Meditate on it

Section 125  FIRST STAGE OF JEWISH TRIAL EXAMINATION BY ANNAS (Friday before dawn) JOHN 18:12-14, 19-23 Jesus faced six trials in all: three before Jewish officials, and three before Roman officials (see the list of these trials at Mat_26:57-58).-BKC Jesus is taken first to Annas: "We should note that John calls Annas high priest. The high priesthood was a life office. According to Moses, Annas was high priest, but the Romans had given the office to Caiaphas, so that Annas was high priest de jure, but Caiaphas was so de facto. As high priest, therefore, and as head of the Sadducean party, the people looked to Annas before Caiaphas, taking Jesus to him first. The influence of Annas is shown by the fact that he made five of his son and sons-in-law high priests. Annas is said to have been about sixty years old at this time. He questioned Jesus for the purpose of obtaining, if possible, some material out of which to frame an accusation."-Fourfold Jesus stands up for h

Section 124  JESUS BETRAYED, ARRESTED, AND FORSAKEN (Gethsemane. Friday, several hours before dawn) MATT. 26:47-56 MARK 14:43-52 LUKE 22:47-53 JOHN 18:2-11 My summary:  As Jesus is talking, a group arrives. Judas comes up and kisses Jesus.  A nameless disciple pulls out his sword and cuts the ear of one of the group.  Jesus instructs this person, “Put your sword back into its place. For all who take the sword will perish by the sword."  He is determined to fulfill his mission on earth.  By the end of the scene, the disciples flee. Fourfold Gospel has this to say about Peter's use of the sword: "By the healing of Malchus' ear and the words spoken to Peter, Jesus shows that the sword is not to be used either to defend the truth or to advance his kingdom.While we know better than to rely upon the aid of the sword for the advance of truth, we are often tempted to put undue trust in other "carnal weapons" which are equally futile. Wealth and eloquence a

Section 123 GOING TO GETHSEMANE, AND AGONY THEREIN (A garden between the brook Kidron and the Mount of Olives. Late Thursday night.) MATT. 26:30, 36-46 MARK 14:26, 32-42 LUKE 22:39-46 JOHN 18:1 It's not relevant in many ways, but I'll mention it because it's true.  I hate this section of scripture.  I don't like sad movies, difficult movies, or horror movies. My innards contract, and my spirit shrinks at the though of coming danger, alienation, betrayal.  So, my impulse is not to linger.  Let's just get it over with and move onto the promises and the resurrection.  But, I will force myself to spend some time here, because Jesus spent time here.  It's that simple and that complex.  God includes the painful.  He uses it.  It's part of the bigger, beautiful vision and can't be left out. So this section tells of Jesus' struggle and prayer in the garden of Gethsemane.  First, the larger group of disciples was asked to sit while he prayed: &quo

Section 122 THE LORD'S PRAYER (Jerusalem. Thursday night) JOHN 17  I once spent a month in this chapter---it's bottomless.  Right now, I don't know that I can spend another month here...just feeling worn out on studying the gospels and ready to keep moving. So I'm trying to take a global view, a broad glimpse, as I "fly over" John 17. All throughout this passage, there is this sense of the correct kairos--timing.   First, Jesus establishes that the time is ripe,  "the hour has come." John 17:1  Then he establishes that he's "accomplished the work that you gave me to do." John 17:4 These are universally applicable to each of us--there is specific work for us to do during a specific time.  Solomon echoes this principle throughout Ecclesiastes.  It's crucial that we pay close attention to the timing, circumstances, and our correct work within these.  To the list, I would also add ability---we can have time and work all day lon

My Summary: Jesus continues to impress upon the disciples his instructions for their future.  He warns them that the world will hate them because the world hated him. This hate is also a fulfillment of a prior prediction.  Reminding them a servant is no greater than his master, he explains that they will do these things because they do not know the Father. Reinforcing the joined nature of the Father and Son, Jesus states, "Whoever hates me hates my Father also." John 15:23 "The allusion is to Psa_69:4 (or Psa_35:19). The hatred of the Jews toward Jesus the promised Messiah (Joh_1:11) is “part of the mysterious purpose of God”"-RWP Jesus does not mean to say that the world would have committed no sin at all if he had kept away from it. The meaning is that it would not have been guilty of the sin of rejecting Jesus. They would have been excusable. Psalm 69:4-- "More in number than the hairs of my head are those who hate me without

"I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." -John 15:1-2 Note the adjective--"I am the true vine." In Jesus's assumption and continuance of the vine imagery, it's clear that the different parts of the scripture speak and answer to each other.  The image of a vine was associated with the nation of Israel historically. Interesting vine imagery and messianic anticipation from Jacob's blessing in Genesis 49: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk." Genesis 49:10-1

These things have I spoken unto you, being yet present with you.  But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.  Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.  Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.  And now I have told you before it come to pass, that, when it is come to pass, ye might believe.  Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.  But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence . -John 14:25-31 It's good to remember the context of

"Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father's who sent me." John 14:22-24 "This is the fourth interruption of the talk of Jesus (by Peter, Joh_13:36; by Thomas, Joh_14:5; by Philip, Joh_14:8; by Judas, Joh_14:22).: -RWP There were two Judas---one the son of James and the other, Iscariot. #1--Judas Iscariot, "God is praised." "Judas's epithet Iscariot most likely means he came from the village of Kerioth, but this explanation is not universally accepted and many other possibilities have been suggested." Wikipedia #2--Judas Thaddeus, Jude, Jude of James, Lebbaeus Sometimes Jude is described as the brother of Jesus.  The a

"If you had known me, you would have known my Father also. From now on you do know him and have seen him.”  "Philip said to him, “Lord, show us the Father, and it is enough for us.”   John 14:7-8 TSK cross reference picks up on all the nuances of "show"--the idea of God displaying his glory to Moses, that of us seeking His face, in Revelation, the reiteration of seeing him face-to-face, the idea of seeing only in a glass darkly now (1 Corinthians).  The desire for us to be with God without barrier, fully known and fully knowing, is a cavernous universal need. The Pulpit Commentary concludes that "To see and know the Father, to have irresistible evidence that the Eternal Power is one who has begotten us from himself, and both knows and loves us, is the highest and most sacred yearning of the human heart. The desire is implanted by God himself." What was Philip after here?  Jesus told Thomas that "from now on" they do know God and have seen

"If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. “I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you. Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” John 14:15-21 Love Honors Commands " If you love me, you will keep my commandments." -John 14:15 "He that hath my commandments, and keepeth them, he it is that loveth me." John 14:21 If ye love me (ean agapāte me). Third-class condition “if ye keep on loving (Conti

“Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it."  John 14:12-14 "I have already pointed out in a previous sermon that the key-word of this context is ‘Believe!’ In three successive verses we find it, each time widening in its application. We have first the question to the single disciple: ‘Philip! believest thou not?’ We have then the invitation addressed to the whole group: ‘Believe Me!’ And here we have a wholly general expression referring to all who, in every generation and corner of the world, put their trust in Christ, and extending the sunshine of this great promise to whosoever believeth in Him." -MacLaren "Christ’s name is the revelation of Christ’s character, and to do a thing in the name of another

Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?  Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.  John 14:5-6 These verses have been parsed and pondered by the greatest theological thinkers over and over again. "Luther speaks of it as referring to the past, present, and future." -Pulpit E.W. Bullinger views the second and third nouns as amplifications and elaboration on the first "way:" from Figures of Speech Used in the Bible, E. W. Bullinger, 1898  from Figures of Speech Used in the Bible, E. W. Bullinger, 1898 Regarding the Way: "Christ is the way, the highway spoken of, Isa_35:8. Christ was his own way, for by his own blood he entered into the holy place (Heb_9:12), and he is our way, for we enter by him. By his doctrine and example he teaches us our duty, by his merit and intercession he procures our happiness, and so he is the way. In him

Hugo Grotius statue in his hometown of Delft, by Franciscus Leonardus Stracke,1886 In reading the Pulpit Commentary on John 14:6, I stumbled upon a reference to several classical theologian. Most I recognized: Luther, Calvin, and Augustine, but Grotius I did not. Off I went, first trying to discern what he meant by "Exemplum, Doctor, et Dater vitro eternate," and then into his biography and theory. First, a quick analysis of his phrase: The way--exemplum --example?   Yes. The truth--doctor --cure, mend?  No.  More of a religious teacher" 1300, doctour, "Church father," from Old French doctour and directly from Medieval Latin doctor "religious teacher, adviser, scholar," in classical Latin "teacher," agent noun from docere "to show, teach, cause to know," originally "make to appear right," causative of decere "be seemly, fitting," from PIE root *dek- "to take, accept."?http://www.netherlan

“Let not your hearts be troubled. Believe in God; believe also in me. In my Father's house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And you know the way to where I am going. ”  John 14:1-4 ESV " In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you ."  John 14:2 KJV Mansions (μοναὶ) Only here and Joh_14:23. From μένω to stay or abide. -VWS I go to prepare Compare Num_10:33. Also Heb_6:20, “whither the forerunner is for us entered, even Jesus.” -VWS  Jesus is thus our Forerunner (prodromos) in heaven (Heb_6:20). rwp I will come again (πάλιν ἔρχομαι) The present tense; I come, so Rev. Not to be limited to the Lord's second and glorious coming at the last day, nor to any special coming, such as Pentecost, though thes

The gaps in our knowledge of the future, seeing that we have such a Revealer as we have in Christ, are remarkable. But my text suggests this to us-we have as much as we need. I know, and many of you know, by bitter experience, how many questions, the answers to which would seem to us to be such a lightening of our burdens, our desolated and troubled hearts suggest about that future, and how vainly we ply heaven with questions and interrogate the unreplying Oracle. But we know as much as we need. We know that God is there. We know that it is the Father’s house. We know that Christ is in it. We know that the dwellers there are a family. We know that sweet security and ample provision are there; and, for the rest, if we I needed to have heard more, He would have told us. ‘My knowledge of that life is small, The eye of faith is dim; But ‘tis enough that Christ knows all; And I shall be with Him.’ Let the gaps remain. The gaps are part of the revelation, and we know enough for