The transfiguration of Christ.
Now the disciples beheld somewhat of Christ's glory, as of the only begotten of the Father. It was intended to support their faith, when they would have to witness his crucifixion; and would give them an idea of the glory prepared for them, when changed by his power and made like him. The apostles were overcome by the glorious sight. Peter thought that it was most desirable to continue there, and to go no more down to meet the sufferings of which he was so unwilling to hear. In this
he knew not what he said. We are wrong, if we look for a heaven here upon earth. Whatever tabernacles we propose to make for ourselves in this world, we must always remember to ask Christ's leave. That sacrifice was not yet offered, without which the souls of sinful men could not have been saved; and important services were to be done by Peter and his brethren. While Peter spoke, a bright cloud overshadowed them, an emblem of the Divine presence and glory. Ever since man sinned, and heard God's
voice in the garden, unusual appearances of God have been terrible to man. They fell prostrate to the earth, till Jesus encouraged them; when looking round, they beheld only their Lord as they commonly saw him. We must pass through varied experiences in our way to glory; and when we return to the world after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us. (Mt 17:14-21)
Showing posts with label rev. dr. james a. lee. Show all posts
Showing posts with label rev. dr. james a. lee. Show all posts
Thursday, May 26, 2011
Monday, January 24, 2011
The Love of God
2 THESSALONIANS 3:5
And the Lord God direct your hearts into the Love of God, and into the patient waiting for Christ.
One principal part of the apostle’s design in writing this epistle was to satisfy some persons in this church, who were shaken in mind, and troubled, as though The day of Christ was at hand. He assures them, therefore, in the second chapter, that it was not; for there were several things to he done previous thereunto: such as the removal of the Roman empire; the great apostasy that was to befall the churches; and the setting up the man of sin, the Papal Antichrist. He therefore exhorts them to steadfastness in the doctrines of the gospel; and wishes them a great many good things. In the beginning of this chapter, he desires them to pray for him, and the rest of the ministers of the gospel; hints what he would have them pray for, and the reason why. Finally, brethren, pray for us; that the word of the Lord may have free course, and be glorified; that we may be delivered from unreasonable and wicked men; for all men have not faith. And then, for their comfort, expresses his assurance of their final perseverance. But the Lord is faithful, who shall establish you, and keep you from evil. As also, his great confidence of their cheerful and universal obedience to the commands of God, saying, And we have confidence in the Lord, touching you, that ye both do, and will do, the things which we command you. In order to which, he puts up a prayer for them, in the words of the text. The Lord direct your hearts, &c. So that the words are a prayer of the apostle consisting of two petitions, namely, That the Lord would direct their hearts into the Love of God. And, that the same Lord would also direct their hearts into the patient waiting for Christ. It is the former of these that shall insist upon at this time. In order to explain which, I shall make the following enquiries,
I. What are we to understand by the Love of God.
II. What it is to have our hearts directed into it.
III. Who this Lord is, who is prayed unto to do this for us. And,
IV. What is the great usefulness of having our hearts so directed.
I. What we are to understand by the Love of God. This may be understood either actively or passively.
And the Lord God direct your hearts into the Love of God, and into the patient waiting for Christ.
One principal part of the apostle’s design in writing this epistle was to satisfy some persons in this church, who were shaken in mind, and troubled, as though The day of Christ was at hand. He assures them, therefore, in the second chapter, that it was not; for there were several things to he done previous thereunto: such as the removal of the Roman empire; the great apostasy that was to befall the churches; and the setting up the man of sin, the Papal Antichrist. He therefore exhorts them to steadfastness in the doctrines of the gospel; and wishes them a great many good things. In the beginning of this chapter, he desires them to pray for him, and the rest of the ministers of the gospel; hints what he would have them pray for, and the reason why. Finally, brethren, pray for us; that the word of the Lord may have free course, and be glorified; that we may be delivered from unreasonable and wicked men; for all men have not faith. And then, for their comfort, expresses his assurance of their final perseverance. But the Lord is faithful, who shall establish you, and keep you from evil. As also, his great confidence of their cheerful and universal obedience to the commands of God, saying, And we have confidence in the Lord, touching you, that ye both do, and will do, the things which we command you. In order to which, he puts up a prayer for them, in the words of the text. The Lord direct your hearts, &c. So that the words are a prayer of the apostle consisting of two petitions, namely, That the Lord would direct their hearts into the Love of God. And, that the same Lord would also direct their hearts into the patient waiting for Christ. It is the former of these that shall insist upon at this time. In order to explain which, I shall make the following enquiries,
I. What are we to understand by the Love of God.
II. What it is to have our hearts directed into it.
III. Who this Lord is, who is prayed unto to do this for us. And,
IV. What is the great usefulness of having our hearts so directed.
I. What we are to understand by the Love of God. This may be understood either actively or passively.
Friday, October 29, 2010
The Joy of Jesus is Finding one's Blessing Today
Luke 15
The Parable of the Lost Sheep
1Now the tax collectors and "sinners" were all gathering around to hear him. 2But the Pharisees and the teachers of the law muttered, "This man welcomes sinners and eats with them."
3Then Jesus told them this parable: 4"Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5And when he finds it, he joyfully puts it on his shoulders 6and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.
The Parable of the Lost Coin
8"Or suppose a woman has ten silver coins[a] and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? 9And when she finds it, she calls her friends and neighbors together and says, 'Rejoice with me; I have found my lost coin.' 10In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents."
The Parable of the Lost Son
11Jesus continued: "There was a man who had two sons. 12The younger one said to his father, 'Father, give me my share of the estate.' So he divided his property between them.
13"Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. 14After he had spent everything, there was a severe famine in that whole country, and he began to be in need. 15So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. 16He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.
17"When he came to his senses, he said, 'How many of my father's hired men have food to spare, and here I am starving to death! 18I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. 19I am no longer worthy to be called your son; make me like one of your hired men.' 20So he got up and went to his father.
"But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.
21"The son said to him, 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.[b]'
22"But the father said to his servants, 'Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23Bring the fattened calf and kill it. Let's have a feast and celebrate. 24For this son of mine was dead and is alive again; he was lost and is found.' So they began to celebrate.
25"Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. 26So he called one of the servants and asked him what was going on. 27'Your brother has come,' he replied, 'and your father has killed the fattened calf because he has him back safe and sound.'
28"The older brother became angry and refused to go in. So his father went out and pleaded with him. 29But he answered his father, 'Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. 30But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!'
31" 'My son,' the father said, 'you are always with me, and everything I have is yours. 32But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.' "
Footnotes:
Luke 15:8 Greek ten drachmas, each worth about a day's wages
Luke 15:21 Some early manuscripts son. Make me like one of your hired men.
New International Version (NIV)
Copyright © 1973, 1978, 1984 by Bibl
The Parable of the Lost Sheep
1Now the tax collectors and "sinners" were all gathering around to hear him. 2But the Pharisees and the teachers of the law muttered, "This man welcomes sinners and eats with them."
3Then Jesus told them this parable: 4"Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5And when he finds it, he joyfully puts it on his shoulders 6and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.
The Parable of the Lost Coin
8"Or suppose a woman has ten silver coins[a] and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? 9And when she finds it, she calls her friends and neighbors together and says, 'Rejoice with me; I have found my lost coin.' 10In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents."
The Parable of the Lost Son
11Jesus continued: "There was a man who had two sons. 12The younger one said to his father, 'Father, give me my share of the estate.' So he divided his property between them.
13"Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. 14After he had spent everything, there was a severe famine in that whole country, and he began to be in need. 15So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. 16He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.
17"When he came to his senses, he said, 'How many of my father's hired men have food to spare, and here I am starving to death! 18I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. 19I am no longer worthy to be called your son; make me like one of your hired men.' 20So he got up and went to his father.
"But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.
21"The son said to him, 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.[b]'
22"But the father said to his servants, 'Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23Bring the fattened calf and kill it. Let's have a feast and celebrate. 24For this son of mine was dead and is alive again; he was lost and is found.' So they began to celebrate.
25"Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. 26So he called one of the servants and asked him what was going on. 27'Your brother has come,' he replied, 'and your father has killed the fattened calf because he has him back safe and sound.'
28"The older brother became angry and refused to go in. So his father went out and pleaded with him. 29But he answered his father, 'Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. 30But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!'
31" 'My son,' the father said, 'you are always with me, and everything I have is yours. 32But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.' "
Footnotes:
Luke 15:8 Greek ten drachmas, each worth about a day's wages
Luke 15:21 Some early manuscripts son. Make me like one of your hired men.
New International Version (NIV)
Copyright © 1973, 1978, 1984 by Bibl
Tuesday, June 15, 2010
Scripture: The Joy of Jesus
Psalm 5
For the director of music. For flutes. A psalm of David.
1 Give ear to my words, O LORD,
consider my sighing.
2 Listen to my cry for help,
my King and my God,
for to you I pray.
3 In the morning, O LORD, you hear my voice;
in the morning I lay my requests before you
and wait in expectation.
4 You are not a God who takes pleasure in evil;
with you the wicked cannot dwell.
5 The arrogant cannot stand in your presence;
you hate all who do wrong.
6 You destroy those who tell lies;
bloodthirsty and deceitful men
the LORD abhors.
7 But I, by your great mercy,
will come into your house;
in reverence will I bow down
toward your holy temple.
8 Lead me, O LORD, in your righteousness
because of my enemies—
make straight your way before me.
9 Not a word from their mouth can be trusted;
their heart is filled with destruction.
Their throat is an open grave;
with their tongue they speak deceit.
10 Declare them guilty, O God!
Let their intrigues be their downfall.
Banish them for their many sins,
for they have rebelled against you.
11 But let all who take refuge in you be glad;
let them ever sing for joy.
Spread your protection over them,
that those who love your name may rejoice in you.
12 For surely, O LORD, you bless the righteous;
you surround them with your favor as with a shield.
New International Version (NIV)
Copyright © 1973, 1978, 1984 by Biblica
For the director of music. For flutes. A psalm of David.
1 Give ear to my words, O LORD,
consider my sighing.
2 Listen to my cry for help,
my King and my God,
for to you I pray.
3 In the morning, O LORD, you hear my voice;
in the morning I lay my requests before you
and wait in expectation.
4 You are not a God who takes pleasure in evil;
with you the wicked cannot dwell.
5 The arrogant cannot stand in your presence;
you hate all who do wrong.
6 You destroy those who tell lies;
bloodthirsty and deceitful men
the LORD abhors.
7 But I, by your great mercy,
will come into your house;
in reverence will I bow down
toward your holy temple.
8 Lead me, O LORD, in your righteousness
because of my enemies—
make straight your way before me.
9 Not a word from their mouth can be trusted;
their heart is filled with destruction.
Their throat is an open grave;
with their tongue they speak deceit.
10 Declare them guilty, O God!
Let their intrigues be their downfall.
Banish them for their many sins,
for they have rebelled against you.
11 But let all who take refuge in you be glad;
let them ever sing for joy.
Spread your protection over them,
that those who love your name may rejoice in you.
12 For surely, O LORD, you bless the righteous;
you surround them with your favor as with a shield.
New International Version (NIV)
Copyright © 1973, 1978, 1984 by Biblica
Thursday, June 3, 2010
The Joy of Jesus is The Answer for Today
Psalm 46
For the director of music. Of the Sons of Korah. According to Alamoth. A song. [a]
1 God is our refuge and strength,
an ever-present help in trouble.
2 Therefore we will not fear, though the earth give way
and the mountains fall into the heart of the sea,
3 though its waters roar and foam
and the mountains quake with their surging.
Selah
4 There is a river whose streams make glad the city of God,
the holy place where the Most High dwells.
5 God is within her, she will not fall;
God will help her at break of day.
6 Nations are in uproar, kingdoms fall;
he lifts his voice, the earth melts.
7 The LORD Almighty is with us;
the God of Jacob is our fortress.
Selah
8 Come and see the works of the LORD,
the desolations he has brought on the earth.
9 He makes wars cease to the ends of the earth;
he breaks the bow and shatters the spear,
he burns the shields [b] with fire.
10 "Be still, and know that I am God;
I will be exalted among the nations,
I will be exalted in the earth."
11 The LORD Almighty is with us;
the God of Jacob is our fortress.
Selah
Footnotes:
a.Psalm 46:1 Title: Probably a musical term
b.Psalm 46:9 Or chariots
New International
For the director of music. Of the Sons of Korah. According to Alamoth. A song. [a]
1 God is our refuge and strength,
an ever-present help in trouble.
2 Therefore we will not fear, though the earth give way
and the mountains fall into the heart of the sea,
3 though its waters roar and foam
and the mountains quake with their surging.
Selah
4 There is a river whose streams make glad the city of God,
the holy place where the Most High dwells.
5 God is within her, she will not fall;
God will help her at break of day.
6 Nations are in uproar, kingdoms fall;
he lifts his voice, the earth melts.
7 The LORD Almighty is with us;
the God of Jacob is our fortress.
Selah
8 Come and see the works of the LORD,
the desolations he has brought on the earth.
9 He makes wars cease to the ends of the earth;
he breaks the bow and shatters the spear,
he burns the shields [b] with fire.
10 "Be still, and know that I am God;
I will be exalted among the nations,
I will be exalted in the earth."
11 The LORD Almighty is with us;
the God of Jacob is our fortress.
Selah
Footnotes:
a.Psalm 46:1 Title: Probably a musical term
b.Psalm 46:9 Or chariots
New International
Thursday, May 13, 2010
Scripture for Life/The Joy of Joy of Jesus Today
For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.
International Standard Version (©2008)
For you know the grace of our Lord Jesus, the Messiah. Although he was rich, for your sakes he became poor, so that you, through his poverty, might become rich.
GOD'S WORD® Translation (©1995)
International Standard Version (©2008)
For you know the grace of our Lord Jesus, the Messiah. Although he was rich, for your sakes he became poor, so that you, through his poverty, might become rich.
GOD'S WORD® Translation (©1995)
Monday, May 3, 2010
The Joy of Jesus is The Christ
Ephesians 2
Made Alive in Christ
1As for you, you were dead in your transgressions and sins, 2in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. 3All of us also lived among them at one time, gratifying the cravings of our sinful nature[a] and following its desires and thoughts. Like the rest, we were by nature objects of wrath. 4But because of his great love for us, God, who is rich in mercy, 5made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. 6And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, 7in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. 8For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— 9not by works, so that no one can boast. 10For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.
One in Christ
Made Alive in Christ
1As for you, you were dead in your transgressions and sins, 2in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. 3All of us also lived among them at one time, gratifying the cravings of our sinful nature[a] and following its desires and thoughts. Like the rest, we were by nature objects of wrath. 4But because of his great love for us, God, who is rich in mercy, 5made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. 6And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, 7in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. 8For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— 9not by works, so that no one can boast. 10For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.
One in Christ
Sunday, April 25, 2010
The Joy of Jesus is LOVE
Sermon: The Joy of Jesus is all about love. We see that love has lost a great deal of meaning in today's society. People mistake love with lust and wants. Jesus spoke of a love of sacrifice, one of giving and sharing and of compassion.
The Joy of Jesus believes in what God said and what God does to advance the kingdom of heaven. We must return to loving one another as Jesus loves.
Jesus gave His life on the cross for our sins. Jesus was beaten and shed His blood for people who did not deserve such favor. Jesus will return with all power, honor and glory.
We must love one another as God has loved us with His grace. We thank God for His grace in Christ jesus. The power that raise Jesus from the grave will also save us who believe that this is true by faith. Praise God for all spiritual blessings in the Joy and love of Jesus.Hear our prayer in Jesus name, A-men.
Scripture:
John 15
King James Bible
1 I am the true vine, and my Father is the husbandman. 2 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. 3 Now ye are clean through the word which I have spoken unto you. 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. 9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. 17 These things I command you, that ye love one another.
18 If the world hate you, ye know that it hated me before it hated you. 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21 But all these things will they do unto you for my name's sake, because they know not him that sent me. 22 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. 23 He that hateth me hateth my Father also. 24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. 25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And ye also shall bear witness, because ye have been with me from the beginning.
The Joy of Jesus believes in what God said and what God does to advance the kingdom of heaven. We must return to loving one another as Jesus loves.
Jesus gave His life on the cross for our sins. Jesus was beaten and shed His blood for people who did not deserve such favor. Jesus will return with all power, honor and glory.
We must love one another as God has loved us with His grace. We thank God for His grace in Christ jesus. The power that raise Jesus from the grave will also save us who believe that this is true by faith. Praise God for all spiritual blessings in the Joy and love of Jesus.Hear our prayer in Jesus name, A-men.
Scripture:
John 15
King James Bible
1 I am the true vine, and my Father is the husbandman. 2 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. 3 Now ye are clean through the word which I have spoken unto you. 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. 9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. 17 These things I command you, that ye love one another.
18 If the world hate you, ye know that it hated me before it hated you. 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21 But all these things will they do unto you for my name's sake, because they know not him that sent me. 22 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. 23 He that hateth me hateth my Father also. 24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. 25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And ye also shall bear witness, because ye have been with me from the beginning.
Tuesday, April 20, 2010
The Joy of The Lord is The Joy of Jesus Today
THE JOY OF THE LORD
Neh 8:10b For the joy of the Lord is your strength.
Ps 5:11 But let all those that put their trust in You rejoice: let them ever shout for joy, because You
defend them: let them also that love Your Name be joyful in You.
Ps 16:11 You will show me the path of life: in Your presence is fulness of joy; at Your right hand there
are pleasures for evermore.
Ps 22:3 But You are holy, 0 You that inhabits the praises of Israel.
Ps 30:5 Weeping may endure for a night, but joy comes in the morning.
Ps 34:1,2 I will bless the Lord at all times: His praise shall continually be in my mouth. My soul shall
make her boast in the Lord:the humble shall hear and be glad.
Ps 35:9 And my soul shall be joyful in the Lord: it shall rejoice in His salvation.
Ps 40:16 Let all those that seek You rejoice and be glad in You: let such as love Your salvation say
continually, The Lord be magnified.
Ps 86:12 I will praise You, 0 Lord my God, with all my heart: and I will glorify Your name
forevermore.
Ps 89:15,16,17,18 Blessed is the people that know the joyful sound: they shall walk, 0 Lord, in the light of Your
countenance. In Your name shall they rejoice all the day: and in Your righteousness shall they
be exalted. For You are the glory of their strength: and in Your favour our horn shall be
exalted. For the Lord is our defence; and the Holy One of Israel is our king.
Ecc 9:7 Go your way, eat your bread with joy, and drink your wine with a merry heart; for God now
accepts your works.
Is 12:2,3 Behold God is my salvation; I will trust, and not be afraid: for the Lord Jehovah is my strength
and my song; He also is become my salvation. Therefore with joy shall you draw water out of
the wells of salvation.
:5,6 Sing to the Lord; for He has done excellent things: this is known in all the earth. Cry out and
shout, you inhabitant of Zion: for great is the Holy One of Israel in the midst of you.
Is 55:12 For you shall go out with joy, and be led forth with peace: the mountains and the hills shall
break forth before you into singing, and all the trees of the field shall clap their hands.
Is 61:3 To appoint to them that mourn in Zion, to give to them beauty for ashes, the oil of joy for
mourning, the garment of praise for the spirit of heaviness: that they might be called trees of
righteousness, the planting of the Lord, that He might be glorified.
Is 61:10 I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me
with the garments of salvation, He has covered me with the robe of righteousness, as a
bridegroom decks Himself with ornaments, and as a bride adorns herself with jewels.
Jer 15:16 Your words were found, and I did eat them; and Your word was unto me the joy and rejoicing
of my heart: for I am called by Your name, 0 Lord God of Hosts.
Hab 3:17,18 Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive
shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there
shall be no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God of my
salvation.
2
Zeph 3:14,15 Sing, 0 daughter of Zion; shout, 0 Israel; be glad and rejoice with all the heart, 0 daughter
Thursday, April 15, 2010
The Joy of Jesus is at the End
Everyone wants to know the end game. People can not wait to learn when the end will happen. The real question is what should one dot be ready for the end?
Jesus said that no one knows the end but God. However, we need to know what we should be doing as time moves on to that particular time?
Jesus told His disciples to watch, pray and be ready. That advise is as good as one could ever receive. We pray that God's will be done.
The Joy of Jesus is our salvation. We pray for the Lords, righteousness, truth, peace, faithfulness and word of God in Christ Jesus. We love the Lord. We pray for the day of His return.
Jesus gave His life and shed His blood so that we may live forever. Jesus and His full joy is to return and set all things right. The power of God raised Him from the dead and will return Jesus with all power, honor and glory.
Jesus said that no one knows the end but God. However, we need to know what we should be doing as time moves on to that particular time?
Jesus told His disciples to watch, pray and be ready. That advise is as good as one could ever receive. We pray that God's will be done.
The Joy of Jesus is our salvation. We pray for the Lords, righteousness, truth, peace, faithfulness and word of God in Christ Jesus. We love the Lord. We pray for the day of His return.
Jesus gave His life and shed His blood so that we may live forever. Jesus and His full joy is to return and set all things right. The power of God raised Him from the dead and will return Jesus with all power, honor and glory.
Wednesday, April 7, 2010
Pray with The Joy of Jesus Church Today
Dear God our Father;
We pray for all the power of Christ Jesus to rule our hearts,
We pray for the power of the Holy Spirit to touch us.
We confess ans repent all sin in Jesus name.
We thank God and praise God
for all spiritual blessings in Christ Jesus.
O' Lord of all salvation, righteousness, truth,
peace,faithfulness, and the mighty word of God,
we pray for hope,peace and love.
We pray for The Joy of Jesus Ministry to provide Hope and Opportunity for all.
Bless us Lord and all those in need in Jesus name we pray...
Tuesday, April 6, 2010
How to Express Your Joy with The Joy of Jesus Church
Now that Easter has come and gone; what shall we of the faith do and think? We are asking 10 million people to join The Joy of Jesus Church Campaign for "Hope and Opportunity." Our prayer in the names of Jesus that our goal is your goal as well.
Jesus appeared to His Disciples after the resurrection. Jesus told them to go back to fish with the nets on the right side of their boats. They caught so many fish they could barely handle it. We too are fishing for souls to be bless in abundance. Please study the following commentary with a prayer of abundance for all. God Bless You.
View John 21:1-23 Previous book: Show all commentary sections for Luke Previous chapter: Show all commentary sections for John 20 Previous commentary Show all commentary sections for John 21 Next commentary: Later Disciples Bear Witness to the Beloved Disciple's Witness (John 21:24-25) Next chapter Next book: Show all commentary sections for Acts
Jesus Appears Again to His Disciples
This chapter puzzles scholars. Why are the disciples fishing back in Galilee after having been commissioned by Jesus and having received the Spirit? Why don't they recognize him after having seen him more than once at this point? Why is this called the third appearance of Jesus when there were already three appearances in chapter 20? If the Gospel has prepared the disciples for the time of Jesus' absence and has come to a climax with a blessing on those who have believed without having seen, what place is there for these further stories about Jesus' presence? Such questions, among others (cf. Brown 1970:1077-82; Maloney 1998:545-47, 562-65), lead most scholars to conclude this chapter was added later, either by the same author or by one or more of his disciples.
This interpretation may be correct, but there are factors that suggest chapter 21 was the intended conclusion and not an epilogue. To judge from the other Gospels, the telling of the life of Jesus normally concluded not just with faith in the risen Lord but "with a confident statement that this mission to the world, undertaken at His command and under His authority, will be the means by which many are saved" (Hoskyns 1940b:656). Of course, John may have his own way of ending a Gospel, as he has had his own way of telling it throughout. If he concluded with chapter 20, perhaps later disciples felt an ending such as chapter 21 was needed. But that John himself included chapter 21 is suggested by a second factor: there are several examples elsewhere in Johannine literature of summary conclusions occurring before the actual end of the material (12:36-37; 1 Jn 5:13; Rev 22:5; cf. Talbert 1992:258). So John's own practice earlier in this Gospel, as well as elsewhere (depending on one's views of the authorship of John, 1 John and Revelation), actually suggests the conclusion in 20:30-31 is not itself the end of the account. But what about the discrepancies noted above? We will see that these can provide insight into the story itself, rather than clues as to how this story came to us.Jesus Appears to His Disciples While They Are Fishing (21:1-14) After his appearances in Jerusalem that established the faith of the disciples, Jesus now appears in Galilee to a portion of the disciples. The seven disciples mentioned (v. 2) may be symbolic of the entire group, though John does not draw attention to the number. More important is the simple fact that they are together. Jesus had formed the nucleus of the new community during his ministry and had further established it at the cross and in the breathing of the Spirit. Now he reminds them of his lordship and their dependency upon him in the fulfillment of the commission he has given them (20:21-23). He does this by focusing on two of the leaders among the disciples, Peter and the Beloved Disciple.
John does not tell us why the disciples are back in Galilee, but in fact Jesus had told them to return there, where he would meet them (Mk 14:28; 16:7). They seem to have been sitting around, unsure of what to do, until Peter decides to go fishing and the others come along (v. 3). Peter is taking the lead, but what sort of lead is it? Some see this act as "aimless activity undertaken in desperation" (Brown 1970:1096) or even apostasy, that is, abandoning the Lord and returning to their former life (Hoskyns 1940b:660). Others think they went fishing simply because they needed to eat (Beasley-Murray 1987:399). The latter is probably true enough, but there is also a sense that Peter and the others, while not necessarily aimless and certainly not apostate, are doing what is right in their own eyes. The stories in this chapter reveal Jesus' bringing his disciples, especially Peter, more completely under his lordship. The disciples do not know what to do, so they do that which is necessary, and in taking this initiative they put themselves in a place where Christ meets them. Here is the simple truth, attested to by the saints, that when we are uncertain what to do we should simply do our duty and God will guide.
That night they catch nothing (v. 3), a graphic portrayal of barrenness. They have done what they thought was the right thing but experience utter failure. This prepares them to learn one of the central lessons of discipleship--apart from Jesus they can do nothing (15:5). Jesus has taught this lesson before, for "never in the Gospels do the disciples catch a fish without Jesus' help" (Brown 1970:1071)! But they need the lesson repeated, as we often do as well.
The turning point comes early in the morning, perhaps symbolizing the dawning of spiritual light. Jesus is described again as simply standing there, without a description of his arrival on the spot (v. 4; cf. 20:14, 19, 26). Also as earlier, they are not able to recognize him at first. Although some scholars take this as evidence that this chapter does not fit well after chapter 20, in fact this ignorance fits with the theme running throughout these chapters that there was something different about Jesus' body. John stresses in these descriptions both the continuity and discontinuity of Jesus' body.
Jesus takes the initiative and calls to them: Friends, haven't you any fish? (v. 5). The question is put in a form that expects a negative answer. This may be the common way of asking a hunter or fisherman whether they have had success (Brown 1970:1070), but in this case the one asking already knows the answer. The word translated friends (paidiai) is more literally "children" or even "little children." Many follow J. H. Moulton's suggestion (1908:170 n. 1), based on modern Greek, that this is an expression similar to the British "lads." While this usage would fit here, neither Liddell, Scott and Jones (1940), nor Bauer, Gingrich and Danker (1979) nor Oepke (1967b:638) site evidence for such a use in classical or Hellenistic Greek. In 1 John the word is used "as an affectionate address of the spiritual father to those committed to him" (Oepke 1967b:638; see 1 Jn 2:14, 18 and some manuscripts of 2:12; 3:7). This usage, unique to John, is probably the sense here in John 21 also (Oepke 1967b:638). Thus, this greeting was unusual and so would have sounded strange to the disciples, all the more so because they did not know who was calling them.
The disciples admit they have failed at fishing (v. 5), and Jesus tells them, Throw your net on the right side of the boat and you will find some (v. 6). They could hear this as the idle suggestion of a bystander. But he does not say, "Try over there and you might find some." He doesn't offer a suggestion; he gives a promise that in fact they will find fish where he directs them to cast. When they obey they cannot even get the net into the boat because there are so many fish enclosed in it (v. 6). Such abundance echoes the enormous provision of wine at the wedding in Canal (2:1-11) and of bread and fish at the feeding of the five thousand (6:1-13). Most commentators see these fish as symbolic of the missionary work of the disciples, similar to Jesus' original call, "Come, follow me . . . and I will make you fishers of men" (Mt 4:19 par. Mk 1:17; not given by John). Such symbolism may be included, but the primary point seems to be Jesus' lordship and the need to be obedient to him for any labor to be fruitful.
Earlier, Mary recognized Jesus when he called her name, and the disciples recognized him through his wounds. Now he is recognized through the abundance that comes through obedience to his word. It is the Beloved Disciple who is able to discern the identity of the stranger on the shore (v. 7). It is typical of the Beloved Disciple that he was not mentioned explicitly in the list of those present (v. 2) and also that he is the one able to recognize the Lord. If Peter had been the one to recognize Jesus, one suspects he would have thrown himself into the sea straight away. But when the Beloved Disciple receives this insight he bears witness to it. He speaks specifically to Peter, thus continuing the motif throughout the resurrection narratives of the close relationship between these two disciples.
Peter trusts the witness of the Beloved Disciple, and so he wrapped his outer garment around him (for he had taken it off) and jumped into the water (v. 7). This translation probably gives the wrong impression, since it suggests Peter was working with his undergarment on and added his outer garment before swimming to shore. This would be a good way to drown or at least slow oneself down. Perhaps, instead, he tied up the garment he was wearing so it would not hinder his swimming (Brown 1970:1072). The text, however, says that he was naked (en gar gymnos, paraphrased in the NIV), and this seems to have been typical for such work (Nun 1997:20-21). Most likely, then, he had been working naked and had put on a loincloth before swimming to shore (Nun 1997:23, 37). The other disciples follow in the boat, towing the catch (v. 8).
Peter's departure from the boat is mentioned, but his arrival on the shore is not. Some scholars think this omission is a sign that two stories have been joined together (cf. Schnackenburg 1982:345-47), but the story is coherent as it stands. The landing is told from the point of view of the Beloved Disciple and the other five disciples. There is no description of Peter talking with Jesus. The impression is thus given that his attempt to get to Jesus first did not do him much good. What the disciples notice is a charcoal fire with bread and fish already prepared (v. 9). The Lord has breakfast ready for them, another sign of his grace and provision, like the catch they have just taken. There is no indication of where Jesus got the bread and fish; the appearance of the food is as mysterious as his own.
The first one to speak is Jesus, and he tells them to bring some of the fish they have caught (v. 10). For the second time in this story Jesus gives them a command. Although Jesus addresses all the disciples (enenkate, bring, plural), it is Peter who brings the catch ashore, apparently by himself (v. 11). Peter's zeal to come to Jesus is now matched by his zeal to obey him.
A great many suggestions have been made over the years for the significance of the number 153 (cf. Beasley-Murray 1987:401-4), some suggestions more edifying than others. The emphasis in the story, however, is simply on how many fish there were and the fact that the net did not break. On the simplest level, these details speak of the abundance that the gracious God provides and how he also enables the abundance to be received. If more specific symbolism is present, perhaps the fish represent a large influx of converts from various nations and the unbroken net represents the unity of the church (for example, Brown 1970:1097).
At the feeding of the five thousand they had brought the bread and fish to Jesus, and he multiplied them (6:9-11). In this scene he already has food and invites them to add to it from their catch. Peter hauls up the fish, but there is no description of what is done with them. Rather, Jesus speaks yet another command--an invitation to have breakfast (v. 12). Throughout this encounter with Jesus the disciples have not said anything. The scene is one of great awe, with none of them daring to ask him, Who are you? (v. 12). There was something different about him, yet they were able to recognize him. The Lord Jesus is the focus of this story.
After inviting them to come and eat, he himself comes to the fire. He took the bread and gave it to them, and did the same with the fish (v. 13). This description echoes his action at the feeding of the five thousand (6:11) and provides the climax of this story. It answers their unasked questions--he is recognized in this breaking of the bread (cf. Lk 24:30-31). The master who commands them also serves them, continuing a theme found during the ministry (for example, 13:5, 13).
John concludes the story by saying, This was now the third time Jesus appeared to his disciples after he was raised from the dead (v. 14). Scholars see this note, like a similar note earlier (4:54), as evidence of poorly aligned sources, since this is in fact the fourth appearance recounted by John. But this conclusion misses the point because John is counting appearances to the disciples as a group, which would not include Jesus' appearance to Mary Magdalene. Jesus now appears to another partial gathering of the group, an appearance that reveals the same key characteristics as were manifested throughout the ministry, namely his lordship, his servanthood, his character as gracious giver of abundance and his love. He has met his disciples at a point of failure and revealed himself as the awesome Lord of creation who cares for them.The fact that he provides a meal indicates that "lordship includes fellowship" (Osborne 1984:179). Such fellowship with Jesus at a meal reminds one of the many times he shared such fellowship during his ministry, especially at the Last Supper and also the theme of the new community he has now established (see comments on 9:1--10:42 and 19:25-27). This association, as well as the tie in with the feeding of the five thousand, brings echoes of the Eucharist (cf. Brown 1970:1098-1100). This meal itself is not a Eucharist, but it embodies a central aspect of what Eucharist itself is about--communion with the risen Lord in the midst of his people.
John's note in verse 14 indicates that the focus of the story to this point is on Jesus and his appearance. It also signals a transition. This story has focused on Jesus' love and lordship, but Peter and the Beloved Disciple have also been featured. Now we will see Jesus' love and lordship in action in their lives specifically.Jesus Forms Peter as a Leader and as a Disciple (21:15-23) Jesus' inviting his disciples to share a meal signals his love and fellowship with them. But he has unfinished business with Peter, the one who denied him in a special way. After breakfast Jesus speaks to Peter. Throughout this story Peter has been referred to as Simon Peter (vv. 2-3, 7b, 11) or simply as Peter (v. 7a), the name Jesus had given him (1:42; cf. Mk 3:16 park 6:14). But now Jesus calls him by his former name, Simon son of John (v. 15), "as if he were no longer (or not yet!) a disciple" (Michaels 1989:359).
In the first part of this chapter Jesus began with a question that revealed the disciples' poverty (v. 5), and then he gave a series of commands (vv. 6, 10, 12). So also now he questions Peter and then gives a command, and he does so three times. His question is extremely searching, indeed, it is the ultimate question in life: do you truly love me more than these? (v. 15). What does these refer to? If it is the net and boat, then this question gets at the central point of discipleship and reveals a person's heart. What do we love the most? Have we abandoned all to follow Jesus? Every time we are faced with a temptation this question is raised. Every time we become preoccupied with even the good things God gives us this question is raised.
But, while all of this is true, it is probably not the specific point here. By these Jesus probably means "these other disciples." According to the other Gospels, Peter had boasted that though all the others fall away, he would not (Mt 26:33 par. Mk 14:29; cf. Lk 22:33; Jn 13:37). John does not record this boast, but Peter's actions in swimming to shore and hauling up the net by himself reveal the same attitude. Jesus' question, therefore, goes even deeper than the issue of false attachments. He gets at the root of all sin, namely, pride.
Peter replies, Yes, Lord, . . . you know that I love you (v. 15). He does not claim to love Jesus more than the others do, which suggests he has benefited from having reflected on his shameful denials of the Lord. This response is typical of true discipleship, for it is humble and focuses on the Lord's own knowledge. According to the NIV it is also a humble response in that Peter does not claim to truly love Jesus, but only to love him. Behind this translation there are two verbs for love, truly love (agape) and love (phileo). In the past it was common to find a great distinction between these two words, but in recent years the idea that they are close synonyms has come to prevail (for example, Carson 1991:676-77). The older idea that agapao is divine love and phileo a lower, human love does indeed go too far. For both verbs are used of the love of the Father for the Son (3:35; 5:20), and agapao can be used of false love, for example, the love of this world (2 Tim 4:10). So a simple distinction between the verbs is not justified, but this does not mean there is no distinction at all. For in this passage there is a pattern, with Jesus asking Peter twice whether he loves him (agapao) and each time Peter responding that, yes, he does love him (phileo). Then the third time Jesus switches to using Peter's word. Such a pattern suggests there is a distinction here (McKay 1985; H. C. G. Moule 1898:176), and since agapao is used more often in John for God's love than is phileo, "it was likely that agapao would be chosen for the higher meaning" (McKay 1985:322). The present context itself supports this view, for otherwise Peter would be claiming "the higher meaning" from the outset, which would not fit with his more chastened perspective. So the NIV seems justified in distinguishing these two terms in the present context.
Peter was not boastful when Jesus gave him the opportunity to be (v. 15), but by the third time Jesus asks whether he loves him, Peter is hurt, that is, deeply grieved (elspeth, v. 17). Jesus' asking three times recalls the three denials, and Peter's pride is cut to the quick. Here we see the Great Physician performing painful but necessary surgery. The light is shining in the darkness of Peter's heart, bringing life. For this is what John of the Ladder (c. A.D. 570-649) refers to as "joy-producing sorrow" (The Ladder of Divine Ascent, chap. 7), the repentance that enables one to experience the Lord's love and salvation. Without such brokenness we are full of self and unable to hear and receive the guidance of the Chief Shepherd.
In response to this searing third question, Peter says, Lord, you know all things; you know that I love you (v. 17). Two different words for "know" are used here, although these are not distinguished in the NIV. But as with the two words for "love," these words are in a pattern. Each time Peter has responded you know (sy oidas, vv. 15-17), but now he adds you know [sy ginosko is] that I love you. The pattern here suggests that there is a distinction between noida and ginosko, with the latter perhaps meaning "you must be able to see" (McKay 1981:304). This shift of vocabulary, along with the reference to all things, reflects a view of the Lord that is more exalted and suggests that Peter's humility is deeper. "Do you see how he has become better and more sober, no longer self-willed or contradicting?" (Chrysostom In John 88.1). Peter is dying to self and finding his confidence only in the Lord. It is the Lord who knows (cf. 1:42, 47-48; 2:25). Despite the appearances, Peter does love Jesus.
After each profession of love Jesus gives a similar command, using different words. First he is to feed [boske] lambs (arnia, v. 15); then he is to shepherd [poimaine] sheep (probata, v. 16). The third command includes a word from both of the previous commands (v. 17, boske/probata), thereby tying the three commands together. While attempts have been made to find significant differences in these words, none are convincing (Brown 1970:1104-6; McKay 1985:332). Rather, this pattern suggests we have a comprehensive image of shepherding, a very familiar figure of speech for leadership over God's people. God himself was known as the shepherd of Israel (Gen 49:24; Ps 80:1; Is 40:11), and under him the leaders of his people were known as shepherds (2 Sam 5:2; Jer 23:4; Ezek 34). This motif continues in the New Testament (Acts 20:28; 1 Pet 2:25; 5:1-4). Jesus himself is the Good Shepherd (Jn 10:1-18), and now he commissions Peter to care for the flock that belongs to Jesus, for they are my lambs . . . my sheep. The community has already been established, and now Peter is given authority, though of a particular kind.
The key qualification for this task, as this chapter indicates, is a love for Jesus that is characterized by humility, dependence and obedience. Peter already had a devotion to Jesus, but he was still full of self will and was thrusting himself to the front. Such a proud attitude of heart would spell disaster for the community, as had already been evident in Israel's history right up to the opponents who had just had Jesus crucified and as has sadly been just as evident in the history of the church. But Peter himself learned his lesson, as is clear from his first letter. When he addresses the elders of the communities he does so as a "fellow elder" and encourages them to "be shepherds of God's flock that is under your care, serving as overseers . . . not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away" (1 Pet 5:1-4). Here is authority exercised in humility and conscious of the Chief Shepherd. Such are marks of a true shepherd.
Jesus had predicted Peter's denials after Peter had said he was willing to die with him (13:37-38). Jesus told him, "Where I am going, you cannot follow now, but you will follow later" (13:36). Here now is the call to follow. After Peter professes his obedient love, Jesus spells out the cost of that love. He contrasts Peter's youth, his life up to this point, with what is coming. He has been able to go wherever he wanted, but when he is old, Jesus tells him, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go (v. 18). Here is an explicit contrast between Peter's life of self will and his coming under the will of another. He has just submitted to Jesus and his will, and now Jesus says such submission is going to include being taken where he does not want to go.
John says this obscure saying is an indication of the kind of death by which Peter would glorify God (v. 19). The translation of the NIV (v. 18) could be a picture of death from natural causes after increasing senility. But according to tradition, Peter was crucified head down during the Neronian persecution in the midsixties A.D. (Eusebius Ecclesiastical History 2.25.5; 3.1.2-3). So John, late in the first century, knows that Peter's hands were stretched out and tied to a cross. The word dress (zonnymi) is a play on words. It is used for getting dressed, but it specifically means to gird, that is, fasten a belt or rope around one's clothes. While this word is not used for the binding of prisoners (cf. 18:12, 24; Acts 21:11-13), this could be the significance of this image. More likely, however, it refers here to the binding of a person's arms to the crossbeam as they are led to crucifixion (Beasley-Murray 1987:408-9).
The Good Shepherd laid down his life for the sheep, and this shepherd will have to do likewise, though his death will not, of course, take away the sins of the world. He has submitted his will to God, and his death, like Jesus' death, will be in accordance with God's will and thereby glorify him (Moloney 1998:556). Furthermore, in the death of Jesus the glory of God is revealed since God is love and love is the laying down of one's life (1 Jn 4:8; 3:16). So now Jesus predicts that Peter also will glorify God by his death (v. 19).
Having spelled out his will for Peter, Jesus calls him to follow him (v. 19). Peter had answered such a call at the outset of the ministry, but now he understands much more about who Jesus is and what following him entails. He has also received a commission from the Lord for leadership in the community. So this is a call to recommit himself. Just as this Gospel shows that faith must be exercised in the face of each new revelation, so one's commitment to Jesus must be renewed as one learns more of Christ and his call.
Jesus has been teaching Peter many lessons in this encounter on the beach, but in what follows it is clear that Peter has more to learn. Peter has had his attention fixed on Jesus ever since the Beloved Disciple told him the person on the beach was Jesus, but now he takes his eyes off Jesus and looks at the Beloved Disciple, who is following (v. 20). Apparently Jesus and Peter have had this conversation while walking along the beach. The NIV says the Beloved Disciple was following them, but the word them is not in the text. The NIV thus obscures the connection, for right after Jesus commands Peter to follow him we hear of one who is following. The Beloved Disciple is identified as the one who leaned against Jesus and asked who would betray him (v. 20; 13:25). This note recalls that first explicit reference to the Beloved Disciple in the Gospel and the setting in which Jesus demonstrated his love and servanthood, key characteristics about which he has just been speaking to Peter. It also recalls the insight Jesus granted to the Beloved Disciple. Peter now tries to assume this same role and asks for insight regarding his friend (v. 21).
In response Jesus speaks strong words to Peter. Peter's old habit of lapsing into error right after experiencing truth is still present (cf. Mt 16:16, 22-23 par. Mk 8:29, 33). He is sure of the Lord's knowledge (cf. v. 17), but he has not learned what submission to his will entails (vv. 18-19). Jesus repeats his call: If I want him to remain alive until I return, what is that to you? You must follow me (v. 22). Jesus is indeed Lord, and his will shall be accomplished in the Beloved Disciple's life, but that is none of Peter's business. Peter can trust Jesus with the life of his friend.
Jesus' statement about the Beloved Disciple, like that about Peter (v. 18), is rather obscure. It includes a clear reference to Jesus' personal return, but what does it mean for the Beloved Disciple to remain (menein)? The NIV interprets it to mean remain alive, and certainly this is how the later disciples, the brothers (v. 23), took it. But since it is the word used for indwelling Christ, as in the image of the vine and the branches (15:4-7), a spiritual sense could be involved. John distinguishes carefully between what Jesus actually said and how it was interpreted (v. 23). Such lack of attention to the precise words of God has been a source of difficulty ever since the Garden of Eden (Gen 2:16-17; 3:1-5, 13). This misunderstanding highlights the need for the instruction of the Paraclete (14:26).
It is usually assumed that this correction (v. 23) implies that the Beloved Disciple has in fact died or is very near death. Such may be the case, but the text does not say as much. The Beloved Disciple could still be in the prime of life, and here he is simply trying to squelch an error he knows to be floating around among the disciples. Jesus' will is the crucial factor, whatever remain might mean.
A number of scholars think there is a rivalry between the Beloved Disciple and Peter, but this final chapter shows them to be friends of one another and to both have special roles in the community. Peter will be a shepherd, and the Beloved Disciple is able to discern the Lord and receive insight into his life and thought. Accordingly, the conclusion will focus on the Beloved Disciple as witness
Jesus appeared to His Disciples after the resurrection. Jesus told them to go back to fish with the nets on the right side of their boats. They caught so many fish they could barely handle it. We too are fishing for souls to be bless in abundance. Please study the following commentary with a prayer of abundance for all. God Bless You.
View John 21:1-23 Previous book: Show all commentary sections for Luke Previous chapter: Show all commentary sections for John 20 Previous commentary Show all commentary sections for John 21 Next commentary: Later Disciples Bear Witness to the Beloved Disciple's Witness (John 21:24-25) Next chapter Next book: Show all commentary sections for Acts
Jesus Appears Again to His Disciples
This chapter puzzles scholars. Why are the disciples fishing back in Galilee after having been commissioned by Jesus and having received the Spirit? Why don't they recognize him after having seen him more than once at this point? Why is this called the third appearance of Jesus when there were already three appearances in chapter 20? If the Gospel has prepared the disciples for the time of Jesus' absence and has come to a climax with a blessing on those who have believed without having seen, what place is there for these further stories about Jesus' presence? Such questions, among others (cf. Brown 1970:1077-82; Maloney 1998:545-47, 562-65), lead most scholars to conclude this chapter was added later, either by the same author or by one or more of his disciples.
This interpretation may be correct, but there are factors that suggest chapter 21 was the intended conclusion and not an epilogue. To judge from the other Gospels, the telling of the life of Jesus normally concluded not just with faith in the risen Lord but "with a confident statement that this mission to the world, undertaken at His command and under His authority, will be the means by which many are saved" (Hoskyns 1940b:656). Of course, John may have his own way of ending a Gospel, as he has had his own way of telling it throughout. If he concluded with chapter 20, perhaps later disciples felt an ending such as chapter 21 was needed. But that John himself included chapter 21 is suggested by a second factor: there are several examples elsewhere in Johannine literature of summary conclusions occurring before the actual end of the material (12:36-37; 1 Jn 5:13; Rev 22:5; cf. Talbert 1992:258). So John's own practice earlier in this Gospel, as well as elsewhere (depending on one's views of the authorship of John, 1 John and Revelation), actually suggests the conclusion in 20:30-31 is not itself the end of the account. But what about the discrepancies noted above? We will see that these can provide insight into the story itself, rather than clues as to how this story came to us.Jesus Appears to His Disciples While They Are Fishing (21:1-14) After his appearances in Jerusalem that established the faith of the disciples, Jesus now appears in Galilee to a portion of the disciples. The seven disciples mentioned (v. 2) may be symbolic of the entire group, though John does not draw attention to the number. More important is the simple fact that they are together. Jesus had formed the nucleus of the new community during his ministry and had further established it at the cross and in the breathing of the Spirit. Now he reminds them of his lordship and their dependency upon him in the fulfillment of the commission he has given them (20:21-23). He does this by focusing on two of the leaders among the disciples, Peter and the Beloved Disciple.
John does not tell us why the disciples are back in Galilee, but in fact Jesus had told them to return there, where he would meet them (Mk 14:28; 16:7). They seem to have been sitting around, unsure of what to do, until Peter decides to go fishing and the others come along (v. 3). Peter is taking the lead, but what sort of lead is it? Some see this act as "aimless activity undertaken in desperation" (Brown 1970:1096) or even apostasy, that is, abandoning the Lord and returning to their former life (Hoskyns 1940b:660). Others think they went fishing simply because they needed to eat (Beasley-Murray 1987:399). The latter is probably true enough, but there is also a sense that Peter and the others, while not necessarily aimless and certainly not apostate, are doing what is right in their own eyes. The stories in this chapter reveal Jesus' bringing his disciples, especially Peter, more completely under his lordship. The disciples do not know what to do, so they do that which is necessary, and in taking this initiative they put themselves in a place where Christ meets them. Here is the simple truth, attested to by the saints, that when we are uncertain what to do we should simply do our duty and God will guide.
That night they catch nothing (v. 3), a graphic portrayal of barrenness. They have done what they thought was the right thing but experience utter failure. This prepares them to learn one of the central lessons of discipleship--apart from Jesus they can do nothing (15:5). Jesus has taught this lesson before, for "never in the Gospels do the disciples catch a fish without Jesus' help" (Brown 1970:1071)! But they need the lesson repeated, as we often do as well.
The turning point comes early in the morning, perhaps symbolizing the dawning of spiritual light. Jesus is described again as simply standing there, without a description of his arrival on the spot (v. 4; cf. 20:14, 19, 26). Also as earlier, they are not able to recognize him at first. Although some scholars take this as evidence that this chapter does not fit well after chapter 20, in fact this ignorance fits with the theme running throughout these chapters that there was something different about Jesus' body. John stresses in these descriptions both the continuity and discontinuity of Jesus' body.
Jesus takes the initiative and calls to them: Friends, haven't you any fish? (v. 5). The question is put in a form that expects a negative answer. This may be the common way of asking a hunter or fisherman whether they have had success (Brown 1970:1070), but in this case the one asking already knows the answer. The word translated friends (paidiai) is more literally "children" or even "little children." Many follow J. H. Moulton's suggestion (1908:170 n. 1), based on modern Greek, that this is an expression similar to the British "lads." While this usage would fit here, neither Liddell, Scott and Jones (1940), nor Bauer, Gingrich and Danker (1979) nor Oepke (1967b:638) site evidence for such a use in classical or Hellenistic Greek. In 1 John the word is used "as an affectionate address of the spiritual father to those committed to him" (Oepke 1967b:638; see 1 Jn 2:14, 18 and some manuscripts of 2:12; 3:7). This usage, unique to John, is probably the sense here in John 21 also (Oepke 1967b:638). Thus, this greeting was unusual and so would have sounded strange to the disciples, all the more so because they did not know who was calling them.
The disciples admit they have failed at fishing (v. 5), and Jesus tells them, Throw your net on the right side of the boat and you will find some (v. 6). They could hear this as the idle suggestion of a bystander. But he does not say, "Try over there and you might find some." He doesn't offer a suggestion; he gives a promise that in fact they will find fish where he directs them to cast. When they obey they cannot even get the net into the boat because there are so many fish enclosed in it (v. 6). Such abundance echoes the enormous provision of wine at the wedding in Canal (2:1-11) and of bread and fish at the feeding of the five thousand (6:1-13). Most commentators see these fish as symbolic of the missionary work of the disciples, similar to Jesus' original call, "Come, follow me . . . and I will make you fishers of men" (Mt 4:19 par. Mk 1:17; not given by John). Such symbolism may be included, but the primary point seems to be Jesus' lordship and the need to be obedient to him for any labor to be fruitful.
Earlier, Mary recognized Jesus when he called her name, and the disciples recognized him through his wounds. Now he is recognized through the abundance that comes through obedience to his word. It is the Beloved Disciple who is able to discern the identity of the stranger on the shore (v. 7). It is typical of the Beloved Disciple that he was not mentioned explicitly in the list of those present (v. 2) and also that he is the one able to recognize the Lord. If Peter had been the one to recognize Jesus, one suspects he would have thrown himself into the sea straight away. But when the Beloved Disciple receives this insight he bears witness to it. He speaks specifically to Peter, thus continuing the motif throughout the resurrection narratives of the close relationship between these two disciples.
Peter trusts the witness of the Beloved Disciple, and so he wrapped his outer garment around him (for he had taken it off) and jumped into the water (v. 7). This translation probably gives the wrong impression, since it suggests Peter was working with his undergarment on and added his outer garment before swimming to shore. This would be a good way to drown or at least slow oneself down. Perhaps, instead, he tied up the garment he was wearing so it would not hinder his swimming (Brown 1970:1072). The text, however, says that he was naked (en gar gymnos, paraphrased in the NIV), and this seems to have been typical for such work (Nun 1997:20-21). Most likely, then, he had been working naked and had put on a loincloth before swimming to shore (Nun 1997:23, 37). The other disciples follow in the boat, towing the catch (v. 8).
Peter's departure from the boat is mentioned, but his arrival on the shore is not. Some scholars think this omission is a sign that two stories have been joined together (cf. Schnackenburg 1982:345-47), but the story is coherent as it stands. The landing is told from the point of view of the Beloved Disciple and the other five disciples. There is no description of Peter talking with Jesus. The impression is thus given that his attempt to get to Jesus first did not do him much good. What the disciples notice is a charcoal fire with bread and fish already prepared (v. 9). The Lord has breakfast ready for them, another sign of his grace and provision, like the catch they have just taken. There is no indication of where Jesus got the bread and fish; the appearance of the food is as mysterious as his own.
The first one to speak is Jesus, and he tells them to bring some of the fish they have caught (v. 10). For the second time in this story Jesus gives them a command. Although Jesus addresses all the disciples (enenkate, bring, plural), it is Peter who brings the catch ashore, apparently by himself (v. 11). Peter's zeal to come to Jesus is now matched by his zeal to obey him.
A great many suggestions have been made over the years for the significance of the number 153 (cf. Beasley-Murray 1987:401-4), some suggestions more edifying than others. The emphasis in the story, however, is simply on how many fish there were and the fact that the net did not break. On the simplest level, these details speak of the abundance that the gracious God provides and how he also enables the abundance to be received. If more specific symbolism is present, perhaps the fish represent a large influx of converts from various nations and the unbroken net represents the unity of the church (for example, Brown 1970:1097).
At the feeding of the five thousand they had brought the bread and fish to Jesus, and he multiplied them (6:9-11). In this scene he already has food and invites them to add to it from their catch. Peter hauls up the fish, but there is no description of what is done with them. Rather, Jesus speaks yet another command--an invitation to have breakfast (v. 12). Throughout this encounter with Jesus the disciples have not said anything. The scene is one of great awe, with none of them daring to ask him, Who are you? (v. 12). There was something different about him, yet they were able to recognize him. The Lord Jesus is the focus of this story.
After inviting them to come and eat, he himself comes to the fire. He took the bread and gave it to them, and did the same with the fish (v. 13). This description echoes his action at the feeding of the five thousand (6:11) and provides the climax of this story. It answers their unasked questions--he is recognized in this breaking of the bread (cf. Lk 24:30-31). The master who commands them also serves them, continuing a theme found during the ministry (for example, 13:5, 13).
John concludes the story by saying, This was now the third time Jesus appeared to his disciples after he was raised from the dead (v. 14). Scholars see this note, like a similar note earlier (4:54), as evidence of poorly aligned sources, since this is in fact the fourth appearance recounted by John. But this conclusion misses the point because John is counting appearances to the disciples as a group, which would not include Jesus' appearance to Mary Magdalene. Jesus now appears to another partial gathering of the group, an appearance that reveals the same key characteristics as were manifested throughout the ministry, namely his lordship, his servanthood, his character as gracious giver of abundance and his love. He has met his disciples at a point of failure and revealed himself as the awesome Lord of creation who cares for them.The fact that he provides a meal indicates that "lordship includes fellowship" (Osborne 1984:179). Such fellowship with Jesus at a meal reminds one of the many times he shared such fellowship during his ministry, especially at the Last Supper and also the theme of the new community he has now established (see comments on 9:1--10:42 and 19:25-27). This association, as well as the tie in with the feeding of the five thousand, brings echoes of the Eucharist (cf. Brown 1970:1098-1100). This meal itself is not a Eucharist, but it embodies a central aspect of what Eucharist itself is about--communion with the risen Lord in the midst of his people.
John's note in verse 14 indicates that the focus of the story to this point is on Jesus and his appearance. It also signals a transition. This story has focused on Jesus' love and lordship, but Peter and the Beloved Disciple have also been featured. Now we will see Jesus' love and lordship in action in their lives specifically.Jesus Forms Peter as a Leader and as a Disciple (21:15-23) Jesus' inviting his disciples to share a meal signals his love and fellowship with them. But he has unfinished business with Peter, the one who denied him in a special way. After breakfast Jesus speaks to Peter. Throughout this story Peter has been referred to as Simon Peter (vv. 2-3, 7b, 11) or simply as Peter (v. 7a), the name Jesus had given him (1:42; cf. Mk 3:16 park 6:14). But now Jesus calls him by his former name, Simon son of John (v. 15), "as if he were no longer (or not yet!) a disciple" (Michaels 1989:359).
In the first part of this chapter Jesus began with a question that revealed the disciples' poverty (v. 5), and then he gave a series of commands (vv. 6, 10, 12). So also now he questions Peter and then gives a command, and he does so three times. His question is extremely searching, indeed, it is the ultimate question in life: do you truly love me more than these? (v. 15). What does these refer to? If it is the net and boat, then this question gets at the central point of discipleship and reveals a person's heart. What do we love the most? Have we abandoned all to follow Jesus? Every time we are faced with a temptation this question is raised. Every time we become preoccupied with even the good things God gives us this question is raised.
But, while all of this is true, it is probably not the specific point here. By these Jesus probably means "these other disciples." According to the other Gospels, Peter had boasted that though all the others fall away, he would not (Mt 26:33 par. Mk 14:29; cf. Lk 22:33; Jn 13:37). John does not record this boast, but Peter's actions in swimming to shore and hauling up the net by himself reveal the same attitude. Jesus' question, therefore, goes even deeper than the issue of false attachments. He gets at the root of all sin, namely, pride.
Peter replies, Yes, Lord, . . . you know that I love you (v. 15). He does not claim to love Jesus more than the others do, which suggests he has benefited from having reflected on his shameful denials of the Lord. This response is typical of true discipleship, for it is humble and focuses on the Lord's own knowledge. According to the NIV it is also a humble response in that Peter does not claim to truly love Jesus, but only to love him. Behind this translation there are two verbs for love, truly love (agape) and love (phileo). In the past it was common to find a great distinction between these two words, but in recent years the idea that they are close synonyms has come to prevail (for example, Carson 1991:676-77). The older idea that agapao is divine love and phileo a lower, human love does indeed go too far. For both verbs are used of the love of the Father for the Son (3:35; 5:20), and agapao can be used of false love, for example, the love of this world (2 Tim 4:10). So a simple distinction between the verbs is not justified, but this does not mean there is no distinction at all. For in this passage there is a pattern, with Jesus asking Peter twice whether he loves him (agapao) and each time Peter responding that, yes, he does love him (phileo). Then the third time Jesus switches to using Peter's word. Such a pattern suggests there is a distinction here (McKay 1985; H. C. G. Moule 1898:176), and since agapao is used more often in John for God's love than is phileo, "it was likely that agapao would be chosen for the higher meaning" (McKay 1985:322). The present context itself supports this view, for otherwise Peter would be claiming "the higher meaning" from the outset, which would not fit with his more chastened perspective. So the NIV seems justified in distinguishing these two terms in the present context.
Peter was not boastful when Jesus gave him the opportunity to be (v. 15), but by the third time Jesus asks whether he loves him, Peter is hurt, that is, deeply grieved (elspeth, v. 17). Jesus' asking three times recalls the three denials, and Peter's pride is cut to the quick. Here we see the Great Physician performing painful but necessary surgery. The light is shining in the darkness of Peter's heart, bringing life. For this is what John of the Ladder (c. A.D. 570-649) refers to as "joy-producing sorrow" (The Ladder of Divine Ascent, chap. 7), the repentance that enables one to experience the Lord's love and salvation. Without such brokenness we are full of self and unable to hear and receive the guidance of the Chief Shepherd.
In response to this searing third question, Peter says, Lord, you know all things; you know that I love you (v. 17). Two different words for "know" are used here, although these are not distinguished in the NIV. But as with the two words for "love," these words are in a pattern. Each time Peter has responded you know (sy oidas, vv. 15-17), but now he adds you know [sy ginosko is] that I love you. The pattern here suggests that there is a distinction between noida and ginosko, with the latter perhaps meaning "you must be able to see" (McKay 1981:304). This shift of vocabulary, along with the reference to all things, reflects a view of the Lord that is more exalted and suggests that Peter's humility is deeper. "Do you see how he has become better and more sober, no longer self-willed or contradicting?" (Chrysostom In John 88.1). Peter is dying to self and finding his confidence only in the Lord. It is the Lord who knows (cf. 1:42, 47-48; 2:25). Despite the appearances, Peter does love Jesus.
After each profession of love Jesus gives a similar command, using different words. First he is to feed [boske] lambs (arnia, v. 15); then he is to shepherd [poimaine] sheep (probata, v. 16). The third command includes a word from both of the previous commands (v. 17, boske/probata), thereby tying the three commands together. While attempts have been made to find significant differences in these words, none are convincing (Brown 1970:1104-6; McKay 1985:332). Rather, this pattern suggests we have a comprehensive image of shepherding, a very familiar figure of speech for leadership over God's people. God himself was known as the shepherd of Israel (Gen 49:24; Ps 80:1; Is 40:11), and under him the leaders of his people were known as shepherds (2 Sam 5:2; Jer 23:4; Ezek 34). This motif continues in the New Testament (Acts 20:28; 1 Pet 2:25; 5:1-4). Jesus himself is the Good Shepherd (Jn 10:1-18), and now he commissions Peter to care for the flock that belongs to Jesus, for they are my lambs . . . my sheep. The community has already been established, and now Peter is given authority, though of a particular kind.
The key qualification for this task, as this chapter indicates, is a love for Jesus that is characterized by humility, dependence and obedience. Peter already had a devotion to Jesus, but he was still full of self will and was thrusting himself to the front. Such a proud attitude of heart would spell disaster for the community, as had already been evident in Israel's history right up to the opponents who had just had Jesus crucified and as has sadly been just as evident in the history of the church. But Peter himself learned his lesson, as is clear from his first letter. When he addresses the elders of the communities he does so as a "fellow elder" and encourages them to "be shepherds of God's flock that is under your care, serving as overseers . . . not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away" (1 Pet 5:1-4). Here is authority exercised in humility and conscious of the Chief Shepherd. Such are marks of a true shepherd.
Jesus had predicted Peter's denials after Peter had said he was willing to die with him (13:37-38). Jesus told him, "Where I am going, you cannot follow now, but you will follow later" (13:36). Here now is the call to follow. After Peter professes his obedient love, Jesus spells out the cost of that love. He contrasts Peter's youth, his life up to this point, with what is coming. He has been able to go wherever he wanted, but when he is old, Jesus tells him, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go (v. 18). Here is an explicit contrast between Peter's life of self will and his coming under the will of another. He has just submitted to Jesus and his will, and now Jesus says such submission is going to include being taken where he does not want to go.
John says this obscure saying is an indication of the kind of death by which Peter would glorify God (v. 19). The translation of the NIV (v. 18) could be a picture of death from natural causes after increasing senility. But according to tradition, Peter was crucified head down during the Neronian persecution in the midsixties A.D. (Eusebius Ecclesiastical History 2.25.5; 3.1.2-3). So John, late in the first century, knows that Peter's hands were stretched out and tied to a cross. The word dress (zonnymi) is a play on words. It is used for getting dressed, but it specifically means to gird, that is, fasten a belt or rope around one's clothes. While this word is not used for the binding of prisoners (cf. 18:12, 24; Acts 21:11-13), this could be the significance of this image. More likely, however, it refers here to the binding of a person's arms to the crossbeam as they are led to crucifixion (Beasley-Murray 1987:408-9).
The Good Shepherd laid down his life for the sheep, and this shepherd will have to do likewise, though his death will not, of course, take away the sins of the world. He has submitted his will to God, and his death, like Jesus' death, will be in accordance with God's will and thereby glorify him (Moloney 1998:556). Furthermore, in the death of Jesus the glory of God is revealed since God is love and love is the laying down of one's life (1 Jn 4:8; 3:16). So now Jesus predicts that Peter also will glorify God by his death (v. 19).
Having spelled out his will for Peter, Jesus calls him to follow him (v. 19). Peter had answered such a call at the outset of the ministry, but now he understands much more about who Jesus is and what following him entails. He has also received a commission from the Lord for leadership in the community. So this is a call to recommit himself. Just as this Gospel shows that faith must be exercised in the face of each new revelation, so one's commitment to Jesus must be renewed as one learns more of Christ and his call.
Jesus has been teaching Peter many lessons in this encounter on the beach, but in what follows it is clear that Peter has more to learn. Peter has had his attention fixed on Jesus ever since the Beloved Disciple told him the person on the beach was Jesus, but now he takes his eyes off Jesus and looks at the Beloved Disciple, who is following (v. 20). Apparently Jesus and Peter have had this conversation while walking along the beach. The NIV says the Beloved Disciple was following them, but the word them is not in the text. The NIV thus obscures the connection, for right after Jesus commands Peter to follow him we hear of one who is following. The Beloved Disciple is identified as the one who leaned against Jesus and asked who would betray him (v. 20; 13:25). This note recalls that first explicit reference to the Beloved Disciple in the Gospel and the setting in which Jesus demonstrated his love and servanthood, key characteristics about which he has just been speaking to Peter. It also recalls the insight Jesus granted to the Beloved Disciple. Peter now tries to assume this same role and asks for insight regarding his friend (v. 21).
In response Jesus speaks strong words to Peter. Peter's old habit of lapsing into error right after experiencing truth is still present (cf. Mt 16:16, 22-23 par. Mk 8:29, 33). He is sure of the Lord's knowledge (cf. v. 17), but he has not learned what submission to his will entails (vv. 18-19). Jesus repeats his call: If I want him to remain alive until I return, what is that to you? You must follow me (v. 22). Jesus is indeed Lord, and his will shall be accomplished in the Beloved Disciple's life, but that is none of Peter's business. Peter can trust Jesus with the life of his friend.
Jesus' statement about the Beloved Disciple, like that about Peter (v. 18), is rather obscure. It includes a clear reference to Jesus' personal return, but what does it mean for the Beloved Disciple to remain (menein)? The NIV interprets it to mean remain alive, and certainly this is how the later disciples, the brothers (v. 23), took it. But since it is the word used for indwelling Christ, as in the image of the vine and the branches (15:4-7), a spiritual sense could be involved. John distinguishes carefully between what Jesus actually said and how it was interpreted (v. 23). Such lack of attention to the precise words of God has been a source of difficulty ever since the Garden of Eden (Gen 2:16-17; 3:1-5, 13). This misunderstanding highlights the need for the instruction of the Paraclete (14:26).
It is usually assumed that this correction (v. 23) implies that the Beloved Disciple has in fact died or is very near death. Such may be the case, but the text does not say as much. The Beloved Disciple could still be in the prime of life, and here he is simply trying to squelch an error he knows to be floating around among the disciples. Jesus' will is the crucial factor, whatever remain might mean.
A number of scholars think there is a rivalry between the Beloved Disciple and Peter, but this final chapter shows them to be friends of one another and to both have special roles in the community. Peter will be a shepherd, and the Beloved Disciple is able to discern the Lord and receive insight into his life and thought. Accordingly, the conclusion will focus on the Beloved Disciple as witness
Monday, April 5, 2010
The Joy of Jesus Scripture for Life Today
1 John 1
King James Bible
1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 4 And these things write we unto you, that your joy may be full.
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.
King James Bible
1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 4 And these things write we unto you, that your joy may be full.
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.
Friday, April 2, 2010
The Joy of Jesus Church Crucifixion
John 19
Jesus Sentenced to be Crucified
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.
15But 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.
16Finally Pilate handed him over to them to be crucified.
The Crucifixion
So the soldiers took charge of Jesus. 17Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha). 18Here they crucified him, and with him two others—one on each side and Jesus in the middle.
19Pilate had a notice prepared and fastened to the cross. It read:|sci JESUS OF NAZARETH, THE KING OF THE JEWS. 20Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek. 21The chief priests of the Jews protested to Pilate, "Do not write 'The King of the Jews,' but that this man claimed to be king of the Jews."
22Pilate answered, "What I have written, I have written."
23When the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom.
24"Let's not tear it," they said to one another. "Let's decide by lot who will get it."
This happened that the scripture might be fulfilled which said,
"They divided my garments among them
and cast lots for my clothing."[a] So this is what the soldiers did.
25Near the cross of Jesus stood his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to his mother, "Dear woman, here is your son," 27and to the disciple, "Here is your mother." From that time on, this disciple took her into his home.
The Death of Jesus
28Later, knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, "I am thirsty." 29A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus' lips. 30When he had received the drink, Jesus said, "It is finished." With that, he bowed his head and gave up his spirit.
31Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jews did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. 32The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. 33But when they came to Jesus and found that he was already dead, they did not break his legs. 34Instead, one of the soldiers pierced Jesus' side with a spear, bringing a sudden flow of blood and water. 35The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe. 36These things happened so that the scripture would be fulfilled: "Not one of his bones will be broken,"[b] 37and, as another scripture says, "They will look on the one they have pierced."[c]
The Burial of Jesus
38Later, Joseph of Arimathea asked Pilate for the body of Jesus. Now Joseph was a disciple of Jesus, but secretly because he feared the Jews. With Pilate's permission, he came and took the body away. 39He was accompanied by Nicodemus, the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds.[d] 40Taking Jesus' body, the two of them wrapped it, with the spices, in strips of linen. This was in accordance with Jewish burial customs. 41At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid. 42Because it was the Jewish day of Preparation and since the tomb was nearby, they laid Jesus there.
Footnotes:
a.John 19:24 Psalm 22:18
b.John 19:36 Exodus 12:46; Num. 9:12; Psalm 34:20
c.John 19:37 Zech. 12:10
d.John 19:39 Greek a hundred litrai (about 34 kilograms)
New International Version (NIV)
Copyright © 1973, 1978, 1984 by Biblica
Saturday, March 27, 2010
The Joy of Jesus is The Lord's Prayer
The Lord's Prayer Words
(traditional)
Our Father, who art in heaven,
hallowed be thy name.
Thy Kingdom come,
thy will be done,
on earth as it is in heaven
Give us this day our daily bread.
And forgive us our trespasses,
as we forgive those who trespass against us.
And lead us not into temptation,
but deliver us from evil.
For thine is the kingdom,
the power and the glory,
for ever and ever.
Amen
Commentary: We pray that you will be blessed by this prayer and ministry. Please share The Joy of Jesus with anyone that may need hope and opportunity. We love to share love. This is indeed a blessing for all in Christ Jesus.
Friday, March 26, 2010
Convocation: The Joy of Jesus Church/Healing
Prayer: Dear God our Father, in Christ Jesus name we pray.We ask for the healing of the world of all evil and hate. We ask that Your love can move us in new direction of perfect peace and healing. We pray for all people around the world in need. We ask that you continue to make this ministry grow in love and power. Bless all those who follow our teachings with your grace and mercy. We love You today Lord. We give You all of the power , honor and glory in Christ Jesus names and The Holy Spirit of God...
Scripture:And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. And Simon's wife's mother was taken with a great fever; and anon they tell Him of her; and they besought Him for her. And He stood over her and rebuked the fever; and He came and took her by the hand, and lifted her up; and immediately the fever left her, and she arose and ministered unto them.
—Mark 1:29-31
The Power of Jesus:The rebuking of the fever signifies that diseases are due to the lack of proper operation of the conscious forces which govern the body, and are also due to the evil forces which consciously allow the evil of disease to spread in the body. Some diseases are brought about by physical transgressions against the laws of health, but disease germs are also created by an evil force that tries to destroy the beautiful creation of God — the human body. When the actions of an individual become very bad, evil vibrations are generated, attracting disease germs, which are the agencies of evil.
Jesus could see the evil force that was responsible for the introduction of fever into the body of Simon's wife's mother, and thus he rebuked it away and restored the harmony of health. Jesus commanded the predominating evil force to depart from the body of the stricken woman, thus reinstating the conscious Astral forces which govern normal health.
And at even, when the sun was setting, all they that had any sick with diverse diseases brought them unto Him; and they that were possessed with devils; and He laid His hands on every one of them, and healed them. And all the city was gathered together at the door.
—Mark 1:32-33
Jesus exercised his supreme healing power to heal everyone who came to Him. He could heal all those who came unto Him at that time because all of them had the power of receptivity and faith. Faith is the soil, and the power of God flowing through the healer is the seed. True healing requires the true soil of faith in the patient and the powerful seed of healing in the healer or God.
Jesus could not heal everybody in the place where He was born because, even powerful as He was, He could not sprout the seed of his healing power on the rocky soil of disbelieving minds.
In healing, the power of the healer, great or small, is limited as compared to the unlimited healing power of God. Hence, all healers, instead of commanding their own powers in healing should invoke the unlimited Divine power of healing to flow through them and work certain healing. Man's power may fail but God's power can never fail. Even though God has unlimited healing power and though our Father does not want to see us suffer from disease, yet He cannot heal us until we open the gates of our own willingness to be healed. God has given us free choice, unlike the animals, and by misusing it we can keep God out of our lives. By using it properly, we can allow God to heal us.
In order to be sure of God's healing power, one must know and feel Him deeply in meditation daily. When sure of the Divine Communion, one should completely absorb oneself in God preceding every healing which one tries to perform. When administering Divine healing, the healer must act as a perfect medium in order to let God's unlimited power flow through without obstruction. Egotism and loud declaration, and self-laudation, such as, "I healed her," and so forth, should be strictly avoided both in speech and mind, in order to let the all-knowing God perform the healing.
Tuesday, March 23, 2010
The Joy of Jesus Church of New Hope
The Joy of Jesus Church is Hope
by Dr.James A. Lee
Have you ever had something that was so precious to you, and lost it? What should one do under such circumstances? There many people today that have very little hope for the future. The Joy of Jesus Church has found the answer to such a dilemma.
The Bible tells a story about a woman who had a precious coin collection and lost one that she truly valued. What did she do? She cleaned up her house searching everywhere until she found it.
People are losing hope today due to the horrible economic conditions. We must look quickly to Scripture. The Bible states that when our dear woman found what she valued and lost she rejoiced with a celebration with her loved ones.
Where is our hope. All of our hope is in the Lord of all salvation. Jesus gave His life on the cross and was raise by God. The promise of all hope is that Jesus shall return and save all who believe in Him. This is the reason for all hope in The Joy of Jesus Church for you.
Sunday, March 21, 2010
Where may We find Peace? (Sermon)
<< Philippians 4:7 >>
New American Standard Bible (©1995)
And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.
King James
Sermon: The Holy Spirit of God has lead us to the idea of peace in the life and heart of the believer. The turbulence in our society has caused people to behave as if their is no consideration for the larger question as to if one is ones brother keeper? Of Scripture addresses such an issue.
The peace of God is the only thing the believer may find solace. Jesus is the answer to any problem we may encounter. Our political leaders claim they wave the answer or solution to our problems. Yet, many only tell us what they think we want to hear from information from polls.
What our Scripture tells you and I is that God know this and has provided a course of action that is beyound even our understanding. Jesus was born to save us from all sins. He was beaten and scorned. Jesus gave His life on the cross so that we may live in His perfect peace. God raised Jesus from the grave and returned Him to heaven with all power, honor and glory.
We may find our peace in knowing that Jesus Christ is our Lord and Savior. We praise God for all blessings in Christ Jesus. Peace is the gift of eternal life through what God did with Jesus on the cross. We thank god for you and pray for you and your family. Cast all your burdens on Jesus. God can fix it. We praise God for all peace and goodness found in Christ Jesus our Lord with all Glory forever. In the name of Jesus we pray. A-men.
Thursday, March 18, 2010
The Joy of Jesus is all about Caring
Caring by: The Rev. Dr. James A. Lee
Have you ever felt like you were all alone? Loneliness is a horrible feeling. The pain of losing loved ones can remain in ones hearts a lifetime. What are we to do with such feelings? The Bible says rejoice in the Lord always.
The life of the believer is focused on Jesus. Everything we do must be done in prayer. Our faith is one of tremendous pain,yet there is joy inside my tears. Yes Jesus can comfort us.
We are healed by His stripes. In other words, when Jesus was beaten,dragged to the cross and crucified for our sins,and raised on the third day; God did what He promised to do. We believe that He will never leave us nor forsake us.
The old song said 'No never alone." He walks with me and talks with me. Oh what joy that fills my soul.Weeping may endure for a night but joy will come in the morning. I am so glad that we have such a friend in Jesus. He will wipe away all tears and fears. We must simply trust Him today. May God always bless you with these words of peace, love and joy in the Lord.
Have you ever felt like you were all alone? Loneliness is a horrible feeling. The pain of losing loved ones can remain in ones hearts a lifetime. What are we to do with such feelings? The Bible says rejoice in the Lord always.
The life of the believer is focused on Jesus. Everything we do must be done in prayer. Our faith is one of tremendous pain,yet there is joy inside my tears. Yes Jesus can comfort us.
We are healed by His stripes. In other words, when Jesus was beaten,dragged to the cross and crucified for our sins,and raised on the third day; God did what He promised to do. We believe that He will never leave us nor forsake us.
The old song said 'No never alone." He walks with me and talks with me. Oh what joy that fills my soul.Weeping may endure for a night but joy will come in the morning. I am so glad that we have such a friend in Jesus. He will wipe away all tears and fears. We must simply trust Him today. May God always bless you with these words of peace, love and joy in the Lord.
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