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.
Monday, July 12, 2010
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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