Scripture: Philippians 4:7 >>
New International Version (©1984)
And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.
Message: Have you ever desired something in your life that you were uncertain about and everything appeared to be blurred to the point you could not understand it? These are common feeling regarding our present situation and generally all concerns regarding the future. There is a means of thinking that will indeed point us in the path of righteousness today.
Our word today informs us that peace is a vital component to our well being for all practical matters. God's Peace is what we need more-so than ever. Sure we can appreciate the artificial peace that our governments can establish with waring factions,yet the peace of God is everlasting. How does one obtain such peace?
Jesus gave His life on the cross so that we who believe and have faith in Him shall never die.
Why do we need peace?
the powers of this world are not working for the greater good of society. There is simply too much greed. There are too many people suffering while a few are overly rewarded for things that have no intrinsic meaning as to the questions of life. Jesus will return just as The Power of God raised Jesus from the grave of life. We too may share in this wonderful Joy. We praise God for all peace in Christ Jesus today and forever. This is our Prayer in Jesus name. A-men.
Jesus is the prince of peace. He came into the world to save it from sin.
Showing posts with label the joy of jesus curch. Show all posts
Showing posts with label the joy of jesus curch. Show all posts
Sunday, July 18, 2010
Wednesday, June 2, 2010
Praise God with The Joy of Jesus Today
Psalm 145
A psalm of praise. Of David.
1 [a] I will exalt you, my God the King;
I will praise your name for ever and ever.
2 Every day I will praise you
and extol your name for ever and ever.
3 Great is the LORD and most worthy of praise;
his greatness no one can fathom.
4 One generation will commend your works to another;
they will tell of your mighty acts.
5 They will speak of the glorious splendor of your majesty,
and I will meditate on your wonderful works. [b]
6 They will tell of the power of your awesome works,
and I will proclaim your great deeds.
7 They will celebrate your abundant goodness
and joyfully sing of your righteousness.
8 The LORD is gracious and compassionate,
slow to anger and rich in love.
9 The LORD is good to all;
he has compassion on all he has made.
10 All you have made will praise you, O LORD;
your saints will extol you.
11 They will tell of the glory of your kingdom
and speak of your might,
12 so that all men may know of your mighty acts
and the glorious splendor of your kingdom.
13 Your kingdom is an everlasting kingdom,
and your dominion endures through all generations.
The LORD is faithful to all his promises
and loving toward all he has made. [c]
14 The LORD upholds all those who fall
and lifts up all who are bowed down.
15 The eyes of all look to you,
and you give them their food at the proper time.
16 You open your hand
and satisfy the desires of every living thing.
17 The LORD is righteous in all his ways
and loving toward all he has made.
18 The LORD is near to all who call on him,
to all who call on him in truth.
19 He fulfills the desires of those who fear him;
he hears their cry and saves them.
20 The LORD watches over all who love him,
but all the wicked he will destroy.
21 My mouth will speak in praise of the LORD.
Let every creature praise his holy name
for ever and ever.
Footnotes:
a.Psalm 145:1 Chapter 145 This psalm is an acrostic poem, the verses of which (including verse 13b) begin with the successive letters of the Hebrew alphabet.
b.Psalm 145:5 Dead Sea Scrolls and Syriac (see also Septuagint Masoretic Text On the glorious splendor of your majesty / and on your wonderful works I will meditate
c.Psalm 145:13 One manuscript of the Masoretic Text, Dead Sea Scrolls and Syriac (see also Septuagint most manuscripts of the Masoretic Text do not have the last
A psalm of praise. Of David.
1 [a] I will exalt you, my God the King;
I will praise your name for ever and ever.
2 Every day I will praise you
and extol your name for ever and ever.
3 Great is the LORD and most worthy of praise;
his greatness no one can fathom.
4 One generation will commend your works to another;
they will tell of your mighty acts.
5 They will speak of the glorious splendor of your majesty,
and I will meditate on your wonderful works. [b]
6 They will tell of the power of your awesome works,
and I will proclaim your great deeds.
7 They will celebrate your abundant goodness
and joyfully sing of your righteousness.
8 The LORD is gracious and compassionate,
slow to anger and rich in love.
9 The LORD is good to all;
he has compassion on all he has made.
10 All you have made will praise you, O LORD;
your saints will extol you.
11 They will tell of the glory of your kingdom
and speak of your might,
12 so that all men may know of your mighty acts
and the glorious splendor of your kingdom.
13 Your kingdom is an everlasting kingdom,
and your dominion endures through all generations.
The LORD is faithful to all his promises
and loving toward all he has made. [c]
14 The LORD upholds all those who fall
and lifts up all who are bowed down.
15 The eyes of all look to you,
and you give them their food at the proper time.
16 You open your hand
and satisfy the desires of every living thing.
17 The LORD is righteous in all his ways
and loving toward all he has made.
18 The LORD is near to all who call on him,
to all who call on him in truth.
19 He fulfills the desires of those who fear him;
he hears their cry and saves them.
20 The LORD watches over all who love him,
but all the wicked he will destroy.
21 My mouth will speak in praise of the LORD.
Let every creature praise his holy name
for ever and ever.
Footnotes:
a.Psalm 145:1 Chapter 145 This psalm is an acrostic poem, the verses of which (including verse 13b) begin with the successive letters of the Hebrew alphabet.
b.Psalm 145:5 Dead Sea Scrolls and Syriac (see also Septuagint Masoretic Text On the glorious splendor of your majesty / and on your wonderful works I will meditate
c.Psalm 145:13 One manuscript of the Masoretic Text, Dead Sea Scrolls and Syriac (see also Septuagint most manuscripts of the Masoretic Text do not have the last
Tuesday, May 25, 2010
Jesus can Help
Jesus can overcome all of the problems we may face in this life. Love is the power that can save the lives of human-kind. We love Him because He loved us first. Jesus can walk on the water. Let us take this glorious walk with the Joy of Jesus.
Matthew 14:22-36
[22] And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
[23] And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
[24] But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
[25] And in the fourth watch of the night Jesus went unto them, walking on the sea.
[26] And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
[27] But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
[28] And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
[29] And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
[30] But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
[31] And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
[32] And when they were come into the ship, the wind ceased.
[33] Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
[34] And when they were gone over, they came into the land of Gennesaret.
[35] And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;
[36] And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole
Copyright © 1998-2010 DLTK's Sites - All Rights Reserved
Matthew 14:22-36
[22] And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
[23] And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
[24] But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
[25] And in the fourth watch of the night Jesus went unto them, walking on the sea.
[26] And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
[27] But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
[28] And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
[29] And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
[30] But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
[31] And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
[32] And when they were come into the ship, the wind ceased.
[33] Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
[34] And when they were gone over, they came into the land of Gennesaret.
[35] And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;
[36] And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole
Copyright © 1998-2010 DLTK's Sites - All Rights Reserved
Friday, April 16, 2010
Convocation: The Joy of Jesus and The High Calling
Scripture: Pressing on Toward the Goal
12Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. 13Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, 14I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.
15All of us who are mature should take such a view of things. And if on some point you think differently, that too God will make clear to you. 16Only let us live up to what we have already attained.
17Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you. 18For, as I have often told you before and now say again even with tears, many live as enemies of the cross of Christ. 19Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on earthly things. 20But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, 21who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.
Prayer: Dear God in Christ Jesus and The Holy Spirit; we praise Thee.
Glory to God in The Highest.
We submit to Thy perfect will.
We love Thee and Thank Thee today for all things in Christ Jesus.
We pray for all people.
We pray for Peace.
We pray for the children.
We pray for The Joy of Jesus.
Glory to God for whom all blessings flow, as we move to the high calling in Jesus name.
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
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 Scripture for Living Today
Acts 4
Peter and John Before the Council
1And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, 2greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. 3And they arrested them and put them in custody until the next day, for it was already evening. 4But many of those who had heard the word believed, and the number of the men came to about five thousand.
5On the next day their rulers and elders and scribes gathered together in Jerusalem, 6with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family. 7And when they had set them in the midst, they inquired, “By what power or by what name did you do this?” 8Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders, 9if we are being examined today concerning a good deed done to a crippled man, by what means this man has been healed, 10let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead—by him this man is standing before you well. 11This Jesusa is the stone that was rejected by you, the builders, which has become the cornerstone.b 12And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”
13Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. 14But seeing the man who was healed standing beside them, they had nothing to say in opposition. 15But when they had commanded them to leave the council, they conferred with one another, 16saying, “What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it. 17But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.” 18So they called them and charged them not to speak or teach at all in the name of Jesus. 19But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, 20for we cannot but speak of what we have seen and heard.” 21And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened. 22For the man on whom this sign of healing was performed was more than forty years old.
The Believers Pray for Boldness
23When they were released, they went to their friends and reported what the chief priests and the elders had said to them. 24And when they heard it, they lifted their voices together to God and said, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them, 25who through the mouth of our father David, your servant,c said by the Holy Spirit,
“‘Why did the Gentiles rage,
and the peoples plot in vain?
26 The kings of the earth set themselves,
and the rulers were gathered together,
against the Lord and against his Anointed’d—
27for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28to do whatever your hand and your plan had predestined to take place. 29And now, Lord, look upon their threats and grant to your servantse to continue to speak your word with all boldness, 30while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.” 31And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness.
They Had Everything in Common
32Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. 33And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. 34There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold 35and laid it at the apostles’ feet, and it was distributed to each as any had need. 36Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, 37sold a field that belonged to him and brought the money and laid it at the apostles’ feet.
--------------------------------------------------------------------------------
Footnotes:
a 11 Greek This one
b 11 Greek the head of the corner
Friday, March 26, 2010
Faith is The Joy of Jesus Rev. Dr. James A. Lee
Faith:
Do you believe in seeing is believing? If I didn't see it: It never happened. This is the way a great number of people live their life. We lean and perceive things through ones senses.
Yet, the most important factor of life has not been seen at all.
We need to go one step beyound to experience the full joy of Jesus in order to take the next faze of life. Jesus preached a pure message of faith. If we had the faith of a very small seed, it would grow into a huge and beautiful tree.
Faith can move mountains. It is a deep belief in The Creator of all the universe and His son. God gave us Jesus and the world rejected Him because of what He represents. To stand tall for love,grace and peace is not what those in power care about in life.
Our faith is in Christ Jesus, who turned water into wine, walk on the water and heal people. Jesus raised folk from the dead.
Our faith tells us that Jesus was betrayed, beaten, and crucified for our transgressions. Move Over, the Power of God raised Him from the dead and He will return with all power, honor and glory.
Our faith in Christ Jesus is The Joy of Jesus. We too can do all things through Christ Jesus who strengthen us from day to day. Our faith in Him is the key to all the universe of the great unseen. We walk by faith and not by sight.
Do you believe in seeing is believing? If I didn't see it: It never happened. This is the way a great number of people live their life. We lean and perceive things through ones senses.
Yet, the most important factor of life has not been seen at all.
We need to go one step beyound to experience the full joy of Jesus in order to take the next faze of life. Jesus preached a pure message of faith. If we had the faith of a very small seed, it would grow into a huge and beautiful tree.
Faith can move mountains. It is a deep belief in The Creator of all the universe and His son. God gave us Jesus and the world rejected Him because of what He represents. To stand tall for love,grace and peace is not what those in power care about in life.
Our faith is in Christ Jesus, who turned water into wine, walk on the water and heal people. Jesus raised folk from the dead.
Our faith tells us that Jesus was betrayed, beaten, and crucified for our transgressions. Move Over, the Power of God raised Him from the dead and He will return with all power, honor and glory.
Our faith in Christ Jesus is The Joy of Jesus. We too can do all things through Christ Jesus who strengthen us from day to day. Our faith in Him is the key to all the universe of the great unseen. We walk by faith and not by sight.
Wednesday, March 24, 2010
The Joy of Jesus Church Bible Study for Life
Doing God’s Will
The Bible must be our only authority in religion if we want to please God and go to Heaven. People must give up all the various false doctrines that propagate the many different kinds of denominations and go back to only the Bible. There were no denominations in the New Testament times and there would be none today if only the Bible was taught and practiced. There would only be the Lord's one true church, the church of Christ.
How then do we make sure that we are among the few who are saved and not among the many who are lost? Jesus says in Matthew 7:21-23, "Not everyone who says to Me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of my Father in heaven. Many will say to Me in that day, Lord, Lord, have we not prophesied in Your name, and cast out demons in Your name, and done many wonders in Your name? And then will I declare to them, I never knew you, depart from Me, you who practice lawlessness". If you believe and call Jesus, "Lord, Lord", you are still lost if you have not done what God says. If we are not obeying God, we are practicing lawlessness. If we ever hope to go to heaven, we must do the will of the Father. This is the only way. Not the will of men, but God’s will. Not our own will, but God’s will. Just because we call Jesus our Lord, this will not save us.
We cannot go to Heaven by just calling Jesus, "Lord, Lord". Jesus says in the above scripture, on the Day of Judgment, many will be pleading with him, calling him Lord, Lord, and reminding him of the many wonderful works they had done in His name, but He will say unto them, "I never knew you, depart from Me you who practice lawlessness". Why? Why? Because they had not done the will of the Father in heaven. Oh, they thought they had, but they hadn’t. They had done their own will or the will of men in their many differing denominations. This will be the worst thing that will ever be said to an individual, when the Lord on Judgment Day says to the majority of people, "I never knew you; depart from Me". The majority of people will be told this and be punished forever in Hell. There will be no appeal to this decision. There will be no second chance. We have to get it right the first time.
These people in the above scripture seemed to be honest, but they were honestly mistaken as the majority of people are today. The people seemed to be sincere. There will be many surprised but lost people on the Day of Judgment who thought that it doesn't really matter what you believe as long as you are sincere. To believe this is to believe a lie of Satan. If it doesn't matter what you believe, then it doesn't matter if you believe at all. Apparently many were good people, because they had "done many wonderful works". But they had not done the will of the Father who is in heaven. Man generally wants to do things his way and he doesn't really care what God thinks. We cannot obey God without doing what God says to do, when God says to do it, how God says to do it, and for the reason God says to do it. Nothing is more important than pleasing God by doing His will so that we can go to Heaven.
We learn from the above scripture, that we don't go to Heaven by doing the will of men, or by doing what we think is right. The only way we can go to Heaven is by doing the will of the Father, and that will is found right in our Bibles. Do we really know what the will of the Father is so that we can be sure of going to Heaven? This is too important a matter to assume we do know or to take someone else’s word for it. One must know what the will of God is before he can obey it. Do you really know what the Bible says that God wants us to do in order to be saved?
What must I do to be saved? This is a very important question. Many people would answer this question in many different ways. The many different denominations give many different and conflicting answers. Only God's way is correct. The Bible is the only reliable source we can go to for our answer, since it is our soul that will be lost if we follow man's advice. Our obedience to Christ is a very serious decision and must not be taken lightly. It must be on the Lord's terms as laid out in the scriptures and not on our terms.
We have already seen in Matthew 7:13-14, 21, only few will be saved, and many will be lost, and only those who do the will of the Father can go to Heaven. We read in 1 John 2:4, "He who says, I know Him, and does not keep His commandments, is a liar, and the truth is not in him." "A liar" is pretty strong language. A person is lying to himself and everyone else who says he knows and loves God, but does not keep God's commandments. We know that a liar cannot go to Heaven (Revelation 21:8).
We must do all of God's will, so that we can go to Heaven. There is no other way. We must do all of what God has commanded us. Our Lord says in Matthew 28:20, “Teaching them to observe all things that I have commanded you.” We must do all things God has commanded us. We cannot pick and choose and take a verse out of context but we must take all of what the Bible says. We cannot be pleasing to God by dreaming up our own plan of salvation as to how God is going to save us. We must follow His plan and only His plan if we expect Him to save us. Our salvation in Heaven is too great to lose, because if we don’t go to Heaven we will spend forever and ever in a burning Hell. Many people don’t really believe this, but they all will one day.
No single condition, that God imposes, can be ignored. God has no non-essential commands. When we don't obey a command of God, we have just broken it. Many people think that God will save them, no matter if they follow God's specific instructions on what they must do to be saved or not. We must obey God by doing what God says to do, when God says to do it, how God says to do it, and for the reason God says to do it. What then is God's will, so that we can go to Heaven and not have to endure eternal punishment forever and ever? We will find the answer in the Bible in the following lessons.
--------------------------------------------------------------------------------
Questions Lesson 9
Doing God's Will
(click on the button of the answer of your choice)
1) (Matthew 7:21) How do we go to heaven?
By doing our will.
By doing man's will.
By doing God's will.
--------------------------------------------------------------------------------
2) All who call Jesus their Lord will be saved.
--------------------------------------------------------------------------------
3) (Matthew 7:21) Those who call Jesus, Lord, Lord
Will all go to heaven.
Many of which will not go to heaven.
Will all be pleasing to the Lord.
--------------------------------------------------------------------------------
4) On Judgment Day many will be vainly pleading with Jesus to be saved.
--------------------------------------------------------------------------------
5) (Matthew 7:23) What is the worse thing one can hear on Judgment Day?
Welcome to heaven.
That heaven has no more room.
Depart, I never knew you.
--------------------------------------------------------------------------------
6) If we haven't done the will of God, we will not go to heaven even if we have done many good works.
--------------------------------------------------------------------------------
7) (1 John 2:4) If I say I know and love God, but I do not keep His commandments,
I am telling the truth.
I am a liar.
God will overlook it.
--------------------------------------------------------------------------------
8) One is telling the truth if he says he loves and knows God but does not keep His commandments.
---------------------------------------------------------------------------
The Bible must be our only authority in religion if we want to please God and go to Heaven. People must give up all the various false doctrines that propagate the many different kinds of denominations and go back to only the Bible. There were no denominations in the New Testament times and there would be none today if only the Bible was taught and practiced. There would only be the Lord's one true church, the church of Christ.
How then do we make sure that we are among the few who are saved and not among the many who are lost? Jesus says in Matthew 7:21-23, "Not everyone who says to Me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of my Father in heaven. Many will say to Me in that day, Lord, Lord, have we not prophesied in Your name, and cast out demons in Your name, and done many wonders in Your name? And then will I declare to them, I never knew you, depart from Me, you who practice lawlessness". If you believe and call Jesus, "Lord, Lord", you are still lost if you have not done what God says. If we are not obeying God, we are practicing lawlessness. If we ever hope to go to heaven, we must do the will of the Father. This is the only way. Not the will of men, but God’s will. Not our own will, but God’s will. Just because we call Jesus our Lord, this will not save us.
We cannot go to Heaven by just calling Jesus, "Lord, Lord". Jesus says in the above scripture, on the Day of Judgment, many will be pleading with him, calling him Lord, Lord, and reminding him of the many wonderful works they had done in His name, but He will say unto them, "I never knew you, depart from Me you who practice lawlessness". Why? Why? Because they had not done the will of the Father in heaven. Oh, they thought they had, but they hadn’t. They had done their own will or the will of men in their many differing denominations. This will be the worst thing that will ever be said to an individual, when the Lord on Judgment Day says to the majority of people, "I never knew you; depart from Me". The majority of people will be told this and be punished forever in Hell. There will be no appeal to this decision. There will be no second chance. We have to get it right the first time.
These people in the above scripture seemed to be honest, but they were honestly mistaken as the majority of people are today. The people seemed to be sincere. There will be many surprised but lost people on the Day of Judgment who thought that it doesn't really matter what you believe as long as you are sincere. To believe this is to believe a lie of Satan. If it doesn't matter what you believe, then it doesn't matter if you believe at all. Apparently many were good people, because they had "done many wonderful works". But they had not done the will of the Father who is in heaven. Man generally wants to do things his way and he doesn't really care what God thinks. We cannot obey God without doing what God says to do, when God says to do it, how God says to do it, and for the reason God says to do it. Nothing is more important than pleasing God by doing His will so that we can go to Heaven.
We learn from the above scripture, that we don't go to Heaven by doing the will of men, or by doing what we think is right. The only way we can go to Heaven is by doing the will of the Father, and that will is found right in our Bibles. Do we really know what the will of the Father is so that we can be sure of going to Heaven? This is too important a matter to assume we do know or to take someone else’s word for it. One must know what the will of God is before he can obey it. Do you really know what the Bible says that God wants us to do in order to be saved?
What must I do to be saved? This is a very important question. Many people would answer this question in many different ways. The many different denominations give many different and conflicting answers. Only God's way is correct. The Bible is the only reliable source we can go to for our answer, since it is our soul that will be lost if we follow man's advice. Our obedience to Christ is a very serious decision and must not be taken lightly. It must be on the Lord's terms as laid out in the scriptures and not on our terms.
We have already seen in Matthew 7:13-14, 21, only few will be saved, and many will be lost, and only those who do the will of the Father can go to Heaven. We read in 1 John 2:4, "He who says, I know Him, and does not keep His commandments, is a liar, and the truth is not in him." "A liar" is pretty strong language. A person is lying to himself and everyone else who says he knows and loves God, but does not keep God's commandments. We know that a liar cannot go to Heaven (Revelation 21:8).
We must do all of God's will, so that we can go to Heaven. There is no other way. We must do all of what God has commanded us. Our Lord says in Matthew 28:20, “Teaching them to observe all things that I have commanded you.” We must do all things God has commanded us. We cannot pick and choose and take a verse out of context but we must take all of what the Bible says. We cannot be pleasing to God by dreaming up our own plan of salvation as to how God is going to save us. We must follow His plan and only His plan if we expect Him to save us. Our salvation in Heaven is too great to lose, because if we don’t go to Heaven we will spend forever and ever in a burning Hell. Many people don’t really believe this, but they all will one day.
No single condition, that God imposes, can be ignored. God has no non-essential commands. When we don't obey a command of God, we have just broken it. Many people think that God will save them, no matter if they follow God's specific instructions on what they must do to be saved or not. We must obey God by doing what God says to do, when God says to do it, how God says to do it, and for the reason God says to do it. What then is God's will, so that we can go to Heaven and not have to endure eternal punishment forever and ever? We will find the answer in the Bible in the following lessons.
--------------------------------------------------------------------------------
Questions Lesson 9
Doing God's Will
(click on the button of the answer of your choice)
1) (Matthew 7:21) How do we go to heaven?
By doing our will.
By doing man's will.
By doing God's will.
--------------------------------------------------------------------------------
2) All who call Jesus their Lord will be saved.
--------------------------------------------------------------------------------
3) (Matthew 7:21) Those who call Jesus, Lord, Lord
Will all go to heaven.
Many of which will not go to heaven.
Will all be pleasing to the Lord.
--------------------------------------------------------------------------------
4) On Judgment Day many will be vainly pleading with Jesus to be saved.
--------------------------------------------------------------------------------
5) (Matthew 7:23) What is the worse thing one can hear on Judgment Day?
Welcome to heaven.
That heaven has no more room.
Depart, I never knew you.
--------------------------------------------------------------------------------
6) If we haven't done the will of God, we will not go to heaven even if we have done many good works.
--------------------------------------------------------------------------------
7) (1 John 2:4) If I say I know and love God, but I do not keep His commandments,
I am telling the truth.
I am a liar.
God will overlook it.
--------------------------------------------------------------------------------
8) One is telling the truth if he says he loves and knows God but does not keep His commandments.
---------------------------------------------------------------------------
Subscribe to:
Posts (Atom)
-
Scripture: Psalm 100 (New International Version) Psalm 100 A psalm. For giving thanks. 1 Shout for joy to the LORD, all the earth. 2 Worsh... -
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful,...