bible Lessons International. [ii] Wiersbe, W. W. (1996). The Bible exposition commentary (Jn 20:19). Wheaton, IL: Victor Books. [iii] Wiersbe, W. W. (1996). The Bible exposition commentary (Jn 20:19). Wheaton, IL: Victor Books. [iv] Utley, R. J. (1999). Vol. Volume 4: The Beloved Disciple's Memoirs and Letters: The Gospel of John, I, II, and III John. Study Guide Commentary Series (179). Marshall, Texas: Bible Lessons International.

 Audio recordingSermon manuscript:Let's begin by defining a couple words: defilement and sanctification. These words are opposites. Defilement is when someone is made unclean and unholy. Sanctification is when someone is made holy. Whether we are defiled or sanctified is of utmost importance for how God regards us. If we are defiled, then we are unacceptable before God. It's like having something rotten in your home. It stinks. Put that stuff outside. It doesn't belong in the house. That is how are we before God when we are defiled. Being sanctified is the opposite. When we are holy, we belong with God. One of the ways that the Bible talks about holiness is by being properly dressed. When we are properly dressed we have no need to be ashamed. If we were found in our underwear, or naked, we would be ashamed. But when we are properly clothed we are acceptable. We can be seen. So it is for those who are holy. Defilement describes a state of being where we have no business being together with God. Sanctification describes a state of being where we belong together with God. Understanding defilement and sanctification is essential for understanding the religion that God gave to the Israelites at Mt. Sinai in the Old Testament. God wanted the Israelites to be holy so that they could be with him and he could be with them. To make the Israelites holy God instituted many laws, rituals, and practices. Moses wrote these down in Exodus, and, especially, in Leviticus. The entirety of Leviticus is God's instructions for avoiding defilement and what is to be done if someone has become defiled. One of the regulations that God gave at that time was about clean and unclean foods. Clean food could be eaten without defilement. Unclean foods would defile the eater. For example, beef and lamb could be eaten. Pork, shellfish, and several other animals would defile the eater. We won't get into the whys and wherefores of this. You can read about that yourself in Leviticus 11. What I'd like to point out is that according to the laws God gave to the Israelites, there was such a thing as unclean food that would defile the Israelites if they ate it. This is important background information for our Gospel reading. For the nearly 1,500 years, from Moses to Jesus, the Jews observed the distinction between clean and unclean food. But then in our Gospel reading Jesus says: “Hear me, all of you, and understand: There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him.” Let's apply Jesus's words to unclean food. Unclean food is something from outside. It defiles. Is Jesus rejecting the distinction between clean and unclean food? Yes, he is. Jesus is even clearer, later, with his disciples when they asked him to explain himself. He said, “Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, since it enters not his heart but his stomach, and is expelled?” (Thus Jesus declared all foods clean.) Jesus said, “All foods are clean.” There seems to be an obvious contradiction between what Leviticus 11 says and what Jesus says in our Gospel reading. Leviticus 11 says that there are several foods that what will defile you. Jesus says, “Nothing from the outside can defile a person. What defiles a person is what goes out from a person.” The Pharisees and scribes—always quick to point out any faults they find with Jesus or with his disciples—thought that Jesus was taking away from what God had commanded. We heard in our first reading that nothing should be added or taken away from what God has said. But instead of thinking that Jesus is contradicting the Scriptures or taking something away, it might be helpful to think of what he is doing as fulfilling the Scriptures. The Law that God gave to the Israelites at Mt. Sinai was binding for a time, but that was not meant to be an arrangement that would last for all time. Something new would take its place. This was, in fact, already prophesied at that time. In Deuteronomy 18, which is at the same time as Mt. Sinai, Moses speaks of a mysterious Someone who is to come, who will be like him, but even greater. Moses calls this one the “prophet.” He says, “The Lord your God will raise up for you a prophet like me from among you, from your brother Israelites. Listen to him.” Jesus is the fulfillment of this prophecy. Moses says, “Listen to him.” The people had listened to Moses. Now we should listen to this Prophet. Moses says so. So if Jesus declares that all foods are clean, then we should believe all foods are clean. Jesus is Lord. In order to do this, however, you must understand who Jesus is. You must correctly identify him as the prophet spoken of by Moses. The problem with the scribes and Pharisees was that they didn't believe, or didn't want to believe, that Jesus is this prophet. They didn't want to listen to him even though Moses told them that they should. Because they didn't want to believe that Jesus is Lord, having authority over all things in heaven and on earth, they instead saw him as an enemy. They thought that he was contradicting Moses, taking away from Scripture, leading people astray. They became convinced that they would be doing God a favor if they got rid of him, and eventually they crucified him. This question, of who Jesus is, is important and highly consequential for every human being—not just for those scribes and Pharisees. We know what they thought of Jesus. What do you say about Jesus? Your answer is of eternal significance. The Catechism teaches us the correct answer for what we should say about Jesus. It says, “I believe that Jesus Christ is my Lord.” That is the shortest creed in Christendom. What does it mean to be a Christian? Being a Christian is believing that Jesus Christ is your Lord. When it comes to what we've been talking about today—defilement and sanctification—Jesus being your Lord makes all the difference. The Catechism goes on to describe Jesus's lordship, what he does as my Lord: “I believe that Jesus Christ is my Lord who has redeemed me, a lost and condemned person, purchased and won me from all sins, from death, and from the power of the devil; not with gold or silver, but with his holy, precious blood and his innocent suffering and death.” You can hear defilement language and sanctification language in that description of Jesus's lordship. We hear defilement language when we are spoken of as lost and condemned persons. We are defiled by what is in us and what comes out of us. It is as Jesus says in our Gospel reading, “What comes out of a person defiles him… From the heart comes evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness.” Does what Jesus says describe you? Do you have evil thoughts? Are you guilty of sexual immorality, which in the Greek is porneia, which is where we get the word pornography? Do you covet? Do you lie? Do you gossip? I, unfortunately, have done these things and more, which means that I am a lost and condemned person. As far as how I am in myself I am defiled and have no business being together with God. I should be swept out and put with the rest of the trash. But there is sanctification language too—the opposite of defilement. The Catechism says that Jesus has redeemed me—a wonderful word! I am redeemed! I have been purchased. I have been won—not with gold or silver, but with the holy, precious blood and the innocent suffering and death of my Lord and your Lord. The sacrifice of this Lamb of God has brought about an eternal redemption so that all who trust in him will be clothed with holiness so as to live together with God. In conclusion, defilement and sanctification might not be the most common words. But whether we are defiled or sanctified is of eternal significance. Whether we are defiled or sanctified determines our relationship with God. When we are living in sin and unbelief, we are defiled. When we call out to Jesus in faith and say, “Have mercy on me, a sinner,” we are sanctified. The stakes have been raised, so to speak, from what was given at Mt. Sinai. Jesus reveals that our defilement is much deeper than we would otherwise think or imagine. It goes all the way down into our heart, the core of our being. But the remedy is also deeper. God has sent his Son to be the Lord who redeems us.   Jesus is the one about whom Moses prophesied. We should listen to him. What he has to say is not bad for us sinners, but good and life giving. As Jesus himself says, “I have not come in order to condemn the world, but in order that the world might be saved through me.” Listen to him.

John 17:1 Jesus spoke these words, lifted up His eyes to heaven, and said: "Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, 2 "as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. 3 "And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. 4 "I have glorified You on the earth. I have finished the work which You have given Me to do. 5 "And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.  In this section of Scripture we see Jesus asking the Father to give Him back the Glory which He had before the foundation of the World.  Jesus is God and was never less than God, but He did give up the usage of some of His divine attributes while He was here on earth such as knowing everything that would happen (Omniscience), He gave up the worship He had in Heaven, the infinite riches He had, the Omnipotence – being all powerful, and His ability to be everywhere at the same time as Jesus (Omnipresence). Jesus wanted to and did Glorify the Father by dying on the cross and paying for the sins of all people. He also did this by living a perfect sinless life while here on earth. He also defined eternal life as knowing the true God and Jesus Christ who are one.  Eternal life is not in a place called Heaven, but in a person called Jesus Christ who is God that came in human flesh.  Though labeling this prayer "Jesus' high priestly prayer" is a bit misleading, I know of no better way to describe it. Obviously Jesus had not yet entered into His high priestly ministry, which He began when He ascended into heaven, when He prayed this prayer (cf. Rom. 8:34; Heb. 7:25; 1 John 2:1). This prayer, nevertheless, represents a foretaste of that intercessory ministry. Verses Persons Key Word 1-5 Christ and His Father “Glory” 6-19 Christ and His Disciples “Kept” 20-26 Christ and His Church “One” The prayer is similar in spirit to the Model Prayer for us in Matt. 6:9–13. This means that our salvation is secure, for the Father will not take us from the Son! It was a prayer after a sermon; when he had spoken from God to them, he turned to speak to God for them. Note, Those we preach to we must pray for. He that was to prophesy upon the dry bones was also to pray, Come, O breath, and breathe upon them. And the word preached should be prayed over, for God gives the increase.[i] 1 ¶ Jesus spoke these words, lifted up His eyes to heaven, and said: "Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, Joh 12:23; 13:32 It is significant of the lifting up of the soul to God in prayer, Ps. 25:1. Psalm 25:1  To you, O Lord, I olift up my soul. Jesus had already used this word [doxazō] for his death (13:31f.). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” The hour in view was the hour of the Son's glorification through death, resurrection, and ascension As so often in Scripture, emphasis on God's sovereignty functions as an incentive to prayer, not a deterrent Christ always looked upon the cross as a means of glorifying God (12:23). Paul also saw glory in the cross Galatians 6:14 But far be it from me to boast nexcept in the cross of our Lord Jesus Christ, by which2 the world ohas been crucified to me, and I to the world. Jesus came to fulfil God's design. Jesus asked His Father to glorify Him so He could glorify the Father. To glorify in this context means to clothe in splendor (cf. v. 5). The only way this could happen was for Jesus to endure the Cross. Thus this petition is a testimony to Jesus' commitment to do the Father's will even to the point of dying on the cross. His request for glory, therefore, was unselfish. It amounted to a request for the reversal of the conditions that resulted in the Incarnation (cf. Phil. 2:6-11). Jesus requested God's help (i.e., grace) in His sufferings, His sacrificial death, His resurrection, and His ascension. All of this was ultimately for the glory of the Father. It would magnify His wisdom, power, and love. The Father glorified the Son upon earth, First, Even in his sufferings, by the signs and wonders which attended them. When they that came to take him were thunder-struck with a word,—when Judas confessed him innocent, and sealed that confession with his own guilty blood,—when the judge's wife asleep, and the judge himself awake, pronounced him righteous,—when the sun was darkened, and the veil of the temple rent, then the Father not only justified, but glorified the Son. his thorns were a crown, and Pilate in the inscription over his head wrote more than he thought. But, Thirdly, Much more after his sufferings. The Father glorified the Son when he raised him from the dead, showed him openly to chosen witnesses, and poured out the Spirit to support and plead his cause, and to set up his kingdom among men, then he glorified him. It is recorded for example to all, that we may follow his example. 1. We must make it our business to do the work God has appointed us to do, according to our capacity and the sphere of our activity; we must each of us do all the good we can in this world. 2. We must aim at the glory of God in all. We must glorify him on the earth, which he has given unto the children of men, where we are in a state of probation and preparation for eternity. 3. We must persevere herein to the end of our days; we must not sit down till we have finished our work,  2 "as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. Da 7:14; Mt 11:27; 28:18; Joh 3:35; 5:27; 6:37; 17:6,9,24; 1Co 15:25,27; Php 2:10; Heb 2:8 The origin of his power: Thou hast given him power; he has it from God, to whom all power belongs. The extent of his power: He has power over all flesh. 1 Peter 3:22 22 who has gone into heaven and xis at the right hand of God, ywith angels•, authorities, and powers having been subjected to him.  The grand intention and design of this power: That he should give eternal life to as many as thou hast given him. Here is the mystery of our salvation laid open. 2 Corinthians 4:15 15 For cit is all for your sake, so that as dgrace extends to more and more people it may increase thanksgiving, eto the glory of God.  2 Peter 1:3 His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him fwho called us to3 his own glory and excellence,4 1 John 5:20 20 And we know that the Son of God has come and rhas given us understanding, so that we may know shim who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and teternal life.  The word give is used in one form or another in this prayer at least seventeen times. Seven times Jesus states that believers are the Father's gift to His Son (John 17:2, 6, 9, 11–12, 24). We are accustomed to thinking of Jesus as the Father's love gift to us (John 3:16), but the Lord affirms that believers are the Father's “love gift” to His beloved Son John 6:37 This is a mystery we cannot explain, but we thank God for it! Romans 11:29 For the gifts and pthe calling of God are irrevocable. “Eternal [everlasting] life” is an important theme in John's Gospel; it is mentioned at least seventeen times. What is “eternal life”? It is knowing God personally. Not just knowing about Him, but having a personal relationship with Him through faith in Jesus Christ. We cannot know the Father apart from the Son (John 14:6–11). It is not enough simply to “believe in God”; this will never save a lost soul from eternal hell. [ii] The Father had glorified the Son by giving Him the authority to give eternal life to all individuals whom the Father had given to the Son (cf. Matt. 28:18 Jesus had lived on a “divine timetable” while on earth and He knew He was in the will of the Father. Psalm 31:15 My rtimes are in your hand;  srescue me from the hand of my enemies and from my persecutors!  authority over all flesh indicate that Jesus' prayer request was in accordance with the Father's plan. The Father has ordained the rule of the Son over the earth (cf. Ps. 2). So the Son has the authority to judge (John 5:27), to take up His life (10:18), and to give eternal life to all those whom the Father gave Him. phrase “all flesh” is a Hebrew idiom referring to mankind, The verb give is PERFECT ACTIVE INDICATIVE which speaks of an enduring gift! 3 "And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. Isa 53:11; Jer 9:24; Joh 3:34; 5:36-37; 6:29,57; 7:29; 10:36; 11:42; 1Co 8:4; 1Th 1:9 Jer 9:24 But let him who glories glory in this, That he understands and knows Me, That I am the LORD, exercising lovingkindness, judgment, and righteousness in the earth. For in these I delight," says the LORD. 1Th 1:9 For they themselves declare concerning us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God, 10 and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come. This verse shows the two major truths of Christianity: (1) monotheism (cf. Deut. 6:4–5 “Hear, O Israel: The Lord our God, the Lord is one. 5 You shall love the Lord your God with all your heart and with all your soul and with all your might.) and (2) Jesus as Divine Davidic Messiah (cf. II Sam. 7). Jesus  proceeded  to  define  the  nature  of  eternal  life.  Eternal life is essentially knowing (Gr. ginoskosin, cf. Gen. 4:1 LXX; Matt. 1:25) God experientially through faith in His Son (cf. 3:5; Jer. 31:34; Hab. 2:14; Heb.8:11). Jesus described it in terms of relationship rather than duration. Everyone will live forever somewhere. However the term "eternal life" as Jesus used it means much more than long life. For the complete fulfillment of our being, we must know God. This, said Jesus, constitutes eternal life. Not only is it endless, since the knowledge of God would require an eternity to develop fully It is not primarily quantity, but quality (cf. 10:10). Jesus described the Father here as the only true God. He is knowable only through Jesus Christ whom He sent (cf. 1:18; Matt. 11:27). We sometimes say that it is a blessing and an inspiration to know certain people. This is all the more true when we know God. Knowing Him changes us and introduces us into a different quality of living. Matthew 11:27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. The word know (ginōskōsin) here in the present tense, is often used to describe a person who knows God has an intimate personal relationship with Him. And that relationship is eternal, not temporal. Eternal life is not simply endless existence. Everyone will exist somewhere forever (cf. Matt. 25:46), but the question is, In what condition or in what relationship will they spend eternity? Matthew 25:46 And these will go away into eternal punishment, but the righteous into eternal life.”  In fairness it must be said that the OT presentation of God's uniqueness and oneness is set against the backdrop of the ancient near eastern's worldview of many spiritual beings. There is only one God, but other spiritual beings [iii] (cf. Exod. 15:11; Deut. 3:24; Ps. 86:8; 89:6). Exodus 15:11 “Who is like you, O Lord, among the gods?  Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?  Moses recognized the presence of other spiritual beings. This is not meant to assert that the idols of the nations had reality, but that the demonic was behind the physical idols (cf. I Cor. 10:19–20). What do I imply then? That food offered to idols is anything, or that an idol is anything? 20 No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. [iv] The OT symbolic background would be that which is trustworthy, faithful, loyal. The Greek background would be that which is uncovered, clearly manifested. In some sense truth versus a lie (cf. Titus 1:2 Titus 1:2 2 din hope of eternal life, which God, who never lies, promised before the ages began The inos ending on a Greek term (alēthinos) denotes that out of which something is made. Possibly the following usages will give a general feel for the terms  SPECIAL TOPIC: “TRUE” IN JOHN  God the Father God is true/trustworthy (cf. John 3:33; 7:18, 28; 8:26; 17:3; Rom. 3:4; I Thess. 1:9; I John 5:20; Rev. 6:10) God's ways are true (cf. Rev. 15:3) God's judgments are true (cf. Rev. 16:7; 19:2) God's sayings are true (cf. Rev. 19:11) 2. God the Son the Son is true/truth 1)         true light (cf. John 1:9; I John 2:8) 2)         true vine (cf. John 15:1) 3)         full of grace and truth (cf. John 1:14, 17) 4)         He is truth (cf. John 14:6; 8:32) 5)         He is true (cf. Rev. 3:7, 14; 19:11) b. the Son's testimony/witness is true (cf. John 18:37) 3. It can have a comparative sense the law of Moses versus Jesus' grace and truth (cf. John 1:17) the tabernacle in the wilderness versus the heavenly tabernacle (cf. Heb. 8:2; 9:1)A 4. As so often in John this word had several connotations (Hebraic and Greek). John uses them all to describe the Father and the Son, as persons, as speakers, and as their message which is to be passed on to their followers (cf. John 4:13; 19:35; Heb. 10:22; Rev. 22:6). 5. For John these two adjectives describe the Father as the one and only trustworthy deity (cf. 5:44; I John 5:20) and Jesus as His true and complete revelation for the purpose of redemptive, not just intellectual, facts!  4 "I have glorified You on the earth. I have finished the work which You have given Me to do.The rabbis used the term apostello was to refer to one sent as an official representative. Joh 4:34; 5:36; 9:3; 13:31; 14:13,31; 15:10; 19:30 which assumed His obedience to death He repeated His request for a return to His perfect glory with the Father (cf. John 17:1) based on the certainty of the finished work on the cross. Philippians 2:8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. He glorified the Father in His miracles (John 2:11; 11:40), to be sure; but He brought the greatest glory to the Father through His sufferings and death (see John 12:23–25; 13:31–32). From the human point of view, Calvary was a revolting display of man's sin; but from the divine point of view, the cross revealed and magnified the grace and glory of God.[vi] Satan has tried to obscure the precious truth of the finished work of Jesus Christ, because he knows it is a basis for spiritual victory. “And they overcame him [Satan] by the blood of the Lamb” (Rev. 12:11). Don't let Satan rob you of your overcoming power through Christ's finished work. The Greek root, telos, implies “to complete fully” (cf. 4:34; 5:36; 19:30). The work was threefold: (1) revelation of the Father (cf. 1:14, 18); (2) redemption of fallen mankind (cf. Mark 10:45; II Cor. 5:21); and (3) an example of true humanity (cf. 13:31; I Pet. 2:21). Also, Jesus' work of intercession continues (cf. I John 2:1). This “work” the Father gave Him to do is one of five things in Jesus' prayer which the Father “gave” the Son: (a) work (v. 4), (b) believers (vv. 2, 6, 9, 24), (c) glory (vv. 5, 24), (d) words (v. 8), and (e) a name (vv. 11-12). The Son, in turn, gave believers God's words (vv. 8, 14) and God's glory (vv. 22, 24).[vii]  5 "And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was. John 1:1-2; 10:30; 14:9; Php 2:6; Col 1:15,17; Heb 1:3,10 Now He asked the Father to glorify the Son by all that the Father would do in exalting the Son. Thus Jesus essentially restated the request of verse 1. He wanted to return to the condition in which He existed with His Father before His incarnation. This request assumes Jesus'  preexistence  with  the  Father  and  His  equality  with  the  Father (10:30). Really Jesus requested His own glorification. Because we share His life, we are overcomers; for we also share His victory! “For whatsoever is born of God overcomes the world; and this is the victory that overcomes the world, even our faith” (1 John 5:4). When you were born the first time, you were born “in Adam” and were a loser. When you are born again through faith in Christ, you are born a winner!  John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today. hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F https://www.paypal.com/fundraiser/110230052184687338/charity/145555 “And you shall know the truth, and the truth shall make you free.”  -John 8:32 The world is trying to solve earthly problems that can only be solved with heavenly solutions. [i] Henry, M. (1994). Matthew Henry's commentary on the whole Bible: Complete and unabridged in one volume (Jn 17:1–5). Peabody: Hendrickson. [ii] Wiersbe, W. W. (1996). The Bible exposition commentary (Jn 17:1). Wheaton, IL: Victor Books. [iii] Utley, R. J. (1999). Vol. Volume 4: The Beloved Disciple's Memoirs and Letters: The Gospel of John, I, II, and III John. Study Guide Commentary Series (153). Marshall, Texas: Bible Lessons International. [iv] The Holy Bible: English Standard Version. 2001 (1 Co 10:19–20). Wheaton: Standard Bible Society. [v] Utley, R. J. (1999). Vol. Volume 4: The Beloved Disciple's Memoirs and Letters: The Gospel of John, I, II, and III John. Study Guide Commentary Series (153). Marshall, Texas: Bible Lessons International. [vi] Wiersbe, W. W. (1996). The Bible exposition commentary (Jn 17:1). Wheaton, IL: Victor Books. [vii] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Jn 17:4–5). Wheaton, IL: Victor Books.

Twenty-Fifth Sunday in Ordinary TimeThe parables of Jesus were intended to shock his audience regarding the kingdom of God. Jesus presented his listeners with incredible images of divine love such as a father running out to welcome back the spendthrift black sheep. Yes, it's one thing to forgive an errant son, it is a another matter to give twelve hours' worth of wages to someone who worked four hours, or two hours, or one hour. But as God says through the prophet Isaiah, “My thoughts are not your thoughts, and My ways are not your ways.” God sees, thinks, and acts differently. Thus Jesus' goal... get us angry, get us thinking, we become grateful, and then we are moved to imitate God's generosity. Scripture Readings for September 24, 2023Isaiah 55:6-9Psalm 145:2-3, 8-9, 17-18Philippians 1:20-24, 27Matthew 20:1-16

DAY 245 CHALLENGE “The Catechism states that men can become gods (CCC 460), but this is false.” DEFENSE The Church's teaching is biblically grounded and doesn't mean we become equal to God. The Church emphatically teaches there is only one God (CCC 200– 202, 2112). There is a single, uncreated Creator, but the term “god” can be used more than one way. In addition to being used of pagan deities, it is used to refer to angels and some humans (see Day 263). Thus Jesus quotes the statement “You are gods” (Ps. 82:6), which he interprets as a reference to those “to whom the word of God cam…

God's Word for Today 28 June 2023 13 Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”— 14 yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. 15 Instead you ought to say, “If the Lord wills, we will live and do this or that.” 16 As it is, you boast in your arrogance. All such boasting is evil. 17 So whoever knows the right thing to do and fails to do it, for him it is sin. -James 4:13-17 ESV IF THE LORD WILLS James has addressed to some individuals among them who were presumptuous. They expressed their arrogance by making decisions without God. Their boasting is evil. They had said, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit” They are not different to the rich fool that Jesus mentioned in His parable in Luke 12:16-21. A proud person is always presumptuous, which is the path to destruction. As Solomon says, ‘Pride goes before destruction, and a haughty spirit before a fall. ‘There is a way that seems right to a man, but its end is the way to death.'[Prov 16:18,25] Overconfidence in the self is blinding. James is referring to this man who is making business plans and vowing to keep them in his own power and by the force of his own will. Perhaps he is influenced by the prevalent worldly thinking. He became oblivious to his limitations or shortcomings. He forgets that his life is short and uncertain as a mist that vanishes in a moment. Do we know what would happen tomorrow? Of course, not! We can't predict or control the future. Thus Jesus says to us, “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.”[Matt 6:34] What then are we supposed to do? We ought to say, “If the Lord wills, we will live and do this or that.” Let us seek the mind of God in prayer. Jesus promised, “If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.”[John 15:7]. Even John corroborated by saying, “And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him.”[1 John 5:14,15] Don't forget that God has no aversion unto us when we plan. But, the only plan that will work is God's plan. He is not denying sound and God-led planning. Let us therefore, “commit our work to the Lord, and our plans will be established.'[Prov 16:3] James exhorts us to carry with us an awareness that every moment, every movement, we should be dependent on God's grace, mercy, and will. There is no exception. This is the right thing to do. Failure to acknowledge God in our plans is not just morally wrong but a sin. ------------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram

April 13: Saint Martin I, Pope and Martyr c. 590–655 Memorial; Liturgical Color: Red Exiled, abandoned, starving, a Pope dies for sound theology After being elected the Bishop of Rome in 649, today's saint called a local Council which established the correct theology of the Church regarding the two wills of Christ. For this teaching and its broad dissemination, Martin was abducted in Rome by emissaries of the Byzantine Emperor Constans II, brought to Constantinople, and humiliated. Martin refused to retract or bend to the Emperor's incorrect theology, which denied that Christ had a human will. Martin was imprisoned, publicly flogged, maltreated, condemned for treason, and exiled from Constantinople to the Crimean Peninsula on the Black Sea. And there the Pope died—naked, starving, forgotten, and alone—far from Rome, in the year 655, a victim of bad theology and the last pope, so far, venerated as a martyr. The Council of Chalcedon in 451 had synthesized centuries of theological debate by teaching, authoritatively, that the divine nature of the Second Person of the Trinity and the human nature of Jesus were distinct but united in the one person of Jesus Christ. This merging of natures in one person is called the hypostatic union. The Son of God, then, truly took flesh and experienced all things, save sin, that a man experiences. So when Jesus said, “I am thirsty” (Jn 19:28), He didn't mean to say, “Just my human nature is thirsty.” And when His majestic voice echoed off the stone walls of Bethany calling, “Lazarus, come out!” (Jn 11:43), He didn't mean to say, “The divine nature inside of me, and only the divine nature, says ‘Lazarus, Come Out!'” Yet Eastern Christians, primarily in Egypt and Syria, clung to a Monophysite, or one nature, theology of Jesus Christ long after Chalcedon had settled the matter. The Second Council of Constantinople in 553 attempted, unsuccessfully, to pull the Monophysites back into the orbit of Chalcedon. By the 600s, tensions between Chalcedonians and Monophysites were a political problem for the Byzantine empire. So some Eastern theologians, supported by the Emperor, looked for common ground and proposed a one-willed Christ, instead of a one-natured Christ. This one-will heresy is called Monothelitism (monos = one; thelos = will). The issue of Christ's will(s) had never been formally resolved, so the Emperor hoped a one-willed, instead of a one-natured, Christ would placate the Monophysites and unite his theologically diverse subjects. Chalcedon's teaching on Christ's two natures was ontological, or just logical, and did not explain how a person operates with dual intellects and wills. Monothelitists argued that if Christ's two natures could seamlessly unite in one person, then so could His two wills. There was no human will in Christ, the argument went, because it was totally subsumed into the mightier divine will. But Pope Martin and others knew that this was theologically impossible, since a Christ without a functioning human will would have been a zombie, a ghost of a man. Nor could one argue that Jesus had one will divided into a divine and a human sphere, as Jesus was not a schizophrenic with a split identity. Martin's theology of the two wills was vindicated after his death when it was explicitly defined by the Third Council of Constantinople in 681. This Council taught Christ's human will was “in subjection to his divine and all-powerful will.” That is, Christ's two wills were separate in their natures but freely united in their object. How do two wills inside of one person enter into communion? In the same way that two wills in two different persons enter into communion. Each will gives free and independent assent to a principle, idea, or truth shared with the other will. The two wills retain their independence but freely unite in their assent to a common value. Thus Jesus' human will, in total freedom, submitted to the will of the Son of God. During his captivity, Martin was hurt by the indifference which the Church of Saint Peter in Rome paid to one of their own. Martin was also deeply pained when a new Pope was elected though he was still alive. It is every pope's duty to preserve the unity and integrity of the Church by preserving the unity and integrity of Christ. Martin did just that. The fruits of Martin's martyrdom advanced theology toward its correct conclusion on Christ's two wills in the decades after he died, even though poor Martin himself has been largely forgotten. His remains were returned to the Eternal City after his death and he now rests in peace somewhere under the marble floor of Saint Peter's Basilica. Pope Saint Martin I, through your intercession before the Father in Heaven, fortify all teachers and leaders of the Church to remain steadfast in the truth, to advocate for the truth, and to suffer for the truth, no matter the personal cost.

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Listen along as Anthony teaches on the church of Philadelphia. Notes//Quotes: Revelation 3:7-13 - Kim J. Reading "Blessed are the poor in spirit, for theirs is the kingdom of heaven."  - Matthew 5:8 “But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.” - 2 Corinthians 12:9 “For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” - Romans 8:13  “32 And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets— 33 who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight.” - Hebrews 11:32-34 “At 4:1 the ‘open door' will provide John with privileged access to the heavenly throne-room, and with it to heavenly mysteries otherwise hidden from him. The same privileged access is offered to the faithful Philadelphians, and indeed all who heed the words of this message, enabling them to see their own difficult situation from God's perspective, and thus make sense of it. When one is privileged to glimpse through the opened door, what originally appeared to be a defeat is transformed into a glorious vision of victory.” - Ian Boxall “Will play the role of the heathen and acknowledge that the church is the Israel of God.”  - William Mounce “Some commentator have affirmed that the way in which Christ will protect believers from the coming tribulation of 3:10 is by physically “rapturing” then from earth into heaven. This is primarily argued on the basis that this best accords with the most logical and literal force of (“keep from”). However, Gundry has shown the improbability of this understanding by demonstrating parallels between Rev. 3:10 and John 17:15, which is the only other NT occurrence of (“keep” with “from”: there Christ prays, “I ask not that you take them out of the world, but that you keep them from the evil one.” Thus Jesus denies a physical removal from tribulation and affirms a spiritual protection from the devil. In Prov. 7:5 and Jas 1:27 has the same idea of protection from evil for those living in the midst of evil.” - G.K. Beale “...Small, mostly overlooked things, over a long  period of time with Jesus."  - Zach Eswine Question: Where are we truly drawing our strength from? “What blazes up on Golgotha is God's embrace of contradiction: weakness as power, foolishness as wisdom.” - Jen Pollock Michel

There are 7 Foundational Doctrines in Hebrews 6:2: “The FOUNDATION of (1) repentance from dead works and (2) of faith toward God, (3) of DOCTRINE, (4) of BAPTISMS, (5) of laying on of hands, (6) of resurrection of the dead, and (7) of eternal judgment.” The doctrine of DOCTRINE (the TEACHING of God's Word) refers to the Bible's teaching on the importance and centrality of the WORD of God in our lives, and therefore the necessity of receiving right teaching and having correct doctrine. God's WORD is TRUTH (John 17:17), and the mark of true disciples of Christ is that they abide in His Word by hearing and obeying it (Matthew 28:18-20). In this way we grow spiritually and experience freedom from sin (John 8:31-32, 1Tim 2:4, 1Peter 2:2). God's WORD is our SPIRITUAL FOOD, and so it is necessary for our spiritual strength and growth (Matthew 4:4): “My WORDS are SPIRIT and LIFE” (John 6:63). God's Word contains His life, Spirit and energy: “The WORD of God is LIVING and POWERFUL” (Hebrews 4:12). “ALL SCRIPTURE is given by INSPIRATION of God (literally: ‘God-breathed'), and is profitable” (2Timothy 3:16). “The WORD of God which LIVES and ABIDES FOREVER” (1Peter 1:23). “FAITH comes by hearing, and hearing by the WORD of God” (Romans 10:17). “Blessed are those who HUNGER (for God's WORD) and THIRST (for the SPIRIT of God) for righteousness (from God), for they shall be FILLED” (Matthew 5:6). God provides: “WINE that makes glad the heart of man, OIL to make his face shine (the HOLY SPIRIT), and BREAD (the WORD), which STRENGTHENS man's HEART” (Psalm 104:15). We must EAT the WORD of God: “Man shall not LIVE by BREAD alone, but by every WORD that proceeds from the mouth of God” (Matthew 4:4). The process of EATING the Word is MEDITATION. This involves (1) VERBALISING it, (2) PERSONALISING it, (3) VISUALISING it, and (4) MEMORISING it. This way you will digest it, and it will become part of your soul (Joshua 1:8, Psalm 1:1-3). Hearing God's Word is the one necessary thing for your life (Luke 10:39-42). We are like PLANTS or TREES, growing from God's SEED planted within us, when we received the Gospel: “born again of incorruptible SEED through the WORD of God which lives and abides forever” (1Peter 1:23). In 1Corinthians 3:6,7, Paul said: “I PLANTED (the seed, by preaching the Gospel), Apollos WATERED (the seed, by teaching the Word), but God gave the increase (growth).” As we consistently meditate on God's Word, we receive the continual watering of the Holy Spirit, which causes us to become strong, stable and fruitful (Psalm 1). The Parable of the Sower (Matthew 13, Mark 4, Luke 8) reveals that the Kingdom of God operates through the SOWING of the SEED of the WORD of God. The SOIL represents a man's HEART. “The SEED is the WORD of God” (Luke 8:11). “The sower SOWS the WORD” into men's hearts (Mark 4:14). The Parable reveals 4 kinds of soil (heart condition), and it reveals how to become good soil that brings forth much fruit. The WORD of God has to have FIRST PLACE in your life if you want to produce good FRUIT. If you believe that God's Word contains His Power to produce good results, you should give it your BEST ATTENTION. Those who are GOOD SOIL put the WORD FIRST, by keeping on HEARING (receiving the WATER of) the WORD, giving their full ATTENTION to the WORD, and as a result they bear GOOD FRUIT, 30,60 or 100-fold, depending on the MEASURE of ATTENTION (of HEARING) that they give the WORD. Thus Jesus' main point of application that He made with a loud voice at its climax was: ““He who has EARS to HEAR (the Word), let him HEAR and KEEP on HEARING (the Word)” (Luke 8:8). Later when He gave the interpretation of the Parable, He also gave the interpretation (explanation) of His main point in Luke 8:18: “Take heed therefore HOW you HEAR (what measure of attention you give to hearing the Word). For whoever has (EARS to HEAR), to him more (blessing, fruit and growth) will be given; and whoever does not have (EARS to HEAR), from him will be taken even what he seems to have.” Likewise Matthew 13:12: “Whoever has (EARS to HEAR the Word) shall more (life, blessing, growth) be given in abundance, but whoever has not (EARS to HEAR the Word), what he has shall be taken from him (by satan).” Likewise Mark 4:24: “The MEASURE (of ATTENTION) you use (in HEARING the Word), it (blessing, fruit and growth) will be MEASURED to you, and to you who HEAR (the Word) shall MORE (fruit) be GIVEN.”

There are 7 Foundational Doctrines in Hebrews 6:2: “The FOUNDATION of (1) repentance from dead works and (2) of faith toward God, (3) of DOCTRINE, (4) of BAPTISMS, (5) of laying on of hands, (6) of resurrection of the dead, and (7) of eternal judgment.” The doctrine of DOCTRINE (the TEACHING of God's Word) refers to the Bible's teaching on the importance and centrality of the WORD of God in our lives, and therefore the necessity of receiving right teaching and having correct doctrine. God's WORD is TRUTH (John 17:17), and the mark of true disciples of Christ is that they abide in His Word by hearing and obeying it (Matthew 28:18-20). In this way we grow spiritually and experience freedom from sin (John 8:31-32, 1Tim 2:4, 1Peter 2:2). God's WORD is our SPIRITUAL FOOD, and so it is necessary for our spiritual strength and growth (Matthew 4:4): “My WORDS are SPIRIT and LIFE” (John 6:63). God's Word contains His life, Spirit and energy: “The WORD of God is LIVING and POWERFUL” (Hebrews 4:12). “ALL SCRIPTURE is given by INSPIRATION of God (literally: ‘God-breathed'), and is profitable” (2Timothy 3:16). “The WORD of God which LIVES and ABIDES FOREVER” (1Peter 1:23). “FAITH comes by hearing, and hearing by the WORD of God” (Romans 10:17). “Blessed are those who HUNGER (for God's WORD) and THIRST (for the SPIRIT of God) for righteousness (from God), for they shall be FILLED” (Matthew 5:6). God provides: “WINE that makes glad the heart of man, OIL to make his face shine (the HOLY SPIRIT), and BREAD (the WORD), which STRENGTHENS man's HEART” (Psalm 104:15). We must EAT the WORD of God: “Man shall not LIVE by BREAD alone, but by every WORD that proceeds from the mouth of God” (Matthew 4:4). The process of EATING the Word is MEDITATION. This involves (1) VERBALISING it, (2) PERSONALISING it, (3) VISUALISING it, and (4) MEMORISING it. This way you will digest it, and it will become part of your soul (Joshua 1:8, Psalm 1:1-3). Hearing God's Word is the one necessary thing for your life (Luke 10:39-42). We are like PLANTS or TREES, growing from God's SEED planted within us, when we received the Gospel: “born again of incorruptible SEED through the WORD of God which lives and abides forever” (1Peter 1:23). In 1Corinthians 3:6,7, Paul said: “I PLANTED (the seed, by preaching the Gospel), Apollos WATERED (the seed, by teaching the Word), but God gave the increase (growth).” As we consistently meditate on God's Word, we receive the continual watering of the Holy Spirit, which causes us to become strong, stable and fruitful (Psalm 1). The Parable of the Sower (Matthew 13, Mark 4, Luke 8) reveals that the Kingdom of God operates through the SOWING of the SEED of the WORD of God. The SOIL represents a man's HEART. “The SEED is the WORD of God” (Luke 8:11). “The sower SOWS the WORD” into men's hearts (Mark 4:14). The Parable reveals 4 kinds of soil (heart condition), and it reveals how to become good soil that brings forth much fruit. The WORD of God has to have FIRST PLACE in your life if you want to produce good FRUIT. If you believe that God's Word contains His Power to produce good results, you should give it your BEST ATTENTION. Those who are GOOD SOIL put the WORD FIRST, by keeping on HEARING (receiving the WATER of) the WORD, giving their full ATTENTION to the WORD, and as a result they bear GOOD FRUIT, 30,60 or 100-fold, depending on the MEASURE of ATTENTION (of HEARING) that they give the WORD. Thus Jesus' main point of application that He made with a loud voice at its climax was: ““He who has EARS to HEAR (the Word), let him HEAR and KEEP on HEARING (the Word)” (Luke 8:8). Later when He gave the interpretation of the Parable, He also gave the interpretation (explanation) of His main point in Luke 8:18: “Take heed therefore HOW you HEAR (what measure of attention you give to hearing the Word). For whoever has (EARS to HEAR), to him more (blessing, fruit and growth) will be given; and whoever does not have (EARS to HEAR), from him will be taken even what he seems to have.” Likewise Matthew 13:12: “Whoever has (EARS to HEAR the Word) shall more (life, blessing, growth) be given in abundance, but whoever has not (EARS to HEAR the Word), what he has shall be taken from him (by satan).” Likewise Mark 4:24: “The MEASURE (of ATTENTION) you use (in HEARING the Word), it (blessing, fruit and growth) will be MEASURED to you, and to you who HEAR (the Word) shall MORE (fruit) be GIVEN.”

SCRIPTURE TEXT: Luke 10:25-37 We conclude our sermon series on “Parables of Patience” with one of Jesus' best-known tales, the Parable of the Good Samaritan in Luke 10. Though the Jewish people of His day generally distained their northern neighbors (and close cousins) the Samaritans, Jesus framed His story around a Samaritan hero whose kindness to a Jewish stranger forms Jesus' answer to the question “Who is my neighbor?” Thus Jesus underscores that those of genuine faith should prioritize patient sacrifice & care in the Name of the Lord, even unto those who would classify themselves as their enemies. Preacher: Pastor Courtney Hall Series: Parables of Patience (Pt. 6) Date: 11/20/2022 | Time: 10:30 am Sermon Notes --- Send in a voice message: https://anchor.fm/pcflosangeles/message

Scripture Reading: John 11:1-57 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 2 (Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick.) 3 So the sisters sent a message to Jesus, “Lord, look, the one you love is sick.” 4 When Jesus heard this, he said, “This sickness will not lead to death, but to God's glory, so that the Son of God may be glorified through it.” 5 (Now Jesus loved Martha and her sister and Lazarus.)6 So when he heard that Lazarus was sick, he remained in the place where he was for two more days. 7 Then after this, he said to his disciples, “Let us go to Judea again.” 8 The disciples replied, “Rabbi, the Jewish leaders were just now trying to stone you to death! Are you going there again?” 9 Jesus replied, “Are there not 12 hours in a day? If anyone walks around in the daytime, he does not stumble, because he sees the light of this world. 10 But if anyone walks around at night, he stumbles because the light is not in him.”11 After he said this, he added, “Our friend Lazarus has fallen asleep. But I am going there to awaken him.” 12 Then the disciples replied, “Lord, if he has fallen asleep, he will recover.” 13 (Now Jesus had been talking about his death, but they thought he had been talking about real sleep.)14 Then Jesus told them plainly, “Lazarus has died, 15 and I am glad for your sake that I was not there, so that you may believe. But let us go to him.” 16 So Thomas (called Didymus) said to his fellow disciples, “Let us go too, so that we may die with him.”17 When Jesus arrived, he found that Lazarus had been in the tomb four days already. 18 (Now Bethany was less than two miles from Jerusalem, 19 so many of the Jewish people of the region had come to Martha and Mary to console them over the loss of their brother.) 20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. 21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that whatever you ask from God, God will grant you.”23 Jesus replied, “Your brother will come back to life again.” 24 Martha said, “I know that he will come back to life again in the resurrection at the last day.” 25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live even if he dies, 26 and the one who lives and believes in me will never die. Do you believe this?” 27 She replied, “Yes, Lord, I believe that you are the Christ, the Son of God who comes into the world.”28 And when she had said this, Martha went and called her sister Mary, saying privately, “The Teacher is here and is asking for you.” 29 So when Mary heard this, she got up quickly and went to him. 30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) 31 Then the people who were with Mary in the house consoling her saw her get up quickly and go out. They followed her because they thought she was going to the tomb to weep there.32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the people who had come with her weeping, he was intensely moved in spirit and greatly distressed. 34 He asked, “Where have you laid him?” They replied, “Lord, come and see.” 35 Jesus wept. 36 Thus the people who had come to mourn said, “Look how much he loved him!” 37 But some of them said, “This is the man who caused the blind man to see! Couldn't he have done something to keep Lazarus from dying?”38 Jesus, intensely moved again, came to the tomb. (Now it was a cave, and a stone was placed across it.) 39 Jesus said, “Take away the stone.” Martha, the sister of the deceased, replied, “Lord, by this time the body will have a bad smell because he has been buried four days.” 40 Jesus responded, “Didn't I tell you that if you believe, you would see the glory of God?” 41 So they took away the stone. Jesus looked upward and said, “Father, I thank you that you have listened to me. 42 I knew that you always listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.” 43 When he had said this, he shouted in a loud voice, “Lazarus, come out!” 44 The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face. Jesus said to them, “Unwrap him and let him go.”45 Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him. 46 But some of them went to the Pharisees and reported to them what Jesus had done. 47 So the chief priests and the Pharisees called the council together and said, “What are we doing? For this man is performing many miraculous signs. 48 If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.”49 Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all! 50 You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.” 51 (Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 52 and not for the Jewish nation only, but to gather together into one the children of God who are scattered.) 53 So from that day they planned together to kill him.54 Thus Jesus no longer went around publicly among the Judeans, but went away from there to the region near the wilderness, to a town called Ephraim, and stayed there with his disciples. 55 Now the Jewish Feast of Passover was near, and many people went up to Jerusalem from the rural areas before the Passover to cleanse themselves ritually. 56 Thus they were looking for Jesus, and saying to one another as they stood in the temple courts, “What do you think? That he won't come to the feast?” 57 (Now the chief priests and the Pharisees had given orders that anyone who knew where Jesus was should report it, so that they could arrest him.)Main ThemesWhy is Lazarus not in the SynopticsThe other three gospels (Matthew, Mark, and Luke) are called the Synoptic Gospels or simply the Synoptics. They are called so because “they are so similar in structure, content, and wording that they can easily be set side by side to provide a synoptic comparison of their content.” John is the only non-Synoptic Gospel. It leaves out stories that are included in all three of the other gospels, and it includes stories that are not found in any of the other three gospels. The raising of Lazarus is one of those stories.In the Synoptics, Jesus' last great act of defiance against the religious (and political) elite is cleansing the temple followed by an incendiary discourse. In John's Gospel, Jesus' last act of defiance is raising Lazarus. There is no contradiction between the two accounts—that's not the issue (if there is any). The question is an editorial one. What are the odds that the climactic event (other than the cross, of course) in John's telling of the story does not feature at all in the other narrations of the same story?I will briefly present two ideas that should be considered. First, each gospel writer has a different angle. This is not a criticism of the gospels. It is simply a fact. Each gospel highlights different themes by means of what material it includes and excludes and how that material is organized and presented. We do this every day. Consider how you could retell the Kyle Rittenhouse saga in different ways—using completely true facts—to show Kyle as a dutiful servant of his community or as a protector of his community. The former telling may spend a great deal of time describing his efforts to clean unwanted graffiti and briefly mention that he was unsuccessfully attacked. The latter telling of the story may not even mention the graffiti cleaning and describe the attack in extravagant detail. But notice that if both narratives are true (that is, they present true information), they are complementary. By reading both stories we get a better picture of who Kyle is and what happened.The Gospel of Matthew, for example, is aimed at a Jewish audience. It emphasizes the fact that Jesus is the Messianic Davidic King who fulfills the Old Covenant prophesies. The Gospel of Luke, instead, is aimed at a Hellenized audience and emphasizes that Jesus is the prophesied Messiah who came to save people of all nations. Mark had a Roman audience in mind and emphasized Jesus as the true ruler. The Gospel of John—our main concern in this study—is more interested in showing Jesus as truly divine, who brings true life through his willing sacrifice. Which gospel is right? All of them. These are complementary accounts.With the above idea in mind, consider whether we should expect the story of Lazarus in all gospels. All gospels agree that Jesus brought people back to life. Jesus brought Jairus' daughter back to life (Matthew 9:23-26, Mark 5:35-43, and Luke 8:40-56), as well as the son of the widow of Nain (Luke 7:12-15). John doesn't mention either of these miracles! So Jesus' ability to raise people from the dead is not the issue at all. In John's Gospel, Lazarus is a prefigurement of what Jesus would go through (physically, i.e., death and resurrection) and what the believer will go through (spiritually and eschatologically). It connects all the dots. Perhaps the other gospel writers preferred to end on a religious and political dispute (the temple cleansing) to show Jesus as the true prophet, the true king, and the true priest, while John wants to end on a scene that shows Jesus as the true life.There is another reason the Synoptics may have deliberately excluded the story of Lazarus. This is called the protective anonymity theory. As one website explains:There may be a good reason Mark, Matthew and Luke failed to mention Lazarus' resurrection, even though they described similar miracles. When Jesus arrived at the tomb of Lazarus, “many of the Jews had come to Martha and Mary, to console them concerning their brother” (John 11:18). Martha even went out to meet Jesus prior to his arrival, seemingly aware of the disciple's concern that “these Jews were just now seeking to stone [Jesus]” (John 11:8). Jesus performed the miracle in the presence of these Jewish witnesses and “many of the Jews who came to Mary, and saw what He had done, believed in Him” (John 11:45). As a result, the chief priests and Pharisees convened a council and “from that day on they planned together to kill [Jesus]” (John 11:53). The raising of Lazarus had an impact on the Jewish opposition that was unique amongst those who had been raised by Jesus. Early chroniclers may simply have wanted to minimize Lazarus' presence in the gospel accounts to protect him and his sisters earlier in the first century. By the time John penned his version of the ministry of Jesus (much later than Mark, Matthew or Luke), this concern may have rightfully waned.The MiracleThe CallThe chapter opens with Jesus being needed by his dying friend in Bethany. Bethany was a small town in Judea about 2 miles from Jerusalem. Remember that Judea (and Jerusalem in particular) was the part of the country that strongly opposed Jesus. In Chapter 10, Jesus' life was threatened several times. Jesus' decision to travel to Bethany was effectively a decision to turn himself in. The apostles understood this all too well when they argued with him, “Rabbi, the Jewish leaders were just now trying to stone you to death! Are you going there again?”Two women call for Jesus, Mary and Martha. Mary, the text explains, is the one who anointed Jesus with perfume and wiped his feet with her hair. This refers to a story found in all four gospels. In the Gospel of John, however, the story won't be told until Chapter 12. You could consider this a proleptic reference for those already familiar with the entire Gospel of John. The much more likely explanation is that John was writing to an audience that was already familiar with at least some of the other three, earlier gospels. This could be the very reason that John's Gospel is not a synoptic gospel. John wrote his gospel to supplement what had already been written, not merely to confirm it.The ResponseJesus will go to Judea, but not immediately. Jesus intentionally waits for Lazarus to be dead and buried before he goes. Why? “So that the Son of God may be glorified through it.” What does this mean? Consider the following verses from Chapter 12 (23-28):Jesus replied, “The time has come for the Son of Man to be glorified. I tell you the solemn truth, unless a kernel of wheat falls into the ground and dies, it remains by itself alone. But if it dies, it produces much grain. The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life. If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him.“Now my soul is greatly distressed. And what should I say? ‘Father, deliver me from this hour'? No, but for this very reason I have come to this hour. Father, glorify your name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again.”From a very practical perspective, to say that Jesus will be glorified by the Lazarus miracle is to say that it will lead to his death at the cross. But what does glory mean beyond that? Glory is a difficult term with great depth of meaning. What the current passage emphasizes is the idea of revealing (or proving) who one really is. Jesus is not praised at the cross. He is not treated like a king at the cross. But, he is revealed at the cross.Jesus gives a cryptic response to the disciples' attempt to dissuade him from traveling to Judea. “Are there not 12 hours in a day? If anyone walks around in the daytime, he does not stumble, because he sees the light of this world. But if anyone walks around at night, he stumbles because the light is not in him.” I will do my best to explain this. First, we need to know that the Jews divided the day into twelve hours. With that in mind, consider the following conversation:Disciples: Jesus, it's too late in the day to be traveling. (This is rhetorically implied by Jesus' response to the disciples.)Jesus: The day is not over yet. As long as there's light, traveling is still acceptable. (“Are there not twelve hours in a day?”)Jesus: It would only be unwise to travel if it were already dark. (“[I]f anyone walks around at night, he stumbles . . . .”) Now remember that Jesus is the light of the world. In short, Jesus says that the disciples should trust him. He knows exactly what he is doing. If he were gone, then that would be a different story. (Jesus' comment regarding “the light is not in him” may simply be part of the analogy while assuming an extramission theory of sight. Or it may have theological significance. I leave that part up to you.)The ApostlesJesus refers to Lazarus as being asleep. The disciples are confused when they take Jesus too literally. Jesus means the same thing he meant a few verses prior when he said that “this sickness will not lead to death.” This is a condition from which Lazarus will awake. It is not permanent. But he is dead.Jesus then emphasizes a second purpose for the Lazarus miracle: that the disciples may believe. This miracle will be irrefutable proof of Jesus' identity and claims.Thomas is on board. Fine, he says, they are gonna kill us but let's go. He is right except regarding his own bravery. He will let Jesus die alone.The ArrivalJesus arrives while many are visiting Mary and Martha due to their loss. In their culture, there was an intense mourning period for seven days (called shiva). First-century Jews buried the deceased on the day of death followed by six days of mourning (for the total of seven). The family would stay home and others came to supply food and express sympathy. Visiting the family was an important aspect of piety. A sizable proportion of Bethany probably visited Mary and Martha.Because funerals were such public events and Jesus was a “wanted man,” we can understand why “when Martha heard that Jesus was coming, she went out to meet him.” If Jesus had made it to the house, he would have run into half the town—colloquially speaking. At the same time, we should remember that Martha was supposed to stay home. By going out to meet Jesus, she shows Jesus great respect.The conversation with Martha can be interpreted in different ways. She obviously demonstrates great faith. She acknowledges that Jesus could have healed Lazarus. Then she adds, “even now I know that whatever you ask from God, God will grant you.” What does she mean? Most commentators explain this comment as being similar to Mary's (the mother of Jesus) implied request during the wedding at Cana. Remember that passage (John 2:1-5):Now on the third day there was a wedding at Cana in Galilee. Jesus' mother was there, and Jesus and his disciples were also invited to the wedding. When the wine ran out, Jesus' mother said to him, “They have no wine left.” Jesus replied, “Woman, why are you saying this to me? My time has not yet come.” His mother told the servants, “Whatever he tells you, do it.” [emphasis added]Notice that Mary did not request that Jesus turn the water into wine. She presented the problem and then told the servants to do whatever Jesus requests. Martha seems to follow an identical pattern. She presents the problem: Lazarus is dead. She then adds, God the father will do whatever Jesus requests.Martha's belief that Jesus could and would raise Lazarus from the dead appears warranted if she was aware that Jesus had raised people from the dead before (Jairus' daughter in Matthew 9:23-26, Mark 5:35-43, and Luke 8:40-56, as well as the son of the widow of Nain in Luke 7:12-15), and if Jesus words that “this sickness will not lead to death” had been reported to Martha.As far as I can tell, the interpretation above is the majority opinion among scholars. As a personal note, it seems to me that Martha may mean something different. Her brother has just died, she is in great agony, and her teacher and Messiah failed to save her brother although Jesus certainly could have done so. In that moment of grief, her words “even now I know that whatever you ask from God, God will grant you” could mean, “yet I have not lost faith in you.” Notice that this would still be a great demonstration of faith and loyalty. I think my interpretation makes more sense of the dialogue that follows:Jesus replied, “Your brother will come back to life again.” Martha said, “I know that he will come back to life again in the resurrection at the last day.”Martha does not seem to expect an immediate bodily resurrection. However, to give credit to the majority opinion, she could just be making her request clear. “I know he will be raised in the last day, but I humbly request he be revived today.”Regardless of which interpretation of Martha's words is the correct one, two facts are indisputable. She is a great example of faith. Also, she is certain of the resurrection of the dead in the last day. We have discussed this in the past, but recall the last lines of the Apostles' Creed:I believe in the Holy Spirit,the holy catholic church,the communion of saints,the forgiveness of sins,the resurrection of the body,and the life everlasting. Amen.A core belief of the Christian faith is bodily resurrection. We believe in eternal life in a very real way. Eternal life will be good and plentiful in a way we can hardly imagine. And it will come through belief in Christ:“I am the resurrection and the life. The one who believes in me will live even if he dies, and the one who lives and believes in me will never die. Do you believe this?” She replied, “Yes, Lord, I believe that you are the Christ, the Son of God who comes into the world.”Mary the Sister of MarthaMartha calls Mary. Mary heads to the rendezvous point. The mourners, however, assume that Mary is headed to the tomb outside the boundaries of Bethany proper. They follow her such that they might mourn with her at the tomb. This would have been proper and expected. The ending to the scene, though, certainly would have been a surprise: the crowds find Jesus instead—the famous rabbi and miracle worker, despised by the authorities.Mary falls at Jesus' feet. This might seem odd to us. Feet are strangely significant in Jewish and other oriental cultures. Consider this excerpt from the Jewish EncyclopediaSince the Israelites, like all other Oriental peoples, wore sandals instead of shoes, and as they usually went barefoot in the house, frequent washing of the feet was a necessity. Hence among the Israelites it was the first duty of the host to give his guest water for the washing of his feet (Gen. xviii. 4, xix. 2, xxiv. 32, xliii. 24; Judges xix. 21); to omit this was a sign of marked unfriendliness. It was also customary to wash the feet before meals and before going to bed (comp. Cant. v. 3); to abstain for a long time from washing them was a sign of deep mourning (II Sam. xix. 24). Though there are no extant laws for laymen in regard to washing the feet, such laws for priests are given in Ex. xxx. 19-21. There mention is made of brazen vessels, placed between the Tabernacle and the altar of burnt offering, in which the priests had to wash their hands and feet on entering the Tabernacle or before approaching the altar of burnt offerings: hence at all their priestly functions. Just as no one is allowed to approach a king or prince without due preparation, which includes the washing of the hands and feet, so the Israelite, and especially the priest, is forbidden in his unclean condition to approach Yhwh, for he who comes defiled will surely die.In short, feet were dirty in a literal sense and in a ceremonial sense. To come close to someone's feet was a dramatic demonstration of humility.Mary expresses faith much like her sister. She knows that Jesus could have healed her brother.Jesus is MovedAt the sight of Mary and the crowds, Jesus is “intensely moved in spirit and greatly distressed.” Depending on which translation you are using, those words are sure to range from great distress to anger. What does the Greek actually mean? That's a tough question. I will quote Craig Keener at length from his The Gospel of John: A Commentary:[H]e was "moved" (ἐμβριμáομaι, 11:33, 38), an unusually strong term, usually denoting anger, agitation, and typically some physical expression accompanying it (cf. Mark 1:43; 14:5). Scholars debate whether he is angry with Mary and Martha for lack of faith (11:32, 40), at the crowds for their unbelief (11:37), or at death itself. On the one hand, the term might be qualified by a parallel expression in 13:21 (cf. 12:27; 14:1), suggesting that John figuratively stretches the sense to include emotional disturbance without anger per se; it may stem from observing Mary's grief and wailing (11:33). Some think that "anger" overstates the case, though "troubled" is too weak.Keener adds, “If Jesus is angry, one may think he is angry at sin, Satan, or death as a consequence of sin. While that proposal may be good theology . . . , it lacks direct support in this text. More likely, he is angry at the lack of faith on the part of those who should be exercising it . . . .”Again, I want to make sure I present what is the majority position (as far as I know). Personally, I think that commentators fall in the either/or trap. Think about the situation. Everything is wrong about it. Death has broken a family. That was never the plan. We were made for eternal joy and life—not for sorrow. Martha has to meet Jesus in secret because God's own chosen people wish to kill the Son of God. Despite the prophesies. Despite the miracles. Martha, Mary, and the crowds mourn and wail as they have God himself next to them. He can do anything. Anything. Yet the people choose to mourn instead. The people who have seen Jesus do incredible miracles—including raising people from the dead—think it is too late for Jesus to fix this problem. I think this scene is the encapsulation of sin and fallenness. So Jesus weeps in distress and anger. I am reminded of his words in Matthew 23:O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! Look, your house is left to you desolate!The MiracleThroughout the miracle scene, the main idea we must keep in mind is the comparison with Jesus' own revival. I will highlight the points of comparison as we go along.At the time of Jesus, many private burials used vertical shaft tombs. This burial was in a cave, though. It was probably oriented horizontally with a stone across the cave entrance to keep out the animals. This is a similar “setup” to how Jesus was buried. Lazarus had been buried for four days! His stench would have been strong. Sure, the spices used to anoint the body would help at first, but not for this long. Martha is well aware of this fact.Jesus asks that the stone be moved. When Jesus is raised from the dead no human has to move the stone; the stone is moved by an angel. Jesus looks up to heaven an prays. Lifting one's face to heaven was a known posture for prayer. (We normally put our hands together, bow our heads, and close our eyes. That is a cultural difference.) Notice that Jesus does not pray before his other miracles (with the possible exception of giving thanks for the loaves of bread that were then multiplied). This lack of prayer emphasizes Jesus' deity. For the raising of Lazarus, however, Jesus prays for the benefit of the audience. He wants everyone to understand that his miracles come from God the Father. Jesus is not some kind of sorcerer acting out on his own.Presumably Jesus calls Lazarus loudly for the benefit of the crowds as well. Lazarus comes forth in his graveclothes. Notice that when Jesus is raised from the dead, he is able to simply leave his wrappings behind. Lazarus has been revivified—into his old body. Jesus was raised into something else entirely.Jewish sources frequently mention such shrouds for wrapping the dead. They wrapped the decedent tightly, especially around the face to prevent distortion of the tissue. Lazarus, fully healed and energized, would have struggled greatly to “untie” himself. He probably could hardly move and not even speak. This scene is climactic. To put it in a modern context, imagine someone being brought back to life while they are locked in their coffin. You hear them knocking from the inside and screaming, “Let me out!”The ResponseThe CouncilAfter Lazarus struggles out of the tomb, bound in his graveclothes, after being dead for four days, many believe. Not all though. Some report him. Forgive my sense of humor, but I find this quite funny. I picture a biblical Karen calling the police about a man raising people from the dead at the skate park. Despite the humor, and I doubt any was intended, the situation is dire. The authorities finally decide to act:“What are we doing? For this man is performing many miraculous signs. If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.”We have several historical records that indicate “plotting” was quite typical of Jewish and Roman aristocracies. We also know from the historian Josephus, that Jerusalem's leaders were desperate to prevent actions that could provoke the Romans. Romans did not take kindly to insurrection, and the Jews had a history of it. The most prominent example was the Maccabean Rebellion in 166 BC.We must also keep in mind that the Roman legal system depended on “accusers” or delatores. For local aristocracies to bring persons to trial before the Romans was typical.Caiaphas the High PriestCaiaphas, “the high priest that year,” makes an appearance. Caiaphas held power for nineteen years. His long tenure and other contemporary sources lead scholars to suspect that he was a ruthless politician. He had the impossible job of appeasing both an anti-Roman religious populace and Rome. (I am not claiming that was the true, God-intended job of the high priest. I only mean that is how a politician would have understood it.) Somehow (wink, wink) Caiaphas accomplished this. We also have reasons to believe that Caiaphas was well-to-do and highly Hellenized.Notice how John refers to Caiaphas: “the high priest that year.” In the Old Testament, the office of high priest was hereditary and for life, like royalty. Greeks usually changed priests annually. In Jesus time, the office of high priest was no longer held for life. John's description could be merely to inform his audience of who was the high priest during Jesus' crucifixion, in what time period was Jesus killed (e.g., the “reign” of Caiaphas), or perhaps John is subtly critiquing the office of high priest as no longer divinely appointed but little more than a Roman political appointment.Caiaphas speaks more than he knows, and in so doing he utters the most ironic words perhaps ever uttered. “It is more to your advantage to have one man die for the people.” Insert “Chad Yes” meme here. Caiaphas meant that the death of one man would prevent a rebellion and Roman retaliation. Just kill him. It will save the political nation of Israel. God meant this statement quite differently. Jesus goes to the cross willingly. Kill him that he may atone for the sins of all people and save whosoever believes in him. God is a good history writer—I'm just sayin'.We could point to other ironies, like Caiaphas exclaiming, “You know nothing at all!” Caiaphas was in dire need of a mirror.One question bears asking: are Caiaphas' ethics in line with Jewish beliefs? Should a man be murdered to save a nation? The principle of expediency was certainly a staple of Greek and Roman thought. We also find it expressed by Jewish elite, like Josephus. Perhaps this was a popular view among the Jewish people. But does the Old Testament support such a principle? No. Remember, for example, Exodus 23:7:Keep your distance from a false charge—do not kill the innocent and the righteous, for I will not justify the wicked.After this point, Jesus ends his public ministry and withdraws to “a town called Ephraim.” Ephraim was the name of the northern kingdom, known as Samaria in Jesus' day. Perhaps this means that Jesus withdrew to Samaria until he returns for “the feast.”

For additional notes and resources check out Douglas' website.11:1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. 2 Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill. 3 So the sisters sent a message to Jesus, “Lord, he whom you love is ill.” 4 But when Jesus heard it, he said, “This illness does not lead to death; rather it is for God's glory, so that the Son of God may be glorified through it.” 5 Accordingly, though Jesus loved Martha and her sister and Lazarus, 6 after having heard that Lazarus was ill, he stayed two days longer in the place where he was.A man is mortally ill. In fact, by the time the messenger arrives, he is already dead.The village of Bethany has been renamed, in honor of Lazarus. Today it is called El-Azariyeh.It is obvious from chapters 11 and 12 that Jesus and Lazarus have a very special relationship.The verb in v.3 is phileîs, not agapâs. In NT Greek, these are virtually synonyms. V.36 contains the same verb: Jesus stayed two more days (v.6) before heading to Bethany. This was not to give Lazarus time to die. The chronology of the passage shows that he was in fact already dead at this time. (Add the extra two-day stay to the two travel days, one for the messenger and one for Jesus.)Jesus rightly foretells that this sickness will not end in death (v.4), but will glorify God. (See 9:3.)Further: Some scholars, such as Ben Witherington III, believe that the disciple whom Jesus loved is none other than Lazarus -- an intriguing possibility.7 Then after this he said to the disciples, “Let us go to Judea again.” 8 The disciples said to him, “Rabbi, the Jews were just now trying to stone you, and are you going there again?” 9 Jesus answered, “Are there not twelve hours of daylight? Those who walk during the day do not stumble, because they see the light of this world. 10 But those who walk at night stumble, because the light is not in them.” 11 After saying this, he told them, “Our friend Lazarus has fallen asleep, but I am going there to awaken him.” 12 The disciples said to him, “Lord, if he has fallen asleep, he will be all right.” 13 Jesus, however, had been speaking about his death, but they thought that he was referring merely to sleep. 14 Then Jesus told them plainly, “Lazarus is dead. 15 For your sake I am glad I was not there, so that you may believe. But let us go to him.” 16 Thomas, who was called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”Jesus returns (from Galilee) to Judea (v.7ff), to the surprise of his disciples, since there is a bounty on Jesus' head. But Jesus is undeterred. He knows he is following God's timing and besides, Lazarus is his friend.Further: A day has 12 hours (v.9). As the length of the day varied through the seasons, so the length of an hour varied, expanding or contracting so that twelve spanned the hours between sunup and sundown.As usual, the disciples are thinking on "channel 2" (v.12). Jesus, on "channel 1," is referring to death, not physical sleep. Despite the confusion, one cannot help but admire Thomas, who immediately volunteers to accompany Jesus, even though it will lead to death. (In fact, Thomas was more or less correct in his assessment.) Verse 16 is therefore for all readers of this gospel: "Let's go so that we may die with him."Further: If Thomas was a twin (didymos, in Greek), whose twin was he? The most popular suggestion is that he was twin brother of Matthew. Please listen to the podcast on Thomas in the NT Character Study series. Or click on this link for more.17 When Jesus arrived, he found that Lazarus had already been in the tomb four days. 18 Now Bethany was near Jerusalem, some two miles away, 19 and many of the Jews had come to Martha and Mary to console them about their brother. 20 When Martha heard that Jesus was coming, she went and met him, while Mary stayed at home. 21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that God will give you whatever you ask of him.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “I am the resurrection and the life. Those who believe in me, even though they die, will live, 26 and everyone who lives and believes in me will never die. Do you believe this?” 27 She said to him, “Yes, Lord, I believe that you are the Messiah the Son of God, the one coming into the world.”Jesus arrives at Bethany (v.17ff) and speaks with Lazarus' sisters, beginning with Martha. Many others have come out to mourn.Martha is deeply grieving. Jesus promises that he will rise again (v.23). Once again, she is thinking on a different wavelength. Jesus did not mean he would arise "some day," but now.Jesus is the resurrection and the life (v.25) -- the fifth of seven I am statements.Verse 25 is better translated "will come (back) to life" than "will live."Moreover, in verse 26 Jesus promises life before death! Those who believe will never die. Physical death will be but a brief transition between time and eternity.Martha then confesses her full faith in Jesus as the Messiah (v.27).How amazing that despite his divinity, holiness, fame, and power, Jesus still made friends with this family, appreciating and loving them wholeheartedly.This is the 6th of the 7th confessions of faith in John.28 When she had said this, she went back and called her sister Mary, and told her privately, “The Teacher is here and is calling for you.” 29 And when she heard it, she got up quickly and went to him. 30 Now Jesus had not yet come to the village, but was still at the place where Martha had met him. 31 The Jews who were with her in the house, consoling her, saw Mary get up quickly and go out. They followed her because they thought that she was going to the tomb to weep there. 32 When Mary came where Jesus was and saw him, she knelt at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. 34 He said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus began to weep. 36 So the Jews said, “See how he loved him!” 37 But some of them said, “Could not he who opened the eyes of the blind man have kept this man from dying?”Having talked with Martha, Jesus now meets Mary, also deep in grief. Many others are weeping, and Jesus is deeply moved. His anger (vv.33,38) was apparently due to the refusal of the crowd to believe that he was the resurrection and the life.He bursts into tears -- tears that seem to have been more for Mary and Martha than for Lazarus. "Burst out weeping" is probably a better translation than "wept" (v.35), since it indicates continuous action.Jesus will now raise Lazarus from the dead (v.38ff).38 Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it. 39 Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, already there is a stench because he has been dead four days.” 40 Jesus said to her, “Did I not tell you that if you believed, you would see the glory of God?” 41 So they took away the stone. And Jesus looked upward and said, “Father, I thank you for having heard me. 42 I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me.” 43 When he had said this, he cried with a loud voice, “Lazarus, come out!” 44 The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, “Unbind him, and let him go.”The tomb was a cave (v.38).Caves are abundant in Israel, and made natural and accessible burial sites.To see what a typical first century tomb, click here.Martha objects: "By this time he stinketh" (KJV). That Lazarus had been four days in the tomb shows that he'd been buried on the day of this death -- normal practice at that time.Re: v.39, according to the Genesis Rabbah 100 [64a], "For three days the spirit returns to the tomb. It intends to reinhabit the corpse. But when it sees that the color of the corpses's face has changed, then it goes off and leaves the corpse." Thus Jesus' waiting till after the three-day period lends even greater punch to this miracle.The stone is removed, and Jesus prays. There is no shred of doubt in his mind that Lazarus will be reanimated. The prayer is not simply a request for Lazarus to be raised to life at all; it is uttered only for the sake of the witnesses to this incredible event.Jesus shouts, "Lazarus, come out!" As some preacher said, so powerful is Jesus' words that had he not specified to whom he was talking, everyone who had died would have come out! Lazarus emerges.Lazarus is able to walk (hop?) out of the grave, but still his face has not been seen -- not until he has been unbound.Here is a contrast. Lazarus emerges from the tomb with the graveclothes still wrapped around him. But Jesus would emerge from his grave without the cloth (20:6-7). Whereas Lazarus would still have to return to the grave (dying a second time), Jesus would triumph over death.Always a practical man, Jesus directs that Lazarus be unbound. (What's the point of being raised to life if you've lost all mobility? Is there a lesson somewhere in there for us?)Lazarus has been revivified--but not resurrected.He does not possess a resurrection body.His body does not have the qualities Jesus' will after the Resurrection.Lazarus will die again. He has received a reprieve.Further: Lazarus' face had been wrapped in a separate cloth, as would Jesus' face (20:7). 45 Many of the Jews therefore, who had come with Mary and had seen what Jesus did, believed in him. 46 But some of them went to the Pharisees and told them what he had done. 47 So the chief priests and the Pharisees called a meeting of the council, and said, “What are we to do? This man is performing many signs. 48 If we let him go on like this, everyone will believe in him, and the Romans will come and destroy both our holy place and our nation.” 49 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all! 50 You do not understand that it is better for you to have one man die for the people than to have the whole nation destroyed.” 51 He did not say this on his own, but being high priest that year he prophesied that Jesus was about to die for the nation, 52 and not for the nation only, but to gather into one the dispersed children of God. 53 So from that day on they planned to put him to death.Once again, public reaction is divided. The miracle of the raising of Lazarus helped bring many people to faith, but others reported this to the Pharisees. This was not a neutral action -- notice the contrast between these people and those who believed (vv.45-46).The Pharisees in the Sanhedrin (v.47) would have been scribes.The Romans (v.48) had ruled Israel (part of the province of Syria) since 63 BC.The Jewish leaders are alarmed.They are losing influence and control. Too many people like Jesus. Jerusalem isn't big enough for them and Jesus.The Romans (their overlords) might come and remove their "place" (a word often denoting the Temple) and their nation (what little sovereignty the Jews still retained). This is, in fact, exactly what happened some 40 years later, though not because of Christ or the Christians; it was because of revolutionary action.Either way, their power base is in danger -- from beneath as well as from above.Caiaphas, serving as high priest (under the watchful eye of his powerful father-in-law Annas -- see Luke 3:2), suggests that it would be better for them if one man (Jesus) were to die rather than the entire nation being ruined (v.50).Caiaphas was high priest "that year." What does this mean? That auspicious year (30 AD), when our Lord was crucified. Annual rotation -- a new high priest every year. Erratic succession. Pilate's predecessor, Gratus, frequently deposed high priests after only short terms in office. This seems to be the most likely possibility. The bones of Caiaphas were discovered in 1990, examined, and reinterred. His ornate ossuary (the bone box) is on display at the Israel Museum (Jerusalem), though these days it often goes on tour!This was a sort of prophecy of Jesus' atoning death (v.51). Yet the reach of Jesus' death was to be broader than the Jewish nation alone. All God's people, even those outside the Holy Land, would benefit (v.52).Following his lead, the authorities plotted Jesus' death.54 Jesus therefore no longer walked about openly among the Jews, but went from there to a town called Ephraim in the region near the wilderness; and he remained there with the disciples.As a result, Jesus could no longer walk about openly, retreating instead to the village of Ephraim, a safe distance from Jerusalem. From here he and his disciples could see the streams of pilgrims approaching the city.55 Now the Passover of the Jews was near, and many went up from the country to Jerusalem before the Passover to purify themselves. 56 They were looking for Jesus and were asking one another as they stood in the temple, “What do you think? Surely he will not come to the festival, will he?” 57 Now the chief priests and the Pharisees had given orders that anyone who knew where Jesus was should let them know, so that they might arrest him.The Passover was near (v.55). This is the third or fourth Passover mentioned in John's gospel.Expectations are running high, and many are eager for Jesus to make an appearance (v.56).To do so is to court danger: both arrest (v.57) and execution.The tension is mounting...Questions for thought:You are a witness to Lazarus' resurrection, and a few days later happen to be at a wealthy friend's house. One of the chief priests, whom you immediately recognize, walks into the room. You humbly introduce yourself, and he wishes you God's peace and asks how things are. You begin relating the phenomenal miracle you have just seen. But the look on the priest's face is not a happy one; he does not seem open to considering the possibility that Jesus is a man from God. What do you do? (Do you finish telling the story, abbreviate it, abruptly break it off, or change the subject? What would be going through your head?)Ideally the Jewish leaders would not have conspired to bring about the death of Jesus. Yet his ministry was a threat to civil order and stability. Do you think compromises of principle are ever allowable, in the interest of the greater public good? Do you agree with the following statement: "The higher up the leader, the more often he will be required to sacrifice principle in order to keep the wheels turning"?If you are a "busy leader," as was Jesus, do you have room in your schedule, and in your heart, for others? Are you emotionally close to your own Marys, Marthas, and Lazaruses?Are my feelings suppressed, or do I experience -- and express -- the full range of human emotion?What does Jesus being the resurrection and the life mean to you?How are the "resurrections" of Jesus (John 20) and Lazarus (John 11) similar? different?How would I have felt as a bystander if I had witnessed Lazarus emerge from the tomb? (Read 12:17 if you're stuck.)

Today's Reading: Small Catechism: Lord's Prayer, Seventh PetitionDaily Lectionary: 1 Kings 16:29-17:24; 2 Corinthians 9:1-15 But deliver us from evil. What does this mean? We pray in this petition, in summary, that our Father in heaven would rescue us from every evil of body and soul, possessions and reputation, and finally, when our last hour comes, give us a blessed end, and graciously take us from this valley of sorrow to Himself in heaven. (Small Catechism: Seventh Petition) In the Name + of Jesus. Amen. Yesterday, we heard about the temptation which Cain gave into that caused him to sin. The Lord had warned Cain that sin was "crouching at the door" (Genesis 4:7), waiting to pounce like a lion ready to kill its prey. Peter writes, "Your adversary the devil prowls around like a roaring lion, seeking someone to devour" (1 Peter 5:8). You can hear the same language in what Peter writes as you do when the Lord speaks to Cain and which Luther echoes in the catechism. Evil is all around us. We don't have to go searching for it. It finds us. Like a lion crouching in readiness to pounce on its prey, so the devil, along with the world and our own sinful flesh, is ready to unleash all sorts of evil on us in an effort to cause us to reject God and His gift of salvation in Christ Jesus. Thus Jesus teaches us to pray for ourselves and all other Christians that our Father in heaven would save us. Save us from the assaults of the evil one. Save us from the unbelieving world that wants us to be just like it. Save us from our own flesh that would rather indulge in sin and  would reject salvation by grace through faith in Christ Jesus. Save us He does. In love, the Father sent His Son into this world to rescue, to save us from sin, death, and every evil, including the evil one, the devil. Jesus has taken an evil death away from us by His death on the Cross and given to us His blessed resurrection, so that when our time on this earth comes to its end, we can fall asleep in Jesus in peace. In Jesus, we have been delivered from the great evil of unbelief and we look forward to the day when Jesus will call us to Himself where we will be eternally freed from all evil of body and soul. In the Name + of Jesus. Amen. Lead us not into temptation, O Lord, but help us by Your Spirit to subdue our flesh, to turn from the world and its ways, and to overcome the devil with all his wiles. Lord, in Your mercy, hear our prayer. Amen.-Rev. Daniel Voth, pastor of Immanuel Lutheran Church in Grand Forks, ND.Audio Reflections Speaker: Rev. Duane BamschStudy Christ's words on the cross to see how you can show more Christlike grace in your life. Perfect for group or individual study, each chapter has a Q&A at the end, and the back of the book includes a leader guide. Available now from Concordia Publishing House.

The quest for more and more thing, money, relationships, etc. can be a motivation for action, but the cost can be very high and the objective inevitably becomes a disillusion. It is a subtle trap that can ruin a life. Thus Jesus warns us against being deceived in this lesson. --- Support this podcast: https://anchor.fm/don-fanning3/support

From our BEL Archives... * Crawling Before We Can Walk: The tiniest children, through their own fathers, have all inherited spiritual death from Adam. And as the Bible also teaches, God would of course never punish a child for the sin of her father. So no one who ever dies, let alone a child, would be sent to hell because of what is called "original sin" inherited from Adam. But people are judged, each one, for their own rebellion. For as God insists: The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son… Ezekiel 18:20 Click here for the original broadcast! At what age then does a person become eternally responsible for joining the war being waged against God? Jesus taught that to whom less is given, less is required. And for, "that servant who knew his master's will… to whom much is given, from him much will be required" (Luke 12:47-48). From Scripture Christians realize that people reach the "age of accountability" at different ages, with young people who die and many handicapped folks never reaching that age on this earth. But let's back up and consider how sin is inherited. Spiritual death is inherited from the father, not from mom. Thus Jesus could be born from Mary's body, yet not inherit her sin. Regarding the Incarnation of Christ, some have taught that for Jesus to be born of Mary without inheriting sin, that Mary herself must have been immaculately conceived. However, that only begs the question. For then, how could Mary have been born to her mom, if her mother had not herself been miraculously conceived? So the claim that Mary was immaculately conceived, which the Bible does not teach, would require immaculate conceptions "all the way down," beginning with one of the daughters of Eve, through one of Noah's daughters-in-law, through Sarah, Rebekah, Leah, Tamar, Rahab, and Ruth, and so on to Mary's own unnamed mother. But that was not how Jesus could be "born of a woman" (Gal. 4:4), yet without sin (Heb. 4:15). For children inherit spiritual death from their father, not their mother. The Bible does not teach that all the world died in Eve. Rather, even in the most technically careful theological passages, the Apostle Paul wrote that, "by the one man's offense many died," for "in Adam all die," and death "came through the one who sinned," and the results of sin came "from one offense," so that "by the one man's offense death reigned through the one," and "through one man sin entered the world" (Rom. 5:12-17; 1 Cor. 15:22). From the time of the curse in Eden God prophesied a coming victory by the seed of the woman (Gen. 3:15). However, the Savior was also promised to be the "seed" of Abraham (Gen. 22:18), of Isaac (Gen. 26:4), and of Jacob (Gen. 28:14). And a thousand years before Jesus' birth, God gave this messianic prophecy to Israel's King David, "I will set up your seed after you, who will come from your body… and I will establish the throne of his kingdom forever" (2 Sam. 7:12-14). So when the Holy Spirit overshadowed Mary (Luke 1:35), He provided the genetic compliment to the 23 chromosomes of her own ovum, so that the Scriptures could be literally be fulfilled that He was a true descendant of Abraham and David, yet He was also the seed of the woman, and thus, without sin. So now back to original sin. God would never punish a child for the sin of his or her father. For as He says in the Mosaic Law (a passage often quoted by pro-lifers refuting the "abortion for incest" lie): Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; a person shall be put to death for his own sin. Deut. 24:16 Later, a king arose in Judah who did not do "what was right in his own eyes" (Judges 21:25 [see also Deut. 12:8; Jud.17:6, Prov. 12:15, etc.; Jer. 3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17]) but who "did what was right in the sight of the LORD," (2 Kings 14:3). And of Amaziah the sacred history records: But the children of the murderers he did not execute, according to what is written in the Book of the Law of Moses, in which the LORD commanded, saying, "Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; but a person shall be put to death for his own sin." 2 Kings 14:6 God gets angry at those who allege that He would be so unjust that He would punish a child for his father's sin (or for that matter for Adam's sin). You've heard of the expression, sour grapes, but did you know that phrase comes from the Bible? Some of the most colorful and meaningful passages of Scripture are largely unknown to Christians, in large part because they contradict what some theological schools have taught, wrongly, about children being at risk of punishment from God because of Adam's sin. Yet God is as clear as clear can be. The Israelites had a popular though uninspired proverb which claimed that God would punish them for the sins of their fathers, and the Lord did not appreciate this saying. Ezekiel chapter 18 begins: The word of the LORD came to me again, saying, “What do you mean when you use this proverb concerning the land of Israel, saying: 'The fathers have eaten sour grapes, and the children's teeth are set on edge'? "As I live,” says the Lord GOD, “you shall no longer use this proverb in Israel!" Ezek. 18:1-3 And speaking of a future time when Israel understands better God's ways, the Lord says: In those days they shall say no more: "The fathers have eaten sour grapes, and the children's teeth are set on edge." But every one shall die for his own iniquity; every man who eats the sour grapes, his teeth shall be set on edge.” Jer. 31:29-30 [Note: To continue with this Age of Accountability discussion, Bob Enyart recommends listening to BEL's Bible Study on Romans. The above study is not a preview designed to sell Bob's Romans study, but he has not yet had the time to finish writing this article from his notes on this topic. When that's done, we'll try to remember to update this article here at KGOV. Also, listening to the July 9, 2010 BEL radio program will add Bible material to the above study. Thanks!] * Join the Personhood Campaign: is the most important human rights movement of our lifetime. You can help Colorado RTL and Personhood Colorado pass Amendment 62 by joinging the campaign at MyCampaignTracker.org. And you can learn the INs and OUTs of the pro-life battled with the right-column resources at AmericanRTL.org! * Today's Resource: Have you seen the Government Department at our KGOV Store? We are featuring Bruce Shortt's vitally-important book, The Harsh Truth about Public Schools. And also, check out Bob Enyart's classic God's Criminal Justice System seminar, God and the Death Penalty, Live from Las Vegas, and Bob on Drugs DVDs, and our powerhouse Focus on the Strategy resources! * Human Male vs. Female Mutation Rates: Famed geneticist Francis Collins, the Christian though theistic evolutionist who led the sequencing of the human genome, wrote: ...the Y chromosome only passes from fathers to sons, so it only travels through males—you can get a fix on the mutation rate in males compared to females. ...it seems that we [males] make mistakes about twice as often as the women do in passing our DNA to the next generation. That means, guys, we have to take responsibility for the majority of genetic disease. It has to start somewhere; the majority of the time, it starts in us. * Evolutionists Claim that Disease Equals Evolution: No actual evidence exists for the evolution of one kind of organism into another kind. So to fabricate evidence, Darwinists claim that disease (organisms breaking down) is evidence for the natural origin of an organism. Of course though we all know that entropy and the countless ways of breaking things are qualitatively different than the far fewer ways of making those things. Yet desperate for evidence that he could point to for evolution, Collins continues his above quote as follows: ...genetic disease... If you are feeling depressed about [genetic disease], let me also point out [that] evolutionary progress... is the same phenomenon.

April 13: Saint Martin I, Pope and Martyrc. 590–655Memorial; Liturgical Color: RedExiled, abandoned, starving, a Pope dies for sound theologyAfter being elected the Bishop of Rome in 649, today's saint called a local Council which established the correct theology of the Church regarding the two wills of Christ. For this teaching and its broad dissemination, Martin was abducted in Rome by emissaries of the Byzantine Emperor Constans II, brought to Constantinople, and humiliated. Martin refused to retract or bend to the Emperor's incorrect theology, which denied that Christ had a human will. Martin was imprisoned, publicly flogged, maltreated, condemned for treason, and exiled from Constantinople to the Crimean Peninsula on the Black Sea. And there the Pope died—naked, starving, forgotten, and alone—far from Rome, in the year 655, a victim of bad theology and the last pope, so far, venerated as a martyr.The Council of Chalcedon in 451 had synthesized centuries of theological debate by teaching, authoritatively, that the divine nature of the Second Person of the Trinity and the human nature of Jesus were distinct but united in the one person of Jesus Christ. This merging of natures in one person is called the hypostatic union. The Son of God, then, truly took flesh and experienced all things, save sin, that a man experiences. So when Jesus said, “I am thirsty” (Jn 19:28), He didn't mean to say, “Just my human nature is thirsty.” And when His majestic voice echoed off the stone walls of Bethany calling, “Lazarus, come out!” (Jn 11:43), He didn't mean to say, “The divine nature inside of me, and only the divine nature, says ‘Lazarus, Come Out!'”Yet Eastern Christians, primarily in Egypt and Syria, clung to a Monophysite, or one nature, theology of Jesus Christ long after Chalcedon had settled the matter. The Second Council of Constantinople in 553 attempted, unsuccessfully, to pull the Monophysites back into the orbit of Chalcedon. By the 600s, tensions between Chalcedonians and Monophysites were a political problem for the Byzantine empire. So some Eastern theologians, supported by the Emperor, looked for common ground and proposed a one-willed Christ, instead of a one-natured Christ. This one-will heresy is called Monothelitism (monos = one; thelos = will). The issue of Christ's will(s) had never been formally resolved, so the Emperor hoped a one-willed, instead of a one-natured, Christ would placate the Monophysites and unite his theologically diverse subjects.Chalcedon's teaching on Christ's two natures was ontological, or just logical, and did not explain how a person operates with dual intellects and wills. Monothelitists argued that if Christ's two natures could seamlessly unite in one person, then so could His two wills. There was no human will in Christ, the argument went, because it was totally subsumed into the mightier divine will. But Pope Martin and others knew that this was theologically impossible, since a Christ without a functioning human will would have been a zombie, a ghost of a man. Nor could one argue that Jesus had one will divided into a divine and a human sphere, as Jesus was not a schizophrenic with a split identity.Martin's theology of the two wills was vindicated after his death when it was explicitly defined by the Third Council of Constantinople in 681. This Council taught Christ's human will was “in subjection to his divine and all-powerful will.” That is, Christ's two wills were separate in their natures but freely united in their object. How do two wills inside of one person enter into communion? In the same way that two wills in two different persons enter into communion. Each will gives free and independent assent to a principle, idea, or truth shared with the other will. The two wills retain their independence but freely unite in their assent to a common value. Thus Jesus' human will, in total freedom, submitted to the will of the Son of God.During his captivity, Martin was hurt by the indifference which the Church of Saint Peter in Rome paid to one of their own. Martin was also deeply pained when a new Pope was elected though he was still alive. It is every pope's duty to preserve the unity and integrity of the Church by preserving the unity and integrity of Christ. Martin did just that. The fruits of Martin's martyrdom advanced theology toward its correct conclusion on Christ's two wills in the decades after he died, even though poor Martin himself has been largely forgotten. His remains were returned to the Eternal City after his death and he now rests in peace somewhere under the marble floor of Saint Peter's Basilica.Pope Saint Martin I, through your intercession before the Father in Heaven, fortify all teachers and leaders of the Church to remain steadfast in the truth, to advocate for the truth, and to suffer for the truth, no matter the personal cost.

John 8:21-30 ESV 21 So he said to them again, “I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.” 22 So the Jews said, “Will he kill himself, since he says, ‘Where I am going, you cannot come'?” 23 He said to them, “You are from below; I am from above. You are of this world; I am not of this world. 24 I told you that you would die in your sins, for unless you believe that I am he you will die in your sins.” 25 So they said to him, “Who are you?” Jesus said to them, “Just what I have been telling you from the beginning. 26 I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him.” 27 They did not understand that he had been speaking to them about the Father. 28 So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me. 29 And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him.” 30 As he was saying these things, many believed in him. LIFT UP THE SON OF GOD When Jesus said He is going away, his critics began to suspect that Jesus means something more drastic than long-distance travel. They thought Jesus will end his life. Why? Many cases that philosophers and spiritualists during that era committed suicide. This should solve their problem should Jesus will do so, Jesus speaking to them is as a man talking to ants. His words were foreign to them, were they no? As the light of the world, Jesus claims to be able to speak of things which others on earth have never seen. Thus Jesus said, “You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins, for unless you believe that I am he you will die in your sins.” Jesus addressed their spirituality. Jesus claims were becoming more outrageous, and His attacks more pointed. Thus, they countered with more insults and accusations. The men attacking Him are “from below” or part of the "the world," which carries a dual meaning. "The world" may refer either to the human, fallen, sinful mind-set or this physical realm. Both descriptions apply to the men Jesus is referring unto. But primarily, He meant that this terrestrial world is where these men [made of dust] are from where they were born. Jesus has His eternal home in heaven, and is not bound by the sins and errors of His critics. As Heb 4:15 says, “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.” Their unbelief and stubbornness is their undoing. Instead of putting Jesus down, they should have lifted Him up, by believing Him. Why? Jesus said, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me.” This intense conversation between Jesus and his detractors shows us the great disparity between God and man. God is so lofty while man is so base, is it not? May, we recognize that like The Jews, we are overwhelmed by the claims of Christ that are characterized with impossibility. However, we should say like the confused and doubtful father, “I believe; help my unbelief!”[Mark 9:24] Is it possible for a man to become God? Definitely not! But, it's possible for God to become man because with God nothing is impossible.

John 8:15-20 ESV 15 You judge according to the flesh; I judge no one. 16 Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father who sent me. 17 In your Law it is written that the testimony of two people is true. 18 I am the one who bears witness about myself, and the Father who sent me bears witness about me.” 19 They said to him therefore, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.” 20 These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come. ---- 15 Humahatol kayo ayon sa laman; ako'y hindi humahatol sa kaninuman. 16 At kung ako'y humatol man, ang hatol ko'y totoo, sapagkat hindi ako nag-iisa, kundi ako at ang Ama na nagsugo sa akin. 17 Maging sa inyong kautusan ay nasusulat na ang patotoo ng dalawang tao ay totoo. 18 Ako ang nagpapatotoo tungkol sa aking sarili, at ang Amang nagsugo sa akin ay nagpapatotoo tungkol sa akin.” 19 Kaya't sinabi nila sa kanya, “Nasaan ang iyong Ama?” Sumagot si Jesus, “Hindi nga ninyo ako kilala o ang aking Ama. Kung ako'y inyong kilala ay kilala rin sana ninyo ang aking Ama.” 20 Sinabi niya ang mga salitang ito sa kabang-yaman habang nagtuturo siya sa templo. Subalit walang taong humuli sa kanya, sapagkat hindi pa dumating ang kanyang oras. KNOW JESUS, KNOW THE FATHER The fundamental problem of the Jews is in their myopic and skewed perspective. They evaluate the claims of Christ through the lenses of the flesh. Jesus said to them, “You judge in the flesh.” Thus, it is important for us to realize that spiritual understanding is initiated by Christ who God the Spirit. They believed that Jesus' claim is in violation of the law. Thus Jesus said to them, “In your Law it is written that the testimony of two people is true. I am the one who bears witness about myself, and the Father who sent me bears witness about me.” Even then, they won't received and instead questioned Him “Who is your Father” Did they deride Him because they thought He was a son out of wedlock and Joseph was not His true father? Perhaps. The key of knowing God is to believe in Jesus, that He is the one sent by the Father in heaven. This true faith will open the flood gates of understanding and knowing the Father. Simply put, Jesus is the revelation of God the Father. This is the very reason Jesus has talked of certainty to the knowledge of the truth. He said, “if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father who sent me.” Friends and brethren, to believe in Jesus is the only key to knowing God. He who doesn't know is the one who kept refusing to believe like the Jews. We are challenged to believe the gospel more than understanding it. It's a good news not an idea or opinion, isn't it? This knowledge of God is as the ocean too deep for skeptic theologian diver to fathom but as a swimming pool to a believing child to enjoy. ----------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram

John 6:66-71 ESV 66 After this many of his disciples turned back and no longer walked with him. 67 So Jesus said to the twelve, “Do you want to go away as well?” 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, 69 and we have believed, and have come to know, that you are the Holy One of God.” 70 Jesus answered them, “Did I not choose you, the twelve? And yet one of you is a devil.” 71 He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray him. 66 Dahil dito, marami sa kanyang mga alagad ay tumalikod at hindi na sumama sa kanya. 67 Kaya't sinabi ni Jesus sa labindalawa, “Ibig din ba ninyong umalis?” 68 Sumagot sa kanya si Simon Pedro, “Panginoon, kanino kami pupunta? Ikaw ang may mga salita ng buhay na walang hanggan. 69 Kami'y sumasampalataya at nalalaman namin na ikaw ang Banal ng Diyos.” 70 Sumagot sa kanila si Jesus, “Hindi ba pinili ko kayo, ang labindalawa, at ang isa sa inyo ay diyablo?” 71 Siya nga ay nagsasalita tungkol kay Judas na anak ni Simon Iscariote, sapagkat siya na isa sa labindalawa ang magkakanulo sa kanya. LORD, TO WHOM SHALL WE GO? It was so costly to be a disciple of Jesus. Commitment to follow Jesus must not be ambigous but a clear. Jesus demanded that “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it.” [Luke 9:23,24] For this, many turned back and walked away from Christ.[see v.66] It is easy to follow Jesus when it's convenient and comfortable, is it not? A bandwagon towards the easy route is expected. Thus, Jesus said, “For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few.”[Matt 7:13;14] Thus Jesus did challenge them whether they would also go away. Peter, however had made an irrevocable commitment or choice, saying, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.” [v.68,69] Why we do what we do is what matters. Jesus is our life and satisfaction.[John 14:6, Col 2;10] Nothing else. Peter had chosen Jesus. But, Jesus had chosen them first except Judas. Judas was following Him but he did not choose Jesus. Hence Paul like Peter said, “as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. 21 For to me to live is Christ, and to die is gain.”[Phil 1:20,21] Jesus isn't one among the good pursuits of life. He is the only rightful pursuit of life. ------------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram

John 6:35-40 ESV 35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” 35 Sinabi ni Jesus sa kanila, “Ako ang tinapay ng buhay. Ang lumalapit sa akin ay hindi magugutom, at ang sumasampalataya sa akin ay hindi kailanman mauuhaw. 36 Subalit sinabi ko sa inyo na nakita ninyo ako subalit hindi kayo sumasampalataya. 37 Ang lahat ng ibinibigay sa akin ng Ama ay lalapit sa akin; at ang lumalapit sa akin kailanman ay hindi ko itataboy. 38 Sapagkat ako'y bumaba mula sa langit hindi upang gawin ko ang aking sariling kalooban, kundi ang kalooban ng nagsugo sa akin. 39 At ito ang kalooban ng nagsugo sa akin na sa lahat ng ibinigay niya sa akin ay huwag kong iwala ang anuman, kundi muli kong bubuhayin sa huling araw. 40 Sapagkat ito ang kalooban ng aking Ama, na ang bawat nakakakita sa Anak at sa kanya'y sumampalataya ay magkaroon ng buhay na walang hanggan, at muli ko siyang bubuhayin sa huling araw.” I AM THE BREAD OF LIFE Jesus had expressed His first “I am.” Jesus has used the phrase "I AM" in reference to Himself, providing perspective on His mission and His ministry. This is the same reference used by God Himself when he was speaking to Moses from the burning bush in Ex 3:13–14. Just was the manna from heaven that provided life for the Jews at the wilderness, so did Jesus offer Himself to the spiritually impoverished soul today. He came down from heaven, sent by the Father, so that all that the Father has willed through Him might obtain life. He has explicitly declared that He, Himself, is the One sent by God. That is, eternal life is found only through belief in Him (John 14:6; John 3:36; Acts 4:12). Jesus used the analogy of food here, depicting the reality of spiritual hunger (Matt 4:4) and spiritual thirst (John 4:13–14) in every man. Saving faith is seen as in partaking food and drink for our physical sustenance. Hence, a person must receive Him volitionally and personally. A mere mental assent or recognition of Christ has no help to a dying soul, has it? Somebody will continue to suffer hunger if he just keep looking at the food without eating it. Acceptance of Christ is an indispensable requisite for these blessings to have any effect, is it not? Thus Jesus has said, “For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” As the ‘bread of life', Jesus is sufficient. To those who are in Christ, Paul said, “For in him the whole fullness of deity dwells bodily, and you have been filled in him.” [Col 2:9,10] You and I need to recognize our hunger and thirst today. Thus, there is blessedness in feeling hungry and thirsty for Jesus has promised us to be filled.[Matt 5:6] Should you and I crave for food when we're not hungry? Definitely not! O may we feel our spiritual hunger today and find our satisfaction in Christ alone. ------------------------------- Visit and FOLLOW Gospel Light Filipino on YouTube and Facebook

Introduction In the fourth century, the Council of Nicea settled the question of the Lord's deity, and consequently became the touchstone that enables us to address various Trinitarian heresies. A Trinitarian heresy has to do with the unity of the Godhead, and the tri-personal nature of God's existence, and all without reference to the creation. What is God like in Himself? In the fifth century, the Council of Chalcedon addressed the relationship of the human and divine in Jesus of Nazareth, a question that arose as a result of the Incarnation. Errors on this question are usually called Christological heresies. The Text “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven” (Col. 1:18–20). Summary of the Text We have seen that the apostles held two very distinct conceptions of the Lord Jesus. On the one hand, they recognized His full humanity. We saw Him, John says, and we touched Him (1 John 1:1). At the same time, they also speak easily and readily of Christ as a cosmic Lord, as in our text this morning. And moreover they speak of Him as one integrated personality. Our Lord Jesus is the head of the whole body, the church (v. 18), and He is the arche of all creation (v. 18). He is the integration point of all things, which is the word underneath “beginning.” He is the firstborn from among the dead, and this privileged position makes it plain that He is to have the preeminence (v. 18). All the fullness of all things dwells in Him, and this was the pleasure of the Father (v. 19). Everything in this fragmented creation order was shattered and broken, and Christ's mission was to make peace for all of it, reconciling all of it to Himself (v. 20). But this soaring rhetoric comes down to earth with a crash when we see that it is to be accomplished through the “blood of His cross.” This was blood that was shed, remember, because of the collapse of Pontius Pilate in the face of a mob. The Nub This is the heart of what Chalcedon is testifying to. “our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man . . . not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ.” Remember that we are simply stating what Scripture requires us to state, and is not an attempt to “do the math.” This confession is admittedly miraculous, and this means that you won't be able to get your mind fully around it. You can get your mind around the fact that we confess two distinct natures united in one person, without any muddling of them. A Quick Run Down of Some Heresies Heresies often arise as the result of people trying to make all the pieces fit together within the tiny confines of their own minds. Some people have an itch to make it all make sense to them, and the result is tiny (and tinny) dogmas. Ebionism holds that Jesus was the Messiah, but just an ordinary man, with Joseph and Mary as his parents. The Ebionites were Jewish Christians in the early years of the church. People who want to say that “Jesus was a great moral teacher” represent a modern form of this. Docetism holds that Jesus was completely divine, and that His humanity was only an apparition. The word comes from the Greek verb dokein, which means “to seem.” Adoptionism holds that Jesus was fully human, and was “adopted” as the Son of God at a point in time, whether at his baptism or at his resurrection. Apollinarianism taught that the Word (a perfect divine nature) took on a human body in Jesus, replacing his human soul and mind. Thus Jesus was God inside and man outside. Nestorianism is the view that denies the unity of the person of Christ, suggesting that there were two natures, two persons going on, loosely joined. In the interests of fairness, it should be mentioned that there are good arguments suggesting that Nestorius himself was not a Nestorian. Through the Blood of His Cross And so here is our confession, here is our faith. We are Christians, which means that our lives center on the person and work of the Lord Jesus Christ. If we get Chalcedon wrong, we are corrupting the doctrine of His person. And if we do that, then we empty the cross of its dynamic power. The cross has the ability to fascinate all men, and to draw them to God, precisely because of the identity of the one who died there. Unless Jesus were a man, He could not die. He could not shed His blood for us unless He had blood. Unless Jesus were God, His death would not have the ultimate salvific meaning that it does. And so it is that we acknowledge that Jesus of Nazareth, fully God and fully man, died on the cross for the sins of the world. “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith” (Romans 1:16–17)

For additional notes and resources check out Douglas' website.“It was said, ‘Whoever sends his wife away, let him give her a certificate of divorce'; but I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery” (Matthew 5:31-32).The Jewish worldThere were grounds for divorce besides adultery, including failure to provide food and clothing for one's spouse and failure to offer conjugal love. The ancient rabbis understood this to be the case because of Exodus 21:10-11 and other passages.Legitimate grounds for divorce did not, however, necessarily mean one should divorce his or her spouse.A divorced person was expected to remarry—under strong social pressure.In the 1st century there were two schools of thought about divorce:Shammai—a matter of indecency (Deut 24)Hillel—“any cause”—the kind of divorce Joseph was intending to offer Mary (Matt 1:19).“Any cause” divorce was by far the norm in the 1st century.When the Pharisees ask Jesus about divorce in Matt 19:3-9, they want to know which side of the debate he is on: just cause or “any cause.”He is certainly not on Hillel's side!God's intention is for marriage to last a lifetime.However, Matt 19:9 has been misunderstood. “What therefore God has joined together, let not man separate” doesn't mean that we cannot dissolve a marriage through divorce, but that we ought not. Divorce is a last resort, but necessary in some cases.Exod 21:10-11If he takes to himself another woman, he may not reduce her food, her clothing, or her conjugal rights. If he will not do these three things for her, then she shall go out for nothing, without payment of money.This passage describes the rights of a slave wife: food, clothing, sexual love—that is, material support as well as emotional support.If her husband reneges, she may be released from the marriage. The rabbis correctly saw that if a slave had such rights, so did a free woman, who implicitly expected his faithfulness as a husband.If any of these four rights is neglected, there are grounds for legitimate divorce. The grounds are withdrawal of physical support (food or clothing), withdrawal of emotional support (manifest in sexual engagement), and (implicitly) adultery. This does not mean there should be a divorce, only that if the innocent party initiates proceedings, she may be legally divorce.Marriage has historically been understood as contractual. (Contract is the same word as covenant.) To fail to feed, clothe, and love constitute unfaithfulness to one's marriage vows. And neglected marriage vows justify (though do not require) divorce.Divorce for broken marriage vows (once the infidelity was proven in court) was still practiced up to 70 AD. However, by Jesus' day no-fault divorce (“any cause”) was predominant.Deut 22:13-18 implies that in O.T. times groundless divorce was not permitted, or else it resulted in severe financial penalty.The Roman worldLike Jewish marriage contracts, pagan contracts also included vows to provide physically and sexually for one's spouse.Separation = divorce. (This is the culture into which Paul is speaking in 1 Cor 7.)Divorcees, widows, and widowers were required to remarry by law.All togetherMost Jews practiced easy, “any-cause” divorce. The divorce certificate allowed one to remarry.The pagans simply walked out on their spouses. This was tantamount to divorce.Podcasts to come – by March 2020.Matt 5:31-32For the Jews, this would be shocking. Any-cause divorce was standard.In the broader Roman world separation was Thus Jesus' words would have been shocking to Gentiles, too.Readers unfamiliar with the 1st-century context could easily misunderstand Jesus—but then that is the case with many of Jesus' teachings.Note: Paul accepted neglect (abandonment) as grounds for divorce and remarriage. He refers also to withholding of conjugal love. The promises of the marriage vow are in the background of everything he writes.Remarriage when still married to your original spouse is adultery—a repudiation of one's marital vows.Of course if one is unlawfully divorced and remarried, he has provided grounds for divorce to his (former) spouse. (The NT does not teach that one must return to one's first spouse.)No 1st century Jewish group prohibited remarriage after divorce. In the Roman world, remarriage was mandatory after 18 months; not to remarry was to break the law. Thus it would be quite strange if Jesus and Paul taught against remarriage.Learning from historyThe original debate between the Shammaites and the Hillelites was quickly forgotten after the Jewish War (ending in 70 AD).Many church fathers were unnecessarily harsh in a number of biblical areas, and divorce is one of those.As strange as this may sound, in some ways we are better positioned than the 2nd century church fathers to understand what Jesus and Paul meant, since we have access to multiple sources to which they were not privy:Dead Sea Scrolls fragments on divorceNewly discovered Jewish divorce certificates from the 1st and 2nd centuriesOver 200 Aramaic, Greek, and Latin marriage and divorce papyriRabbinic evidence datable to the 2nd centuryDivorce documents from the Geniza of the Cairo SynagogueThese documents have all been discovered in the last 150 years.ConclusionKeep your marital vows!Without grounds, a second marriage is adultery. (Both the OT and the NT allow four grounds for divorce: desertion, adultery, failure to provide/protect, refusing conjugal love.)Divorce should be the last resort.Note: “We cannot appreciate fully the social implications of Joseph's decision to take Mary as his wife in an honor/shame world. In a difficult social circumstance, Joseph moves beyond even the teaching of Jesus in Matthew 19 to pursue the way of mercy. We might summarize the story of Joseph using the formula of Matthew 5:21-48 this way: “You have heard it said that you may write Mary a certificate of divorce, but I say to you do not be afraid to take her as your wife.” – Mark Love of Rochester University (Leaven 176)Fidelity is far more than not having sex with someone who is not your spouse. We are called to be faithful to our marriage vows. That includes much more than merely avoiding adultery.Jesus taught selfless, sacrificial love in the marriage (Eph 5:21-33).Further: If you want to grappled with the issues for a better understanding of the background situation of the 1st-century Roman world, take a look at David Instone-Brewer's work.Or listen to my series on Divorce & Remarriage.

Jesus came to present us unblemished before God. By his death, he succeeded. Thus Jesus has cleansed us, so in clear conscience we seek to serve him, by teaching faithfully and, if we marry, by marrying faithfully.

2 Kings 23:28-30 ESV Similarly today, many Christians end their lives not in simple sleep but horribly. There are still many countries wherein Christians are persecuted. But, their souls are spared from God's judgment in hell. “There is therefore now no condemnation for those who are in Christ Jesus.” [Rom 8:1] Thus Jesus has admonished us, “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.”[Matt 10:28,29] 28 Now the rest of the acts of Josiah and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? 29 In his days Pharaoh Neco king of Egypt went up to the king of Assyria to the river Euphrates. King Josiah went to meet him, and Pharaoh Neco killed him at Megiddo, as soon as he saw him. 30 And his servants carried him dead in a chariot from Megiddo and brought him to Jerusalem and buried him in his own tomb. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father's place. DYING IN PEACE King Josiah was killed by Pharaoh Neco at Megiddo. 2 Chron 35:20-25 gave us this account, “20 After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight at Carchemish on the Euphrates, and Josiah went out to meet him. 21 But he sent envoys to him, saying, “What have we to do with each other, king of Judah? I am not coming against you this day, but against the house with which I am at war. And God has commanded me to hurry. Cease opposing God, who is with me, lest he destroy you.” 22 Nevertheless, Josiah did not turn away from him, but disguised himself in order to fight with him. He did not listen to the words of Neco from the mouth of God, but came to fight in the plain of Megiddo. 23 And the archers shot King Josiah. And the king said to his servants, “Take me away, for I am badly wounded.” 24 So his servants took him out of the chariot and carried him in his second chariot and brought him to Jerusalem. And he died and was buried in the tombs of his fathers. All Judah and Jerusalem mourned for Josiah. 25 Jeremiah also uttered a lament for Josiah; and all the singing men and singing women have spoken of Josiah in their laments to this day. They made these a rule in Israel; behold, they are written in the Laments.” But, did not God promise he would die in peace? The prophetess Huldah said earlier, “ Therefore, behold, I will gather you to your fathers, and you shall be gathered to your grave in peace, and your eyes shall not see all the disaster that I will bring upon this place.'[2 Kings 22:20] Clearly, it was not refering to the manner of his death. It was the timing. He would die and be buried peacefully before the terrible events would happened. As Huldah prophesied, “Thus says the Lord, Behold, I will bring disaster upon this place and upon its inhabitants, all the words of the book that the king of Judah has read. 17 Because they have forsaken me and have made offerings to other gods, that they might provoke me to anger with all the work of their hands, therefore my wrath will be kindled against this place, and it will not be quenched.”[2 Kings 22:15-17]

Using Paul's writing to the Colossians, this tree of life planted in the heart of pagan Roman rule confronts the heresy of his day, but also speaks to the heresy we face today in the denial of who Jesus is.   As in our study of I John, these writings by Paul empower us to win the Global War we are engaged in today.  The identity of Jesus is at the heart of this warfare, both spiritual and physical. Paul goes into great detail into who Jesus is.  He proves He is far more than a Man, but is the On who created all things in heaven and on the earth.  Thus Jesus is God who became Man to save our souls. Preview of my new book https://youtu.be/OOtQ9djjoFQ 

2 Kings 20:8-11 ESV 8 And Hezekiah said to Isaiah, “What shall be the sign that the LORD will heal me, and that I shall go up to the house of the LORD on the third day?” 9 And Isaiah said, “This shall be the sign to you from the LORD, that the LORD will do the thing that he has promised: shall the shadow go forward ten steps, or go back ten steps?” 10 And Hezekiah answered, “It is an easy thing for the shadow to lengthen ten steps. Rather let the shadow go back ten steps.” 11 And Isaiah the prophet called to the LORD, and he brought the shadow back ten steps, by which it had gone down on the steps of Ahaz. THE SIGN As soon as Hezekiah heard Isaiah's words, he asked him what would be the sign that God would fulfill His words. “That the shadow of the sun dial will either turn either ten degrees forward or backward”, Isaiah replied. Hezekiah thought the shadow going backward was much harder than going forward. Thus, he asked God to do it. How many times we are like Hezekiah when God's promise is too hard to believe? Is it wrong or not, to ask for a sign from God? The answer is yes and no. It's a 'no' when we are like the ‘Jews who sought for a sign', when the truth was very apparent to them. Jesus did most of his miracles at Galillee towns area, yet they refused to believe Him. Thus Jesus said, “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. 23 And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. 24 But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.”[Matt 11:21-24] In short, their problem was not that thay could not believe but that they would not believe amidst clear evidences. That is why Paul said about his fundamental problem of the Jews, that is, they sought for a sign. Definitely, its hard to accept God's will when you have already decided what you want Him to say.” However, it's a 'yes', when in his sincerity, one would clear his doubts, like Hezekiah and Gideon. Apparently, God saw their hearts' truthfulness so that He granted their requests. Only God could see our motives. The fact that God had affirmatively answered their asking for a sign should settle our suspicions or doubts whether their motives were right or not. Thus, we shouldn't question their trust to God's character and trustworthiness. When the bible is clear about a subject, we should not seek for a sign. However, when our degree of certainty is not so clear, we may seek God to confirm it through our circumstances. But, we should be earnest to obey whenever we ask an impossible thing from God, should we not? Our example is Hannah. When she was barren, she asked specifically for a son in order to be offered to God. God granted her request. And , she did it accordingly without delay. ------------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram

Matthew 12:1-14 https://youtu.be/QoJzWZAEhtQ Remember that Jesus just finished talking about taking up His yoke and His burden, then will you find rest for your souls. The safety, security and rest that we search for in only found in being yoked with Jesus- following His way, obeying His Word, staying on that narrow path of affliction Being in the corn-fields, the disciples began to pluck the ears of corn: the law of God allowed it,  Deuteronomy 23:25 When you come into your neighbor's standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor's standing grain.  The Pharisees did not quarrel with them for taking another man's corn, but for doing it on the sabbath day. Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural rules, and justified what they did.  The Pharisees distinguished themselves from the Sadducees by their zeal for the traditions of men, which they held to be equal to the Word of God. With the completion of the Mishnah (written compilation of the oral law, rituals, and traditions) in about A.D. 200, and the Talmud (the combination of the Mishnah and the Gemara [three centuries of the rabbis' commentary on the Mishnah]) in about A.D. 500, the Pharisees' teaching became virtually synonymous with Judaism. Ironically, it was their zeal for the law that caused the Pharisees to become focused on rituals and externally keeping the law. They abandoned true religion of the heart for mere outward behavior modification and ritual, leading Jesus to scathingly denounce their pseudospirituality: The complex set of man-made rules and regulations was a crushing, unbearable burden. Matthew 15:9  “And in vain they worship Me, Teaching as doctrines the commandments of men.' ” The word "doctrines," here, means the requirements of religion - things to be believed and practiced in religion. God only has a right to declare what shall be done in His service; but they held their traditions to be superior to the written word of God, and taught them as doctrines to be binding  Jesus meets a group of these Pharisees, most likely spies sent from Jerusalem to find an accusation against Him and Jesus refers to Himself as the Son of man. These words assert that the Sabbath (Hebrew word meaning to repose, desist from exertion) came within the limits of His jurisdiction as the Messiah, just as the power to forgive sins had been claimed by Him under the same title.  This title Son of Man asserts the authority of Him who bears it to determine how the Sabbath is to be observed in the Kingdom of God. He had this authority from the beginning: Daniel 7:13-14 13 “I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him.14 Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. Thus Jesus declares to these men that as the Son of Man, He has authority over all things- even the Sabbath Mark 2:27-28  And He said to them, “The Sabbath was made for man, and not man for the Sabbath. 28 Therefore the Son of Man is also Lord of the Sabbath.” The Sabbath is one of the 10 commandments. The first four reveal our duty to God, the last six reveal our duty to man. The command to keep the Sabbath is the 4th, falling under our moral duty to God.  The situation concerning Old Testament law [the Ten Commandments] is one of fulfillment in the New Testament and not one of abandonment. Christ Himself was careful to summarize this aspect during the Sermon on the Mount. ‘Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill'” (Matthew 5:17)

Matthew 12:1-14 https://youtu.be/QoJzWZAEhtQ Remember that Jesus just finished talking about taking up His yoke and His burden, then will you find rest for your souls. The safety, security and rest that we search for in only found in being yoked with Jesus- following His way, obeying His Word, staying on that narrow path of affliction Being in the corn-fields, the disciples began to pluck the ears of corn: the law of God allowed it,  Deuteronomy 23:25 When you come into your neighbor's standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor's standing grain.  The Pharisees did not quarrel with them for taking another man's corn, but for doing it on the sabbath day. Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural rules, and justified what they did.  The Pharisees distinguished themselves from the Sadducees by their zeal for the traditions of men, which they held to be equal to the Word of God. With the completion of the Mishnah (written compilation of the oral law, rituals, and traditions) in about A.D. 200, and the Talmud (the combination of the Mishnah and the Gemara [three centuries of the rabbis' commentary on the Mishnah]) in about A.D. 500, the Pharisees' teaching became virtually synonymous with Judaism. Ironically, it was their zeal for the law that caused the Pharisees to become focused on rituals and externally keeping the law. They abandoned true religion of the heart for mere outward behavior modification and ritual, leading Jesus to scathingly denounce their pseudospirituality: The complex set of man-made rules and regulations was a crushing, unbearable burden. Matthew 15:9  “And in vain they worship Me, Teaching as doctrines the commandments of men.' ” The word "doctrines," here, means the requirements of religion - things to be believed and practiced in religion. God only has a right to declare what shall be done in His service; but they held their traditions to be superior to the written word of God, and taught them as doctrines to be binding  Jesus meets a group of these Pharisees, most likely spies sent from Jerusalem to find an accusation against Him and Jesus refers to Himself as the Son of man. These words assert that the Sabbath (Hebrew word meaning to repose, desist from exertion) came within the limits of His jurisdiction as the Messiah, just as the power to forgive sins had been claimed by Him under the same title.  This title Son of Man asserts the authority of Him who bears it to determine how the Sabbath is to be observed in the Kingdom of God. He had this authority from the beginning: Daniel 7:13-14 13 “I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him.14 Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. Thus Jesus declares to these men that as the Son of Man, He has authority over all things- even the Sabbath Mark 2:27-28  And He said to them, “The Sabbath was made for man, and not man for the Sabbath. 28 Therefore the Son of Man is also Lord of the Sabbath.” The Sabbath is one of the 10 commandments. The first four reveal our duty to God, the last six reveal our duty to man. The command to keep the Sabbath is the 4th, falling under our moral duty to God.  The situation concerning Old Testament law [the Ten Commandments] is one of fulfillment in the New Testament and not one of abandonment. Christ Himself was careful to summarize this aspect during the Sermon on the Mount. ‘Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill'” (Matthew 5:17)

Opening Question How easy is it to forgive someone you love dearly? Introduction God promises in Jeremiah 31:31 that he would make a new covenant, not like the one made at Sinai. So, what was wrong with that covenant? Some people argue that the problem with the old covenant was that the stipulations in the law couldn’t be kept; in other words, the Jewish law was the problem, and that law needed to be changed. Thus Jesus came and did away with the law on the cross and instituted a new covenant based on grace. But a glimpse at the passages that ...

-1 Kings 13:20-25 ESV 20 And as they sat at the table, the word of the Lord came to the prophet who had brought him back. 21 And he cried to the man of God who came from Judah, “Thus says the Lord, ‘Because you have disobeyed the word of the Lord and have not kept the command that the Lord your God commanded you, 22 but have come back and have eaten bread and drunk water in the place of which he said to you, “Eat no bread and drink no water,” your body shall not come to the tomb of your fathers.'” 23 And after he had eaten bread and drunk, he saddled the donkey for the prophet whom he had brought back. 24 And as he went away a lion met him on the road and killed him. And his body was thrown in the road, and the donkey stood beside it; the lion also stood beside the body. 25 And behold, men passed by and saw the body thrown in the road and the lion standing by the body. And they came and told it in the city where the old prophet lived. TAKING THE WORD OF GOD SERIOUSLY. What could be a great meal for the man of God was spoiled. This time the word of the Lord came to the host. Thus, he rebuked the man of God, “Thus says the Lord, ‘Because you have disobeyed the word of the Lord and have not kept the command that the Lord your God commanded you, 22 but have come back and have eaten bread and drunk water in the place of which he said to you, “Eat no bread and drink no water,” your body shall not come to the tomb of your fathers.'” Taking the word of God carelessly is very costly, is it not? Thus Jesus has warned us, “If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.”[John 12:47,48] Our faithful obedience to His word does only ensure that ‘better is the end of a thing than its beginning.' [Ecc 7:8a] Thus, the disobedient man of God had ended his life miserably. ‘A lion met him on the road and killed him. And his body was thrown in the road, and the donkey stood beside it; the lion also stood beside the body. And behold, men passed by and saw the body thrown in the road and the lion standing by the body.'[v.24,25] What a pathetic sight. Let us resolve therefore to uphold the word of God. As Solomon concluded, “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.”[ Ecc 12:13] Even, Joshua had written, ‘This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.'[Jos 1:8] Be committed to make the word of God as the basis of your belief and practice. ------------------------- Visit and FOLLOW Gospel Light Filipino on YouTube, Facebook and Instagram

My old dog sits by my side and stares off into space. A penny for her thoughts. One thing I know she isn’t thinking about is dying, because dogs don’t “understand.” They don’t think about future things. But we do. No matter our age or health or wealth, we at some point think about dying. That’s because we, unlike beasts, have “understanding,” according to Psalm 49:20. We know that we will die, and there’s nothing we can do about it. “No one can redeem the life of another or give to God a ransom for them” (v. 7). No one has enough money to buy himself or herself out of the grave. But there is a way out of the finality of death: “God will redeem me from the realm of the dead,” insists the psalmist. "He will surely take me to himself” (v. 15) (literally, “He will take me in”). Robert Frost said, “Home is the place where, when you have to go there, they have to take you in. ” God has redeemed us from death through His Son, "who gave himself as a ransom for all people” (1 Timothy 2:6). Thus Jesus promised that when our time comes, He will greet us and take us in (John 14:3). When my time comes, Jesus, who gave to God the price of my life, will welcome me into His Father's house with open arms.

Philippians 1:9-11 ESV 9 And it is my prayer that your love may abound more and more, with knowledge and all discernment, 10 so that you may approve what is excellent, and so be pure and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God. PURE LOVE ABOUNDS. The focus of Paul's prayer unto them was that their love would abound. Love is dynamic. It knows no bounds. “Love bears all things, believes all things, hopes all things, endures all things. Love never ends.” [1 Cor 13:7,8] And, pure love is not indiscriminate. “It does not rejoice at wrongdoing, but rejoices with the truth.” [1 Cor 13:7] Thus, it isn't permissive but tough that sin isn't tolerated. Why? The holy God is love as well.[1 John 4:7] Thus, He who grants us this love doesn't contradict Himself. It's as an endless spring that flows along the God's banks of holiness. Thus, what flows is excellently pure and blameless. This is only possible through the control of the Spirit. Certainly, his life would be teeming with ‘fruit of righteousness' through Jesus Christ. This fruit is through abiding in Jesus alone as the branch is to the tree. Thus Jesus had said, “As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love.” [John 15:9,10] In essence, this is the result of the Spirit's control to a yielded heart. As Paul had declared, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.” [Gal 5:22-23] Do our lives overflow with righteousness gushing out from a pure heart? Do we grow in our passion to live an excellent life of purity before God? ------------------------- Visit our website and FOLLOW Gospel Light Filipino on YouTube and Facebook.

2 Sam 19:41-43 ESV 41 Then all the men of Israel came to the king and said to the king, “Why have our brothers the men of Judah stolen you away and brought the king and his household over the Jordan, and all David's men with him?” 42 All the men of Judah answered the men of Israel, “Because the king is our close relative. Why then are you angry over this matter? Have we eaten at all at the king's expense? Or has he given us any gift?” 43 And the men of Israel answered the men of Judah, “We have ten shares in the king, and in David also we have more than you. Why then did you despise us? Were we not the first to speak of bringing back our king?” But the words of the men of Judah were fiercer than the words of the men of Israel. ESTEEMING OTHERS AS BETTER THAN OURSELVES. David's return to Jerusalem was marked by the escalating tensions between the Northern and Southern tribes, each being jealous of the king's favor. The northern tribes had felt sidelined in this ceremonial welcoming back of David from across the Jordan River. They argued about who was more loyal to King David, and who had the greater right to honor him. They felt unappreciated by the southern tribe of Judah. This tension between Judah and the ten northern tribes set the stage for civil war in David's day and the eventual division of the nation into two later. Selfish ambitions always trigger relationship tremors. As James had written, “For where jealousy and selfish ambition exist, there will be disorder and every vile practice.” [Jas 3:16] This even plagued the apostles, who were closed to Jesus. At one time, James and John asked Jesus, “Grant us to sit, one at your right hand and one at your left, in your glory.” And when the ten heard it, they began to be indignant at James and John. [see Mark 10:35-41] Why were they indignant to the brothers James and John? Thus Jesus said to them, “To sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” The sovereignty of God should have settled their pursuit for it. Certainly, they argued who had more favor from king David. But, should we compete who had more grace from Jesus, our king? Didn't He wash the disciples feet , all without exception? Did He die more for some and not to others? Didn't God so love the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life?[John 3:16] Our true blessedness isn't in sitting at Jesus side as the John and James wanted. It is in stooping down with Him in order to wash others feet. Thus Jesus admonished them about serving, “If you know these things, blessed are you if you do them.”[John 13:17] Today, let's heed to what Paul had said. That is,” So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others.”[Phil 2:1-4]

January 10, 2021 Speaker: Ian Campbell Deut 6.4-5; Luke 10.27 Shema Israel Does Christianity have a short version? That's essentially what a young lawyer asked Jesus. Jesus turned the question back to him and he gave the answer correctly. He quoted the Shema Israel, referring to Deuteronomy 6.4-5. He had apparently heard Jesus, the new rabbi in town, who had added a second half. Still within the scope of Jewish faith Jesus added the love of neighbour to the love of God. That's it. Love God, Love your neighbour. Thus Jesus summed up the whole story of faith. The video referred to can be found at https://www.youtube.com/watch?v=6KQLOuIKaRA&feature=youtu.be&ab_channel=BibleProject

The most graphic telling of the suffering of Christ for your redemption that can be found outside the Scripture itself. Incredible. Also, the point is made that the lost in hell are being punished for their sins. Thus Jesus was not punished for them. Particular Redemption.

Mark 14:38 Watch ye and pray... The spirit truly is ready, but the flesh is weak. Today our study brings us into that portion of The Lord Jesus life that I would call His holy of holies prayer unto His Father. Words are not capable of describing the depth of this time of prayer of Jesus in the Garden of Gethsemane. Scripture tells us that Jesus was known to go there. As Son of Man, Jesus was a man of prayer. He was a man Who lived in communion with His Father. Although God Incarnate, this Word made flesh Who dwelt amongst us (John 1:14) is indeed the great mystery of godliness (1 Timothy 3:16). Once again we find our precious Savior in this hour of prayer being our Master Teacher. Jesus prays with great agony, breaking blood vessels as He submits Himself into His Father's hands with these words: “…nevertheless, not My will, but Thy will be done.” (Mark 14:36) In other words, if there is any other way to redeem lost, sinful man apart from Me dying on the cross, let that happen. But there is no other way for lost man to be saved and brought into a right relationship with God apart from faith in The Lord Jesus's perfect sacrifice for sin. But lest we miss more of what The Lord is teaching us, we must also see that Jesus knows us better than we know ourselves. Like the disciples, we can make great claims of loyalty to Jesus yet fail miserably. We can be given the opportunity to spend time in prayer with Him, only to find ourselves sleeping. Thus Jesus said to His disciples these words that we must hear today: “Watch ye and pray... The spirit truly is ready, but the flesh is weak.” (Mark 14:38) The word Gethsemane means “oil press” or “crushed”. At this crushing moment in Jesus' life, He went to His Father in that hour of prayer and He fully submitted to His will. Beloved, life at times is pressing. We often times find ourselves crushed by betrayals and the ill will of others. It is in our Gethsemanes that we find sweet communion with The Father and the strength that we need to say, ‘not my will, but Thine be done.' To watch and pray is a necessary lifestyle of communion with God, not a religious duty. Selah

 Sermon AudioLuther Quotation referred to in the sermon:The First Commandment: "You are to have no other gods."That is, you are to regard me alone as your God. What does this mean, and how is it to be understood? What does "to have a god" mean, or what is God?Answer: A "god" is the term for that to which we are to look for all good and in which we are to find refuge in all need. Therefore, to have a god is nothing else than to trust and believe in that one with your whole heart. As I have often said, it is the trust and faith of the heart alone that make both God and an idol. If your faith and trust are right, then your God is the true one. Conversely, where your trust is false and wrong, there you do not have the true God. For these two belong together, faith and God. Anything on which your hear relies and depends, I say, that is really your God.The intention of this commandment, therefore, is to require true faith and confidence in the heart, which fly straight to the one true God and cling to him alone. What this means is: "See to it that you let me alone be your God, and never search for another." In other words: "Whatever good thing you lack, look to me for it and seek it from me, and whenever you suffer misfortune and distress, crawl to me and cling to me. I, I myself, will give you what you need and help you out of every danger. Only do not let your heart cling to or rest in anyone else."So that it may be understood and remembered, I must explain this a little more plainly by citing come everyday examples of the opposite. There are some who think that they have God and everything they need when they have money and property; they trust in them and boast in them so stubbornly and securely that they care for no one else. They, too, have a god—mammon by name, that is money and property—on which they set their whole heart. This is the most common idol on earth. Those who have money and property feel secure, happy, and fearless, as if they were sitting in the midst of paradise. On the other hand, those who have nothing doubt and despair as if they knew of no god at all. We find very few who are cheerful, who do not fret and complain, if they do not have mammon. This desire for wealth clings and sticks to our nature all the way to the grave.So, too, those who boast of great learning, wisdom, power, prestige, family, and honor and who trust in them have a god also, but not the one, true God. Notice again, how presumptuous, secure, and proud people are when they have such possessions, and how despondent they are when they lack them or when they are taken away. Therefore, I repeat, the correct interpretation of this commandment is that to have a god is to have something in which the heart trusts completely.Large Catechism, 1st Commandment  Sermon Manuscript:If you haven’t read the quotation from Luther that is on the back of today’s bulletin, I encourage you to do so sometime today. What he points out about having a god is crucial for correctly interpreting the situation that all people find themselves in. Everybody has at least one god; what’s more likely is that a person has many gods. A person has a god or many gods whether they acknowledge it or not, whether they know it or not. That’s because having a god is tied up with faith, and everybody believes in something. Luther asks in the quotation I’ve provided: “What does it mean to have a god? Answer: A ‘god’ is the term for that to which we are to look for all good and in which we are to find refuge in all need. Therefore, to have a god is nothing else than to trust and believe in that one with your whole heart.” So what might a person look to for all good, for refuge in time of need? Think of what is common among us. Most of our people look to science and to the applied science that is technology. This is the most popular religion of our times. If the forces of nature can be tweaked in this direction or that direction according to the knowledge we have gained, then we will be blessed. Although this is the most popular religion of our times—it has the most followers in our land—we have not been taught that this is a religion. That would be a strange thought for our people. This is simply seen as reality. This is not surprising. Whenever a particular religion has captured the majority of the population, that is what always gets said. In the past, when our ancestors had stronger faith, Christianity was not looked upon as a religion. It was simply reality. Back in the days of Rome people did not think it was a religion to worship the Roman emperor. It was just what was expected of patriotic Romans. They believed that the success of the empire depended upon their devotion to the state. So it is not always easy to identify the most important gods that people make for themselves, because the ones that are most firmly believed in are taken for granted as reality. They are what is necessary for a person to live the good life. This also is not something new. It happened right away after the fall into sin. Adam and Eve believed in a new religion when they would be blessed by eating the forbidden fruit. Afterwards they believed that they would be blessed by making some clothing for themselves, finding something to eat, making some kind of shelter, and so on. Meanwhile, God was set off into the far reaches of their mind, kept at a safe distance, because of their bad conscience. If only they would embrace this one true God rather than the dumb and deaf idols that could never give them lasting peace! But that was impossible for them. Faith in the true God is something that only God can do by bringing his Word to someone with power. That is what happened in Genesis chapter three when God found them in the bushes in the cool of the day. We should not look down on Adam and Eve as though they were foolish whereas we are wise. What we should see is that we are cut from the same cloth as they. We are their flesh and blood descendants. Idolatry has not gone away. We’ve already talked about how the people of our age believe superstitiously in the power of learning. There is another idol that captures people’s hearts. Jesus speaks to it in our Gospel reading. Luther addresses it first and foremost in the quotation on the back of your bulletin. This powerful idol goes by the name of mammon. Mammon is one of those words in the Bible that is not translated into English. It is left in the original language. Mammona was a Syrian god of wealth. Those who worshipped this god were promised the blessing of increased riches. When mammon does get translated into English, it is often with the words “money,” or “wealth.” Thus Jesus’s words in our Gospel lesson would read: “No servant can serve two masters for either he will hate the one and love the other or he will be devoted to the one and despise the other. You cannot serve both God and riches.” Or “You cannot serve both God and money.” But I think it is a good idea to leave the word mammon untranslated because often when people hear the word money they think merely of greenbacks, the balance in the checking account. Then people think that Jesus is only addressing people who have tons and tons of money. But Jesus is not concerned with how little or how much money a person might have. He is concerned about the faith that a person puts in wealth—whether they have a lot and are proud of it, or whether they have little money, but believe that they would be blessed if they had more. In and of itself money is neither here nor there. It is like water or trees or any other thing—totally indifferent. It is the believing in it that is the problem—believing that it is the way to be happy and blessed. That is when the heart is idolatrous and adulterous. Instead of being faithful to our God and reliant upon him for blessing, we go whoring after this god called mammon. So how does this spiritual adultery take place? It has to do with the fear, love, and trust of the heart. Suppose you should find that all your money has been taken away, how would you feel? The power of our sinful flesh is such that we all would be flooded with negative emotions. Fear would be there. We are too weak to dig and too ashamed to beg. There would be the anguish of anticipating the sad and embarrassing times ahead. Hatred would crouch at the door. If there is a particular person who is responsible for the loss of our wealth, then murder might very well be on our minds. Nothing whips up people’s emotions so much as the loss of their wealth. Just watch Dateline or 48 Hours. On the other hand, there are also positive emotions, such as love, when it comes to money. The person who is poor pines after and dreams about money like a teenager might spend his time thinking about his sweetheart. If only they could have some more money, oh how happy they would be. I think we can all, rich and poor, relate to the trust that we find within ourselves when we acquire money. When some windfall comes we experience something of a high. We feel more secure than we felt before the money came. A certain kind of peace comes over us knowing that we have more money now than we had before. Newly acquired riches make us feel as though nothing can get in our way. Only goodness and mercy lie in our future because of this god of mammon’s smiling countenance upon us. Thus you can see how mammon is a god that seduces our flesh into worship. We are to fear, love, and trust in the Lord God above everything else, but the fear, love, and trust in riches clings and sticks to our nature all the way to the grave. This puts us into a dreadful position according to Jesus’s words for he says that no servant may serve two masters. One of the two is always going to be preferred over the other. Our brain might tell us that we are supposed to fear, love, and trust in the Lord God, but what does our heart pine after and dream about? Are our hearts filled with psalms and hymns and spiritual songs or are we always thinking about how much money we have, or some way to get richer, or how we might spend our money and anticipate the joy we would have with our purchases? For a contrast to these kinds of idolatrous musings within a heart, consider our Old Testament reading. This is a portion of one of King David’s psalms. Here are some of the words that are filling David’s heart: Yes, you are my lamp, O Lord. My God turns my darkness to light. For with you I can charge against a battalion. and with my God I can jump over a wall. This God—his way is blameless. The speech of the Lordis pure. He is a shield for all who take refuge in him. For who is God besides the Lord? And who is the Rock except our God? This God wraps me with strength and makes my way blameless. By making my feet like those of a deer he enables me to stand on high places. Note the one in whom David fears, loves, and trusts. Note the one whom David believes to be necessary for him to be blessed. He is not looking for money or learning or prestige or any other way that we might suppose is necessary for getting ahead in life. If he has his Lord God, then that will be enough for him—more than enough. By his God he can defeat a whole battalion. God is a refuge for all who take refuge in him. He is a rock. He wraps one with strength. He enables a person to go in strange places without fear of falling. To use the words of another of David’s Psalms: “Yea, though I walk through the valley of the shadow of death, I will fear no evil. For Thou art with me. Thy rod and thy staff, they comfort me. Surely goodness and mercy shall follow me all the days of my life and I shall dwell in the house of the Lord forever.” That we should think such thoughts and pray such prayers is one of the important reasons for how come the Scriptures exist. Without the Scriptures your heart would not otherwise know what it should be filled with. Like Adam and Eve you would naturally think that your wellbeing consists of clothing, food, shelter, and the increase of wealth. We wouldn’t know anything different than to conspire and strategize, manipulating the things of this creation, while ignoring our Creator. Thus it is necessary that God should come to us and show us the tremendous bounty that is ours by trusting and meditating upon our God. Instead of finding us in the Garden in the cool of the day like he did with Adam and Eve, he finds us today by exposing us to the Scripture. Why don’t you try filling your heart with the words of the Psalms. It won’t seem practical at first. It will seem much more practical to worry and plan. You will probably also encounter ways of thinking that seem strange to us because we will be learning new ways of thinking, new ways of living from the Psalms. But if you won’t enter into this life of togetherness with God with your prayers, then it is inevitable that you will stick with your old and familiar idols. You will pray to them and daydream about them. You will fear, love, and trust in them. You will prefer them, even though you know that you are supposed to prefer the Lord God. You will go with what comes naturally to your flesh. The life of the mind of all people is spiritual. The stuff that people think about is spiritual—even if they don’t realize it or acknowledge it. People are devoted and daydream (and therefore worship) strange things if you think about it. Young people worship popularity, romantic relationships, video games, ambitions for a bright future. Men might worship hunting, fishing, cars, sports teams, power and prestige. Women might worship children, grandchildren, memories, being liked and admired. It matters what we spend our time thinking about. When the Lord was leading Moses and the people of Israel into the promised land he told them that they should write his word on the door posts of their houses. They should put it where they would see it. They should talk about it when they get up and when they are going on the way. We are to love the Lord our God with our whole heart, soul, strength, and mind. It is a common, but mistaken notion, that somebody is a Christian because they went to church at some time in the past or they say that they are Christians with their lips. We might honor God with our lips, but our hearts be far from him. We might believe that we can serve two masters, but Jesus tells us that we can’t. Today the Word of God comes to you and invites you to believe in the one true God. He is a rock and a stony defense. All those who put their trust in him will not be put to shame. His desire is that all people should come to a knowledge of the truth and be saved, and so he bars no one from coming to him with their prayers. He saves the humble people, but his eyes are on the proud to bring them down. Therefore, when you come before him as a poor, miserable sinner, you can be sure that your prayers are heard by him for Jesus’s sake. Who is a God like our God—slow to anger and abounding in steadfast love? But if you despise him, if you believe that you will be blessed apart from him, then watch out! “To the crooked he reveals himself as crafty.”

(Hos.11:1,3-4,8-9;   Ps.80:2-4,15-16;   Mt.10:7-15)  “I am God and not man, the Holy One present among you.” And He comes to us as do the disciples today, blessing each home as He enters.  And “if the home is deserving, [His] blessing will descend upon it.  If it is not, [His] blessing will return” to Him.  Be careful to receive the blessing of the Lord, for if you reject Him, He will leave you, shaking the dust from His feet, and “it will go easier for the region of Sodom and Gomorrah on the day of judgment than it will” for you. In days past the Lord loved Israel as “a child,” drawing him “with human cords, with bands of love.”  And though “they did not know that He was their healer,” though they rejected Him, His “pity [was] stirred” and He did “not give vent to [His] blazing anger.”  He withheld His “flames” of wrath and offered them forgiveness.  Thus Jesus is sent into our midst.  For we, as Israel, have sinned.  All have spurned the love of God and gone astray.  But here comes the Holy One to heal us once again. But now if we should reject Him, now if we should spurn His Son present to us, how shall we be saved?  What more can the Lord God do to draw us home to His loving arms.  The Lord has heard the psalmist's plea to “look down from heaven and see,” to “take care of this vine, and protect what [His] right hand has planted.”  He comes to His children wholly offering Himself for their sakes.  Like the apostles, like His saints who come without money or goods but possessing everything they need and giving all this blessing freely to any who would receive it, so the Lord comes to us this day – and do we receive Him? There is nothing more the Lord can do to save our souls: He has died for us.  He has given all He has freely for our redemption.  His Son walks amongst us.  Enter His reign today.  Accept His blessing.  The day of judgment is not far from you. ******* O LORD, save us from the fires of hell; obedient to your call, let us come into your kingdom. YHWH, let your peace be upon this House, upon your Church, upon all souls.  Let none reject the grace you give as a gift to your children.  Truly you love us and forgive us our sins – let us accept your healing this day. You send forth apostles to spread your Word, to bring salvation, to bring your healing to all souls, LORD.  You look upon us with pity and provide for our care, despite our failure to recognize your presence.  Our sins you would remember no more, your love you would plant as a seed in the heart of our home, in our very spirits…  Let us be your faithful children and cherish your reign over us! How shall we be made worthy to be citizens of Heaven?  How shall we find your blessing upon our town, upon our poor houses?  Let us provide for those you send forth to serve, LORD; then we shall be welcoming you.  And let us go forth ourselves as you call.  Let us place our trust entirely in you and in your Word of truth, and so find all things provided for.  In your House let us make our home.

(Hos.11:1,3-4,8-9;   Ps.80:2-4,15-16;   Mt.10:7-15)  “I am God and not man, the Holy One present among you.” And He comes to us as do the disciples today, blessing each home as He enters.  And “if the home is deserving, [His] blessing will descend upon it.  If it is not, [His] blessing will return” to Him.  Be careful to receive the blessing of the Lord, for if you reject Him, He will leave you, shaking the dust from His feet, and “it will go easier for the region of Sodom and Gomorrah on the day of judgment than it will” for you. In days past the Lord loved Israel as “a child,” drawing him “with human cords, with bands of love.”  And though “they did not know that He was their healer,” though they rejected Him, His “pity [was] stirred” and He did “not give vent to [His] blazing anger.”  He withheld His “flames” of wrath and offered them forgiveness.  Thus Jesus is sent into our midst.  For we, as Israel, have sinned.  All have spurned the love of God and gone astray.  But here comes the Holy One to heal us once again. But now if we should reject Him, now if we should spurn His Son present to us, how shall we be saved?  What more can the Lord God do to draw us home to His loving arms.  The Lord has heard the psalmist's plea to “look down from heaven and see,” to “take care of this vine, and protect what [His] right hand has planted.”  He comes to His children wholly offering Himself for their sakes.  Like the apostles, like His saints who come without money or goods but possessing everything they need and giving all this blessing freely to any who would receive it, so the Lord comes to us this day – and do we receive Him? There is nothing more the Lord can do to save our souls: He has died for us.  He has given all He has freely for our redemption.  His Son walks amongst us.  Enter His reign today.  Accept His blessing.  The day of judgment is not far from you. ******* O LORD, save us from the fires of hell; obedient to your call, let us come into your kingdom. YHWH, let your peace be upon this House, upon your Church, upon all souls.  Let none reject the grace you give as a gift to your children.  Truly you love us and forgive us our sins – let us accept your healing this day. You send forth apostles to spread your Word, to bring salvation, to bring your healing to all souls, LORD.  You look upon us with pity and provide for our care, despite our failure to recognize your presence.  Our sins you would remember no more, your love you would plant as a seed in the heart of our home, in our very spirits…  Let us be your faithful children and cherish your reign over us! How shall we be made worthy to be citizens of Heaven?  How shall we find your blessing upon our town, upon our poor houses?  Let us provide for those you send forth to serve, LORD; then we shall be welcoming you.  And let us go forth ourselves as you call.  Let us place our trust entirely in you and in your Word of truth, and so find all things provided for.  In your House let us make our home.

John 21:14 This is now the third time Jesus showed Himself to His disciples after He was raised from the dead. 15 So when they had eaten breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love Me more than these?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Feed My lambs."16 He said to him again a second time, "Simon, son of Jonah, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My sheep." 17 He said to him the third time, "Simon, son of Jonah, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Feed My sheep. 18 "Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish." 19 This He spoke, signifying by what death he would glorify God. And when He had spoken this, He said to him, "Follow Me."   Today we look a little closer at the three do you love Me statements and what they mean to us in practical terms of what we need to do and how we need to live in light of these questions.  Peter is like us in that he is not willing to totally commit to something unless we are sure WE can pull it off.  So, Jesus gives a prophecy of how Peter will die.  He tells Peter that he will live to be an old man and then they will put him on a cross. That he will glorify God through his death.  That is just like God to let us know, yes you have failed, yes you are hesitant to fully commit now because of your failure, but I am going to use you anyway. Also, I want to let you know that when it comes  time to stand up for me, you will not fail, you will not make the same mistake again and you will ultimately do the will of God as you are supposed to when it really counts.  2Co 9:15 Thanks be to God for His indescribable gift!   14 This is now the third time Jesus showed Himself to His disciples after He was raised from the dead. Joh 20:19,26 John said that this was the third post-resurrection appearance "to the disciples" (i.e., the apostles, cf. 20:19-23, 26-29). Chronologically this was at least Jesus' seventh post-resurrection appearance (cf. 20:11-18; Matt. 28:8-10; 1 Cor. 15:5; Luke 24:13-32; John 20:19-23, 26-29). Nevertheless it was the third appearance to the disciples, and the third appearance to the disciples that John recorded. John viewed this appearance as further proof of Jesus' resurrection. Perhaps he viewed it as completing a full complement of testimonies since he drew attention to its being the third appearance to the disciples. The number three in Scripture sometimes connotes fullness or completeness (e.g., the three Persons of the Trinity). However by calling this appearance a "manifestation" (Gr. ephanerothe, cf. v. 1) John indicated that he also viewed it as a revelation of Jesus' true character. So far Jesus had reminded these disciples of lessons that He had taught them previously that were important for them to remember in view of their mission. He had also set the stage for an even more important lesson that would follow. I believe there are lessons to be learned from this miracle in the light of its similarity to the great fish harvest of Luke 5. Because of the fishing miracle in Luke 5, Peter and the other disciples came to see Jesus (and themselves) in a whole new light. There, Peter realizes he is not worthy to be in the same boat with Jesus. In John 21, Peter and the others are once again awed by our Lord and His works. In both texts, these professional fishermen were not able to catch anything on their own, even though they were laboring in the area of their expertise. Jesus taught them that He is the source of their success, He is the One Who, when obeyed, makes men fruitful fishermen. In Luke 5, the disciples were called to leave their fishing boats and to become “fishers of men” (5:10). I believe that John 21:1-14 is a reaffirmation of that original call. The disciples are all waiting around, wondering what to do with their lives. I believe that by means of this miracle Jesus reiterates and reinforces their original call, which came in Luke 5. There are some interesting differences in these accounts as well—and lessons to be learned from them. The most obvious (and probably the most important) difference is that in Luke 5, Jesus was in the boat. In John 21, Jesus is on the shore. You may think I am pressing the limits of this story, but there is a lesson here: “Jesus is able to guide, to provide for, and to watch over His disciples just as well (better?) from a distance, as He is able to care for them “up close and personal.” From 100 yards away, Jesus knew they had caught no fish. From 100 yards away, Jesus could guide them to an abundance of fish. Even before they saw Him, Jesus was prepared to provide for their needs. He had breakfast “on the table,” so to speak, when they arrived on shore. Were the disciples uneasy about Jesus going away, about Jesus leaving them to return to His Father? Such fears are unfounded. He is just as able to care for them when He is in heaven as He was to care for them while He was on earth. I think this was a significant part of the lesson He wanted them to learn. That is why this story is included here -- to teach us that in the work of evangelizing, whether through mass evangelism or individual witnessing, God himself is working with us and will supply far more than we ever dreamed. Both of these accounts refer to Peter as "Simon Peter." Recall that when the Spirit of God uses the name "Simon" Peter, the natural Peter, the one with whom we feel a kinship, the Peter in us all, is in view. And three times, Jesus is going to ask Peter the same question, or at least, we think it's the same question, but as we'll see as we move through this there's actually a subtle shift in this question that we can't see in our English Bibles, right? It's a rich picture of how intimately Jesus knows His friend, Peter, and by implication, how He knows us. So, not only the guilt of, “Oh, I failed, and I didn't respond well,” but, “Let me restore you to a place of usability that's far beyond your wildest imagination.” We need to keep this in mind as well, especially those of us who are very aware of our own sins, and how we have failed… No matter how great a person is, he may fall (cf. 1 Cor. 10:12).[i] Would you begin to understand that nothing you will ever done will make Him love you more, -and nothing you have ever done will make Him love you less. And when you start there, I believe the prayer thing is going to take care of itself.” But we're all in this performance quota, “I have to do this before God will look on me favorably.” He could not have demonstrated His love more profoundly than He already has. Why would He then change that conditionally based upon our works? So the motivation is, “I love you, and I want to respond well to you.” Not, “I need to pray more, I need to be more faithful, I shouldn't have done that.” What a terrible way to live the Christian life. Ultimately, that performance mindset that you're talking about is legalism. It's an attempt to self-justify and we have to come back and say do we believe that Christ has paid it all, and that we're accepted not because of what we do, - but because of what He has done? And Peter had to realize that as well. As we pick up this account in John's Gospel, Jesus has just finished cooking breakfast for His friends, and He's about to have a conversation with Peter. to follow Christ as maybe we have promised to do. Jesus is in the business of restoration. I am inclined to understand verses 1-14 in terms of evangelism—being fishers of men. But it is not enough to simply bring a lost sinner to faith in Jesus Christ; that person should also be discipled, and thus brought to maturity in Christ. This seems to be implicit in the Great Commission: Lu 24:33 So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, 34 saying, "The Lord is risen indeed, and has appeared to Simon!" Mr. 16:7 "But go, tell His disciples--and Peter--that He is going before you into Galilee; there you will see Him, as He said to you." Jesus is not seeking to correct (or even rebuke) Peter here for his three-fold denial. Jesus personally revealed Himself to Peter, probably before He appeared to the disciples as a group (1 Corinthians 15:5; Luke 24:34; Mark 16:7). I believe it is there that our Lord dealt with Peter's three-fold denial, and forgave him. In our text, Peter is eager to be with our Lord. I believe this is because Peter's sins have already been confronted and forgiven, and thus he has already been restored to fellowship with the Master I am not even inclined to see this text as Peter's restoration to leadership. There are some scholars who hold that Peter was restored to fellowship in his private interview with Jesus, and that this incident is his public restoration to leadership. I see the emphasis of this passage falling on humble service, not on leadership, per se.????????? this passage is more about love than about leadership. Love for Jesus is demonstrated by faithfully caring for His sheep. So, too, when we care for the sheep whom our Lord loves, and for whom He gave His life, we show our love for the Shepherd. caution should be exercised in making too much of the two different words for “love” which are employed in this text. The two verbs are agapao and phileo. The first two times Jesus asks Peter if he loves Him, the word for love is agapao. The third time Jesus asks, He employs the term phileo. Every time Peter responds to Jesus' question, indicating his love, he employs the word phileo. The distinctions that some make between these two terms may hold true in some cases, and for some authors. They do not seem to hold true for John, who often uses different terms for the same concept. When commentators do seek to emphasize the distinctions between the two Greek words John uses, they do not agree as to what the meaning and emphasis of these terms are. We should keep in mind that when Jesus spoke to Peter and asked him these three questions, He spoke not in Greek (the language in which the Gospel of John is written), but in Aramaic, the language spoken by the Jews of that day. The change in words may have some significance, but I hardly think it is the key to understanding the passage. Jesus began by addressing Peter as Simon the son of Jonas. In the Gospels, Jesus addressed Peter this way on only the most important occasions. These were his call to follow Jesus (1:42), his confession of Jesus as the Son of God (Matt. 16:17), and as he slept in Gethsemane (Mark 14:37).????????????  When Jesus addressed Peter this way here, Peter probably realized that what Jesus was about to say to him was extremely important. "His [Peter's] actions had shown that Peter had not wanted a crucified Lord. But Jesus was crucified. How did Peter's devotion stand in the light of this? Was he ready to love Jesus as he was, and not as Peter wished him to be?" His will is content with following. His work is compelled by love. His way is committed to God. And his work, or his will is content with following, but his words are about Jesus. Number one, his work is compelled by love. A real committed Christian operates on the basis of his love for the Lord. Two, his way is controlled by God. He has learned how to give his life totally to God and trust Him for it. His will is content with following. He's happy to do what Jesus leads him to do. Fourth, his words are concerning Jesus. His work is compelled by love. His way is controlled by God. His will is content with following. And his words are concerned with Jesus. A committed Christian operates on the basis of his love for the Lord.  15 ¶ So when they had eaten breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love Me more than these?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Feed My lambs." Each question begins with Simon, son of John. It's funny to me that He names him Peter, but He never calls him Peter but one time. At least, it's only recorded one time that He calls him Peter. He still calls him Simon. I think it has to do with the person of him before the Holy Spirit indwells him because in Acts he'll be known primarily as Peter. But now, Jesus still calls him Simon.  Called Him Simon Peter every time something important occurred. Original calling, garden of gethsemane, and now. Peter had denied that he was one of Jesus' disciples and that he even knew Jesus three times. Thus Jesus' question was reasonable. He wanted Peter to think about just how strong his love for Jesus really was. "There can be little doubt but that the whole scene is meant to show us Peter as completely restored to his position of leadership. . . . It is further worth noting that the one thing about which Jesus questioned Peter prior to commissioning him to tend the flock was love. This is the basic qualification for Christian service. Other qualities may be desirable, but love is completely indispensable (cf. 1 Cor. 13:1-3)." Our Lord's addition of the words, “more than these do,” really got to the heart of the matter. Our Lord's prediction of Peter's denials came in the midst of Peter's confident boasting that even if all the others denied Jesus, he certainly would not. In other words, Peter was claiming a higher level of devotion than the rest. Jesus is simply asking him to re-evaluate his boastful claim. And this Peter did. Peter could truthfully affirm that he did love Jesus, but he would not go so far as to claim that his love was greater than that of his fellow-disciples. He also speaks of his love in terms of the Savior's assessment of it: “Yes, Lord, You know I love You.” To this our Lord replied, “Feed My lambs.” There is some discussion over what Jesus means here. The verse could be translated (and understood) in several ways. (1) “Peter, do you love me more than these fish, more than this boat and the nets, and the things which represent your life of a fisherman?” (2) “Peter, do you love Me more than you love these men?” (3) “Peter, do you love me more than these men do?” But a comparison of these two accounts reveals that what he means is, "Do you love me more than these men love me?" Before he denied Jesus, Peter had inferred that he loved Jesus much more than they. "All men will forsake you, Lord, but I will lay down my life for you," he had said. Clearly he regards himself as more faithful and more committed than the others, whom he expected would desert the Lord in a time of danger. Thus Jesus addresses these words to him, "Do you love me more than these?" When we bring that into our context, taken together, “Peter, now that you've denied me three times, remember I told you you'd deny me? Now that you've denied me three times, can you tell me that you love me more than these people love me?” That's the question He's posing to him. And Peter is saying, “Look, Lord you knew I was going to deny you three times, you know if I love you or not, Lord.” Now, Peter is starting to develop a fuller Christology. This Jesus Christ knows everything about him. And He knows everything about him now. That's why it grieved him, I think. Three times, “Lord, you know I love you. You know everything.” Peter has learned some painful but necessary lessons. He does not judge himself in relationship to the others, but reads his own heart and replies, "Yes, Lord; you know that I love you." "Yes, Lord; you know that I love you." "Lord, you know everything; you know that I love you." He makes no mention of the others. Here is a great lesson on how we are to look at others. Peter indicates he has learned to read his Lord's mind better. In the Garden of Gethsemane he felt that his love for Jesus required that he assault the enemies of his Lord, but here he learns that he is responsible to feed the sheep of Jesus. That is the correct manifestation of love. Jesus responded graciously by giving Peter a command, Tend My lambs” This is an PRESENT ACTIVE IMPERATIVE. All three of these statements are the same grammatical form. Note that Christ gives Peter a new commission: he is now a shepherd (pastor) besides being a fisher of men. (See 1 Peter 5.) He is now to shepherd the lambs and sheep and feed them the Word of God. All Christians are expected to be fishers of men (soul-winners), but some have been called into the special ministry of shepherding the flock. What good is it to win the lost if there is no church where they might be fed and cared for? When Peter sinned, he did not lose his Sonship, but he did fall away from his discipleship. For this reason Christ repeated His call, “Follow Me.” Christ also confronts Peter with the cross (v. 18), indicating that Peter would one day be crucified himself. (See 2 Peter 1:12–14.) Before we can follow Christ, we must take up the cross. When you recall that earlier Peter tried to keep Christ from the cross, this commandment takes on new meaning (Matt. 16:21–28).[ii] He told Peter to tend (Gr. boske, feed) His lambs (Gr. arnia). Previously Jesus had referred to Himself as the Good Shepherd (10:14). Now he was committing the care of His flock to this disciple who had failed Him miserably in the past. Jesus had formerly called Peter to be a fisher of men, an essentially evangelistic ministry (Matt. 4:19). Now he was  broadening  this  calling  to  include  being  a  shepherd  of  sheep,  a pastoral ministry. The image, however, changes from that of the fisherman to that of the shepherd. Peter was to minister both as an evangelist (catching the fish) and a pastor (shepherding the flock). It is unfortunate when we divorce these two because they should go together. Pastors ought to evangelize (2 Tim. 4:5) and then shepherd the people they have won so that they mature in the Lord. Here is the chief work of a shepherd. Jesus says to Peter, "Feed my lambs"; "Tend my sheep"; "Feed my sheep." Three aspects of feeding are suggested here: "Feed my lambs." Teach the children. Do not wait for them to grow up. Teach children from the Word what life is all about. Peter was grieved because Jesus found it necessary to ask virtually the same question three times. I do not like to be asked the same question repeatedly. I conclude that either the person asking the question wasn't paying attention (this could not be the case with Jesus), or that my answer was not acceptable or credible. The three-fold repetition must have registered with Peter as being related to his three-fold denial. Peter was grieved because he realized that the bold and even arrogant claims he had made proved to be empty. Peter is not distressed with Jesus; he is grieved over his own sin. Jesus is not attempting to shame Peter; he is seeking to reaffirm his call to service. Did Jesus question Peter about his love for Him three times? Then note that three times Jesus instructed Peter to care for His sheep. Does Peter fear he has been cast aside as useless? Jesus tells him to return to His work, three times! Peter really did love Jesus. But Peter needed to understand that his love for the Savior was not as great as he thought, just as his ability to catch fish was not as great as he seemed to think. In loving, and in landing fish, Jesus was supreme. Even in the thing Peter did best (fishing), he could not hold a candle to Jesus, who proved to be far better at fishing than he. Peter sought to prove his love for Jesus by boasting about it, by arguing with his fellow-disciples about it (see Luke 22:24), and by being the first to draw his sword and lop off an ear, or perhaps even by being the first man into the water and onto the shore. These were not the benchmarks our Lord had established for testing one's love for Him. The proof of one's love for God is sacrificial service —feeding our Lord's sheep. The way I understand verses 15-19 is something like this: “Peter, do you really love Me as much as you say? Then prove your love for Me by taking care of My sheep.” Jesus is the “Good Shepherd,” Who cares for His sheep (see John 10). If Peter really loves his Lord, then his passion will be the Lord's passion. The circumstances must have reminded Peter of the scene of his denial. And if the circumstances as such did not remind him of this, what was about to happen was bound to do so. Note the following resemblances: 1. It was at a charcoal fire that Peter denied his Master (18:18). It is here at another charcoal fire (21:9) that he is asked to confess (his love for) his Master. 2. Three times Peter had denied his Master (18:17, 25, 27). Three times he must now own him as his Lord, whom he loves (21:15-17). 3. The prediction with reference to the denial had been introduced with the solemn double Amen (13:38; see on 1:51). The prediction which immediately followed Peter's confession was introduced similarly (21:18). Ps 1:1 Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But it has been shown that the resemblance is even more pointed. In reverse order the same three ideas—1. following, 2. a cross, 3. denying—occur here in 21:15-19 as in 13:36-38.” William Hendriksen, Exposition of the Gospel According to John, II , p. 486. John 21:15-17 is more about love than about leadership. “Peter if you're going to love me, part of that will be shepherding and feeding and caring for my sheep, but the manifestation of those attributes come connected to your love to me. If you love me, Peter, you will shepherd the flock that I will give to you. My passion, Peter, will be your passion. The things I'm concerned about, Peter, will be the things you're concerned about, if you love me.”  16 He said to him again a second time, "Simon, son of Jonah, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My sheep." Ac 20:28; Heb 13:20; 1Pe 2:25; 5:2,4 Now the first and third words for “feed”, “Feed my sheep… feed my lambs… “ is the same word. The middle word is the word I want to talk about. The middle word is the word shepherding. Some of your translations use the word “care for”, and it has the root of a pastor. In fact, the word that Jesus uses here for Peter to shepherd is the word for pastoring and for eldering. Pastoring is the gift, eldering is the function. It is a shepherd; one who cares for people. The shepherd-sheep relationship describes the spiritual task of leaders of God's people. The command ‘to shepherd' includes guiding, guarding, feeding, protecting. Then, "Shepherd my sheep." The word means, watch over, guard them. In Peter's first letter he says to the elders to whom he is writing, "Feed the flock of God which is among you, taking the oversight thereof, watching out for them," (1 Peter 5:2). Try to discern where they are at, apprehend the coming dangers, warn and guard them. That is the work of a shepherd. The verbal tense conveys urgency. It calls upon the elder to have the official life of devotion to serving the flock of God.”  17 He said to him the third time, "Simon, son of Jonah, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Feed My sheep. Joh 2:24-25; 16:30 Jesus is the “Good Shepherd”; He is the Shepherd who came to lay down His life for His sheep. If Peter really loves Jesus, he will care for the Master's sheep, and he, like the Master, will lay down his life for the sheep. Love manifests itself in service—humble, sacrificial, service.             You become like the people you love. The things they love, you love. If Peter really loves his Lord, Who is the Good Shepherd, then Peter will surely seek to shepherd in the same way. He will seek the lost sheep (evangelism). He will feed and tend the young and vulnerable lambs (discipleship). And, like the Good Shepherd, he will lay down his life for the sheep. That is why the Lord moves so quickly and easily from verses 15-17 to verses 18 and 19. Peter had assured his Lord that he was willing to die for Him (Matthew 26:35), and so he will. But he will not die in the manner that he once supposed—seeking to keep His Master from being arrested and crucified. Peter will die, as the Savior did, as a good shepherd, and for the sake of the gospel. Finally, "Feed my sheep, my grown-up ones." The instrument of feeding, of course, is the teaching of the Word of God. Open their minds to the thoughts of God. This is the missing element in the church today. The primary function of shepherding is in teaching and explaining the Gospel and the Word to the flock of God. People are not thinking the thoughts of God, not looking at life the way God sees it, but following blindly after the fantasies and the illusions of the world. What is necessary is the unfolding of the mind of God in obedience to the word of Jesus: "Teach the word." The weakness of the church flows from a famine of the Word of God. Peter had learned not to make rash professions of great love. Therefore he did not compare his love for Jesus to the love of the other disciples as he had done before. He simply appealed to Jesus' knowledge of his heart. Notice that throughout this interchange Jesus consistently referred to the sheep as His sheep, not Peter's sheep. Moreover Jesus described Peter's ministry in terms of acts, not in terms of an office. Later Peter wrote to elders urging  them  to  apply  these  same  viewpoints  to  their  pastoral ministry (1Pet. 5:1-4). The Greek word for “sheep” at the end of John 21:17 means “dear sheep. A committed Christian's way is controlled by God. Having loved Jesus Christ to that extent that you'd give your life for Him, it's no problem to hand Him your life and let Him keep it. Didn't Paul say, "I'm confident that what I've given the Lord He'll keep till the day of Jesus Christ?" And as a Christian, you can say, "All right, Lord, I love You, here's my life, You've got it now, it's up to You to do what You want." Are you willing to say that? Whatever God's will is, he'll do it. The committed Christian yields the control of his destiny to God, no questions asked. Psalm 37:5 puts it this way, "Commit thy way unto the Lord, trust also in Him." Just let it go. Here's my life, God, and it's Yours, do whatever You want. And Paul says, "If I live, I live unto the Lord. If I die, I die unto the Lord. So, if I live, if I die, I'm the Lord's." See. I gave myself to Him. 18 "Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish." Joh 13:36; Ac 12:3-4 Peter had been learning how his self-confidence led to failure and how he needed to depend on Jesus more (i.e., "You know vv. 15, 16, 17). Jesus reminded Peter that as time passed he would become increasingly dependent on others even to the point of being unable to escape a martyr's death. Therefore, Jesus implied, Peter should commit his future to God rather than trying to control it himself as he had formerly tried to do.     "The long painful history of the Church is the history of people ever and again tempted to choose power over love, control over the cross, being a leader over being led." For Peter, following Jesus would involve more than teaching, it would ultimately involve pain, suffering, deprivation, and death. This was historically fulfilled. Clearly this book was written after the death of Peter, as John records the way Peter would die. Eusebius, the church historian, tells us that when Peter went to Rome at the close of his life (by the way, he did not found the church at Rome at all; he went there much later), he was finally imprisoned, his hands were bound and he was led out to the place of execution, and there he was crucified. At his own request he was crucified upside down because he did not feel he was worthy to share the manner of his Lord's death. Jesus is saying that preaching and teaching the Word of truth in a mixed-up world like ours will call for sacrifice. It may mean living in primitive conditions, under difficult circumstances, and not feeling harassed, but privileged, to teach and to suffer for the sake of the Word of God. Peter found this to be true. He ultimately obeyed his Lord. He had said, "I will lay down my life for you," and Jesus replied, "You will indeed, not like you once thought, not in defense of me with a sword, but in the teaching and preaching of the Word. Eventually you will lay down your life for me." A committed Christian's will is content with following.  19 This He spoke, signifying by what death he would glorify God. And when He had spoken this, He said to him, "Follow Me."2Pe 1:14 Follow Me” This is a PRESENT ACTIVE IMPERATIVE as is v.22. This is related to the renewal and reaffirmation of Peter's call to leadership Our Lord's words, “Follow Me!” must have brought new joy and love to Peter's heart. Literally, Jesus said, “Keep on following Me.” Immediately, Peter began to follow Jesus, just as he had done before his great denial. Peter later wrote that Christians who follow Jesus Christ faithfully to the point of dying for Him bring glory to God by their deaths 1Pe 4:14 If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. 15 But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people's matters. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter. He lived with this prediction hanging over him for three decades 2Pe 1:14 knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Notice that Jesus does much more than predict Peter's death. John wishes us to understand that Jesus went so far as to predict the way in which Peter would die: “(Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.)” (verse 19). Peter's previous effort to resist the arrest of Jesus was contrary to the gospel, and this is why Jesus rebuked him and abruptly ordered him to stop resisting His arrest. The death which Peter will experience is a death that will glorify God. Jesus also indicates that Peter will die in his old age, and thus he is informed that his death is not imminent. But his death for the Savior's sake is certain: Notice it says that his death would glorify God. How? Because anybody who dies for their faith in Jesus Christ is a glory to God. I agree with those who see here a prophecy that Peter truly will follow Jesus, by dying on a Roman cross: More important is the way stretch out your hands was understood in the ancient world: it widely referred to crucifixion (Haenchen, 2. 226-227). … Bauer (p. 232) proposed long ago that this ‘stretching' took place when a condemned prisoner was tied to his cross-member and forced to carry his ‘cross' to the place of execution. The cross-member would be placed on the prisoner's neck and shoulders, his arms tied to it, and then he would be led away to death. The words, “Follow Me,” constitute the first calling of the disciples (Matthew 4:19; Mark 1:17; John 1:43). As time passed, these words took on a much deeper meaning. Following Jesus meant putting Jesus above family (Matthew 8:22). It meant a whole new way of life, where former practices would be unacceptable (Matthew 9:9; Mark 2:14). Before long, Jesus let His disciples know that following Him meant taking up one's cross (Matthew 16:24; Mark 8:34). (At this point in time, our Lord's reference to “taking up one's cross” was, at best, understood symbolically.) For the rich young ruler, it meant giving up his possessions (Matthew 19:21; Mark 20:21). And now, for Peter, it means not only carrying on the Master's work, but taking up a very literal cross. It would seem that at every point where following Jesus is more precisely defined, another challenge to follow Him is given. So it is in our text. I fear that Christians today understand these two words, “Follow me,” in a superficial way. When Paul writes, “For to me to live is Christ and to die is gain” (Philippians 1:21), we interpret his words in a somewhat self-indulgent fashion. We suppose that Paul means living as a Christian is glorious, trouble-free, and fulfilling. It is, to put it plainly, “the good life.” In other words, we get to live it up here, and then when we die, it gets even better. There is a certain sense in which this is true. But we must understand Paul's words in the light of what Jesus is telling Peter here, in our text, about following Him. To follow Christ is to walk in His steps, to live as He lived, to serve others as He did, and to lay down your life for the sheep, like Him. In Philippians chapter 1, Paul is therefore saying, “For me, to live is to live just as Christ did, taking up my cross daily, laying down my life for His sheep.” "Obedience to Jesus' command, Follow Me, is the key issue in every Christian's life. As Jesus followed the Father's will, so His disciples should follow their Lord whether the path leads to a cross or to some other difficult experience." Peter got the message. He was willing to lay down his life for the Savior. Do you know what Jesus is saying to him here? "Peter, you're going to grow old, “because He says, "When you're old, so you're going to have a full life, Peter. And when it comes to the end of your life, you're going to be crucified." That means, to Peter, that when it comes down to the crux at that hour, he's going to confess Christ and die for Him, right? Now don't you think that's good news to Peter who last time he had a chance to die for Jesus blew it? And so He says, "Peter, I'm going to give you another chance, you're going to live a full life and then at the end you're going to hang in there, it's going to come down to a life/death issue and you're going to stand up and say I believe in Jesus boldly and you're going to die for it." Now I can imagine the thrills were shooting up Peter's back like crazy because he was going to get a chance to prove his love for Jesus. Peter committed his life to Christ and Christ said, "Peter, you'll live for Me and you'll die nailed to a cross." That's the destiny that God had designed for Peter. That's a beautiful promise. O Peter I'm sure in his heart just was saying over and over again...if I only had another chance...if I only had another chance to show the Lord I could be faithful in a crucial situation...if I only had one more chance to show Him my love in a life/death thing, O I'd do it, I'd do it. And so the Lord says, "Peter, you'll do it...you'll do it." And, you know, it's a good thing He told Peter cause Peter would have lived his whole life a nervous wreck thinking that every time he came to a real issue he'd blow it. And a leader with no confidence is no leader at all. And the Lord knew that Peter would worry himself about this so the Lord says, "Peter, you can relax through your whole ministry. When it comes to the end, you'll proclaim My name, you'll die a crucifixion death, don't worry about it." Following Jesus means being where He is. Jesus said in John 12:26 that, "If any man serve Me, let him follow Me that where I am, there will My servant be also." In other words, Jesus wants servants to go where He goes. That's the first thing about following. You go where He goes. Real simple. And in all the days of your life, in all the circumstances of your life, in all the places of your life, in all the relationships of your life, you should be able to say when asked, "Why are you here?" I'm here because I'm following Jesus and this is where He's led me today. Following Jesus means to pattern our lives after His attitudes. His holiness and His purity and His obedience to God becomes the pattern for us. Jesus said in Matthew 5:48, "Be ye perfect even as I am perfect." We are to pattern our lives after Him. As He was faithful to the Father and obedient, so are we to be faithful and obedient.. Thirdly, following Jesus means a willingness to suffer sacrifice for His sake. That's the nitty-gritty. Are you willing to do that? In Matthew 16 Jesus said, "If any man follow Me, take up his cross," right, "and follow Me." Now that's talking about the suffering sacrificial side of following Jesus. But what does it mean to take up your cross, to bear your cross? in those days the victims of crucifixion bore the crossbeam of their own cross on their back as they marched to crucifixion. And in Matthew, as this was being spoken, the people in Galilee would well understand it because when the Roman General Varus had broken the revolt of Judas of Galilee, he crucified as a punishment two thousand Jews and he placed their crosses along all the roads leading through Galilee so that everywhere that everybody went they saw people hanging on crosses, two thousand of them. And all these people had borne the crossbeam on their back to their own death. What Jesus is saying here is that means to be willing to sacrifice yourself for a cause. That's what it means. And Jesus is saying the same thing, are you willing to sacrifice everything you hold dear, everything you love, all the stupid little things that occupy your time, all your dreams and all your ambitions to be obedient to His cause? That's the real issue.  Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?  John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today. hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F   “And you shall know the truth, and the truth shall make you free.”  -John 8:32 The world is trying to solve earthly problems that can only be solved with heavenly solutions.  

Hebrews 4:12-13 ESV 12 For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13 And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. THE WORD OF GOD. The word of God is the sword of the Spirit. [Eph 6:12] Aware or not, we are in a cosmic war. Are you surprise that you have struggles in your thought patterns or meditations? We are in a spiritual battleground. And, this war is as real as Covid-19 that we don't see. And, our only and potent weapon is the word of God through the Spirit. " For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ." [2 Cor 10:4,5] This is very important because the devil know the word of God but does use the same to deceive us, does he not? He twisted Scriptures to tempt Jesus. But, He, did effectually defeat Satan by using correctly the Scriptures, didn't He? The devil trembles not with one whose head is full of Scriptures. But, to the one whose heart is governed by it. Unbelief, which was a heart problem to the Jews, is a deep spiritual or demonic bondage. Satan can blind our eyes to not see the light of the gospel. [2 Cor 4:4]. Thus, the writer has enjoined us to take a serious look at our faith. Have we therefore ‘strive to enter that rest, so that no one may fall by the same sort of disobedience.'? [Heb 4:11] Otherwise, we will be hardened to unbelief? While unbelief is the work of the devil, the Spirit does to every hardened heart through His sword. When Paul said, “faith comes from hearing, and hearing through the word of Christ.” [Rom 10:17], it is He who does the ‘conviction of sin and persuading the person to trust Christ.' [John 16:7-9]. His word is sharper than any two-edged sword. It is sharper than the Damascus swords. ‘The sharpest swords in the past that are sharp enough to slice a falling piece of silk in half, strong enough to split stones without dulling – owe their legendary qualities to carbon nanotubes, says chemist and Nobel laureate Robert Curl.' What this sword could do to the silk and stones, the Spirit can use God's word to “pierce through to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” The minutest distinction such as between soul and spirit doesn't slip from the light of His word. Thus, “no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.” [v.13] In short, we can fool people but never the Spirit. Moreover, unlike any sword, the word of God is ‘living and powerful.' Instead of killing, the word of God gives life. And, Jesus, is the Word, who is the “bread of life” too. Thus Jesus said, “It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life.” [John 6:60] But, what does Jesus mean when He said, “The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.”? [John 12:48] Jesus and His word therefore is like a scalpel that can either help or harm the person. Or, as the sun that either melts the wax or harden the clay. Simply put, when a person hears God's word and humbles himself to repent and believe Jesus, he will receive eternal life. Conversely, if he doesn't follow his conscience, refuse to believe, he will be judged. As John had said, “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.” [John 3:36]

Today's Bible Readings: Exodus 36; John 15; Proverbs 12; Ephesians 5God's love is spoken of in a variety of ways in the Bible.In some passages God’s love is directed toward his elect. He loves them and not others (e.g., Deut. 4:37; 7:7-8; Mal. 1:2). But if we think of the love of God as invariably restricted to his elect, we will soon distort other themes: his gracious provision of “common grace” (Is he not the God who sends his rain upon the just and upon the unjust? [Matt. 5:45]), his mighty forbearance (e.g., Rom. 2:4), his pleading with rebels to turn and repent lest they die, for he takes no pleasure in the death of the wicked (e.g., Ezek. 33:11). On the other hand, if this were all that the Bible says about the love of God, God would soon be reduced to an impotent, frustrated lover who has done all he can, poor chap. That will never account for the loving initiative of effective power bound up with the first passages cited, and more like them.There are yet other ways the Bible speaks of the love of God. One of them dominates in John 15:9-11. Here the Father’s love for us is conditional upon obedience. Jesus enjoins his disciples to obey him in exactly the same way that he obeys his Father, so that they may remain in his love: “If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands, and remain in his love” (15:10).The context shows that this is not telling us how people become Jesus’ followers. Rather, assuming that his hearers are his followers, Jesus insists that there is a relational love at stake that must be nurtured and preserved. In exactly the same way, the love of the Father for the Son says nothing about how that relation originated (!), it merely reflects the nature of that relationship. The Father’s love for the Son is elsewhere said to be demonstrated in his “showing” the Son everything, so that the Son does all the Father does and receives the same honor as the Father (John 5:19-23); the Son’s love for the Father is demonstrated in obedience (14:31). As my children remain in my love by obeying me and not defying me, so Jesus’ followers remain in his love. Of course, there is a sense in which I shall always love my children, regardless of what they do. But there is a relational element in that love that is contingent upon their obedience.Thus Jesus mediates the Father’s love to us (15:9), and the result of our obedience to him is great joy (15:11). “Keep yourselves in God’s love” (Jude 21).This podcast is designed to be used alongside TGC's Read The Bible initiative (TGC.org/readthebible). The podcast features devotional commentaries from D.A. Carson’s book For the Love of God (vol. 1) that follow the M’Cheyne Bible reading plan.

Today's Bible Readings: Exodus 26; John 5; Proverbs 2; Galatians 1One of the most striking biblical passages dealing with what it means to confess that Jesus Christ is the Son of God is John 5:16-30.In a preindustrial culture, the majority of sons do what their father does. A baker’s son becomes a baker; a farmer’s son becomes a farmer. This stance — like father, like son — enables Jesus on occasion to refer to his own followers as “sons of God.” Thus Jesus declares, “Blessed are the peacemakers, for they will be called sons of God” (Matt. 5:9). In other words, God himself is the supreme peacemaker; therefore, people who are peacemakers act, in this respect, like God, and therefore can be designated, in this respect, “sons of God.”That is the kind of functional category with which Jesus begins in John 5:17. When challenged about his “working” on the Sabbath, he does not offer a different reading of what “Sabbath” means, or suggest that what he was doing was not “work” but some deed of mercy or necessity; rather, he justifies his “working” by saying that he is only doing what his Father does. His Father works (even on the Sabbath, or providence itself would cease!), and so does he.His interlocutors perceive that this is an implicit claim to equality with God (5:18). Yet almost certainly they misunderstand Jesus in one respect. They think the claim blasphemous, because it would make Jesus into another God — and they are quite right to hold that there is but one God. Jesus responds with two points. First, he insists he is functionally dependent on his Father: “the Son can do nothing by himself; he can do only what he sees his Father doing” (5:19). Jesus is not another “God-center”: he is functionally subordinate to his Father. Yet second, this functional subordination is itself grounded in the fact that this Son does whatever the Father does (5:19). Christians may be “sons of God” in certain respects; Jesus is the unique Son, in that “whatever the Father does the Son also does.” If the Father creates, so does the Son: indeed, the Son is the Father’s agent in creation (1:2-3). In the following verses, the Son, like the Father, raises people from the dead, and is the Father’s agent in the final judgment.Muslims with little grasp of Christian theology think the Christian Trinity is made up of God, Mary, and Jesus: God copulated with Mary and produced Jesus. They think the notion bizarre and blasphemous, and they are right. But this is not what we hold, nor what Scripture teaches. I wish they could study John 5.I believe that Jesus Christ is the Son of God.This podcast is designed to be used alongside TGC's Read The Bible initiative (TGC.org/readthebible). The podcast features devotional commentaries from D.A. Carson’s book For the Love of God (vol. 1) that follow the M’Cheyne Bible reading plan.

Today's Bible passages include Exodus 13 (the aftermath of the Passover), Job 31 (a fascinating and powerful meditation on holiness for worshippers of Yahweh), 2nd Corinthians 1 (the comfort of Christ to those who are suffering.) and Luke 16 - our focus passage of the day. In this passage, Jesus is focused on issues related to money and possessions, and perhaps the most difficult to understand parable of Jesus is present -the Parable of the Dishonest Manager. Is Jesus praising a manager who behaves dishonestly and unethically in this passage? It's very confusing, and caused some raised eyebrows at our family devotional reading for tonight. Here is Dr. Darrell Bock's take on this particular parable: Luke 16:1–8 contains probably the most difficult parable in Luke. It clearly teaches about the use of money and the responsibility attached to its presence, but how precisely is that point made? Two options stand out. The manager was dishonest in reducing the bills of the master’s creditors but was thinking ahead; so Jesus commends his crafty, forward-looking use of resources. The manager may have been dishonest earlier, but in reducing the bills, he is simply cutting out some of his own hefty commission in hope of goodwill later. If so, Jesus commends him for his creative use of foresight that provides for his care later. The choice between the options is one of those cases where the interpretive decision is difficult. Either option can be correct. Jesus may be using a negative example of an unethical action to make the point about the use of resources in a negative way. But I prefer the option that argues the manager acted with foresight in this situation by cutting himself out of the bill short term, so that people he knows will have compassion on him later. Thus Jesus’ point is not built on an example of dishonesty. It illustrates precisely Jesus’ point, namely, to use the resources God gives us wisely and generously. Darrell L. Bock, Luke, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 1996), 418–419. Dr. Bock may well be correct here, but I believe the major point that Jesus is making is not - you should be dishonest like the dishonest manager. Rather, it would appear that the major point He is making is that you should use your money for something other than buying super-nice things and constantly treating yourself, etc - but instead use your money on things that can make an eternal difference - like making friends, building relationships and taking care of people. That sort of an investment is an ETERNAL investment, because it will pay dividends, so to speak, in the eternal Kingdom of Heaven but buying mansions, expensive cars and the most elite designer clothing will not make a jot of difference in the Kingdom of Heaven. This seems to comport with another powerful teaching of Jesus: 19 “Don’t store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don’t break in and steal. 21 For where your treasure is, there your heart will be also. Matthew 6:19-20 So - let's talk about money. This is one of those areas where people have strong opinions, and they hold tightly to their opinions. I'll go ahead and say it again - I believe that followers of Jesus are under the authority of the Word of God. One of the two or three most fundamental questions of Christianity is this: Must you obey what God says to you through His Word? If the answer to that question is yes - absolutely - we obey all that the Word of God commands us to do, then I believe that to be one of the distinguishing marks of being a disciple - a saved follower of Jesus. If your answer to the question is something other than an unequivocal yes, then it is likely that you aren't following Jesus as Lord, but you merely regard Him as a good teacher, or something like that. When we pick and choose our theology - rejecting some of the New Testament commands of the Bible as dated, or not applicable to us, then WE are Lord. We decide what we want to follow or not. The trouble with US being Lord is that we can't save ourselves. So - how we obey the New Testament commands about money - and how we handle the New Testament teachings about money - says a lot about WHO our Lord is. I say all of that because what the Bible teaches about money is usually not compatible with the 'American Dream.' The Bible is consistently against the pursuit of wealth when that wealth is to be spent on oneself. The Bible consistently warns against the heart-changing dangers of wealth also. It is not a sin to be rich, and I praise God and am eternally grateful for the Kingdom-minded, giving-focused people I know who have skill at earning money, but yet pursue the Kingdom of God. Indeed, being well-off isn't a sin (see 1 Timothy 6:17-19, +Joseph of Arimathea, Zaccheus, etc) but it is a sin to be self-centered and to spend your life in the pursuit of mammon/worldly wealth rather than in the pursuit of the Kingdom of God. As Jesus warns us here in Luke 16 - we can't pursue both kingdoms - wealth and God's Kingdom at the same time. We can pursue one or the other, but not both. Let's read the passage, and then talk about the Bible's teaching on money. Ten Bible Passages That Teach About Money And Riches: 5 Keep your life free from the love of money. Be satisfied with what you have, for he himself has said, I will never leave you or abandon you. Hebrews 13:5 10 The one who loves silver is never satisfied with silver, and whoever loves wealth is never satisfied with income. This too is futile. 11 When good things increase, the ones who consume them multiply; what, then, is the profit to the owner, except to gaze at them with his eyes? 12 The sleep of the worker is sweet, whether he eats little or much, but the abundance of the rich permits him no sleep. Ecclesiastes 5:10-12 6 But godliness with contentment is great gain. 7 For we brought nothing into the world, and we can take nothing out. 8 If we have food and clothing, we will be content with these. 9 But those who want to be rich fall into temptation, a trap, and many foolish and harmful desires, which plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil, and by craving it, some have wandered away from the faith and pierced themselves with many griefs. 1 Timothy 6:6-10 15 He then told them, “Watch out and be on guard against all greed, because one’s life is not in the abundance of his possessions.” Luke 12:15 As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life. 1 Timothy 6:17-19 A good name is to be chosen over great wealth; favor is better than silver and gold. Proverbs 22:1 Some soldiers also questioned him, “What should we do?” He said to them, “Don’t take money from anyone by force or false accusation, and be satisfied with your wages.” Luke 3:14 For what does it profit a man to gain the whole world and forfeit his soul? Mark 8:36 Riches do not profit in the day of wrath, but righteousness delivers from death. Proverbs 11:4 Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, “Who is the Lord?” or lest I be poor and steal and profane the name of my God. Proverbs 30:8-9

Today's Bible passages include Exodus 13 (the aftermath of the Passover), Job 31 (a fascinating and powerful meditation on holiness for worshippers of Yahweh), 2nd Corinthians 1 (the comfort of Christ to those who are suffering.) and Luke 16 - our focus passage of the day. In this passage, Jesus is focused on issues related to money and possessions, and perhaps the most difficult to understand parable of Jesus is present -the Parable of the Dishonest Manager. Is Jesus praising a manager who behaves dishonestly and unethically in this passage? It's very confusing, and caused some raised eyebrows at our family devotional reading for tonight. Here is Dr. Darrell Bock's take on this particular parable: Luke 16:1–8 contains probably the most difficult parable in Luke. It clearly teaches about the use of money and the responsibility attached to its presence, but how precisely is that point made? Two options stand out. The manager was dishonest in reducing the bills of the master’s creditors but was thinking ahead; so Jesus commends his crafty, forward-looking use of resources. The manager may have been dishonest earlier, but in reducing the bills, he is simply cutting out some of his own hefty commission in hope of goodwill later. If so, Jesus commends him for his creative use of foresight that provides for his care later. The choice between the options is one of those cases where the interpretive decision is difficult. Either option can be correct. Jesus may be using a negative example of an unethical action to make the point about the use of resources in a negative way. But I prefer the option that argues the manager acted with foresight in this situation by cutting himself out of the bill short term, so that people he knows will have compassion on him later. Thus Jesus’ point is not built on an example of dishonesty. It illustrates precisely Jesus’ point, namely, to use the resources God gives us wisely and generously. Darrell L. Bock, Luke, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 1996), 418–419. Dr. Bock may well be correct here, but I believe the major point that Jesus is making is not - you should be dishonest like the dishonest manager. Rather, it would appear that the major point He is making is that you should use your money for something other than buying super-nice things and constantly treating yourself, etc - but instead use your money on things that can make an eternal difference - like making friends, building relationships and taking care of people. That sort of an investment is an ETERNAL investment, because it will pay dividends, so to speak, in the eternal Kingdom of Heaven but buying mansions, expensive cars and the most elite designer clothing will not make a jot of difference in the Kingdom of Heaven. This seems to comport with another powerful teaching of Jesus: 19 “Don’t store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don’t break in and steal. 21 For where your treasure is, there your heart will be also. Matthew 6:19-20 So - let's talk about money. This is one of those areas where people have strong opinions, and they hold tightly to their opinions. I'll go ahead and say it again - I believe that followers of Jesus are under the authority of the Word of God. One of the two or three most fundamental questions of Christianity is this: Must you obey what God says to you through His Word? If the answer to that question is yes - absolutely - we obey all that the Word of God commands us to do, then I believe that to be one of the distinguishing marks of being a disciple - a saved follower of Jesus. If your answer to the question is something other than an unequivocal yes, then it is likely that you aren't following Jesus as Lord, but you merely regard Him as a good teacher, or something like that. When we pick and choose our theology - rejecting some of the New Testament commands of the Bible as dated, or not applicable to us, then WE are Lord. We decide what we want to follow or not. The trouble with US being Lord is that we can't save ourselves. So - how we obey the New Testament commands about money - and how we handle the New Testament teachings about money - says a lot about WHO our Lord is. I say all of that because what the Bible teaches about money is usually not compatible with the 'American Dream.' The Bible is consistently against the pursuit of wealth when that wealth is to be spent on oneself. The Bible consistently warns against the heart-changing dangers of wealth also. It is not a sin to be rich, and I praise God and am eternally grateful for the Kingdom-minded, giving-focused people I know who have skill at earning money, but yet pursue the Kingdom of God. Indeed, being well-off isn't a sin (see 1 Timothy 6:17-19, +Joseph of Arimathea, Zaccheus, etc) but it is a sin to be self-centered and to spend your life in the pursuit of mammon/worldly wealth rather than in the pursuit of the Kingdom of God. As Jesus warns us here in Luke 16 - we can't pursue both kingdoms - wealth and God's Kingdom at the same time. We can pursue one or the other, but not both. Let's read the passage, and then talk about the Bible's teaching on money. Ten Bible Passages That Teach About Money And Riches: 5 Keep your life free from the love of money. Be satisfied with what you have, for he himself has said, I will never leave you or abandon you. Hebrews 13:5 10 The one who loves silver is never satisfied with silver, and whoever loves wealth is never satisfied with income. This too is futile. 11 When good things increase, the ones who consume them multiply; what, then, is the profit to the owner, except to gaze at them with his eyes? 12 The sleep of the worker is sweet, whether he eats little or much, but the abundance of the rich permits him no sleep. Ecclesiastes 5:10-12 6 But godliness with contentment is great gain. 7 For we brought nothing into the world, and we can take nothing out. 8 If we have food and clothing, we will be content with these. 9 But those who want to be rich fall into temptation, a trap, and many foolish and harmful desires, which plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil, and by craving it, some have wandered away from the faith and pierced themselves with many griefs. 1 Timothy 6:6-10 15 He then told them, “Watch out and be on guard against all greed, because one’s life is not in the abundance of his possessions.” Luke 12:15 As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life. 1 Timothy 6:17-19 A good name is to be chosen over great wealth; favor is better than silver and gold. Proverbs 22:1 Some soldiers also questioned him, “What should we do?” He said to them, “Don’t take money from anyone by force or false accusation, and be satisfied with your wages.” Luke 3:14 For what does it profit a man to gain the whole world and forfeit his soul? Mark 8:36 Riches do not profit in the day of wrath, but righteousness delivers from death. Proverbs 11:4 Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, “Who is the Lord?” or lest I be poor and steal and profane the name of my God. Proverbs 30:8-9

The three most common acts of piety amongst many Jews were prayer, fasting, and alms-giving (i.e., giving money to the poor). So when Jesus’ disciples seemed a little indifferent to the second, it was bound to provoke interest. The Pharisees fasted, the disciples of John the Baptist fasted. But fasting was not characteristic of Jesus’ disciples. Why not? (Mark 2:18-22).Jesus’ response is stunning: “How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them. But the time will come when the bridegroom will be taken from them, and on that day they will fast” (2:19-20). Here is Jesus, profoundly self-aware, deeply conscious that he himself is the messianic bridegroom, and that in his immediate presence the proper response is joy. The kingdom was dawning; the king was already present; the day of promised blessings was breaking out. This was not a time for mourning, signaled by fasting.Yet when Jesus went on to speak of the bridegroom being taken away from his disciples, and that this event would provoke mourning, it is very doubtful if anyone, at that time, grasped the significance of the utterance. After all, when the Messiah came, there would be righteousness and the triumph of God. Who could speak of the Messiah being taken away? The entire analogy of the bridegroom was becoming opaque.But after Jesus’ death and resurrection, after his exaltation to glory, and after the promise of his return at the end of the age, the pieces would fit together. The disciples would experience terrible sorrow during the three days of the tomb, before Jesus’ glorious resurrection forever shattered their despair. And in an attenuated sense, Jesus’ disciples would experience cycles of suffering that would call forth days of fasting as they faced the assaults of the Evil One while waiting for their Master’s blessed return. But not now. Right now, sorrow and fasting were frankly incongruous. The promised Messiah, the heavenly Bridegroom, was among them.The truth, Jesus says, is that with the dawning of the kingdom, the traditional structures of life and forms of piety would change. It would be inappropriate to graft the new onto the old, as if the old were the supporting structure – in precisely the same way that it is inappropriate to repair a large rent in an old garment by using new, unshrunk cloth, or use old and brittle wineskins to contain new wine still fermenting, whose gases will doubtless explode the old skin. The old does not support the new; it points to it, prepares for it, and then gives way to it. Thus Jesus prepares his disciples for the massive changes that were dawning.This podcast is designed to be used alongside TGC's Read The Bible initiative (TGC.org/readthebible). The podcast features devotional commentaries from D.A. Carson’s book For the Love of God (vol. 1) that follow the M’Cheyne Bible reading plan.

Rev. Peter Bender, pastor of Peace Lutheran Church in Sussex, Wisconsin, joins host Rev. AJ Espinosa to study Isaiah 25. “He will swallow up death forever; and the Lord GOD will wipe away tears from all faces.” These beloved words, quoted both in 1 Corinthians and Revelation, are often read on Easter Sunday. They’ve inspired countless hymns as they powerfully proclaim the resurrection. In Isaiah’s context, many people worshiped the fertility god Baal. According to pagan belief, as mighty as Baal was, he was swallowed up by death every year at the start of the dry season. Isaiah testifies to Yahweh, an even greater God who would end the cycle of death forever. Our true God did so by letting death swallow His son for a short time, never to happen again. Thus Jesus atones for our sins and rescues the church from her shame, bringing mighty Babylon down to the level of defeated Moab.

Fire symbolizes multiple aspects of God. It is mysterious.  It is dangerous – one approaches with respect and caution! At the same time, it provides warmth and light, guiding one’s way through the dark. It is powerful. Thus Jesus said, “I am the light of the world” (John 8:12) and said he would baptize with fire, which is what happened on Pentecost. Reflecting about all this gives us a fuller understanding of God and can inspire our appropriate response to God.

“Now, at the very end of the book, the apostle comes to Rome. Thus Jesus’ prophecy that his disciples would be his witnesses ‘to the ends of the earth’ is fulfilled.” Brothers and sisters, thank you for joining us in our Acts in 30 Days prayer devotions. May the Holy Spirit continue to guide you and lead your ways to Jesus. This is just the beginning. Please continue reading the Bible because knowing Jesus is a lifelong journey. For today, we encourage you to: 1) Read Acts 28 2) Reflect and take down notes 3) End your reading by praying Psalm 30 Support the show (https://www.feast.ph/giving/)

John instructed his readers that love is revealed and demonstrated in God's actions in incarnation and propitiation. Thus Jesus is, in His person and work, the embodiment of love. The divine love is manifested in Jesus, but people only truly discern that love as they are joined to Him and share in His life and likeness. This is the reason John so closely connected love, knowledge and the principle of abiding - God abiding in people and them abiding in Him.

Christians are a people of faith who are set apart to be different. We are in bondage under the weight of sin. Thus Jesus was sent to cover our sin. There should be a contrast between the believer and the non believer. We are to come out of darkness and be holy. Christ justifies the unjust.

Jesus said: The thief comes only in order to steal and kill and destroy. I came that they may have and enjoy life, and have it in abundance, to the full, till it overflows).John 10:10 I am the Good Shepherd. The Good Shepherd risks and lays down His Own life for the sheep. John 10:10-11 zōḗ – life (physical and spiritual). it always (only) comes from and is sustained by God's self-existent life. The Lord intimately shares His gift of life with you, creating you in His image which gives you all the capacity to know His eternal life. For God himself comes to live in so you are Field with all the fullness of God the richest measure of his divine press your body wholly filled and flooded with God himself he makes known by his Holy Spirit waiting and lead and guide you in the way you should go. He's the one that gives you power and desire both to will and to do his good pleasure.Jesus Christ is the same yesterday, today, and forever. Hebrews 13:8 The Spirit of the LORD is upon Me, because He has anointed Me, I AM the Anointed One, the Messiah to preach the good news (the Gospel) to the poor; the Father has sent Me to announce release to the captives, to HEAL the brokenhearted, and recovery of sight to the blind, He sent Me forth to as deliver those who are oppressed, who are downtrodden, bruised, crushed, and broken down by calamity], To proclaim the accepted and acceptable year of the Lord, the day when salvation and the free favors of God profusely abound. [Isa. 61:1, 2.] Luke 4:18-19 God anointed Jesus of Nazareth with the Holy Spirit and with power, strength and ability, Who went about doing GOOD and Healing all who were oppressed by the power of the devil, for God was with Him.” Acts 10:38And you as God's Child share in flesh and blood, in the physical nature of human beings, Jesus Himself in a similar manner partook of the same nature, that by going through death He might bring to nought and make of no effect him who had the power of death–that is, the devil– And also that He might deliver and completely set free all those who through the haunting fear of death were held in bondage throughout the whole course of their lives.” Hebrews 2:14-15 Listen, Psalm 147:3 says: the LORD heals the brokenhearted and binds up their wounds, curing your pains and your sorrows. (Ps 34:18; Isa 57:15; 61:1; Luke 4:18)The Lord is close to those who are of a broken heart and saves such as are crushed with sorrow for sin and are humbly and thoroughly penitent. Psalm 34:18 Bless the LORD, O my soul; And all that is within me, bless His holy name! Bless the LORD, O my soul, And forget not one of all His benefits: Who forgives everyone of all your iniquities, Who heals each one of all your diseases, Who redeems your life from destruction, Who crowns you with lovingkindness and tender mercies, Who satisfies your mouth with good things, So that your youth is renewed like the eagle's.” Psalms 103:1-5 Surely He has borne our griefs (sicknesses, weaknesses, and distresses) and carried our sorrows and pains [of punishment], yet we [ignorantly] considered Him stricken, smitten, and afflicted by God [as if with leprosy]. [Matt. 8:17.] But He was wounded for our transgressions, He was bruised for our guilt and iniquities; the chastisement needful to obtain peace and well-being for us was upon Him, and with the stripes that wounded Him we are healed and made whole. Isaiah 53:4-5 Thus Jesus fulfilled what was spoken by the prophet Isaiah, He Himself took in order to carry away our weaknesses and infirmities and bore away our diseases. Matthew 8:17 Listen, He personally bore your sins in His own body on the cross as on an altar and offered Himself on it, that you might die (cease to exist) to sin and live to righteousness. By His wounds you have been healed. 1 Peter 2:24 In fact, He “is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us” (Ephesians 3:20b).Throughout the Bible, God encourages us to call upon Him for healing. He says in Exodus 15:26b, “I am the LORD who heals you,” and we call Him “Jehovah Rapha” because He is the God of healing. Psalm 103:2-3 says, “Praise the LORD, O my soul, and forget not all His benefits – who forgives all your sins and heals all your diseases.”

In the Gospel of John Chapter 2 we cover the Wedding at Cana, Jesus' first miracle turning water to wine, Jesus clearing the temple (the first time, he cleared the temple twice during His three year ministry, this is a point of confusion for some), Jesus prophesying His Resurrection (so that only His followers would understand... the Jewish leaders of course did not).. a few scriptures referenced during the session are: God turning water to blood through Moses and Aaron during the first plague on Egypt (Exodus 7:14-25) -- comparing Jesus' miracle of turning water to wine Matthew 21:13 "The Scriptures declare, 'My temple will be called a house of prayer,' but you have turned it into a den of thieves!" (NLT) -- compared to John 2:14 John 2:15 referencing Malachi 3:1-3 -- “Look! I am sending my messenger, and he will prepare the way before me. Then the Lord you are seeking will suddenly come to his Temple. The messenger of the covenant, whom you look for so eagerly, is surely coming,” says the Lord of Heaven’s Armies. John 2:17 referencing Psalms 69:9 "Passion for your house has consumed me, and the insults of those who insult you have fallen on me." How those who have NOT accepted their Lord and Savior Jesus Christ, can NOT comprehend HIS Word.. 1 Corinthians 2:14 --"But people who aren’t spiritual[a] can’t receive these truths from God’s Spirit. It all sounds foolish to them and they can’t understand it, for only those who are spiritual can understand what the Spirit means." In closing I mentioned that Jesus looks for GENUINE conversion, not enthusiasm for the spectacular. Jews in the time of Jesus (remember Jesus was a DEVOUT Jew) would not believe him without a miracle, and would follow Him because He fed them, and healed them... He knew when they did not accept HIM as their Savior, and make their commitment to Him in their Faith. Thus Jesus did not accept them either. I pray everyone that listens to the Word accepts Jesus Christ, and realized that when they reach the duality of death, their choice has already been made, so their destination is of their own choosing. Choose Well! GoodFriar.com

Subject: Evangelism Speaker or Performer: William Pope Scripture Passage(s): Acts 3 Date of Delivery: April 8, 2018 Go Into All the World and Preach the Gospel to every Person, baptizing them in the name of the Father, The Son, and The Holy Spirit. Thus Jesus commanded His disciples as He ascended back into Heaven after His resurrection. How can we be true to His Commandment and effectively share His message of Love and Grace to a lost and dying world?

I. Introduction For almost all of my Christian life, I've been drawn like a moth to a flame to accounts of the persecuted church. Very early in my Christian life, when I was still a student at MIT, I began to read accounts of the trail of blood that has led from Jerusalem through Judea and Samaria, and now for 20 centuries to the ends of the earth to advance the Kingdom of Christ. I have been transfixed by accounts of courageous brothers and sisters who faced the rage and might of one Roman emperor after another and who, with unflinching courage, testified to their faith in Jesus as Lord of heaven and earth, crucified and resurrected, who holds the keys of death and the grave. I have delighted in stories of these persecuted brothers and sisters. I have shared many of them from this pulpit. I remember sharing some years ago the story of the Roman noble woman, Felicitas, who stood on trial for her life before a hostile Roman judge and she said, “While I live I shall defeat you and if you kill me, in my death I shall defeat you even more.” To think that she is my sister in Christ, that I actually get to be part of the same family of God with a woman like that. I have heard of 40 shivering Roman soldiers who, in the year 320, were members of the famed 12th Legion, called the Legion of Thunder, who were stripped naked and left to die in a frozen lake in Sebastia, in the modern day Turkey, because of their profession of faith in Christ. I have heard, as most of us have of Tertullian’s famous statement, “The blood of martyrs is seed for the church.” That is his version of “While we live we shall defeat you and if you kill us, in our death we shall defeat you even more.” I have yearned for these stories, to read about these martyrs and to drink in their faith, and their boldness, and their powerful testimony to the resurrection of Jesus Christ. They have utter disregard, it seems, for personal safety and unconcern for their own suffering and death. One story in particular that moved me came from the Romanian church from the era of Communist oppression under Ceaușescu. A Romanian pastor was arrested and dragged into a filthy, dark prison to be tortured until he should renounce his faith in Christ and surrender the names of all the Christians in their city, which he refused to do. Despite the savage beatings they gave him day and night, he would not surrender his brothers and sisters in Christ, and he certainly would not surrender his faith in Christ. When they saw that he would never yield, they sadistically took a different tactic, arresting and bringing his teenage son into the torture chamber with him. When the pastor saw his son, he became terrified in a way that he had not been in all the weeks that they had been beating him. They screamed that they would beat his son before his eyes until he renounce Christ and betrayed his fellow Christians. When they began their savage beating, the pastor began to waver. He begged them to stop, but like wolves seeing blood on the snow, they became more motivated and more enraged and more vicious. The son was clearly being beaten to his death. The man could bear it no longer and cried out for them to stop, saying he would give them whatever they wanted. Upon hearing this, the son begged him with the little strength he still had left, “I’m ready to die and be with Jesus. Please don't make me the son of a traitor.” This gave the father strength to endure; though the son was beaten to death, the father did not renounce his faith in Christ or surrender his brothers and sisters in Christ. These stories sparkle like diamonds scattered along the trail of redemptive history. They give us hope, they give us power, they give us conviction and shame for sin. It is hard, I think, for us as healthy Christians to read these and compare it with our own levels of boldness and willingness to suffer, and not to feel a sense of conviction and shame. But in a healthy way, they make us want to be more bold, more faithful, with the short time that we have left. They make us want to suffer for Jesus more than we have ever done before, if He would grant us the privilege. These stories have flowed right down to the present day and they are going on right now in the world around us; we know more and more about the persecuted church. Knowing that I was going to preach on this small persecuted church of Smyrna, I have been saturating myself in these accounts over the last number of weeks. I have been reading books like Extreme Devotion, which is the sequel to an earlier book called Jesus Freaks which was put out as a very powerful account of martyrs dating back to the beginning of the church. I have read portions of a book called By their Blood, which is account of 20th century martyrs for Christ organized geographically around the world. Last night, at about 11:30, I finished watching Nik Ripken's documentary called “The Insanity of God”. Nik Ripken is an amazing man. After he and his wife lost their son to disease while on a mission field — it was not a case of persecution but definitely they would have had better medical care if they hadn't gone on the mission field — and he died. Ripken reached a certain crisis of his own faith and began asking the question, “Is it all real?” He asked not from a doctrinal but experiential standpoint — is Christianity real? Is Christ risen from the dead with transforming powers, that are at work now in lives around the world. In his quest, he was drawn to the persecuted church; he felt a right instinct that he would get the answer there and his quest has led him all over the world. It began with an opportunity to go with the Red Cross to Somalia for a month. The bloody streets of anarchy in that dark country, country, he said, was the closest place to hell he had ever been on earth or probably ever would be. The terror was real as aggressive Muslim warlords unleashed young men, teenage warriors, with vehicles that had machine guns welded to the roofs, and they just scattered terror everywhere they went. Everyone was terrified of these people but especially Christians, whom they specifically targeted for death. Ripken met a group of significant Somalian evangelical church leaders, and they befriended each other. They opened themselves up to him — they prayed together and shared communion. He said that they were partaking in communion as if it were their last supper, which turned out to be the case, since over the next year all of them were dead. Ripken moved on in his search to Russia, where he began interviewing church leaders who had suffered bitter persecution in prison by the KGB during the era of the Soviet Union. One man had been arrested for pastoring a secret church, which got a little too large — in persecuted countries you're not looking for a mega church. They stay small, because once it gets to a certain level it will attract the attention of the state apparatus, and that is what happened to him. He was arrested, thrown in prison — a very severe prison, the kind reserved for the worst criminal elements in Russia. He was beaten again and again by the guards. But every morning when he woke up, he would stand and sing in his cell — what Ripken called his heart song, a Russian hymn that was his favorite. He would sing the same one every morning, in a loud voice, bringing jeers and derision from these hardened criminals. They would try to throw things at them and yell at him — they were rejecting him — but he would sing this song every morning. One day, the prison guards found a significant portion of scripture in his cell, and they dragged him out, clearly intending to beat him to his death at a post in the courtyard, where these kinds of things happen all the time. At that point something amazing happened. All of these male prisoners, 1500 of them, stood up in their cells and began singing the song he had been singing for months, in a united voice. The guards let go of this pastor and looked at him wondering and asking, “Who are you? What kind of man are you?” like he had electric shock on him. And he said, “I am a Christian, I am a son of the living God.” Ripken's travels took him to China, where he was led into the secret assembly of house church leaders — the church in China knows all about vicious persecution at the hands of Communist government leaders. 40% of the leaders of the house churches in China have been imprisoned at least three years. They call it their seminary. That is where they go to learn to be pastors. The church in China, though, has thrived in persecution. The Communists took over in 1948 and expelled western missionaries, and estimates put the size of the Protestant in church in China at somewhere between 400,000 to 700,000 people. In 1983, when China began to open again to the west, Christian leaders in the west wondered if there would be any Christians at all in China. Imagine the stunned surprise of the evangelical world to find out estimates at that point were well over 10 million believers in Christ. Now, the number stands at 10 times that — maybe over a hundred million evangelical believers in China — so the church has flourished in persecution. Ripken interviewed these house church leaders, and they peppered him with questions about the rest of the world. They honestly wanted to know if the story of Jesus had made it to any other country, or was it it just in China? That was the level of their ignorance of what was going on around the world. They were delighted to find out that there were Christians in other countries, delighted to find out that it extended to places all over the earth, but they asked, are any of them being persecuted as we are? So Ripken started telling the stories that he had already been developing, especially in Somalia, and they sat there for two hours, listening to his stories about Somalia and other places, like they were statues carved from stone; they didn't move, like they were hardly breathing. The next morning, he was awakened to the sound of people crying out, and he thought the police had found them and were dragging them out, but discovered that they were all praying, with their hands lifted up, praying fervently. He couldn't understand any of the Mandarin that they were speaking, but he heard this one word over and over: “Somalia, Somalia, Somalia.” He found out from his translator that they were so moved by the stories of persecution in Somalia that they had committed to get up one hour earlier than they are already were getting up to pray for the persecuted church in Somalia and around the world for the rest of their lives. They began that morning. The final story that Ripken zeroed in on was a man that he called the “toughest man I have ever met.” He would not say where this man was from. But they showed a map of central Asia and right in the center was Afghanistan more lit up than the other countries around. He said that this man had fought with other Muslim warriors in his country against an invading army that had come in. It was not hard to figure out that he was talking about the Russians who had invaded. This man was a Mujahideen leader who would led a cadre of fighters in the mountains of Afghanistan in the name of Allah. He stopped counting the number of soldiers he'd killed with his own hands, bloody deaths, at 150, probably many more than that. In the years that followed that war, he had recurring nightmares of his hands soaked in blood. In his nightmare, he was trying to wash his hands and he could never get the blood off no matter what he did. He tried scrubbing his hands with sand. Nothing would change. And then it got even worse. He started having visions during the day of his hands bloody, all the time. Then one night he had a different dream. And it was a dream of a man radiant in white, radiant in light with nail marks in His hands, in His feet, and wound in His side and scars on His forehead. And He said, “I am Isa,” which is Arabic for Jesus. “I am the Messiah and if you search for me, you will find me. I am the only one who can remove the blood from your hands.” There were no missionaries and no Christians in that country, nowhere to turn, but scraps of the gospel message got to him sufficiently. He did come to Christ, and then he felt strongly led by Christ to start reaching out to the former warriors, who were now fighting a different war. He went into the mountains and found some of the soldiers that used to fight with him. But when they emptied his backpack and found Bibles in there, they immediately started to beat him and were ready to kill him right there on the spot. What he didn't know was one of them had come to a secret faith in Christ like Nicodemus, and he spoke up for this man and saved his life. He got him out of there on the pretext of saying, “We can trace his contacts, who is getting him the Arabic Bibles. Then we can get them all.” When they considered that, they let him go. This man is now continuing his evangelistic ministry in the mountains of his country. Ripken’s final and main point in his documentary, “The Insanity of God”, is this: the gospel continues to be authenticated, proven to be true by what people are willing to suffer for Christ. II. Christ Sets Up the Suffering Church As we come to Revelation 2:8-11, we come to an account of a suffering church, the church of Smyrna. I think to some degree, Jesus’ letter to that church stands in front of all Christians for all time. Effectively, Jesus is asking, “What am I worth to you? What are you willing to suffer to take my gospel message to people who are not yet converted?” What are we willing to suffer to witness to this resurrecting power? Jesus said very plainly in John 12:24, “Unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it [brings forth much fruit].” Godly men and women, boys and girls from the beginning of the church have been willing to pay the price to advance the gospel from the era of the Roman persecution right on to our present day. This church in Smyrna was one of the earliest example of a church crushed by Rome — crushed by the devil, crushed by false Jews who claimed to be Jews, but really weren't because they were rejecting Christ and were of the “Synagogue of Satan.” One of the sweetest fragrances in the ancient world was myrrh. Of course you have heard of it — it was used for burials and was stunningly costly. It was present at both Jesus’ birth — one of the gifts of the Magi — and at His death, when He was wrapped up in those grave clothes. The word “smyrna” is used in the Septuagint, the Greek translation of the Hebrew Bible, to refer to the Hebrew word “myrrh.” Myrrh is a resinous substance, a natural gum that bleeds from the myrrh tree when it's sliced, wounded. People harvesting myrrh slice wounds in the branches, and allow the sap to bleed out. After it bleeds out, then it immediately becomes hard and glossy and forms itself in these sticky balls. Then those gummy balls of myrrh are crushed or burned to release the fragrant aroma. This is an apt picture of a small faithful church in Smyrna: a beautiful living parable of the suffering church throughout history. The church is wounded, it bleeds, it is crushed, it is burned, and it gives off this beautiful fragrance for the glory of God. God uses these sufferings and this incredible fragrance to purify His church and to advance it, to make progress in the internal journey of holiness and the external journey of gospel advance. He does it by suffering. It seems a paradox but the more the church is persecuted in this world the purer and stronger it becomes. It is a lesson that we who are so used to a comfortable relationship with the surrounding world in 21st century America would do well to take to heart. In this brief letter from Jesus Christ to Smyrna there is not a single word of criticism of the church. There is only a command to be faithful unto death and many encouragements from Christ. None of this was an accident. To some degree Christ is always putting His churches on display. Remember the image from Revelation 1 when Jesus is moving through the seven golden lamp stands: He is in His priestly robe, ministering to these seven churches, which are on lamp stands on a platform. In Matthew 5:14-16, Jesus said, “You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and praise your Father in Heaven.” Jesus set the church at Smyrna up on a pedestal and put it on display. He wants everyone to see them, not just their surrounding neighbors, and not even just their own generation. The Holy Spirit authored this letter and gave it to us, and we are told “He who has an ear, let him hear” what the Spirit says to the churches. Their testimonies echo through 20 centuries of church history and encourage us today. The suffering of that local church or any local church is never an accident. It does not mean that Christ has lost His power or that He does not love that church anymore. It does not mean that Satan has outwitted Him or outflanked Him on the battlefield. Not at all. Christ was intentionally setting Smyrna up on a pedestal to shine in that region. What was then the city of Smyrna is now called Izmir. I have a good friend who ministered in Izmir. He will be preaching to you on Easter Sunday when I will be in Cameroon. He has been faithful there in Izmir, and many other are witnessing in that area as well. It is five miles up the coast and due north from Ephesus. It is an ancient city, established perhaps as early as 3000 BC. Smyrna had long been a staunch, loyal ally of Rome. They even won a contest in that area to build a temple to the Emperor Tiberius in the year AD 25, so their loyalty to Caesar was a matter of both civic pride and prosperity. They were very loyal to the cult of Rome there in Smyrna. It was a beautiful place located right on the coast; a great port. We have no idea how the church in Smyrna was planted, no record of it in the book of Acts, but in Acts 19 it says, “The entire region of Asia Minor heard the word of God,” from Paul’s ministry in Ephesus. That is probably where it came from. Now look at versus 8-9. It says, “To the angel of the church in Smyrna, write: These are the words of Him who is the First and the Last, who died and came to life again: ‘I know your afflictions and your poverty — yet you are rich!’” The word for “afflictions” here in the original language means “pressure,” literally crushed. Jesus begins his letter here to them by speaking of their afflictions. This is their time of testing, and it will get worse. What are the reasons for these afflictions? First and foremost, their commitment to Jesus Christ, the King of kings and Lord of lords; second, their refusal to submit to the fanatic cult of Rome and to burn incense to Caesar; third, the presence of this “Synagogue of Satan” which we will talk about in a moment — Jews there were slandering Him and persecuting Him and that is why they were having trouble. Here we see a major theme which will carry throughout the book of Revelation, not just here in the letters to the seven churches — Christ and Caesar, the battle between Christ and Rome. The battle is joined vigorously at this point. Things had gotten much worse when the Emperor Domitian had declared it to be a capital offense in Asia Minor to refuse to offer the annual sacrifice of incense to the Emperor. This burning of incense to the Emperor was a declaration of open loyalty to Rome. He demanded it of all the citizens of that region in the world. They went to a specific temple to be observed burning a small pinch of incense while saying, “Caesar is Lord,” and then received a certificate. If they did not have that certificate they were liable to punishments, even to the point of death. Obviously, this was the essence of the affliction that Smyrna faced, for their loyalty to King Jesus would not allow them to worship Caesar as a God or say the slogan, “Caesar is Lord.” They said instead, “No Jesus is Lord.” So it came down to a simple choice, Christ or Caesar, and they would not yield. Caesar threatened physical death, but Jesus (ultimately God) threatens eternal death and hell. We are told in several places in the Gospels, “Do not fear those who kill the body and after that have nothing more they can do. But I will warn you whom to fear: fear the One who has the power to destroy both soul and body in hell. Yes I tell you fear him.” To burn the incense, all that was required was to say, “Caesar is Lord”, but Christians could never do that, they could not violate their faith. They would only say, “Jesus is Lord.” This brought them into great affliction. The surrounding citizens would see this as a disgraceful lack of patriotism which, if it went unchecked, could threaten the city's special relationship with Rome. Along with this, as I've mentioned, is Jewish opposition to the gospel. There was, as Jesus said, here “a synagogue of Satan.” In verse 9, He says, “I know the slander of those who say they are Jews and are not but are a synagogue of Satan.” The Jews as a group had been given an exemption from needing to burn the incense to Caesar. The Jews exploited their privilege and used it against this hated sect of the “Nazarenes,” as they called Christians. They curried favor with the Gentile overlords by luring the Christians into the temptation to deny their faith in Christ, whereupon they would have them in one sense. But if they refused to burn then they would turn them in to the authorities. They would speak about it, hence the word “slander.” Jewish hostility to the Gospel happened in Jesus’ lifetime. The Gospel of John in particular makes it plain that Jesus dealt with Jewish leaders who rejected his claim to be the Messiah, the Son of God. They would not believe in Him and so He was rejected by His own people. “He came to His own, and His own did not receive Him.” We see it also in Paul’s life and ministry, in the book of Acts — everywhere, it seemed, Paul went, he faced this. He went first to the Jews, to the synagogue, then there would be division. The Jews would start kicking up trouble for Paul and eventually would get him expelled from the city; if not, they were trying to get him killed. Some Jews even took a vow of starving themselves until they could murder Paul — that was the level of commitment they had. This Jewish opposition to the Gospel spread way into the second century AD and even beyond in terms of Smyrna, for when their godly leader Polycarp was burned at the stake, it was the Jews who were the most eager to gather the wood for the burning. Four Specific Trials: Poverty Jesus mentions four specific trials for the church at Smyrna: poverty, slander, prison and death. First, he mentions poverty. Look at verse 9: “I know your poverty,” He says. Undoubtedly this refers to economic poverty that came on them because they were Christians. Even during Jesus’ lifetime, the Jewish authorities had said that if anyone said that Jesus was the Messiah he would be put out of the synagogue. What that meant was disconnection from society. They probably then could not buy or sell or make a living and so it became immediately difficult to live in that situation. The same mentality, then, must have gone on in the Gentile world. Those who did not play ball or do the pagan thing the way that their other Gentile neighbors did would be ostracized. They would not be able to make a living. Beyond this, the persecution would impoverish them — being arrested and put in prison, they could not make money and became a drain at that point. As it says in Hebrews chapter 10 about some other persecuted Christians,“You sympathized with those in prison and joyfully accepted the confiscation of your property because you knew that you yourselves had better and lasting possessions.” So that's the nature of their poverty because they were Christians they were poor. Slander Second, slander: Jesus said, “I know the slander of those who say they are Jews and are not, but are a Synagogue of Satan.” The word “slander” has to do with a false accusation. The Jews were turning the Christians in, providing their names to the authorities and that is how they knew whom to arrest. They were doing the work of the devil. The word “satan” means, in Hebrew, accuser; the Jews were doing that accusing work. Also, Satan is a liar and the father of lies. Prison Third, we have prison. He says in verse 10, “I tell you the devil will put some of you in prison to test you and you will suffer affliction for 10 days.” They lost their freedom as a result of these slanders. They were put in Roman prisons, which were horrible places — they were dark, they stank, there was no food, no water, no medical treatment, nothing. It was horrible. There was no habeas corpus — the authorities did not need to give any probable cause for incarcerating them. There was no requirement for a speedy trial, There was no possibility of a bond that would let them out until a trial happened. In many cases they were thrown in jail; in effect the jailers threw away the key and forgot about their prisoners. They may not have executed them but effectively their lives were over. Death Finally death: He says in verse 10, “Be faithful even to death and I will give you the crown of life.” Often throughout the history of the early church, death at the hands of legal authorities was common. “The blood of martyrs is seed for the church.” Christians died so that others might spring up from their bloody witness. We will see this later in Revelation 12:11. The Christians — courageous bold Christians — overcame Satan “by the blood of the lamb and by the word of their testimony; they did not love their lives so much as to shrink from death.” Probably the most famous story of a martyr in the ancient world was that of Polycarp. Polycarp was the bishop (or overseer or elder) of the church there in Smyrna. Church tradition says that he had been discipled by the Apostle John. By the year 156 AD, he was a very old man. He was arrested. He had fled the city at the begging of his church. They did not want him to be arrested, though he was perfectly willing. But he complied and went out of the city. However, his pursuers tracked him down and found him, and he made no effort to flee at that point. In fact, he invited his captors in for a meal — showed them hospitality, fed them, gave them drink — and asked if he might have some time to pray. They granted it to him and he prayed for two hours. Those were some patient guards. As a matter of fact they were very favorably disposed toward him. The entire time that they drove him to the amphitheater they were pleading with him to recant. They wanted to save his life — he had a great reputation in that community. He was pulled up in front of the proconsul in the amphitheater, who said, “Respect your years, swear by Caesar, burn the incense, revile Christ and I'll set you free.” Polycarp said very famously, “For 86 years I have served Him and he has done me no wrong. How then can I blaspheme my king who saved me?” It is one of the most famous statements ever made by a martyr. The proconsul said, “I have wild beasts.” Polycarp said, “Bring them. You get to choose how I die, I'm going to die today.” The proconsul replied, “If you disdain the beasts I will burn you with fire.” Polycarp said, “You threaten a fire that burns for a little while then it is extinguished, but God threatens a fire that burns forever. But what are you waiting for?” So immediately the trial was over, and the proconsul ordered him to be burned. He refused to be fastened to the stake but instead prayed, “Oh Lord Almighty God, the Father of your beloved Son Jesus Christ, through whom we have come to know you, I thank you for counting me worthy this day an hour of sharing in the cup of Christ among the number of your martyrs.” The fire was lit but a gust of wind blew the flame away from him, greatly increasing his torture, whereupon a sympathetic guard ran him through with a sword and ended his life. A Timeless Call from Christ to Suffer for Him This is the kind of witness that Christ was calling on Christians to make there in Smyrna, and indeed, around the world. This is really a timeless call from Christ to suffer for Him. Look at verse 10: “Be faithful, be faithful to me. Keep your promise to me.” “Be faithful, even to the point of death, and I will give you crown of life.” Suffering is foundational to our Christian faith. We talk about the internal journey of holiness and the external journey of gospel advance. Neither one happens without suffering. It is impossible to make any progress in holiness and any progress in spreading the gospel without suffering. “Unless a kernel of wheat falls in the ground and dies it remains a single seed. If it dies it brings forth much fruit.” A Mark of a True Church This is the mark, therefore, of a true church. The more faithful a church is, the more likely it will be to suffer persecution. In the parable of the seed in the soils, the rocky soil hears the word, receives it with joy — has a happy initial reaction to the gospel — but when trouble or persecution because of the word comes they quickly fall away. A church made up of cowards is no church at all. Our Temptation to Compromise Here in America, we are overwhelmingly tempted to compromise. What about us? How is the church in America? How is the church in Durham? How is this church, First Baptist Church in Durham, on this? Christianity is becoming increasingly unpopular in the United States. I am sure you have noticed. Our views on the exclusivity of Christ being the only way of salvation seems to be incredibly arrogant to people. Our views on gay marriage and transgenderism are seen ironically to be sick, mentally ill, and hateful. Our views on the inerrancy of scripture is laughable in the light of science’s advances. Our views on sexual purity, the unlawfulness of all sex outside marriage is seen to be prudish, and outmoded, and ridiculous. Our commitment to life contrary to abortion and euthanasia seems to make us hateful to the freedom of women to make choices and the freedom of others to die with dignity. The list goes on and on. We are under constant assault towards sin and compromise. The biggest question is, will we be faithful to share Christ with lost people? All these other issues are small compared to that. Are we willing to speak up to a lost person and say something about Jesus this week? We seem to be ashamed of Christ. In Mark 8:38, Jesus said, “If anyone is ashamed of Me and of My words in this adulterous and sinful generation, will the Son of man be ashamed when he comes in His Father's glory with the angels?” III. Christ Comforts the Suffering Church Christ’s Clear Command to Smyrna Christ gives comfort to his suffering church. Look what he says in verse 10. He gives them a clear command, “Do not be afraid of what you're about to suffer. I tell you the devil will put some of you in prison to test you and you will suffer persecution for ten days. Be faithful even to the point of death and I will give you the crown of life.” Jesus is saying, in effect, “Be willing to die for me. Be faithful even if they're killing you.” This is the hardest command, I think, Jesus could ever give. “Greater love has no one than this: that he lay down his life for his friends.” Jesus is saying, “I’m asking greatest love of you, that you lay down your life for me if called to do it.” I believe this command is timeless, not just for this church at Smyrna, but for all of us. He says, “Do not be afraid of what you're about to suffer.” Faith and fear are frequently juxtaposed as opposites in the New Testament. Faith drives out fear. Do not fear and think about this, what you are about to suffer but have not been begun yet. And think about that. A suffering that has not come yet but is coming — that is fearful, is it not? It is the kind of thing we fear. “Sometime this week you will suffer greatly. Don't know when.” How would you go on? But don't be afraid of what you're about to suffer. Faith Drives Out Fear…the Stronger Our Faith, the Bolder We Become You know that the devil wants to harm you. Others have already been thrown in prison. The devil is coming after you. Your fears of the unknown rise and take your imagination to high levels. You start to have trouble breathing, and you break out and sweat, and you start being anxious. Do not do that, do not be afraid. Psalm 56:3-4 says, “When I am afraid, I will trust in you, I will trust in you. In God whose word I praise, in God I trust; I will not be afraid. What can mortal man do to me?” The strongest words in the Bible on this are found in Isaiah 8, which tells us to fear God more than we fear anything man can do. Isaiah 8:12-14 says, “Do not fear what they fear, and do not dread it. The Lord Almighty is the one you are to regard as holy, He is the one you are to fear, He is the one you are to dread, and he will be a sanctuary for you.” So the more we see the invisible, eternal, majestic enthroned God, the less we will be afraid of people. Ultimately we need to focus on Christ above all. Look what he says about himself at verse 80: “These are the words of him who is the first and the last.” It is a claim to deity. Focus on Christ Above All: Christ is the Eternal God Jesus is saying, “I am the point of history. I am the beginning of history, I'll be the last of history.” It is the very thing God the Father had claimed in Revelation 1:8, when he said, “I am the Alpha and the Omega.” Jesus is claiming deity. He is the first and the last and nothing can stop his purposes from happening. The flow of history will go on and nothing will stop it. And also as the first and the last, he's the same, as it says in Hebrews 13:8, “The same yesterday and today and forever.” Focus on the timeless unchanging Jesus. Christ is the Death Conqueror Verse 8 says, “These are the words of him who is the First and the Last who died and came to life again.” He is the death conqueror. “I hold the keys of death and Hades.” I love that. He said, “I died and behold, I'm alive.” Isn't that beautiful? “Behold. Just look at me I'm alive. What are you afraid of?” “I am the resurrection and the life, he who believes in me will live even though he dies. And whoever lives and believes in me will never die.” Hebrews 2 says, “He died, so that by his death he might destroy him who holds the power of death — that is the devil — and free those who all their lives were held in slavery by their fear of death.” We are set free from fear of death, or should be. So what are we afraid of? Some years ago I preached an Easter message from Hebrews 2. I gave a series of quotes of saints about death and how we need to fear nothing at all. Spurgeon said this, “For these saints, to die has been so different a thing from what they expected it to be, so lightsome, so joyous; they have been so unloaded of all care, have felt so relieved instead of burden, that they have wondered whether this could be the monster that they had been afraid of all their days. They find it a pin's prick, when they feared it would be a sword thrust; it is the shutting of the eye on earth, and the opening of it in heaven.” Thomas Goodwin, Puritan pastor said, “Ah! Is this dying? This? How have I dreaded as an enemy this smiling friend?” William Preston said, “Blessed be God! Though I shall change my place, I shall not change my company.” Charles Wesley said, “I shall be satisfied with thy likeness… satisfied, satisfied!” He said that over and over — that is a good way to die. Adoniram Judson, who suffered more than we can possibly imagine in the spread of the gospel, was sick with the illness that would take him out of this world. He said, “I am not tired of my work, neither am I tired of the world; yet when Christ calls me home, I shall go with the gladness of a boy bounding away from school.” William Everett simply said, “Glory… Glory… Glory…” for 25 minutes, until he was finally out of this world. Christ has the power to free us from the fear of death. Christ Knows Our Suffering in Detail He knows our suffering in detail. He says to the church in Smyrna, “I know.” “I know your afflictions, your poverty. I know the slander of the Jews.” “[I am] close to the broken hearted and I save those who are crushed in spirit” (Psalm 34:18). “I am acutely aware of how many tears you have wept in prison or for those in prison.” Psalm 56:8 says, “You have kept count of my tossing. You put my tears in your bottle. Are they not written in your book?” “I am very aware of what you're going through. Christ is Sovereign Over Our Sufferings Not only is Christ aware of our sufferings, he orchestrated them. He is not saying, “Oh, you're suffering. Well, let's make the best of it.” He orchestrates the afflictions of his people to put them on display, and he controls them. Look at verse 10: “Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you … for 10 days.” It is measured, who gets put in prison and how long they will suffer. “Some of you will go in prison, not all of you, and it will be a narrow time, ten days.” Not literally 10, I don't think but just a very short amount of time. 1 Corinthians 10:13 “God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.” Christ is Purposeful in Our Sufferings Christ will not allow the devil to do more than God in Christ wills, and He is purposeful in our sufferings. “He [Satan] will put you in prison, it says to test you.” In Luke 22, Jesus says, “Simon Simon, Satan has asked to sift you [all of them] as wheat. But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.” And so these trials, 1 Peter 1, “have come so that your faith — of greater worth than gold, which perishes, though refined by fire — may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed.” Praise, glory, and honor for yourself, yes (Romans 2), but also praise, glory and honor for Jesus for saving you; and also for other people who are saved when they watch how you suffer. IV. Christ’s Rewards for the Suffering Church Temporarily Poor, Yet Eternally Rich Christ has rewards for the suffering church. He says in verse 9, “I know your afflictions and your poverty — yet you are rich!” Isn't that beautiful? You appear poor, but you are actually rich. Later he will say to the church at Laodicea, “You appear rich. You are actually destitute.” To this suffering church, Jesus is clearly referring to the inestimable treasure waiting for these martyrs when they get to heaven. Heavenly treasure. What is the essence of that treasure? Rewards from God, which I believe is praise from God. Meditate on that — praise from God! He will praise you. He will honor you. He will say, “Well, done you good and faithful servant, you are faithful unto death.” He will praise you. And he talked about this crown: “Be faithful, even to the point of death, and I will give you the crown of life.” It is an emblem of achievement and of honor. “You will not be hurt at all by the second death, which is hell. You are not going to go to hell; you will be freed from that. You will go to heaven, and I will give you emblems of honor, and you will take those crowns and put them at my feet, and you will give me full credit for all of your honor and glory, but it will be yours to give because I will give it to you. I will give you a crown of life.” I do not believe all Christians will be equally honored in heaven. Not at all. If I keep on living the kind of life that I am living right now, I will not receive these kinds of honors. Church history is filled with people who have suffered far more than me or most of you. Remember John and James said, “Grant that we may sit at your right and your left in your kingdom.” That is a bold thing to ask: "I want to sit right next to you in your kingdom.” And Jesus replied, “You do not know what you're asking. Can you drink from the cup I am going to drink?” We see how it is linked to suffering: the more we suffer, the more honor. The brothers and sisters who suffer the most will be honored the most — but we will all be perfectly happy in heaven. Perfectly happy, but not equally honored. Thus Jesus said, “Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.” V. Applications Trust in Christ for the Forgiveness of Your Sins Here are some applications beyond the ones I have already given. The first and greatest has to be to make an appeal directly to any of you who are outside of Christ, non-Christians who are here today. These letters to the seven churches were written from Jesus to Christians, and so as I said last week, and I will continue saying, if you are not a Christian you are listening into somebody else's mail. But it could be yours if you will just repent and trust Christ. God sent his son into the world to live a sinless life and to die an atoning death on the cross that you and me, sinners like us can be forgiven. Remember that man, that had that blood on his hands, he couldn't get it off. Jesus can cleanse us and purify us of all our sins, so trust in Christ. Understand the Main Message Here: In this World You Will Be Hated Second, understand the main message here: In this world you will have trouble, but take heart and overcome the world through faith in Christ. The more courageously and boldly we testify to Christ, the more the gospel advances. James Merritt, a pastor in Georgia and president of the southern Baptist convention, said this a number of years ago: “90% of evangelical Christians in America, who are effectively born in the church, raised in the church, married in the church, living in the church, raise their family in the church, get old in the church and die in the church. 90% of them never open their mouths and say anything to a lost person about Jesus.” 90%. The Chinese Christians, when asked in Ripken's documentary about remaining silent in the face of persecution, said they believe that when you are being persecuted and opposed and you remain silent and choose not to say anything about Jesus, you have identified with the persecutors. It is light and darkness, good and evil, life and death. You have associated with the enemies. If you are silent, you need to speak. Learn About and Pray for the Persecuted Church Third, learn about and pray for the persecuted church. Remember the Chinese Christians, who added one hour a day praying for the persecuted church in Somalia. It says in Hebrews 13:3, “Remember those in prison as if you were their fellow prisoners, and those who are mistreated as if you yourselves were suffering.” Study about the persecuted church. Read Extreme Devotion or Jesus Freaks; or get “The Insanity of God,” this DVD and watch it. Learn about Voice of the Martyrs and Persecution Project, and other groups that are putting the persecuted church more in focus to make people more and more aware. Learn about what is going on in the world. The worst persecuting nation on earth is North Korea, a communist country. However, 41 of the 50 worst nations for persecution on earth are dominated by Islam. Understand the Unity of the Church Fourth, understand the unity of the church. We are one body. 1 Corinthians 12:26: “If one part suffers, every part suffers with it.” We are not different churches; we are a part of the suffering of persecuted churches. We show by prayer and by concern and by learning that we are a part of it. “When one part is honored, every part rejoices with it.” When those brothers and sisters get huge, amazing crowns in heaven and we don't get them for suffering in the same way, we will be so thrilled and happy with them in heaven. Why? Because there is no bad stuff in heaven — no discontent, no pride, no arrogance. We will celebrate the achievement of those brothers and sisters in Christ, but the more we do that now, the better. Let's honor those who are worthy of honor. Delight in the Glory of a Church Advancing by Blood Fifth, delight in the glory of a church that advances by the blood of its messengers. In Colossians 1:24, Paul says, “I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church.” There is nothing lacking in the blood of Christ for atonement, but what is lacking is the application of the atonement to the elect who are as yet unconverted. And who does the persecuting in the world? Unconverted people. That makes sense, doesn't it? Unconverted people are in two categories: unconverted elect and unconverted non-elect. We will never know who the non-elect are in this world. Never. We always have good hopes that the persecuting people might some day come to Christ. So let's delight in the glory of that. Give Money to the Persecuted Suffering Church Sixth, let's give money to the persecuted suffering church. You have an opportunity to do that this very week. In your bulletins, there is a story about a famine in East Africa. The United Nations says this is the greatest humanitarian crisis since World War Two. There are certain criteria for labeling starvation in crisis, and what they are seeing is way beyond their markers. Five nations in particular, are starving to death. They are Somalia, Sudan, Yemen, Nigeria, and Kenya. The primary of cause of famine in four of the countries is Muslim extremism. The Muslims are trying to take over countries like Somalia and all that, and people cannot work. There is also a drought currently. This is a direct issue of the persecuted church suffering and unable to eat or even live. Baptist Global Relief — BGR — is there. You can give this afternoon to them to relieve our brothers and sisters who are starving to death in East Africa. Be Ready to Suffer Yourselves Finally, I urge you to be ready to suffer yourselves. The small persecution is not insignificant, Jesus said, “Blessed are you when people insult you and falsely say things against you.” That is not a minor thing. Be bold. Share Christ with someone this week. Get outside your comfort zone. Realize the comfort zone is not from Christ but from Satan. Get outside the comfort zone and share Christ. VI. Closing Prayer Close with me in prayer. Father, thank you for the things that we've learned about the suffering church. Thank you for the examples, the stories of their courage, their boldness and faith. Thank you, oh, Lord, for the church at Smyrna and the way that they were exhorted by Christ to be faithful unto death. Help us to be willing to be faithful, to deny ourselves daily and take up the cross daily. Help us to fight the good fight of holiness, of private holiness, of purity, so that we can get stronger to fight the external battle of witnessing. Give us strength and courage, Lord. Thank you for our brothers and sisters in Christ. We pray that you'd strengthen those in Somalia and those in North Korea and those in China and other places that are being persecuted for their faith. Give them strength. Help their faith not to fail. And help us, oh Lord, to be more faithful in praying for them in Jesus' name.

The full plan of redemption involves not only Jesus’ death and resurrection … the climax is the Ascension. Why? When we say that Jesus is Lord, we are speaking of the Ascension. His ascension into heaven is speaking of his exaltation at the Father’s right hand. We’re speaking of another realm … not another place within time and space. We do not live in a two story universe … for he made all that is, seen and unseen. And in Jesus, he has united the seen and unseen … in his death, resurrection and ascension. What is the meaning of Christ’s Ascension into heaven? It expresses our belief that in Christ human nature, the humanity in which we all share, has entered into the inner life of God in a new and hitherto unheard of way. It means that humanity has found an everlasting dwelling in God. Heaven is not a place beyond the stars, but something much greater, something that requires far more audacity to assert: Heaven means that humanity now has a place in God. The basis or this assertion is the interpenetration of human beings and divinity in the crucified and exalted man Jesus. Christ, the man who is in God and eternally one with God, is at the same time God’s abiding openness to all human beings. Thus Jesus himself is what we call “heaven”; heaven is not a place but a person, the person of him in whom God and man are forever and inseparably one. And we go to heaven and enter into heaven to the extent that we go to Jesus Christ and enter into him. In this sense, “ascension into heaven” can be something that takes place in our everyday lives … For the disciples, the “ascension” was not what we usually misinterpret it as being: the temporary absence of Christ from the world. It meant rather his new, definitive, and irrevocable presence by participation in God’s royal power … God has a pace for man! … In God there is a place for us! Benedict XVI

Today we celebrate the Feast of the Ascension. This feast I think may be one of the most underrated in the liturgical calendar and that's because the Ascension itself is arguably one of the most underrated of the mysteries in Jesus whole life. Why? Because it represents the climax of what we call the Paschal Mystery. We tend to think of the Paschal Mystery strictly in terms of Holy Week; that is to say his death and resurrection. However, His death and resurrection are not complete without his Ascension. This understanding is woven into all of our Eucharistic Prayers: “We celebrate the memorial of our redemption, O Father, in this sacrifice of praise and thanksgiving. Recalling his death, resurrection, and ascension, we offer you these gifts.” In the Nicene Creed, we confess that “On the third day he rose again, in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father.” He ascended into heaven … Who is he? Today’s Gospel passage John 17 gives us glimpse of the mystery of Christ. This human being, Jesus the Messiah, is fully-human, born within time and space. But in the mystery of his Incarnation, John tells us that in the beginning was the Word. Pulling from John’s Gospel, the creed tells us that he came down from heaven by the power of the Holy Spirit; he became incarnate from the Virgin Mary, and was made man … fully human and fully divine … two natures in one person. Jesus is praying to his Abba, his Father. He is reflecting on his incarnation and completing his mission, the redemption of the whole cosmos, the entire created order: again the Creed … maker of heaven and earth, of all that is, seen and unseen (earth and heaven). Today’s reading in Acts 1 let’s us know that Jesus will continue his ministry and fulfill his promise … I am always with you, to the very end of the age by the sending of the Holy Spirit. The full plan of redemption involves not only Jesus’ death and resurrection … the climax is the Ascension. Why? When we say that Jesus is Lord, we are speaking of the Ascension. His ascension into heaven is speaking of his exaltation at the Father’s right hand. We’re speaking of another realm … not another place within time and space. We do not live in a two story universe … for he made all that is, seen and unseen. And in Jesus, he has united the seen and unseen … in his death, resurrection and ascension. What does this mean? What is the meaning of Christ’s Ascension into heaven? It expresses our belief that in Christ human nature, the humanity in which we all share, has entered into the inner life of God in a new and hitherto unheard of way. It means that man has found an everlasting place in God. Heaven is not a place beyond the stars, but something much greater, something that requires far more audacity to assert: Heaven means that man now has a place in God. The basis or this assertion is the interpenetration of humanity and divinity in the crucified and exalted man Jesus. Christ, the man who is in God and eternally one with God, is at the same time God’s abiding openness to all human beings. Thus Jesus himself is what we call “heaven”; heaven is not a place but a person, the person of him in whom God and man are forever and inseparably one. And we go to heaven and enter into heaven to the extent that we go to Jesus Christ and enter into him. In this sense, “ascension into heaven” can be something that takes place in our everyday lives … For the disciples, the “ascension” was not what we usually misinterpret it as being: the temporary absence of Christ from the world. It meant rather his new, definitive, and irrevocable presence by participation in God’s royal power … God has a pace for man! … In God there is a place for us! … “Be consoled, flesh and blood, for in Christ you have taken possession of heaven and of God’s kingdom!” (Tertullian). From the book Benedictus by Pope emeritus Benedict XVI

Matthew 27:58-60 Eric Brei, DCE In the ancient world, people used tombs to place the dead. They were a holding place for things that no longer had life. Thus Jesus was placed in a tomb. He was counted as a loss. Many believed He had no possibility of life again. Are there things in your life that you have placed in a tomb? Things you have counted as a loss or are dead to you? A relationship? A hope or dream that was squashed or squandered. Maybe it is just how you think about your own life? Some of us have set our lives on auto pilot just waiting for this all to end and be over. For some things in our lives, it is ok to count them as dead or lost. But for other things, even though they may be dead, God may have other plans. Plans that may involve rolling away the stone and seeing an empty tomb. So ask yourself today, what part of your life needs resurrecting? Are you willing to turn these things over to God so that He can bring it back to life in you?

Our study in Chapter 18 begins with two classic parables that urge religious individuals to go substantially deeper in their faith: The Corrupt Judge and the Pharisee and the Publican. In the first, Jesus again (cf. 11:5-10) teaches His disciples to persist in prayer, "you ought always to pray and not lose heart." In the second, He exhorts His disciples to humility and upbraids the haughty and self-righteous.Verses 15-17 describe Jesus blessing the children faithful mothers bring to Him; these seldom-used verses form some of the Scriptural basis for infant Baptism. Far more than a magical bath, one can trace infant Baptism throughout the Early Church in the writings of Hippolytus and Origen. In verse 18, a pious, precocious rich man questions Jesus about inheriting eternal life. Jesus speaks rather coldly to him at first, but looks with love upon this young man's earnestness. He says to him, "There is one thing further you must do. Sell all you have and give to the poor. You will have treasure in heaven. Then come and follow me" (v. 22). Jesus advises us to take on worldly obligations only when we are confident they are God's will for us: "I solemnly assure you, there is no one who has left home or wife or brothers, parents or children, for the sake of the kingdom of God who will not receive a plentiful return in this age and life everlasting in the age to come" (v. 29-30). He seeks to teach us that only in freedom from wealth and debt can we love to our brothers and sisters as He would.Taking the Twelve aside, Jesus then foreshadows what will happen to Him in Jerusalem, but "His utterance remained obscure to them, and they did not grasp His meaning" (v. 34). Traveling through Jericho on the way up to Jerusalem, He then heals a blind man because of his persistence and faith. Upon reaching Jericho, Jesus meets the short, chief tax collector named Zacchaeus. Because of his diminutive stature, this man climbs a tree to see Jesus. At the sight of this man in the tree, Jesus calls "Zacchaeus, hurry down, I mean to stay at your house today" (19:5) In the course of a meal with Jesus, this rich but sinful man confesses, "Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much" (v. 8). In a powerful scene, the Son of God responds by saying, "Today salvation has come to this house, because he, too is a son of Abraham, for the Son of Man has come to seek and save the lost" (v. 9-10). As He and the Twelve draw near to Jerusalem, He describes the Parable of the Sums of Money, a profound teaching that concludes our study. Also known as the Parable of the Talents, many are familiar with the premise: "A man of noble birth went to a faraway country to become its king, and then return. He summoned ten of his slaves and gave them ten talents each, saying to them, 'Invest this until I get back'" (v. 12-13). When the nobleman returns, he summons these slaves before him in order to see what they have done with their gifts. Learning that the first slave, whom he gave ten talents, has made a profit of ten more talents, he gives this slave authority over ten cities. The second slave has done likewise, gaining five talents, and gains control of five cities. However, one slothful or perhaps fearful slave reveals that he has buried his talent and gained nothing. The master casts this slave out after giving his one talent to the man who had ten. Thus Jesus speaks to God's expectation that we will make a spiritual return on those gifts He has bestowed upon us, and warns"whoever has will be given more, but the one who has not will lose the little he has" (v. 26). This is the lesson He seeks to teach the Twelve as He enters Jerusalem to be captured and crucified. You can now purchase Luke and lots of other great material at our new webstore: http://siministries.org/Store.

The purpose of the Church is essentially extraverted. It exists for the sake of sanctifying the world. Thus Jesus tells his followers to be light for the world--that which illumines and clarifies the deepest truth of things--and salt for the earth--that which preserves, spices up and frees what is best in creation. We are most fully ourselves when we are a beacon for everyone else.