Church History: 34Jesus said, "Father, forgive them, for they do not know what they are doing." And they divided up his clothes by casting lots.
This is a fulfillment of the prophecy in Isaiah 53:12: He made intercession for the transgressors. The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the Jews or to the Roman soldiers. Perhaps he referred to both. The Romans did not know not what they did, as they were really ignorant that he was the Son of God, and as they were merely obeying the command of their rulers. The Jews knew, that he was innocent, and they had evidence, if they would have looked at it, that he was the Messiah; but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. They had enough evidence to leave them without excuse, yet they did not, in fact, believe that he was the Savior promised by the prophets, and had not, in fact, any proper sense of his rank and dignity as "the Lord of glory." If they had, they would not have crucified him, as we cannot suppose that they would knowingly put to death their own Messiah, the hope of the nation, and him who had been so long promised to the fathers.2
We may learn from this prayer:
The duty of praying for our enemies even when they are endeavoring most to injure us.
The thing for which we should pray for them is that God would pardon them and give them better minds.
The power and excellence of the Christian religion; No other religion teaches men to pray for the forgiveness of enemies; no other disposes them to do it. Men of the world seek for revenge; the Christian bears reproaches and persecutions with patience, and prays that God would pardon those who injure them, and save them from their sins.
The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and still hears him always, and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life.
Friday, July 30, 2010
Thursday, July 29, 2010
The Women On The Way To The Cross; Luke 23:26–31.
Church History: 26As they led him away, they seized Simon from Cyrene, who was on his way in from the country, and put the cross on him and made him carry it behind Jesus. 27A large number of people followed him, including women who mourned and wailed for him. 28Jesus turned and said to them, "Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children. 29 For the time will come when you will say, 'Blessed are the barren women, the wombs that never bore and the breasts that never nursed!' 30Then " 'they will say to the mountains, "Fall on us!" and to the hills, "Cover us!" 31For if men do these things when the tree is green, what will happen when it is dry?"
The blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many rejected and hated him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our children, which caused his death; and weep for fear of the miseries we shall bring upon ourselves, if we slight his love, and reject his grace. If God delivered him up to such sufferings as these, because he was made a sacrifice for sin, what will he do with sinners themselves, who make themselves a dry tree, a corrupt and wicked generation, and good for nothing! The bitter sufferings of our Lord Jesus should make us stand in awe of the justice of God. The best saints, compared with Christ, are dry trees; if he suffers, why may not they expect to suffer? And what then shall the damnation of sinners be! Even the sufferings of Christ preach terror to obstinate transgressors.
The blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many rejected and hated him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our children, which caused his death; and weep for fear of the miseries we shall bring upon ourselves, if we slight his love, and reject his grace. If God delivered him up to such sufferings as these, because he was made a sacrifice for sin, what will he do with sinners themselves, who make themselves a dry tree, a corrupt and wicked generation, and good for nothing! The bitter sufferings of our Lord Jesus should make us stand in awe of the justice of God. The best saints, compared with Christ, are dry trees; if he suffers, why may not they expect to suffer? And what then shall the damnation of sinners be! Even the sufferings of Christ preach terror to obstinate transgressors.
Wednesday, July 28, 2010
Jesus Sent Before Pontius Pilate; John 18:28–19:16. – Part-6
Church History: Pilate sought to know whether Jesus was of heaven or of earth; but Jesus did not answer, for the motive of the question was not right. Pilate did not wish an answer that he might give or withhold worship; but that he might know how strenuously he should defend Jesus. But innocent life is to be defended at all hazards, and it matters not whether it be human or divine. Pilate, therefore, already knew enough to enable him to discharge his duties.
Pilate tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosening the hands of Jesus, or some such demonstration. Whatever Pilate's demonstration was it was immediately met by a counter one on the part of the rulers. They gave a cry which the politic Pilate could not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Caesar's standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life. He brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. Pilate had already again and again declared Jesus innocent. He now mounts the judgment seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered.8
The preparation for any feast signifies the day before it, because on that day they prepared whatever according to the law was necessary for the solemnization. Some doubt whether in this place the Passover signifies strictly the paschal supper, which it could not do if the Jews strictly this year kept to the law; for the fourteenth day of the month Nisan at evening was the time when most certainly Christ kept it, who ate it the night before. It is therefore more probably thought, that by the Passover, is meant their great festival, which was upon the fifteenth day. John tells us it was about the sixth hour; that is, in the latter part of the interval between nine o'clock in the morning and twelve at noon: for the division of the day according to the Jews was in four parts; the first was from the rising of the sun till our nine in the morning, and was called the third hour; the other was from the third hour to the sixth, that is, twelve o'clock at noon; the third division was from their sixth hour to the ninth, that is, three o'clock with us in the afternoon; the fourth division was from the ninth hour to sunset, that is, with us six o'clock in the evening, when the sun is in the equinox. Now, not only the time when any of these hours came was called either the third or sixth hour, but the space of three hours allotted to each division was so called, when the next division began: so the time of our Savior's crucifixion is recorded by Mark to be the third hour; that is, the whole space from nine o'clock to twelve was not quite gone, though it was near at an end; and by the evangelist here it is said, that it was about the sixth hour, that is, near our twelve o'clock. And thus the different relations are clearly reconciled.3
Carried away by the strong emotions of the moment, the official organs of the Jewish theocracy proclaimed Caesar to be their only king, thus yielding with Jesus their claims to independence and their hopes in a Messiah. This is a most significant fact. When their ancestors rejected Jehovah as their king (1Samuel 12:12), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Caesar of their choice would do to them (Luke 19:41-44; 23:27-31). They committed themselves to the tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath.
Pilate tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosening the hands of Jesus, or some such demonstration. Whatever Pilate's demonstration was it was immediately met by a counter one on the part of the rulers. They gave a cry which the politic Pilate could not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Caesar's standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life. He brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. Pilate had already again and again declared Jesus innocent. He now mounts the judgment seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered.8
The preparation for any feast signifies the day before it, because on that day they prepared whatever according to the law was necessary for the solemnization. Some doubt whether in this place the Passover signifies strictly the paschal supper, which it could not do if the Jews strictly this year kept to the law; for the fourteenth day of the month Nisan at evening was the time when most certainly Christ kept it, who ate it the night before. It is therefore more probably thought, that by the Passover, is meant their great festival, which was upon the fifteenth day. John tells us it was about the sixth hour; that is, in the latter part of the interval between nine o'clock in the morning and twelve at noon: for the division of the day according to the Jews was in four parts; the first was from the rising of the sun till our nine in the morning, and was called the third hour; the other was from the third hour to the sixth, that is, twelve o'clock at noon; the third division was from their sixth hour to the ninth, that is, three o'clock with us in the afternoon; the fourth division was from the ninth hour to sunset, that is, with us six o'clock in the evening, when the sun is in the equinox. Now, not only the time when any of these hours came was called either the third or sixth hour, but the space of three hours allotted to each division was so called, when the next division began: so the time of our Savior's crucifixion is recorded by Mark to be the third hour; that is, the whole space from nine o'clock to twelve was not quite gone, though it was near at an end; and by the evangelist here it is said, that it was about the sixth hour, that is, near our twelve o'clock. And thus the different relations are clearly reconciled.3
Carried away by the strong emotions of the moment, the official organs of the Jewish theocracy proclaimed Caesar to be their only king, thus yielding with Jesus their claims to independence and their hopes in a Messiah. This is a most significant fact. When their ancestors rejected Jehovah as their king (1Samuel 12:12), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Caesar of their choice would do to them (Luke 19:41-44; 23:27-31). They committed themselves to the tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath.
Tuesday, July 27, 2010
Jesus Sent Before Pontius Pilate; John 18:28–19:16. – Part-5
Church History: Pilate was convinced in his own conscience that Christ had done nothing worthy either of death or bonds, and for a great while resisted that strong temptation which he was under to please the people, and to secure his own station, in case any complaint might be made to the Roman emperor against him which could have prejudiced him.
The view of the Savior's meekness only exasperated them more. They had resolved on his death; and as they saw Pilate determined to acquit him, they redoubled their cries, and endeavored to gain by tumult, and clamor, and terror, what they saw they could not obtain by justice. When men are determined on evil, they cannot be reasoned with. Every argument tends to defeat their plans, and they press on in iniquity with the more earnestness in proportion as sound reasons are urged to stay their course.
They had arraigned Jesus on the law respecting blasphemy before the Sanhedrim, and condemned him for it. But this was not the charge on which they had arraigned him before Pilate. They had accused him of sedition. On this charge they were now convinced that they could not get Pilate to condemn him. He declared him innocent. Still bent on his ruin, and resolved to gain their purpose, they now, contrary to their first intention, adduced the original accusation on which they had already pronounced him guilty. If they could not obtain his condemnation as a rebel, they now sought it as a blasphemer, and they appealed to Pilate to sanction what they believed was required in their law. Thus to Pilate himself it became more manifest that he was innocent, that they had attempted to deceive him, and that the charge on which they had arraigned him was a mere pretence to obtain his sanction to their wicked design.
Pilot became more afraid. While Jesus was accused only as a disturber of the peace of the nation, which accusation Pilate knew to be false, he knew he could deliver him, because the judgment in that case belonged to himself; but when the Jews brought a charge against him of the most capital nature, from their own laws, he then saw that he had everything to fear, if he did not deliver Jesus to their will. The Sanhedrin must not be offended, the populace must not be irritated: from the former a complaint might be sent against him to Caesar; the latter might revolt, or proceed to some acts of violence, the end of which could not be foreseen. Pilate was certainly to be pitied: he saw what was right, and he wished to do it; but he had not sufficient firmness of mind. He did not attend to that important maxim, Fiat justitia: ruat caelum. Let justice be done, though the heavens should be dissolved. He had a vile people to govern, and it was not an easy matter to keep them quiet. Some suppose that Pilate's fear arose from hearing that Jesus had said he was the Son of God; because Pilate, who was a polytheist, believed that it was possible for the offspring of the gods to visit mortals; and he was afraid to condemn Jesus, for fear of offending some of the supreme deities.
The view of the Savior's meekness only exasperated them more. They had resolved on his death; and as they saw Pilate determined to acquit him, they redoubled their cries, and endeavored to gain by tumult, and clamor, and terror, what they saw they could not obtain by justice. When men are determined on evil, they cannot be reasoned with. Every argument tends to defeat their plans, and they press on in iniquity with the more earnestness in proportion as sound reasons are urged to stay their course.
They had arraigned Jesus on the law respecting blasphemy before the Sanhedrim, and condemned him for it. But this was not the charge on which they had arraigned him before Pilate. They had accused him of sedition. On this charge they were now convinced that they could not get Pilate to condemn him. He declared him innocent. Still bent on his ruin, and resolved to gain their purpose, they now, contrary to their first intention, adduced the original accusation on which they had already pronounced him guilty. If they could not obtain his condemnation as a rebel, they now sought it as a blasphemer, and they appealed to Pilate to sanction what they believed was required in their law. Thus to Pilate himself it became more manifest that he was innocent, that they had attempted to deceive him, and that the charge on which they had arraigned him was a mere pretence to obtain his sanction to their wicked design.
Pilot became more afraid. While Jesus was accused only as a disturber of the peace of the nation, which accusation Pilate knew to be false, he knew he could deliver him, because the judgment in that case belonged to himself; but when the Jews brought a charge against him of the most capital nature, from their own laws, he then saw that he had everything to fear, if he did not deliver Jesus to their will. The Sanhedrin must not be offended, the populace must not be irritated: from the former a complaint might be sent against him to Caesar; the latter might revolt, or proceed to some acts of violence, the end of which could not be foreseen. Pilate was certainly to be pitied: he saw what was right, and he wished to do it; but he had not sufficient firmness of mind. He did not attend to that important maxim, Fiat justitia: ruat caelum. Let justice be done, though the heavens should be dissolved. He had a vile people to govern, and it was not an easy matter to keep them quiet. Some suppose that Pilate's fear arose from hearing that Jesus had said he was the Son of God; because Pilate, who was a polytheist, believed that it was possible for the offspring of the gods to visit mortals; and he was afraid to condemn Jesus, for fear of offending some of the supreme deities.
Monday, July 26, 2010
Jesus Sent Before Pontius Pilate; John 18:28–19:16. – Part-4
Church History: History In answer to Pilate's further query, "Art thou a king then? He grants himself to be a king, though not in the sense that Pilate meant. The Messiah was expected under the character of a king, Messiah the prince; and therefore, having owned to Caiaphas that he was the Christ, he would not disown to Pilate that he was king, lest he should seem inconsistent with himself. Christ's kingdom was not of this world, in which truth fails, but of that world in which truth reigns eternally. Christ's errand into the world, and his business in the world, were to bear witness to the truth. He came to reveal it, and to confirm it. By his miracles he bore witness to the truth of religion, the truth of divine revelation, and of God's perfections and providence, and the truth of his promise and covenant, that all men through him might believe. Pilate then asked another question but did not stay for an answer. He said, What is truth? and immediately went out again.
The result of both these conferences with the accusers and the prisoner is two things:
1. The judge appeared his friend, and favorable to him, for he publicly declared him innocent. If a prisoner has had a fair trial, and has been acquitted by those that are proper judges of the crime, especially if there be no cause to suspect them partial in his favor, he must be believed innocent, and his accusers are bound to concede. But our Lord Jesus, though brought in not guilty, is still run down as a malefactor, and his blood thirsted for.
2. The people appeared to be his enemies, and unyielding toward him. How fierce and outrageous they were. Pilate proposed the release of a prisoner, Barabbas, to them calmly, as worthy their mature consideration, but they resolved it in a heat, and gave their resolution with clamor and noise, and in the utmost confusion. How foolish and absurd they were, as is intimated in the short account given here of the other candidate: Now Barabbas was a robber, and therefore, a breaker of the law of God; and yet he shall be spared, rather than one who reproved the pride, avarice, and tyranny of the priests and elders. The clamor of the town is accustomed to being against robbers, yet here it is for one.7
Jesus was flogged by order of Pilate, it is probable he was flogged in the Roman manner, which was much more severe than that of the Jews. The latter never gave more than thirty-nine blows; for the law had absolutely forbidden a man to be abused, or his flesh cut in this chastisement. The common method of whipping or flogging in some places, especially that of a military kind, is a disgrace to the nation where it is done, to the laws, and to humanity. Though it was customary to scourge the person who was to be crucified, yet it appears that Pilate had another end in view by scourging our Lord. He hoped that this would have satisfied the Jews, and that he might then have dismissed Jesus. This appears from (Luke 23:16).1
They placed a crown of thorns on his head. A most unquestionable token this is, that Christ's kingdom was not of this world, when he was crowned only with thorns and briers. Herod had put upon him a purple robe, Luke 23:11; and the soldiers added this crown. It is likewise said, that they also clothed him with this robe, that is, after he had been stripped, in order to be flogged. They mocked him when they said, Hail, King of the Jews! But yet spoke a great truth, though not in their sense.
The result of both these conferences with the accusers and the prisoner is two things:
1. The judge appeared his friend, and favorable to him, for he publicly declared him innocent. If a prisoner has had a fair trial, and has been acquitted by those that are proper judges of the crime, especially if there be no cause to suspect them partial in his favor, he must be believed innocent, and his accusers are bound to concede. But our Lord Jesus, though brought in not guilty, is still run down as a malefactor, and his blood thirsted for.
2. The people appeared to be his enemies, and unyielding toward him. How fierce and outrageous they were. Pilate proposed the release of a prisoner, Barabbas, to them calmly, as worthy their mature consideration, but they resolved it in a heat, and gave their resolution with clamor and noise, and in the utmost confusion. How foolish and absurd they were, as is intimated in the short account given here of the other candidate: Now Barabbas was a robber, and therefore, a breaker of the law of God; and yet he shall be spared, rather than one who reproved the pride, avarice, and tyranny of the priests and elders. The clamor of the town is accustomed to being against robbers, yet here it is for one.7
Jesus was flogged by order of Pilate, it is probable he was flogged in the Roman manner, which was much more severe than that of the Jews. The latter never gave more than thirty-nine blows; for the law had absolutely forbidden a man to be abused, or his flesh cut in this chastisement. The common method of whipping or flogging in some places, especially that of a military kind, is a disgrace to the nation where it is done, to the laws, and to humanity. Though it was customary to scourge the person who was to be crucified, yet it appears that Pilate had another end in view by scourging our Lord. He hoped that this would have satisfied the Jews, and that he might then have dismissed Jesus. This appears from (Luke 23:16).1
They placed a crown of thorns on his head. A most unquestionable token this is, that Christ's kingdom was not of this world, when he was crowned only with thorns and briers. Herod had put upon him a purple robe, Luke 23:11; and the soldiers added this crown. It is likewise said, that they also clothed him with this robe, that is, after he had been stripped, in order to be flogged. They mocked him when they said, Hail, King of the Jews! But yet spoke a great truth, though not in their sense.
Saturday, July 24, 2010
Jesus Sent Before Pontius Pilate; John 18:28–19:16. – Part-3
Church History: Pilate, after he had conferred with the chief priests at his door, entered into the hall, and called for Jesus to be brought in. He would not examine him in the crowd, where he might be disturbed by the noise, but ordered him to be brought into the hall; for he made no difficulty of going in among the Gentiles. He questioned him, with a design to ensnare him and to find out something which would be grounds for an accusation: "Are you the king of the Jews? The one who has been so much talked of and so long expected, Messiah the prince, is this you? Do you not pretend to be him? Pilate asked this with an air of scorn and contempt:
Christ answers this question with another; not for evasion, but as intimation to Pilate to consider what he did, and upon what grounds he went. "It is plain that you have no reason to say this for yourself." Pilate was bound by his office to take care of the interests of the Roman government, but he could not say that this was in any danger, or suffered any damage, from anything Jesus had ever said or done. He never appeared in worldly pomp, never assumed any secular power, never acted as a judge or divider; never were any traitorous principles or practices objected to him, nor anything that might give the least shadow of suspicion.
"If others say this about me, to incense you against me, you ought to consider who they are, and upon what principles they go, and whether those who represent me as an enemy to Cæsar are not really enemies themselves, and therefore use this only as a pretence to cover their malice, for, if so, the matter ought to be well weighed by a judge that would do justice." If Pilate had been as inquisitive as he ought to have been in this matter, he would have found that the true reason why the chief priests were outrageous against Jesus was because he did not set up a temporal kingdom in opposition to the Roman power; if he would have done this, and would have wrought miracles to bring the Jews out of the Roman bondage, as Moses did to bring them out of the Egyptian, they would have been so far from siding with the Romans against him that they would have made him their king, and have fought under him against the Romans; but, not answering this expectation of theirs, they charged that upon him of which they were themselves most notoriously guilty-disaffection to and design against the present government; and was such information as this fit to be tolerated?
Pilate resented Christ's answer, and becomes hostile toward him. Christ had asked him whether he spoke of himself. "No," Pilate replied, "am I a Jew? Do you suspect me to be a part of the plot against you? I know nothing of the Messiah, nor do I desire to know, and therefore I have no interest in the dispute about who is the Messiah and who is not; it is all alike to me." The Jews were, by many accounts, an honorable people; but, having corrupted the covenant of their God, so that a man of sense and honor considered it a scandal to be counted a Jew. Thus good names often suffer for the sake of the bad men that wear them. Thus Christ, in his religion, still suffers by those that are of his own nation, even the priests that profess a relationship to him, but do not live up to their profession. Christ had declined answering that question, Art thou the king of the Jews? And therefore Pilate puts another question to him more general, "What have you done? What provocation have you given to your own nation, and particularly the priests, to be so violent against you? Surely there cannot be all this smoke without some fire, what is it?"
Christ, in his next reply, gives a more full and direct answer to Pilate's former question, Art thou a king? explaining in what sense he was a king, but not such a king that” was in any way dangerous to the Roman government, not a secular king, for his interest was not supported by secular methods. Christ gave an account of the nature and constitution of his kingdom: “It is not of this world”. He gave evidence of the spiritual nature his kingdom produced. If he had designed an opposition to the government, he would have fought them with their own type of weapons, and would have repelled force with force of the same nature; but he did not take this course. His followers did not offer to fight; there was no uproar, no attempt to rescue him, though the town was now full of Galileans, his friends and countrymen, and they were generally armed; but the peaceable behavior of his disciples on this occasion was enough to put to silence the ignorance of foolish men. He did not order them to fight; he forbade them, which was an evidence both that he did not depend upon worldly aids and also he did not dread worldly opposition, for he was very willing to be delivered to the Jews, as knowing that what would have been the destruction of any worldly kingdom would be the advancement and establishment of his; justly therefore does he conclude, “my kingdom is not of this world.
Christ answers this question with another; not for evasion, but as intimation to Pilate to consider what he did, and upon what grounds he went. "It is plain that you have no reason to say this for yourself." Pilate was bound by his office to take care of the interests of the Roman government, but he could not say that this was in any danger, or suffered any damage, from anything Jesus had ever said or done. He never appeared in worldly pomp, never assumed any secular power, never acted as a judge or divider; never were any traitorous principles or practices objected to him, nor anything that might give the least shadow of suspicion.
"If others say this about me, to incense you against me, you ought to consider who they are, and upon what principles they go, and whether those who represent me as an enemy to Cæsar are not really enemies themselves, and therefore use this only as a pretence to cover their malice, for, if so, the matter ought to be well weighed by a judge that would do justice." If Pilate had been as inquisitive as he ought to have been in this matter, he would have found that the true reason why the chief priests were outrageous against Jesus was because he did not set up a temporal kingdom in opposition to the Roman power; if he would have done this, and would have wrought miracles to bring the Jews out of the Roman bondage, as Moses did to bring them out of the Egyptian, they would have been so far from siding with the Romans against him that they would have made him their king, and have fought under him against the Romans; but, not answering this expectation of theirs, they charged that upon him of which they were themselves most notoriously guilty-disaffection to and design against the present government; and was such information as this fit to be tolerated?
Pilate resented Christ's answer, and becomes hostile toward him. Christ had asked him whether he spoke of himself. "No," Pilate replied, "am I a Jew? Do you suspect me to be a part of the plot against you? I know nothing of the Messiah, nor do I desire to know, and therefore I have no interest in the dispute about who is the Messiah and who is not; it is all alike to me." The Jews were, by many accounts, an honorable people; but, having corrupted the covenant of their God, so that a man of sense and honor considered it a scandal to be counted a Jew. Thus good names often suffer for the sake of the bad men that wear them. Thus Christ, in his religion, still suffers by those that are of his own nation, even the priests that profess a relationship to him, but do not live up to their profession. Christ had declined answering that question, Art thou the king of the Jews? And therefore Pilate puts another question to him more general, "What have you done? What provocation have you given to your own nation, and particularly the priests, to be so violent against you? Surely there cannot be all this smoke without some fire, what is it?"
Christ, in his next reply, gives a more full and direct answer to Pilate's former question, Art thou a king? explaining in what sense he was a king, but not such a king that” was in any way dangerous to the Roman government, not a secular king, for his interest was not supported by secular methods. Christ gave an account of the nature and constitution of his kingdom: “It is not of this world”. He gave evidence of the spiritual nature his kingdom produced. If he had designed an opposition to the government, he would have fought them with their own type of weapons, and would have repelled force with force of the same nature; but he did not take this course. His followers did not offer to fight; there was no uproar, no attempt to rescue him, though the town was now full of Galileans, his friends and countrymen, and they were generally armed; but the peaceable behavior of his disciples on this occasion was enough to put to silence the ignorance of foolish men. He did not order them to fight; he forbade them, which was an evidence both that he did not depend upon worldly aids and also he did not dread worldly opposition, for he was very willing to be delivered to the Jews, as knowing that what would have been the destruction of any worldly kingdom would be the advancement and establishment of his; justly therefore does he conclude, “my kingdom is not of this world.
Friday, July 23, 2010
Jesus Sent Before Pontius Pilate; John 18:28–19:16. – Part-2
Church History: Being convinced that he was going to be put death, they considered their course:
1. That he might be put to death the more legally and regularly.
2. That he might be put to death the more safely.
3. That he might be put to death with more reproach to himself.
4. That he might be put to death with less reproach to them.
It seemed strange to put one to death that had done so much good in the world, and therefore they were willing to throw the blame upon the Roman government, to make that the less acceptable to the people, and save themselves from the reproach. Now that they had him in their hands, they would lose no time until they had him upon the cross, but denied themselves their natural rest, to push on this matter.
Pilate held a conference with the accusers. They were called first, and stated what they had to say against the prisoner. Pilate calls for the indictment. Because they would not come into the hall, he went out to them into the court before the house, to talk with them. The accusers demanded judgment against him upon a general assumption that he was a criminal, not alleging, much less proving, anything in particular.
Pilate remanded him to the Jewish court to be Judged by their own laws. Some think Pilate was complimenting them, acknowledging the remains of their power, and allowing them to exert it. Pilate said, "go as far as your law will allow you, and, if you go further, it shall be allowed. He was willing to do the Jews a pleasure, but unwilling to do them the service they required. Others think he was bantering them, and upbraided them with their present state of weakness and subjection. They would be the sole judges of the guilt. "Pray," saith Pilate, "if you will be so, go on as you have begun; you have found him guilty by your own law, condemn him, if you dare, by your own law, to carry on the humor.
1. That he might be put to death the more legally and regularly.
2. That he might be put to death the more safely.
3. That he might be put to death with more reproach to himself.
4. That he might be put to death with less reproach to them.
It seemed strange to put one to death that had done so much good in the world, and therefore they were willing to throw the blame upon the Roman government, to make that the less acceptable to the people, and save themselves from the reproach. Now that they had him in their hands, they would lose no time until they had him upon the cross, but denied themselves their natural rest, to push on this matter.
Pilate held a conference with the accusers. They were called first, and stated what they had to say against the prisoner. Pilate calls for the indictment. Because they would not come into the hall, he went out to them into the court before the house, to talk with them. The accusers demanded judgment against him upon a general assumption that he was a criminal, not alleging, much less proving, anything in particular.
Pilate remanded him to the Jewish court to be Judged by their own laws. Some think Pilate was complimenting them, acknowledging the remains of their power, and allowing them to exert it. Pilate said, "go as far as your law will allow you, and, if you go further, it shall be allowed. He was willing to do the Jews a pleasure, but unwilling to do them the service they required. Others think he was bantering them, and upbraided them with their present state of weakness and subjection. They would be the sole judges of the guilt. "Pray," saith Pilate, "if you will be so, go on as you have begun; you have found him guilty by your own law, condemn him, if you dare, by your own law, to carry on the humor.
Wednesday, July 21, 2010
Jesus Sent Before Pontius Pilate; John 18:28–19:16. – Part-1
Church History: 28Then the Jews led Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness the Jews did not enter the palace; they wanted to be able to eat the Passover. 29So Pilate came out to them and asked, "What charges are you bringing against this man?" 30"If he were not a criminal," they replied, "we would not have handed him over to you." 31Pilate said, "Take him yourselves and judge him by your own law." "But we have no right to execute anyone," the Jews objected. 32This happened so that the words Jesus had spoken indicating the kind of death he was going to die would be fulfilled. 33Pilate then went back inside the palace, summoned Jesus and asked him, "Are you the king of the Jews?" 34"Is that your own idea," Jesus asked, "or did others talk to you about me?" 35"Am I a Jew?" Pilate replied. "It was your people and your chief priests who handed you over to me. What is it you have done?" 36Jesus said, "My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place." 37"You are a king, then!" said Pilate. Jesus answered, "You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me." 38 "What is truth?" Pilate asked. With this he went out again to the Jews and said, "I find no basis for a charge against him. 39But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release 'the king of the Jews'?" 40They shouted back, "No, not him! Give us Barabbas!" Now Barabbas had taken part in a rebellion.
1Then Pilate took Jesus and had him flogged. 2The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe 3and went up to him again and again, saying, "Hail, king of the Jews!" And they struck him in the face.
4Once more Pilate came out and said to the Jews, "Look, I am bringing him out to you to let you know that I find no basis for a charge against him." 5When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, "Here is the man!" 6As soon as the chief priests and their officials saw him, they shouted, "Crucify! Crucify!" But Pilate answered, "You take him and crucify him. As for me, I find no basis for a charge against him." 7The Jews insisted, "We have a law, and according to that law he must die, because he claimed to be the Son of God." 8When Pilate heard this, he was even more afraid, 9and he went back inside the palace. "Where do you come from?" he asked Jesus, but Jesus gave him no answer. 10"Do you refuse to speak to me?" Pilate said. "Don't you realize I have power either to free you or to crucify you?"11Jesus answered, "You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin." 12From then on, Pilate tried to set Jesus free, but the Jews kept shouting, "If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar."13When Pilate heard this, he brought Jesus out and sat down on the judge's seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). 14It was the day of Preparation of Passover Week, about the sixth hour."Here is your king," Pilate said to the Jews. 15 But they shouted, "Take him away! Take him away! Crucify him!" "Shall I crucify your king?" Pilate asked. "We have no king but Caesar," the chief priests answered. 16 Finally Pilate handed him over to them to be crucified. So the soldiers took charge of Jesus.
This is an account of Christ's arraignment before Pilate, the Roman governor, in the prætorium (a Latin word made Greek), the prater’s house, or hall of judgment. They hurried him, to get him condemned in the Roman court, and executed by the Roman power.
1Then Pilate took Jesus and had him flogged. 2The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe 3and went up to him again and again, saying, "Hail, king of the Jews!" And they struck him in the face.
4Once more Pilate came out and said to the Jews, "Look, I am bringing him out to you to let you know that I find no basis for a charge against him." 5When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, "Here is the man!" 6As soon as the chief priests and their officials saw him, they shouted, "Crucify! Crucify!" But Pilate answered, "You take him and crucify him. As for me, I find no basis for a charge against him." 7The Jews insisted, "We have a law, and according to that law he must die, because he claimed to be the Son of God." 8When Pilate heard this, he was even more afraid, 9and he went back inside the palace. "Where do you come from?" he asked Jesus, but Jesus gave him no answer. 10"Do you refuse to speak to me?" Pilate said. "Don't you realize I have power either to free you or to crucify you?"11Jesus answered, "You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin." 12From then on, Pilate tried to set Jesus free, but the Jews kept shouting, "If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar."13When Pilate heard this, he brought Jesus out and sat down on the judge's seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). 14It was the day of Preparation of Passover Week, about the sixth hour."Here is your king," Pilate said to the Jews. 15 But they shouted, "Take him away! Take him away! Crucify him!" "Shall I crucify your king?" Pilate asked. "We have no king but Caesar," the chief priests answered. 16 Finally Pilate handed him over to them to be crucified. So the soldiers took charge of Jesus.
This is an account of Christ's arraignment before Pilate, the Roman governor, in the prætorium (a Latin word made Greek), the prater’s house, or hall of judgment. They hurried him, to get him condemned in the Roman court, and executed by the Roman power.
Tuesday, July 20, 2010
Peter’s Denial; John 18:15–18, 25–27.
Church History: 15Simon Peter and another disciple were following Jesus. Because this disciple was known to the high priest, he went with Jesus into the high priest's courtyard, 16but Peter had to wait outside at the door. The other disciple, who was known to the high priest, came back, spoke to the girl on duty there and brought Peter in. 17"You are not one of his disciples, are you?" the girl at the door asked Peter. He replied, "I am not." 18It was cold, and the servants and officials stood around a fire they had made to keep warm. Peter also was standing with them, warming himself. 25As Simon Peter stood warming himself, he was asked, "You are not one of his disciples, are you?" He denied it, saying, "I am not." 26One of the high priest's servants, a relative of the man whose ear Peter had cut off, challenged him, "Didn't I see you with him in the olive grove?" 27Again Peter denied it, and at that moment a rooster began to crow.
Peter's First Denial; This took place, when he was in the lower hall of Caiaphas's house. He was not in the higher part where Christ stood before the high priest; but in the lower part with the servants and officers, at the fire kindled in the midst of the hall, The girl who was the doorkeeper had entered into the hall, where she questioned Peter.
Peter's Second Denial; came a short time after the first. Having once denied his Master, he naturally retired from the place where his accuser was to the vestibule of the hall, and it was the time of the first cock-crowing, or soon after midnight. After remaining here a short time, perhaps an hour, another girl saw him, and said to those who were standing by in the vestibule, that he was one of them. Peter, to avoid this charge, withdraws into the hall, and warms himself. The girl, and those to whom she had spoken, follow him; the communication between the two places being immediate. Here a man enforces the charge of the girl, according to Luke; and others urge it, according to St. John; and Peter denies Jesus vehemently.
Peter's Third Denial; He was now in the hall, and also within sight of Jesus, though at such a distance from him that Jesus could not know what passed, but in a supernatural way. And, about an hour after his second denial, those who stood by made a third charge against him, accusing him of being a Galilean, which Luke says, (Luke 22:59), one in particular strongly affirmed; and which, according to John, John 18:26, was supported by one of Malchus's relations. This caused a more vehement denial than before, and immediately the cock crew the second time. The first denial may have been between twelve and one AM; and the second between our two and three AM.
At the time of the third denial, Luke 22:61 proves that Jesus was in the same room with Peter. We must farther observe that Matthew, Matthew 26:57, lays the scene of Peter's denials in the house of Caiaphas: whereas John, John 18:15-23, seems to intimate that these transactions took place in the house of Annas. The time of Peter's denials happened during the space of the third Roman watch, or that division of the night, between twelve and three, which is called cock-crowing, Mark 13:35.
Peter's First Denial; This took place, when he was in the lower hall of Caiaphas's house. He was not in the higher part where Christ stood before the high priest; but in the lower part with the servants and officers, at the fire kindled in the midst of the hall, The girl who was the doorkeeper had entered into the hall, where she questioned Peter.
Peter's Second Denial; came a short time after the first. Having once denied his Master, he naturally retired from the place where his accuser was to the vestibule of the hall, and it was the time of the first cock-crowing, or soon after midnight. After remaining here a short time, perhaps an hour, another girl saw him, and said to those who were standing by in the vestibule, that he was one of them. Peter, to avoid this charge, withdraws into the hall, and warms himself. The girl, and those to whom she had spoken, follow him; the communication between the two places being immediate. Here a man enforces the charge of the girl, according to Luke; and others urge it, according to St. John; and Peter denies Jesus vehemently.
Peter's Third Denial; He was now in the hall, and also within sight of Jesus, though at such a distance from him that Jesus could not know what passed, but in a supernatural way. And, about an hour after his second denial, those who stood by made a third charge against him, accusing him of being a Galilean, which Luke says, (Luke 22:59), one in particular strongly affirmed; and which, according to John, John 18:26, was supported by one of Malchus's relations. This caused a more vehement denial than before, and immediately the cock crew the second time. The first denial may have been between twelve and one AM; and the second between our two and three AM.
At the time of the third denial, Luke 22:61 proves that Jesus was in the same room with Peter. We must farther observe that Matthew, Matthew 26:57, lays the scene of Peter's denials in the house of Caiaphas: whereas John, John 18:15-23, seems to intimate that these transactions took place in the house of Annas. The time of Peter's denials happened during the space of the third Roman watch, or that division of the night, between twelve and three, which is called cock-crowing, Mark 13:35.
Monday, July 19, 2010
Jesus Goes Before The High Priests.John 18:12–14,19–24.
Church History: 12Then the detachment of soldiers with its commander and the Jewish officials arrested Jesus. They bound him 13 and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year. 14Caiaphas was the one who had advised the Jews that it would be good if one man died for the people.
19Meanwhile, the high priest questioned Jesus about his disciples and his teaching. 20"I have spoken openly to the world," Jesus replied. "I always taught in synagogues or at the temple, where all the Jews come together. I said nothing in secret. 21Why question me? Ask those who heard me. Surely they know what I said." 22When Jesus said this, one of the officials nearby struck him in the face. "Is this the way you answer the high priest?" he demanded. 23"If I said something wrong," Jesus replied, "testify as to what is wrong. But if I spoke the truth, why did you strike me?" 24Then Annas sent him, still bound, to Caiaphas the high priest.
Annas must have had great authority in his nation. He had been a long time high priest and he had no less than five sons who successively enjoyed the dignity of the high priesthood. His son-in-law Caiaphas was at this time in possession of that office. It is likely that Annas was chief of the Sanhedrin, and that it was to him in that office that Christ was first brought. Some think that Annas was still high priest, and that Caiaphas was only his deputy, though he did the principal part of the business, and was because of this that he is called high priest.1
The high-priest asked Jesus of his disciples, to ascertain their number and power. The charge on which they wished to arraign him was that of sedition, or of rebellion against Caesar. To make that plausible, it was necessary to show that he had made so many disciples as to form a strong and dangerous faction; but, as they had no direct proof of that, the high-priest insidiously and improperly attempted to draw the Savior into a confession. Of this he was aware, and referred him to the proper source of evidence; his open, undisguised conduct before the world.
The object was doubtless to convict him of teaching sentiments that tended to subvert the Mosaic institutions, or that were treasonable against the Roman government. Either would have answered the design of the Jews, and they doubtless expected that he, an unarmed and despised Galilean, now completely in their power, would easily be drawn into confessions which art and malice could use to procure his condemnation.
If his doctrine had tended to excite sedition and tumult, if he had aimed to overthrow the government, he would have trained his friends in secret; he would have retired from public view, and would have laid his plans in private. This is the case with all who attempt to subvert existing establishments. Instead of that, he had proclaimed his views to all. He had done it in every place of public concourse, in the synagogue and in the temple. Here he speaks the language of one conscious of innocence and determined to insist on his rights. Jesus insisted on his rights, and reproved the high-priest for his unjust and illegal manner of extorting a confession from him. If he had done wrong, or taught erroneous and seditious doctrines, it was easy to prove it, and the course which he had a right to demand was that they should establish the charge by fair and incontrovertible evidence.
One of the officers struck Jesus. A prisoner, before he is condemned, is considered to be under the special protection of justice; no one has any one a right to touch him, according to the direction of the law. But it has been observed before that, if justice had been done to Christ, he could neither have suffered or died.1 Jesus could easily have revenged himself upon this officer; but, to teach us our duty, he only gently reproves him, and lets him know that he did not behave himself as one ought
to do in the face of a court of justice, where he had both a liberty and a present opportunity to have accused him, if he had
spoken ill; and if he had spoken well, there was no reason for his striking him.
19Meanwhile, the high priest questioned Jesus about his disciples and his teaching. 20"I have spoken openly to the world," Jesus replied. "I always taught in synagogues or at the temple, where all the Jews come together. I said nothing in secret. 21Why question me? Ask those who heard me. Surely they know what I said." 22When Jesus said this, one of the officials nearby struck him in the face. "Is this the way you answer the high priest?" he demanded. 23"If I said something wrong," Jesus replied, "testify as to what is wrong. But if I spoke the truth, why did you strike me?" 24Then Annas sent him, still bound, to Caiaphas the high priest.
Annas must have had great authority in his nation. He had been a long time high priest and he had no less than five sons who successively enjoyed the dignity of the high priesthood. His son-in-law Caiaphas was at this time in possession of that office. It is likely that Annas was chief of the Sanhedrin, and that it was to him in that office that Christ was first brought. Some think that Annas was still high priest, and that Caiaphas was only his deputy, though he did the principal part of the business, and was because of this that he is called high priest.1
The high-priest asked Jesus of his disciples, to ascertain their number and power. The charge on which they wished to arraign him was that of sedition, or of rebellion against Caesar. To make that plausible, it was necessary to show that he had made so many disciples as to form a strong and dangerous faction; but, as they had no direct proof of that, the high-priest insidiously and improperly attempted to draw the Savior into a confession. Of this he was aware, and referred him to the proper source of evidence; his open, undisguised conduct before the world.
The object was doubtless to convict him of teaching sentiments that tended to subvert the Mosaic institutions, or that were treasonable against the Roman government. Either would have answered the design of the Jews, and they doubtless expected that he, an unarmed and despised Galilean, now completely in their power, would easily be drawn into confessions which art and malice could use to procure his condemnation.
If his doctrine had tended to excite sedition and tumult, if he had aimed to overthrow the government, he would have trained his friends in secret; he would have retired from public view, and would have laid his plans in private. This is the case with all who attempt to subvert existing establishments. Instead of that, he had proclaimed his views to all. He had done it in every place of public concourse, in the synagogue and in the temple. Here he speaks the language of one conscious of innocence and determined to insist on his rights. Jesus insisted on his rights, and reproved the high-priest for his unjust and illegal manner of extorting a confession from him. If he had done wrong, or taught erroneous and seditious doctrines, it was easy to prove it, and the course which he had a right to demand was that they should establish the charge by fair and incontrovertible evidence.
One of the officers struck Jesus. A prisoner, before he is condemned, is considered to be under the special protection of justice; no one has any one a right to touch him, according to the direction of the law. But it has been observed before that, if justice had been done to Christ, he could neither have suffered or died.1 Jesus could easily have revenged himself upon this officer; but, to teach us our duty, he only gently reproves him, and lets him know that he did not behave himself as one ought
to do in the face of a court of justice, where he had both a liberty and a present opportunity to have accused him, if he had
spoken ill; and if he had spoken well, there was no reason for his striking him.
Saturday, July 17, 2010
The Betrayal; John 18:1–11
Church History:1When he had finished praying, Jesus left with his disciples and crossed the Kidron Valley. On the other side there was an olive grove, and he and his disciples went into it. 2Now Judas, who betrayed him, knew the place, because Jesus had often met there with his disciples. 3So Judas came to the grove, guiding a detachment of soldiers and some officials from the chief priests and Pharisees. They were carrying torches, lanterns and weapons. 4Jesus, knowing all that was going to happen to him, went out and asked them, "Who is it you want?" 5"Jesus of Nazareth," they replied. "I am he," Jesus said. (And Judas the traitor was standing there with them.) 6When Jesus said, "I am he," they drew back and fell to the ground. 7Again he asked them, "Who is it you want?" And they said, "Jesus of Nazareth." 8"I told you that I am he," Jesus answered. "If you are looking for me, then let these men go." 9This happened so that the words he had spoken would be fulfilled: "I have not lost one of those you gave me." 10Then Simon Peter, who had a sword, drew it and struck the high priest's servant, cutting off his right ear. (The servant's name was Malchus.) 11Jesus commanded Peter, "Put your sword away! Shall I not drink the cup the Father has given me?"
Sin began in the Garden of Eden, there the curse was pronounced, there the Redeemer was promised; and in a garden that promised Seed entered into conflict with the old serpent. Christ was buried also in a garden. Let us, when we walk in our gardens, take occasion to mediate on Christ's sufferings in a garden. Our Lord Jesus, knowing all things that should come upon him, went forth and asked Who do you seek? When the people tried to place a crown upon him, he withdrew, (John 6:15), but when they came to force him to a cross, he offered himself; for he came into this world to suffer, and went to the other world to reign. He showed plainly what he could have done; when he struck them down he could have struck them dead, but he would not do so. It must have been the effect of Divine power that the officers and soldiers let the disciples go away quietly, after the resistance which had been offered. Christ set us an example of meekness in sufferings, and a pattern of submission to God's will in every thing that concerns us. It is but a cup, a small matter. It is a cup that is given us; sufferings are gifts. It is given us by a Father, who has a father's authority, and does us no wrong; a father's affection, and means us no hurt. From the example of our Savior we should learn how to receive our lighter afflictions, and to ask ourselves whether we ought to oppose our Father's will, or to distrust his love. We were bound with the cords of our iniquities, with the yoke of our transgressions. Christ, being made a sin-offering for us, to free us from those bonds, himself submitted to be bound for us. To his bonds we owe our liberty; thus the Son makes us free.
Sin began in the Garden of Eden, there the curse was pronounced, there the Redeemer was promised; and in a garden that promised Seed entered into conflict with the old serpent. Christ was buried also in a garden. Let us, when we walk in our gardens, take occasion to mediate on Christ's sufferings in a garden. Our Lord Jesus, knowing all things that should come upon him, went forth and asked Who do you seek? When the people tried to place a crown upon him, he withdrew, (John 6:15), but when they came to force him to a cross, he offered himself; for he came into this world to suffer, and went to the other world to reign. He showed plainly what he could have done; when he struck them down he could have struck them dead, but he would not do so. It must have been the effect of Divine power that the officers and soldiers let the disciples go away quietly, after the resistance which had been offered. Christ set us an example of meekness in sufferings, and a pattern of submission to God's will in every thing that concerns us. It is but a cup, a small matter. It is a cup that is given us; sufferings are gifts. It is given us by a Father, who has a father's authority, and does us no wrong; a father's affection, and means us no hurt. From the example of our Savior we should learn how to receive our lighter afflictions, and to ask ourselves whether we ought to oppose our Father's will, or to distrust his love. We were bound with the cords of our iniquities, with the yoke of our transgressions. Christ, being made a sin-offering for us, to free us from those bonds, himself submitted to be bound for us. To his bonds we owe our liberty; thus the Son makes us free.
Friday, July 16, 2010
The History Of The Crucifixion And Resurrection John 18:1-John 20:31
Church History: The time drew near that Jesus must die. We learn here the circumstances of his sufferings. How Christ was arrested in the garden and surrendered himself a prisoner. How he was abused in the high priest's court, and how Peter, in the meantime, denied him. How he was prosecuted before Pilate, examined by him, and put in election with Barabbas for the favor of the people, and lost. We learn the sentence given, and execution done upon it, the crown of thorns upon his head, the parting of his garment, The care he took of his mother, The piercing of his side, the burial of his body.
The history of Christ' resurrection; not of the thing itself, for none of the writers describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, some occurred immediately at the sepulcher. The sepulcher was found empty, and the grave clothes were in good order. Two angels appeared to Mary Magdalene at the sepulcher. Christ himself appeared to her. Other proofs occurred afterwards at the meetings of the apostles. The evening of the same day that Christ rose, he appeared to them when Thomas was absent. He appeared to them again, seven nights later, when Thomas was with them. We close this chapter with Luke’s account of the ascension.
The history of Christ' resurrection; not of the thing itself, for none of the writers describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, some occurred immediately at the sepulcher. The sepulcher was found empty, and the grave clothes were in good order. Two angels appeared to Mary Magdalene at the sepulcher. Christ himself appeared to her. Other proofs occurred afterwards at the meetings of the apostles. The evening of the same day that Christ rose, he appeared to them when Thomas was absent. He appeared to them again, seven nights later, when Thomas was with them. We close this chapter with Luke’s account of the ascension.
Thursday, July 15, 2010
The Sacerdotal Prayer; John 17:1–26.
Church History:Our Lord prayed as a man, and as the Mediator of his people; yet he spoke with majesty and authority, as one with and equal to the Father. Eternal life could not be given to believers, unless Christ, their Surety, both glorified the Father, and was glorified of him. This is the sinner's way to eternal life, and when this knowledge shall be made perfect, holiness and happiness will be fully enjoyed. The holiness and happiness of the redeemed, are especially that glory of Christ, and of his Father, which was the joy set before him, for which he endured the cross and despised the shame; this glory was the end of the sorrow of his soul, and in obtaining it he was fully satisfied. Thus we are taught that our glorifying God is needed as an evidence of our interest in Christ, through whom eternal life is God's free gift.
Wednesday, July 14, 2010
The Promise Of The Holy Spirit, And Of Christ’s Return; John 14:1 – 16:33 Part -2
Church History: It is generally agreed that Christ's discourse was at the close of the last supper, the night in which he was betrayed, and it is a continued discourse, and what he chose to discuss was very pertinent to the present sad occasion of a farewell sermon. He was about to leave them. He was concerned that they would be tempted to leave him, and return to Moses again; and therefore he tells them how necessary it was that they should by faith adhere to him and abides in him. They would be tempted to grow strange one to another; and therefore he presses it upon them to love one another, and to keep up that communion when he was gone which had until now been their comfort. They would be tempted to shrink from their apostleship when they met with hardships; and therefore he prepared them to bear the shock of the world's ill will. There are four words to which this portion of his discourse may be reduced;
1. Fruit, John 15:1-8.
2. Love, John 15:9-17.
3. Hatred, John 15:18-25.
4. The Comforter, John 15:26-27.7
Among other glorious things God has spoken of himself this is one, I wound, and I heal, Deuteronomy 32:39.
Christ's concludes his farewell sermon to his disciples and in doing so he gives them.
I. Wounding words in the notice he gives them of the troubles that were before them, John 16:1-6.
II. Healing words in the comforts he administers to them for their support under those troubles:
1. That he would send them the Comforter, John 16:7-15.
2. That he would visit them again at his resurrection, John 16:16-22.
3. That he would secure to them an answer of peace to all their prayers, John 16:23-27.
4. That he was now but returning to his Father, John 16:28-32.
5. That, whatever troubles they might meet with in this world, by virtue of his victory over it they should be sure of peace in him, John 16:33.
1. Fruit, John 15:1-8.
2. Love, John 15:9-17.
3. Hatred, John 15:18-25.
4. The Comforter, John 15:26-27.7
Among other glorious things God has spoken of himself this is one, I wound, and I heal, Deuteronomy 32:39.
Christ's concludes his farewell sermon to his disciples and in doing so he gives them.
I. Wounding words in the notice he gives them of the troubles that were before them, John 16:1-6.
II. Healing words in the comforts he administers to them for their support under those troubles:
1. That he would send them the Comforter, John 16:7-15.
2. That he would visit them again at his resurrection, John 16:16-22.
3. That he would secure to them an answer of peace to all their prayers, John 16:23-27.
4. That he was now but returning to his Father, John 16:28-32.
5. That, whatever troubles they might meet with in this world, by virtue of his victory over it they should be sure of peace in him, John 16:33.
Tuesday, July 13, 2010
The Promise Of The Holy Spirit, And Of Christ’s Return; John 14:1 – 16:33 - Part -1
Church History: When he had convicted and discarded Judas, he set himself to comfort the rest, who were full of sorrow upon what he had said of leaving them, and a great many good words and comfortable words were spoken to them. Like Peter earlier, Thomas, Philip, and Jude, questioned what he had told them, giving their thoughts upon what he had said. The general scope of this discussion is as follows; It is designed to keep trouble from their hearts; now in order to do this they must believe:
Heaven as their everlasting rest, John 14:2-3.
Christ himself as their way, John 14:4-11.
The great power they shall be clothed with by the prevalence of their prayers, John 14:12-14.
The coming of another comforter, (the Holy Spirit) John 14:15-17.
The fellowship and communion that should be between him and them after his departure, John 14:18-24.
The instructions which the Holy Ghost should give them, John 14:25-26.
The peace Christ bequeathed to them, John 14:27.
Christ's own cheerfulness in his departure, John 14:28-31. And this which he said to them is designed for the comfort of all his faithful followers.
Heaven as their everlasting rest, John 14:2-3.
Christ himself as their way, John 14:4-11.
The great power they shall be clothed with by the prevalence of their prayers, John 14:12-14.
The coming of another comforter, (the Holy Spirit) John 14:15-17.
The fellowship and communion that should be between him and them after his departure, John 14:18-24.
The instructions which the Holy Ghost should give them, John 14:25-26.
The peace Christ bequeathed to them, John 14:27.
Christ's own cheerfulness in his departure, John 14:28-31. And this which he said to them is designed for the comfort of all his faithful followers.
Monday, July 12, 2010
Prophecy Of Peter’s Denial; John 13:36–38.
Church History: 36 Simon Peter asked him, "Lord, where are you going?" Jesus replied, "Where I am going, you cannot follow now, but you will follow later." 37Peter asked, "Lord, why can't I follow you now? I will lay down my life for you." 38Then Jesus answered, "Will you really lay down your life for me? I tell you the truth, before the rooster crows, you will disown me three times!
What Christ had said concerning brotherly love, Peter overlooked, but spoke of that about which Christ kept them ignorant. Itistoryurch H is common to be more eager to know about secret things, which belong to God only, than about things revealed, which belong to us and our children; to be more desirous to have our curiosity gratified, than our consciences directed; to know what is done in heaven, than what we may do to get there. How soon discussion as to what is plain and edifying is dropped, while a doubtful dispute runs on into endless strife of words! We are apt to take it amiss to be told we cannot do this and the other, whereas, without Christ we can do nothing. Christ knows us better than we know ourselves, and has many ways of discovering those to themselves, whom he loves, and he will hide pride from them. May we endeavor to keep the unity of the Spirit in the bond of peace, to love one another with a pure heart fervently, and to walk humbly with our God.
What Christ had said concerning brotherly love, Peter overlooked, but spoke of that about which Christ kept them ignorant. Itistoryurch H is common to be more eager to know about secret things, which belong to God only, than about things revealed, which belong to us and our children; to be more desirous to have our curiosity gratified, than our consciences directed; to know what is done in heaven, than what we may do to get there. How soon discussion as to what is plain and edifying is dropped, while a doubtful dispute runs on into endless strife of words! We are apt to take it amiss to be told we cannot do this and the other, whereas, without Christ we can do nothing. Christ knows us better than we know ourselves, and has many ways of discovering those to themselves, whom he loves, and he will hide pride from them. May we endeavor to keep the unity of the Spirit in the bond of peace, to love one another with a pure heart fervently, and to walk humbly with our God.
Saturday, July 10, 2010
The New Commandment Of Love, John 13:31–35.
Church History:31When he was gone, Jesus said, "Now is the Son of Man glorified and God is glorified in him. 32If God is glorified in him, God will glorify the Son in himself, and will glorify him at once. 33"My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come. 34"A new command I give you: Love one another. As I have loved you, so you must love one another. 35By this all men will know that you are my disciples, if you love one another."
Christ had been glorified in many miracles he wrought, yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humbled state. Satisfaction was thereby made for the wrong done to God by the sin of man. We cannot now follow our Lord to his heavenly happiness, but if we truly believe in him, we shall follow him hereafter; meanwhile we must wait his time, and do his work. Before Christ left the disciples, he would give them a new commandment. They were to love each other for Christ's sake, and according to his example, seeking what might benefit others, and promoting the cause of the gospel, as one body, animated by one soul. But this commandment still appears new to many professors. Men in general notice any of Christ's words rather than these. By this it appears, that if the followers of Christ do not show love one to another, they give cause to suspect their sincerity.7
Christ had been glorified in many miracles he wrought, yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humbled state. Satisfaction was thereby made for the wrong done to God by the sin of man. We cannot now follow our Lord to his heavenly happiness, but if we truly believe in him, we shall follow him hereafter; meanwhile we must wait his time, and do his work. Before Christ left the disciples, he would give them a new commandment. They were to love each other for Christ's sake, and according to his example, seeking what might benefit others, and promoting the cause of the gospel, as one body, animated by one soul. But this commandment still appears new to many professors. Men in general notice any of Christ's words rather than these. By this it appears, that if the followers of Christ do not show love one to another, they give cause to suspect their sincerity.7
Friday, July 9, 2010
The Departure Of Judas John 13:21–30.
Church History: 21After he had said this, Jesus was troubled in spirit and testified, "I tell you the truth, one of you is going to betray me." 22His disciples stared at one another, at a loss to know which of them he meant. 23 One of them, the disciple whom Jesus loved, was reclining next to him. 24 Simon Peter motioned to this disciple and said, "Ask him which one he means." 25Leaning back against Jesus, he asked him, "Lord, who is it?" 26Jesus storyanswered, "It is the one to whom I will give this piece of bread when I have dipped it in the dish." Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon. 27As soon as Judas took the bread, Satan entered into him. "What you are about to do, do quickly," Jesus told him, 28 but no one at the meal understood why Jesus said this to him. 29 Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the Feast, or to give something to the poor. 30 As soon as Judas had taken the bread, he went out. And it was night.
Jesus had often spoken of his own sufferings and death, without such trouble of spirit as he now discovered when he spoke of Judas. The sins of Christians are the grief of Christ. We are not to confine our attention to Judas. The prophecy of his treachery may apply to all who partake of God's mercies, and meet them with ingratitude. See the infidel, who only looks at the Scriptures with a desire to do away their authority and destroy their influence; the hypocrite, who professes to believe the Scriptures, but will not govern himself by them; and the apostate, who turns aside from Christ as a thing of Insignificance. Thus mankind, supported by God's providence, after eating bread with Him, lift up the heel against Him! Judas went out as one weary of Jesus and his apostles. Those whose deeds are evil, love darkness rather than light.
Jesus had often spoken of his own sufferings and death, without such trouble of spirit as he now discovered when he spoke of Judas. The sins of Christians are the grief of Christ. We are not to confine our attention to Judas. The prophecy of his treachery may apply to all who partake of God's mercies, and meet them with ingratitude. See the infidel, who only looks at the Scriptures with a desire to do away their authority and destroy their influence; the hypocrite, who professes to believe the Scriptures, but will not govern himself by them; and the apostate, who turns aside from Christ as a thing of Insignificance. Thus mankind, supported by God's providence, after eating bread with Him, lift up the heel against Him! Judas went out as one weary of Jesus and his apostles. Those whose deeds are evil, love darkness rather than light.
Thursday, July 8, 2010
Jesus Washes The Feet Of The Disciples John 13:1–20.
Church History:1It was just before the Passover Feast. Jesus knew that the time had come for him to leave this world and go to the Father. Having loved his own who were in the world, he now showed them the full extent of his love. 2The evening meal was being served, and the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus. 3Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; 4so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. 5After that, he poured water into a basin and began to wash his disciples' feet, drying them with the towel that was wrapped around him. 6He came to Simon Peter, who said to him, "Lord, are you going to wash my feet?" 7 Jesus replied, "You do not realize now what I am doing, but later you will understand."
8 "No," said Peter, "you shall never wash my feet." Jesus answered, "Unless I wash you, you have no part with me." 9"Then, Lord," Simon Peter replied, "not just my feet but my hands and my head as well!" 10Jesus answered, "A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you." 11For he knew who was going to betray him, and that was why he said not everyone was clean. 12When he had finished washing their feet, he put on his clothes and returned to his place. "Do you understand what I have done for you?" he asked them. 13"You call me 'Teacher' and 'Lord,' and rightly so, for that is what I am. 14Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet.15I have set you an example that you should do as I have done for you.
16I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. 17Now that you know these things, you will be blessed if you do them. 18"I am not referring to all of you; I know those I have chosen. But this is to fulfill the scripture: 'He who shares my bread has lifted up his heel against me.' 19"I am telling you now before it happens, so that when it does happen you will believe that I am He. 20 I tell you the truth, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me."
Since the second century a great dispute has been carried on as to the apparent discrepancy between John and the Synopsis’s in their statements concerning the Passover. The Synopsis’s, as we have seen in the previous section, clearly represent Jesus as having eaten the Passover at the proper time, and as having been arrested on the same night, while John here and elsewhere (John 13:29; 18:28; 19:14,31, compared with John 18:1-14), seems to represent Jesus as being arrested before the Passover. Our space does not permit us to enter upon a discussion of this difficulty. The reader is referred to a thorough rehearsal of the arguments found in Tholuck in loco (or, after the seventh edition, in his introduction to John's Gospel). The simplest solution of the difficulty is to attribute the apparent discrepancy to that loose way of speaking of the feast. (Luke 22:7-20). When the Synoptists speak of the Passover they refer to the actual paschal supper; when John speaks of the feast of the Passover, or the Passover, he refers to the seven days' feast of unleavened bread which followed the actual paschal supper. Jesus was put to death on the first day of this latter feast, and therefore John here uses the festival to designate the time of the Lord's suffering and death. The meaning, then, is that Jesus, having loved his disciples prior to this great trial or crisis of his life, was not deterred from loving them by its approach, but continued to give the most precious and unmistakable evidences of his love down to the very hour of its arrival, being neither driven from such a course by the terrors of his coming hour nor wooed from it by the glorious prospects of returning to his Father. These words form a preface to the remainder of John's Gospel in which John enumerates the tokens and evidences of that love which manifested itself throughout the entire passion, and continued until the hour of ascension; and which, by so doing, gave sweet assurance that it continues still.
8 "No," said Peter, "you shall never wash my feet." Jesus answered, "Unless I wash you, you have no part with me." 9"Then, Lord," Simon Peter replied, "not just my feet but my hands and my head as well!" 10Jesus answered, "A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you." 11For he knew who was going to betray him, and that was why he said not everyone was clean. 12When he had finished washing their feet, he put on his clothes and returned to his place. "Do you understand what I have done for you?" he asked them. 13"You call me 'Teacher' and 'Lord,' and rightly so, for that is what I am. 14Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet.15I have set you an example that you should do as I have done for you.
16I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. 17Now that you know these things, you will be blessed if you do them. 18"I am not referring to all of you; I know those I have chosen. But this is to fulfill the scripture: 'He who shares my bread has lifted up his heel against me.' 19"I am telling you now before it happens, so that when it does happen you will believe that I am He. 20 I tell you the truth, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me."
Since the second century a great dispute has been carried on as to the apparent discrepancy between John and the Synopsis’s in their statements concerning the Passover. The Synopsis’s, as we have seen in the previous section, clearly represent Jesus as having eaten the Passover at the proper time, and as having been arrested on the same night, while John here and elsewhere (John 13:29; 18:28; 19:14,31, compared with John 18:1-14), seems to represent Jesus as being arrested before the Passover. Our space does not permit us to enter upon a discussion of this difficulty. The reader is referred to a thorough rehearsal of the arguments found in Tholuck in loco (or, after the seventh edition, in his introduction to John's Gospel). The simplest solution of the difficulty is to attribute the apparent discrepancy to that loose way of speaking of the feast. (Luke 22:7-20). When the Synoptists speak of the Passover they refer to the actual paschal supper; when John speaks of the feast of the Passover, or the Passover, he refers to the seven days' feast of unleavened bread which followed the actual paschal supper. Jesus was put to death on the first day of this latter feast, and therefore John here uses the festival to designate the time of the Lord's suffering and death. The meaning, then, is that Jesus, having loved his disciples prior to this great trial or crisis of his life, was not deterred from loving them by its approach, but continued to give the most precious and unmistakable evidences of his love down to the very hour of its arrival, being neither driven from such a course by the terrors of his coming hour nor wooed from it by the glorious prospects of returning to his Father. These words form a preface to the remainder of John's Gospel in which John enumerates the tokens and evidences of that love which manifested itself throughout the entire passion, and continued until the hour of ascension; and which, by so doing, gave sweet assurance that it continues still.
Wednesday, July 7, 2010
The Fourth And Last Passover Week. John 13:1–17:26.
Church History: Christ, having finished his public discourses, in which he "endured the contradiction of sinners," now applies himself to a private conversation with his friends. We have an account of what took place between him and his disciples, who were to be entrusted with the affairs of his household, when he was gone into a far country; the necessary instructions and comforts he furnished them with. His hour being at hand, he applies himself to set his house in order. He washes his disciples' feet. He foretells who should betray him. He instructs them in the great doctrine of his own death, and the great duty of brotherly love. And he foretells Peter's denying him.
When he had convicted and discarded Judas, he set himself to comfort the rest, who were filled with sorrow about what he had said of leaving them. He spoke a great many good and comfortable words to them. It was designed to keep trouble from their hearts.
It was at the close of the last supper, the night in which he was betrayed, and it is a continued discourse, what he chooses to discuss was very pertinent to the present sad occasion of a farewell sermon. Now he was about to leave them. They would be tempted to leave him, and return to Moses again; and therefore he tells them how necessary it was that they should by faith adhere to him and abides in him. They would be tempted to grow strange one to another; and therefore he presses it upon them to love one another, and to keep up that communion when he was gone which had until now been their comfort. They would be tempted to shrink from their apostleship when they met with hardships; and therefore he prepared them to bear the shock of the world's ill will.
Christ concludes his farewell sermon to his disciples with troubling words in the notice he gives them of the troubles that were before them. He spoke comfortingly as he administered to them for their support under those troubles. He told them would send them the Comforter. That he would visit them again at his resurrection. That he would secure to them an answer of peace to all their prayers. That he was now returning to his Father. That, whatever troubles they might meet with in this world, by virtue of his victory over it they should be sure of peace in him.
There was one Lord's prayer which he taught us to pray, and did not pray himself, for he did not need not to pray for the forgiveness of sin; but this was properly and peculiarly his, and suited him only as a Mediator, and is a sample of his intercession, and yet is of use to us both for instruction and encouragement in prayer.
When he had convicted and discarded Judas, he set himself to comfort the rest, who were filled with sorrow about what he had said of leaving them. He spoke a great many good and comfortable words to them. It was designed to keep trouble from their hearts.
It was at the close of the last supper, the night in which he was betrayed, and it is a continued discourse, what he chooses to discuss was very pertinent to the present sad occasion of a farewell sermon. Now he was about to leave them. They would be tempted to leave him, and return to Moses again; and therefore he tells them how necessary it was that they should by faith adhere to him and abides in him. They would be tempted to grow strange one to another; and therefore he presses it upon them to love one another, and to keep up that communion when he was gone which had until now been their comfort. They would be tempted to shrink from their apostleship when they met with hardships; and therefore he prepared them to bear the shock of the world's ill will.
Christ concludes his farewell sermon to his disciples with troubling words in the notice he gives them of the troubles that were before them. He spoke comfortingly as he administered to them for their support under those troubles. He told them would send them the Comforter. That he would visit them again at his resurrection. That he would secure to them an answer of peace to all their prayers. That he was now returning to his Father. That, whatever troubles they might meet with in this world, by virtue of his victory over it they should be sure of peace in him.
There was one Lord's prayer which he taught us to pray, and did not pray himself, for he did not need not to pray for the forgiveness of sin; but this was properly and peculiarly his, and suited him only as a Mediator, and is a sample of his intercession, and yet is of use to us both for instruction and encouragement in prayer.
Tuesday, July 6, 2010
The Nobleman; Luke 19: 11-27 – Part 2
Church History: From this parable we may learn these lessons of instruction:
1. That our Lords' state of humiliation and great abasement on earth being passed and over, a glorious state of exaltation he is now arrived at in heaven. God has exalted him with great triumph to his kingdom in heaven.
2. That, clothed with infinite majesty and power, and attended with an innumerable host of glorious angels and saints, this exalted Savior will come to judge angels and men.
3. That in the mean time Christ variously dispenses to his servants particular talents, to be employed and improved for his own glory and his church's good.
4. That there will most certainly be a reckoning-day, or a time when our Lord will take an account of men's improving those gifts and graces, which were given them as so many talents to be improved by them.
5. That there will be degrees of happiness and misery in the other world, according to men's degrees of faithfulness or negligence in this.
6. That it is abominably false and impious to charge God, as being rigid and severe with men, and requiring impossibilities at their hands: For out of their own mouths will God condemn them. The condition of God's faithful servants will be unspeakably happy, and that of the unprofitable servant intolerably miserable both in this world and in the next: the righteous shall enter into the joy of their Lord, and be confirmed therein, with an utter impossibility of losing that happiness. The wicked, who would not submit to Christ's authority, shall not be able to resist his power. They that would not suffer Christ to reign over them, shall at the last day be brought forth and slain before him.
1. That our Lords' state of humiliation and great abasement on earth being passed and over, a glorious state of exaltation he is now arrived at in heaven. God has exalted him with great triumph to his kingdom in heaven.
2. That, clothed with infinite majesty and power, and attended with an innumerable host of glorious angels and saints, this exalted Savior will come to judge angels and men.
3. That in the mean time Christ variously dispenses to his servants particular talents, to be employed and improved for his own glory and his church's good.
4. That there will most certainly be a reckoning-day, or a time when our Lord will take an account of men's improving those gifts and graces, which were given them as so many talents to be improved by them.
5. That there will be degrees of happiness and misery in the other world, according to men's degrees of faithfulness or negligence in this.
6. That it is abominably false and impious to charge God, as being rigid and severe with men, and requiring impossibilities at their hands: For out of their own mouths will God condemn them. The condition of God's faithful servants will be unspeakably happy, and that of the unprofitable servant intolerably miserable both in this world and in the next: the righteous shall enter into the joy of their Lord, and be confirmed therein, with an utter impossibility of losing that happiness. The wicked, who would not submit to Christ's authority, shall not be able to resist his power. They that would not suffer Christ to reign over them, shall at the last day be brought forth and slain before him.
Monday, July 5, 2010
The Nobleman; Luke 19: 11-27 – Part 1
Church History: 11While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. 12He said: "A man of noble birth went to a distant country to have himself appointed king and then to return. 13So he called ten of his servants and gave them ten minas. 'Put this money to work,' he said, 'until I come back.' 14"But his subjects hated him and sent a delegation after him to say, 'We don't want this man to be our king.' 15"He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it. 16"The first one came and said, 'Sir, your mina has earned ten more.' 17" 'Well done, my good servant!' his master replied. 'Because you have been trustworthy in a very small matter, take charge of ten cities.' 18"The second came and said, 'Sir, your mina has earned five more.' 19"His master answered, 'You take charge of five cities.' 20"Then another servant came and said, 'Sir, here is your mina; I have kept it laid away in a piece of cloth. 21I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow.' 22"His master replied, 'I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow? 23Why then didn't you put my money on deposit, so that when I came back, I could have collected it with interest?' 24"Then he said to those standing by, 'Take his mina away from him and give it to the one who has ten minas.' 25" 'Sir,' they said, 'he already has ten!' 26"He replied, 'I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away. 27 But those enemies of mine who did not want me to be king over them--bring them here and kill them in front of me.' "
To Best understand of this parable, we must;
1. Consider the occasion of it.
2. The design and scope of it.
3. The lessons of instruction which Christ intended us by it.
The occasion of our Savior's uttering this parable seems to be this, He was now going up to Jerusalem to die; some of the company were of opinion, that he would immediately enter upon his kingdom, and act as a temporal prince, delivering them from the Romans, and destroying his and their enemies: he lets them understand quite the contrary, that he must die and rise again, and ascend into heaven, and then return again and receive the kingdom; and that he was now taking his last journey to Jerusalem, in order to that end.
The design and scope of the parable, together with the interpretation of it, is this, the nobleman mentioned here is Christ himself, who in his state of great humiliation was but like a nobleman: his going into a far country, signifies his return from earth to heaven: his coming back again, signifies his coming to judgment: his calling his servants, and delivering them their talents, intimates to us the various gifts which he bestows upon the sons of men, all which are to be employed in his service, and improved to his glory: his calling his servants to an account, plainly signifies, that when Christ comes to judgment, he will have an account of every individual person, how they used the gifts, and improved the talents, intrusted with them; and that they may expect to be impartially rewarded according to their works; for God will appear a righteous God, and will condemn sinners out of their own mouths, and a most certain and final ruin will be their portion, while those that were faithful in his service shall be crowned with his reward.
To Best understand of this parable, we must;
1. Consider the occasion of it.
2. The design and scope of it.
3. The lessons of instruction which Christ intended us by it.
The occasion of our Savior's uttering this parable seems to be this, He was now going up to Jerusalem to die; some of the company were of opinion, that he would immediately enter upon his kingdom, and act as a temporal prince, delivering them from the Romans, and destroying his and their enemies: he lets them understand quite the contrary, that he must die and rise again, and ascend into heaven, and then return again and receive the kingdom; and that he was now taking his last journey to Jerusalem, in order to that end.
The design and scope of the parable, together with the interpretation of it, is this, the nobleman mentioned here is Christ himself, who in his state of great humiliation was but like a nobleman: his going into a far country, signifies his return from earth to heaven: his coming back again, signifies his coming to judgment: his calling his servants, and delivering them their talents, intimates to us the various gifts which he bestows upon the sons of men, all which are to be employed in his service, and improved to his glory: his calling his servants to an account, plainly signifies, that when Christ comes to judgment, he will have an account of every individual person, how they used the gifts, and improved the talents, intrusted with them; and that they may expect to be impartially rewarded according to their works; for God will appear a righteous God, and will condemn sinners out of their own mouths, and a most certain and final ruin will be their portion, while those that were faithful in his service shall be crowned with his reward.
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