<< Luke 2 >>
Matthew Henry's Commentary on the Whole Bible
Chapter 2
In this chapter, we have an account of the birth and infancy of our Lord Jesus: having had notice of his conception, and of the birth and infancy of his forerunner, in the former chapter. The First-begotten is here brought into the world; let us go meet him with our hosannas, blessed is he that cometh. Here is, I. The place and other circumstances of his birth, which proved him to be the true Messiah, and such a one as we needed, but not such a one as the Jews expected (v. 1-7). II. The notifying of his birth to the shepherds in that neighbourhood by an angel, the song of praise which the angels sung upon that occasion, and the spreading of the report of it by the shepherds (v. 8-20). III. The circumcision of Christ, and the naming of him (v. 21). IV. The presenting of him in the temple (v. 22-24). V. The testimonies of Simeon, and Anna the prophetess, concerning him (v. 25-39). VI. Christ's growth and capacity (v. 40-52). VIII. His observing the passover at twelve years old, and his disputing with the doctors in the temple (v. 41-51). And this, with what we have met with (Mt. 1 and 2), is all we have concerning our Lord Jesus, till he entered upon his public work in the thirtieth year of his age.
Verses 1-7
The fulness of time was now come, when God would send forth his Son, made of a woman, and made under the law; and it was foretold that he should be born at Bethlehem. Now here we have an account of the time, place, and manner of it.
I. The time when our Lord Jesus was born. Several things may be gathered out of these verses which intimate to us that it was the proper time.
1. He was born at the time when the fourth monarchy was in its height, just when it was become, more than any of the three before it, a universal monarchy. He was born in the days of Augustus Caesar, when the Roman empire extended itself further than ever before or since, including Parthia one way, and Britain another way; so that it was then called Terraram orbis imperium-The empire of the whole earth; and here that empire is called all the world (v. 1), for there was scarcely any part of the civilized world, but what was dependent on it. Now this was the time when the Messiah was to be born, according to Daniel's prophecy (Dan. 2:44): In the days of these kings, the kings of the fourth monarchy, shall the God of heaven set up a kingdom which shall never be destroyed.
2. He was born when Judea was become a province of the empire, and tributary to it; as appears evidently by this, that when all the Roman empire was taxed, the Jews were taxed among the rest. Jerusalem was taken by Pompey the Roman general, about sixty years before this, who granted the government of the church to Hyrcanus, but not the government of the state; by degrees it was more and more reduced, till now at length it was quite subdued; for Judea was ruled by Cyrenius the Roman governor of Syria (v. 2): the Roman writers call him Sulpitius Quirinus. Now just at this juncture, the Messiah was to be born, for so was dying Jacob's prophecy, that Shiloh should come when the sceptre was departed from Judah, and the lawgiver from between his feet, Gen. 49:10. This was the first taxing that was made in Judea, the first badge of their servitude; therefore now Shiloh must come, to set up his kingdom.
3. There is another circumstance, as to the time, implied in this general enrolment of all the subjects of the empire, which is, that there was now universal peace in the empire. The temple of Janus was now shut, which it never used to be if any wars were on foot; and now it was fit for the Prince of peace to be born, in whose days swords should be beaten into plough-shares.
II. The place where our Lord Jesus was born is very observable. He was born at Bethlehem; so it was foretold (Mic. 5:2), the scribes so understood it (Mt. 2:5, 6), so did the common people, Jn. 7:42. The name of the place was significant. Bethlehem signifies the house of bread; a proper place for him to be born in who is the Bread of life, the Bread that came down from heaven. But that was not all; Bethlehem was the city of David, where he was born, and therefore there he must be born who was the Son of David. Zion was also called the city of David (2 Sa. 5:7), yet Christ was not born there; for Bethlehem was that city of David where he was born in meanness, to be a shepherd; and this our Saviour, when he humbled himself, chose for the place of his birth; not Zion, where he ruled in power and prosperity, that was to be a type of the church of Christ, that mount Zion. Now when the virgin Mary was with child, and near her time, Providence so ordered it that, by order from the emperor, all the subjects of the Roman empire were to be taxed; that is, they were to give in their names to the proper officers, and they were to be registered and enrolled, according to their families, which is the proper signification of the word here used; their being taxed was but secondary. It is supposed that they made profession of subjection to the Roman empire, either by some set form of words, or at least by payment of some small tribute, a penny suppose, in token of their allegiance, like a man's atturning tenant. Thus are they vassals upon record, and may thank themselves.
According to this decree, the Jews (who were now nice in distinguishing their tribes and families) provided that in their enrolments particular care should be had to preserve the memory of them. Thus foolishly are they solicitous to save the shadow, when they had lost the substance.
That which Augustus designed was either to gratify his pride in knowing the numbers of his people, and proclaiming it to the world, or he did it in policy, to strengthen his interest, and make his government appear the more formidable; but Providence had another reach in it. All the world shall be at the trouble of being enrolled, only that Joseph and Mary may. This brought them up from Nazareth in Galilee to Bethlehem in Judea, because they were of the stock and lineage of David (v. 4, 5); and perhaps, being poor and low, they thought the royalty of their extraction rather than a burden and expense to them than a matter of pride. Because it is difficult to suppose that every Jew (women as well as men) was obliged to repair to the city of which their ancestors were, and there be enrolled, now, at a time when they kept not to the bounds of their tribes, as formerly, it may be offered as a conjecture that this great exactness was used only with the family of David, concerning which, it is probable, the emperor gave particular orders, it having been the royal family, and still talked of as designed to be so, that he might know its number and strength. Divers ends of Providence were served by this.
1. Hereby the virgin Mary was brought, great with child, to Bethlehem, to be delivered there, according to the prediction; whereas she had designed to lie in at Nazareth. See how man purposes and God disposes; and how Providence orders all things for the fulfilling of the scripture, and makes use of the projects men have for serving their own purposes, quite beyond their intention, to serve his.
2. Hereby it appeared that Jesus Christ was of the seed of David; for what brings his mother to Bethlehem now, but because she was of the stock and lineage of David? This was a material thing to be proved, and required such an authentic proof as this. Justin Martyr and Tertullian, two of the earliest advocates for the Christian religion, appeal to these rolls or records of the Roman empire, for the proof of Christ's being born of the house of David.
3. Hereby it appeared that he was made under the law; for he became a subject of the Roman empire as soon as he was born, a servant of rulers, Isa. 49:7. Many suppose that, being born during the time of the taxing, he was enrolled as well as his father and mother, that it might appear how he made himself of no reputation, and took upon him the form of a servant. Instead of having kings tributaries to him, when he came into the world he was himself a tributary.
III. The circumstances of his birth, which were very mean, and under all possible marks of contempt. He was indeed a first-born son; but it was a poor honour to be the first-born of such a poor woman as Mary was, who had no inheritance to which he might be entitled as first-born, but what was in nativity.
1. He was under some abasements in common with other children; he was wrapped in swaddling clothes, as other children are when they are new-born, as if he could be bound, or needed to be kept straight. He that makes darkness a swaddling band for the sea was himself wrapped in swaddling bands, Job 38:9. The everlasting Father became a child of time, and men said to him whose out-goings were of old from everlasting, We know this man, whence he is, Jn. 7:27. The Ancient of days became an infant of a span long.
2. He was under some abasements peculiar to himself.
(1.) He was born at an inn. That son of David that was the glory of his father's house had no inheritance that he could command, no not in the city of David, no nor a friend that would accommodate his mother in distress with lodgings to be brought to bed in. Christ was born in an inn, to intimate that he came into the world but to sojourn here for awhile, as in an inn, and to teach us to do likewise. An inn receives all comers, and so does Christ. He hangs out the banner of love for his sign, and whoever comes to him, he will in no wise cast out; only, unlike other inns, he welcomes those that come without money and without price. All is on free cost.
(2.) He was born in a stable; so some think the word signifies which we translate a manger, a place for cattle to stand to be fed in. Because there was no room in the inn, and for want of conveniences, nay for want of necessaries, he was laid in a manger, instead of a cradle. The word which we render swaddling clothes some derive from a word that signifies to rend, or tear, and these infer that he was so far from having a good suit of child-bed linen, that his very swaddles were ragged and torn. His being born in a stable and laid in a manger was an instance, [1.] Of the poverty of his parents. Had they been rich, room would have been made for them; but, being poor, they must shift as they could. [2.] Of the corruption and degeneracy of manners in that age; that a woman in reputation for virtue and honour should be used so barbarously. If there had been any common humanity among them, they would not have turned a woman in travail into a stable. [3.] It was an instance of the humiliation of our Lord Jesus. We were become by sin like an out-cast infant, helpless and forlorn; and such a one Christ was. Thus he would answer the type of Moses, the great prophet and lawgiver of the Old Testament, who was in his infancy cast out in an ark of bulrushes, as Christ in a manger. Christ would hereby put a contempt upon all worldly glory, and teach us to slight it. Since his own received him not, let us not think it strange if they receive us not.
Verses 8-20
The meanest circumstances of Christ's humiliation were all along attended with some discoveries of his glory, to balance them, and take off the offence of them; for even when he humbled himself God did in some measure exalt him and give him earnests of his future exaltation. When we saw him wrapped in swaddling clothes and laid in a manger, we were tempted to say, "Surely this cannot be the Son of God." But see his birth attended, as it is here, with a choir of angels, and we shall say, "Surely this cannot be the Son of God." But see his birth attended, as it is here, with a choir of angels, and we shall say, "Surely it can be no other than the Son of God, concerning whom it was said, when he was brought into the world, Let all the angels of God worship him," Heb. 1:6.
We had in Matthew an account of the notice given of the arrival of this ambassador, this prince from heaven, to the wise men, who were Gentiles, by a star; here we are told of the notice given of it to the shepherds, who were Jews, by an angel: to each God chose to speak in the language they were most conversant with.
I. See here how the shepherds were employed; they were abiding in the fields adjoining to Bethlehem, and keeping watch over their flocks by night, v. 8. The angel was not sent to the chief priests or the elders (they were not prepared to receive these tidings), but to a company of poor shepherds, who were like Jacob, plain men dwelling in tents, not like Esau, cunning hunters. The patriarchs were shepherds. Moses and David particularly were called from keeping sheep to rule God's people; and by this instance God would show that he had still a favour for those of that innocent employment. Tidings were brought to Moses of the deliverance of Israel out of Egypt, when he was keeping sheep, and to these shepherds, who, it is probable, were devout pious men, the tidings were brought of a greater salvation. Observe, 1. They were not sleeping in their beds, when this news was brought them (though many had very acceptable intelligence from heaven in slumbering upon the bed), but abiding in the fields, and watching. Those that would hear from God must stir up themselves. They were broad awake, and therefore could not be deceived in what they saw and heard, so as those may be who are half asleep. 2. They were employed now, not in acts of devotion, but in the business of their calling; they were keeping watch over their flock, to secure them from thieves and beasts of prey, it being probably in the summer time, when they kept their cattle out all night, as we do now, and did not house them. Note, We are not out of the way of divine visits when we are sensibly employed in an honest calling, and abide with God in it.
II. How they were surprised with the appearance of the angel (v. 9): Behold, an angel of the Lord came upon them, of a sudden, epesteµ-stood over them; most probably, in the air over their heads, as coming immediately from heaven. We read it, the angel, as if it were the same that appeared once and again in the chapter before, the angel Gabriel, that was caused to fly swiftly; but that is not certain. The angel's coming upon them intimates that they little thought of such a thing, or expected it; for it is in a preventing way that gracious visits are made us from heaven, or ever we are aware. That they might be sure it was an angel from heaven, they saw and heard the glory of the Lord round about them; such as made the night as bright as day, such a glory as used to attend God's appearance, a heavenly glory, or an exceedingly great glory, such as they could not bear the dazzling lustre of. This made them sore afraid, put them into great consternation, as fearing some evil tidings. While we are conscious to ourselves of so much guilt, we have reason to fear lest every express from heaven should be a messenger of wrath.
III. What the message was which the angel had to deliver to the shepherds, v. 10-12. 1. He gives a supersedeas to their fears: "Fear not, for we have nothing to say to you that needs be a terror to you; you need not fear your enemies, and should not fear your friends." 2. He furnishes them with abundant matter for joy: "Behold, I evangelize to you great joy; I solemnly declare it, and you have reason to bid it welcome, for it shall bring joy to all people, and not to the people of the Jews only; that unto you is born this day, at this time, a Saviour, the Saviour that has been so long expected, which is Christ the Lord, in the city of David," v. 11. Jesus is the Christ, the Messiah, the Anointed; he is the Lord, Lord of all; he is a sovereign prince; nay, he is God, for the Lord, in the Old Testament, answers to Jehovah. He is a Saviour, and he will be a Saviour to those only that accept him for their Lord. "The Saviour is born, he is born this day; and, since it is matter of great joy to all people, it is not to be kept secret, you may proclaim it, may tell it to whom you please. He is born in the place where it was foretold he should be born, in the city of David; and he is born to you; to you Jews he is sent in the first place, to bless you, to you shepherds, though poor and mean in the world." This refers to Isa. 9:6, Unto us a child is born, unto us a son is given. To you men, not to us angels; he took not on him the nature of angels. This is matter of joy indeed to all people, great joy. Long-looked for is come at last. Let heaven and earth rejoice before this Lord, for he cometh. 3. He gives them a sign for the confirming of their faith in this matter. "How shall we find out this child in Bethlehem, which is now full of the descendants from David?" "You will find him by this token: he is lying in a manger, where surely never any new-born infant was laid before." They expected to be told, "You shall find him, though a babe, dressed up in robes, and lying in the best house in the town, lying in state, with a numerous train of attendants in rich liveries." "No, you will find him wrapped in swaddling clothes, and laid in a manger." When Christ was here upon earth, he distinguished himself, and made himself remarkable, by nothing so much as the instances of his humiliation.
IV. The angels' doxology to God, and congratulations of men, upon this solemn occasion, v. 13, 14. The message was no sooner delivered by one angel (that was sufficient to go express) than suddenly there was with that angel a multitude of the heavenly hosts; sufficient, we may be sure, to make a chorus, that were heard by the shepherds, praising God; and certainly their song was not like that (Rev. 14:3) which no man could learn, for it was designed that we should all learn it. 1. Let God have the honour of this work: Glory to God in the highest. God's good-will to men, manifested in sending the Messiah, redounds very much to his praise; and angels in the highest heavens, though not immediately interested in it themselves, will celebrate it to his honour, Rev. 5:11, 12. Glory to God, whose kindness and love designed this favour, and whose wisdom contrived it in such a way as that one divine attribute should not be glorified at the expense of another, but the honour of all effectually secured and advanced. Other works of God are for his glory, but the redemption of the world is for his glory in the highest. 2. Let men have the joy of it: On earth peace, good-will toward men. God's good-will in sending the Messiah introduced peace in this lower world, slew the enmity that sin had raised between God and man, and resettled a peaceable correspondence. If God be at peace with us, all peace results from it: peace of conscience, peace with angels, peace between Jew and Gentile. Peace is here put for all good, all that good which flows to us from the incarnation of Christ. All the good we have, or hope, is owing to God's good-will; and, if we have the comfort of it, he must have the glory of it. Nor must any peace, and good, be expected in a way inconsistent with the glory of God; therefore not in any way of sin, nor in any way but by a Mediator. Here was the peace proclaimed with great solemnity; whoever will, let them come and take the benefit of it. It is on earth peace, to men of good-will (so some copies read it), en anthroµpois eudokias; to men who have a good-will to God, and are willing to be reconciled; or to men whom God has a good-will to, though vessels of his mercy. See how well affected the angels are to man, and to his welfare and happiness; how well pleased they were in the incarnation of the Son of God, though he passed by their nature; and ought not we much more to be affected with it? This is a faithful saying, attested by an innumerable company of angels, and well worthy of all acceptation, That the good-will of God toward men is glory to God in the highest, and peace on the earth.
V. The visit which the shepherds made to the new-born Saviour. 1. They consulted about it, v. 15. While the angels were singing their hymn, they could attend to that only; but, when they were gone away from them into heaven (for angels, when they appeared, never made any long stay, but returned as soon as they had despatched their business), the shepherds said one to another, Let us go to Bethlehem. Note, When extraordinary messages from the upper world are no more to be expected, we must set ourselves to improve the advantages we have for the confirming of our faith, and the keeping up of our communion with God in this lower world. And it is no reflection upon the testimony of angels, no nor upon a divine testimony itself, to get it corroborated by observation and experience. But observe, These shepherds do not speak doubtfully, "Let us go see whether it be so or no;" but with assurance, Let us go see this thing which is come to pass; for what room was left to doubt of it, when the Lord had thus made it known to them? The word spoken by angels was stedfast and unquestionably true. 2. They immediately made the visit, v. 16. They lost no time, but came with haste to the place, which, probably, the angel directed them to more particularly than is recorded ("Go to the stable of such an inn"); and there they found Mary and Joseph, and the babe lying in the manger. The poverty and meanness in which they found Christ the Lord were no shock to their faith, who themselves knew what it was to live a life of comfortable communion with God in very poor and mean circumstances. We have reason to think that the shepherds told Joseph and Mary of the vision of the angels they had seen, and the song of the angels they had heard, which was a great encouragement to them, more than if a visit had been made them by the best ladies in the town. And it is probable that Joseph and Mary told the shepherds what visions they had had concerning the child; and so, by communicating their experiences to each other, they greatly strengthened one another's faith.
VI. The care which the shepherds took to spread the report of this (v. 17): When they had seen it, though they saw nothing in the child that should induce them to believe that he was Christ the Lord, yet the circumstances, how mean soever they were, agreeing with the sign that the angel had given them, they were abundantly satisfied; and as the lepers argued (2 Ki. 12:9, This being a day of good tidings, we dare not hold our peace), so they made known abroad the whole story of what was told them, both by the angels, and by Joseph and Mary, concerning this child, that he was the Saviour, even Christ the Lord, that in him there is peace on earth, and that he was conceived by the power of the Holy Ghost, and born of a virgin. This they told every body, and agreed in their testimony concerning it. And now if, when he is in the world, the world knows him not, it is their own fault, for they have sufficient notice given them. What impression did it make upon people? Why truly, All they that heard it wondered at those things which were told them by the shepherds, v. 18. The shepherds were plain, downright, honest men, and they could not suspect them guilty of any design to impose upon them; what they had said therefore was likely to be true, and, if true, they could not but wonder at it, that the Messiah should be born in a stable and not in a palace, that angels should bring news of it to poor shepherds and not to the chief priests. They wondered, but never enquired any further about the Saviour, their duty to him, or advantages by him, but let the thing drop as a nine days' wonder. O the amazing stupidity of the men of that generation! Justly were the things which belonged to their peace hid from their eyes, when they thus wilfully shut their eyes against them.
VII. The use which those made of these things, who did believe them. 1. The virgin Mary made them the matter of her private meditation. She said little, but kept all these things, and pondered them in her heart, v. 19. She laid the evidences together, and kept them in reserve, to be compared with the discoveries that should afterwards be made her. As she had silently left it to God to clear up her virtue, when that was suspected, so she silently leaves it to him to publish her honour, now when it was veiled; and it is satisfaction enough to find that, if no one else takes notice of the birth of her child, angels do. Note, The truths of Christ are worth keeping; and the way to keep them safe is to ponder them. Meditation is the best help to memory. 2. The shepherds made them the matter of their more public praises. If others were not affected with those things, yet they themselves were (v. 20): They returned, glorifying and praising God, in concurrence with the holy angels. If others would not regard the report they made to them, God would accept the thanksgivings they offered to him. They praised God for what they had heard from the angel, and for what they had seen, the babe in the manger, and just then in the swaddling, when they came in, as it had been spoken to them. They thanked God that they had seen Christ, though in the depth of his humiliation. As afterwards the cross of Christ, so now his manger, was to some foolishness and a stumbling-block, but others saw in it, and admired, and praised, the wisdom of God and the power of God.
Verses 21-24
Our Lord Jesus, being made of a woman, was made under the law, Gal. 4:4. He was not only, as the son of a daughter of Adam, made under the law of nature, but as the son of a daughter of Abraham was made under the law of Moses; he put his neck under that yoke, though it was a heavy yoke, and a shadow of good things to come. Though its institutions were beggarly elements, and rudiments of this world, as the apostle calls them, Christ submitted to it, that he might with the better grace cancel it, and set it aside for us.
Now here we have two instances of his being made under that law, and submitting to it.
I. He was circumcised on the very day that the law appointed (v. 21): When eight days were accomplished, that day seven-night that he was born, they circumcised him. 1. Though it was a painful operation (Surely a bloody husband thou has been, said Zipporah to Moses, because of the circumcision, Ex. 4:25), yet Christ would undergo it for us; nay, therefore he submitted to it, to give an instance of his early obedience, his obedience unto blood. Then he shed his blood by drops, which afterwards he poured out in purple streams. 2. Though it supposed him a stranger, that was by that ceremony to be admitted into covenant with God, whereas he had always been his beloved Son; nay, though it supposed him a sinner, that needed to have his filthiness taken away, whereas he had no impurity or superfluity of naughtiness to be cut off, yet he submitted to it; nay, therefore he submitted to it, because he would be made in the likeness, not only of flesh, but of sinful flesh, Rom. 8:3. 3. Though thereby he made himself a debtor to the whole law (Gal. 5:3), yet he submitted to it; nay, therefore he submitted to it, because he would take upon him the form of a servant, though he was free-born. Christ was circumcised, (1.) That he might own himself of the seed of Abraham, and of that nation of whom, as concerning the flesh, Christ came, and who was to take on him the seed of Abraham, Heb. 2:16. (2.) That he might own himself a surety for our sins, and an undertaker for our safety. Circumcision (saith Dr. Goodwin) was our bond, whereby we acknowledged ourselves debtors to the law; and Christ, by being circumcised, did as it were set his hand to it, being made sin for us. The ceremonial law consisted much in sacrifices; Christ hereby obliged himself to offer, not the blood of bulls or goats, but his own blood, which none that ever were circumcised before could oblige themselves to. (3.) That he might justify, and put an honour upon, the dedication of the infant seed of the church to God, by that ordinance which is the instituted seal of the covenant, and of the righteousness which is by faith, as circumcision was (Rom. 4:11), and baptism is. And certainly his being circumcised at eight days old doth make much more for the dedicating of the seed of the faithful by baptism in their infancy than his being baptized at thirty years old doth for the deferring of it till they are grown up. The change of the ceremony alters not the substance.
At his circumcision, according to the custom, he had his name given him; he was called Jesus or Joshua, for he was so named of the angel to his mother Mary before he was conceived in the womb (Lu. 1:31), and to his supposed father Joseph after, Mt. 1:21. [1.] It was a common name among the Jews, as John was (Col. 4:11), and in this he would be made like unto his brethren. [2.] It was the name of two eminent types of him in the Old Testament, Joshua, the successor of Moses, who was commander of Israel, and conqueror of Canaan; and Joshua, the high priest, who was therefore purposely crowned, that he might prefigure Christ as a priest upon his throne, Zec. 6:11, 13. [3.] It was very significant of his undertaking. Jesus signifies a Saviour. He would be denominated, not from the glories of his divine nature, but from his gracious designs as Mediator; he brings salvation.
II. He was presented in the temple. This was done with an eye to the law, and at the time appointed by the law, when he was forty days old, when the days of her purification were accomplished, v. 22. Many copies, and authentic ones, read autoµn for auteµs,the days of their purification, the purification both of the mother and of the child, for so it was intended to be by the law; and our Lord Jesus, though he had no impurity to be cleansed from, yet submitted to it, as he did to circumcision, because he was made sin for us; and that, as by the circumcision of Christ we might be circumcised, in the virtue of our union and communion with him, with a spiritual circumcision made without hands (Col. 2:11), so in the purification of Christ we might be spiritually purified from the filthiness and corruption which we brought into the world with us. Now, according to the law,
1. The child Jesus, being a first-born son, was presented to the Lord, in one of the courts of the temple. The law is here recited (v. 23): Every male that opens the womb shall be called holy to the Lord, because by a special writ of protection the first-born of the Egyptians were slain by the destroying angel; so that Christ, as first-born, was a priest by a title surer than that of Aaron's house. Christ was the first-born among many brethren, and was called holy to the Lord, so as never any other was; yet he was presented to the Lord as other first-born were, and no otherwise. Though he was newly come out of the bosom of the Father, yet he was presented to him by the hands of a priest, as if he had been a stranger, that needed one to introduce him. His being presented to the Lord now signified his presenting himself to the Lord as Mediator, when he was caused to draw near and approach unto him, Jer. 30:21. But, according to the law, he was redeemed, Num. 18:15. The first-born of many shalt thou redeem, and five shekels was the value, Lev. 27:6: Num. 18:16. But probably in case of poverty the priest was allowed to take less, or perhaps nothing; for no mention is made of it here. Christ was presented to the Lord, not to be brought back, for his ear was bored to God's door-post to serve him for ever; and though he is not left in the temple as Samuel was, to minister there, yet like him he is given to the Lord as long as he lives, and ministers to him in the true temple not made with hands.
2. The mother brought her offering, v. 24. When she had presented that son of hers unto the Lord who was to be the great sacrifice, she might have been excused from offering any other; but so it is said in the law of the Lord, that law which was yet in force, and therefore so it must be done, she must offer a pair of turtle-doves, or two young pigeons; had she been of ability, she must have brought a lamb for a burnt-offering, and a dove for a sin-offering; but, being poor, and not able to reach the price of a lamb, she brings two doves, one for a burnt-offering and the other for a sin-offering (see Lev. 12:6, 8), to teach us in every address to God, and particularly in those upon special occasions, both to give thanks to God for his mercies to us and to acknowledge with sorrow and shame our sins against him; in both we must give glory to him, nor do we ever want matter for both. Christ was not conceived and born in sin, as others are, so that there was not that occasion in his case which there is in others; yet, because he was made under the law, he complied with it. Thus it became him to fulfil all righteousness. Much more doth it become the best of men to join in confessions of sin; for who can say, I have made my heart clean?
Verses 25-40
Even when he humbles himself, still Christ has honour done him to balance the offence of it. That we might not be stumbled at the meanness of his birth, angels t
Saturday, December 18, 2010
Friday, December 17, 2010
The Joy of Jesus is in Sharing
The Christian life begins by the exercise of a God-given faith, namely, an act whereby we receive Christ as our own personal Saviour (John 1:1). We are "justified by faith," and by Christ "have access by faith into this grace [i.e., accepted into God is favor] wherein we stand" (Rom. 5:1, 2). We are "sanctified by faith" (Acts 26:18), that is, made actual participants of the ineffable purity of Christ. Through the Spirit we "wait for the hope of righteousness by faith" (Gal. 5:5; cf. 2 Tim. 4:8). It is by "the shield of faith," and that alone, we are able to "quench all the fiery darts of the wicked" (Eph. 6:12). It is "through faith and patience" that we "inherit the promises" (Heb. 6:12). It was by faith that the Old Testament saints "obtained a good report" (Heb. 11:3) and wrought such wonders as the remainder of that chapter demonstrates. It is by faith we successfully resist the Devil (1 Peter 5:9) and overcome the world ( l John 5:4). From all of which it is very evident that the Treasure of our Christian progress will he very largely determined by the extent to which this principle he kept healthy and remains operating in us.
Share Love in Christ Jesus....
Share Love in Christ Jesus....
Thursday, December 16, 2010
The Joy of Jesus is Security
Consider God the Son in His mediatorial character. The elect were committed unto Him as a trust by the Father: said He Thine they were and Thou gayest them Me" (John 17:6). In the covenant of redemption Christ offered to act as their Surety and to serve as their Shepherd. This involved the most stupendous task which the history of the universe records: the Son’s becoming incarnate, magnifying the Divine Law by rendering to it perfect obedience, pouring out His soul unto death as a sacrifice to Divine justice, overcoming death and the grave, and ultimately presenting ‘faultless" before God (Jude 24) the whole of His redeemed. As the good Shepherd He died for His sheep, and as the great Shepherd it is His office to preserve them from this present evil world. If He failed in this task, if any of His sheep were lost, where would be His faithfulness to His engagement? where would be the efficacy of His atonement? how could He triumphantly exclaim at the end "Behold land the children which God hath given Me" (Heb. 2:13)?
The person of the Holy Spirit is equally concerned in this vital matter. It is not sufficiently realized by the saints that they are as definitely indebted to the third Person of the Godhead as truly as they are to the first and second Persons. The Father ordained their salvation, the Son in His mediatorial character purchased it, and the Spirit "applies" and effectuates it. It is the blessed Spirit’s work to make good the Father’s purpose and the Son’s atonement: "He saved us by the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5). Said Christ to His disciples "I will not leave you orphans (though I leave this world): I will come to you" (John 14:18). That promise given on the eve of His death was made good in the gift of the Spirit "But the Comforter, the Holy Spirit, whom the Father will send in My name, the same shall teach you all things" (John 14:26). Christ’s redeemed were thus entrusted to the love and care of the Spirit, and should any of them be lost where would be the Spirit’s sufficiency? where His power? where His faithfulness?
This, then, is no trivial doctrine we are now concerned with, for the most momentous considerations are inseparably connected with it. We are satisfied it is because of their failure to realize this that so many professing Christians perceive not the seriousness of their assenting to the opposing dogma of the total apostasy of saints. If they understood more clearly what was involved in affirming that some who were truly born again fell from grace, continued in a course of sin, died impenitent and were eternally lost, they would be slower to set their seal unto that which carried such horrible implications. Nor may we regard it as a matter of indifference where such grave consequences are concerned. For any of the elect to perish would necessarily entail a defeated Father, who was balked of the realization of His purpose: a disappointed Son, who would never see the full travail of His soul and be satisfied; and a disgraced Spirit, who had failed to preserve those entrusted to His care. From such awful errors may we be delivered
The person of the Holy Spirit is equally concerned in this vital matter. It is not sufficiently realized by the saints that they are as definitely indebted to the third Person of the Godhead as truly as they are to the first and second Persons. The Father ordained their salvation, the Son in His mediatorial character purchased it, and the Spirit "applies" and effectuates it. It is the blessed Spirit’s work to make good the Father’s purpose and the Son’s atonement: "He saved us by the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5). Said Christ to His disciples "I will not leave you orphans (though I leave this world): I will come to you" (John 14:18). That promise given on the eve of His death was made good in the gift of the Spirit "But the Comforter, the Holy Spirit, whom the Father will send in My name, the same shall teach you all things" (John 14:26). Christ’s redeemed were thus entrusted to the love and care of the Spirit, and should any of them be lost where would be the Spirit’s sufficiency? where His power? where His faithfulness?
This, then, is no trivial doctrine we are now concerned with, for the most momentous considerations are inseparably connected with it. We are satisfied it is because of their failure to realize this that so many professing Christians perceive not the seriousness of their assenting to the opposing dogma of the total apostasy of saints. If they understood more clearly what was involved in affirming that some who were truly born again fell from grace, continued in a course of sin, died impenitent and were eternally lost, they would be slower to set their seal unto that which carried such horrible implications. Nor may we regard it as a matter of indifference where such grave consequences are concerned. For any of the elect to perish would necessarily entail a defeated Father, who was balked of the realization of His purpose: a disappointed Son, who would never see the full travail of His soul and be satisfied; and a disgraced Spirit, who had failed to preserve those entrusted to His care. From such awful errors may we be delivered
Wednesday, December 15, 2010
The Joy of Jesus is Divine Power
Excellence and Sufficiency of Divine Power
"Now to him that is of power to establish you" (Rom. 16:25). This is not a petitionary prayer, but the adoration of Deity. No request is made for the saints, but God is exalted before them. The apostle begins by reminding us of the excellency and sufficiency of the divine power. He had concluded his introduction to this epistle by affirming "the gospel of Christ... is the power of God unto salvation to every one that believeth" (Rom. 1:16). Now he points out the believer is equally dependent upon God’s power for his establishment. Christians cannot establish themselves, nor can their ministers establish them; the one or the other may use the appointed means, but they cannot ensure success. God alone can make them effectual to any of us. But blessed be His name, He can do so, for "God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work" (2 Cor. 9:8). Note that the word able includes disposition as well as capacity: He can, He will (cf. Rom. 4:21; Eph. 3:20).
The Greek word translated "stablish" (sterizo) is rendered "set steadfastly" in Luke 9:51 and "strengthen" in Luke 22:32 and Revelation 3:2. It means "to thoroughly establish," "to make rooted and grounded in the faith" (Col. 1:27) both in heart (1 Thess. 3:12) and in walk (2 Thess. 2:17). This is a duty incumbent upon us, for we are expressly bidden, "Stablish your hearts" (James 5:8). But because we are not sufficient for such a task, God has graciously made the promise: "But the Lord is faithful [though we are unfaithful], who shall stablish you, and keep you from evil" (2 Thess. 3:3). Though it be our privilege and obligation to study the Word, to grow in grace and in the knowledge of the Lord Jesus, yet so strongly are our hearts influenced by sin, so dull is our understanding and so feeble is our love, that the working of God’s power is required to preserve us. Not only were we unable to bring ourselves into the faith but we cannot continue in it without divine strength. Because of our proneness to apostatize, the subtlety and strength of our spiritual enemies, the evil of the world in which we live, God’s power alone can keep us (cf. Jude 24).
"Now to him that is of power to establish you" (Rom. 16:25). This is not a petitionary prayer, but the adoration of Deity. No request is made for the saints, but God is exalted before them. The apostle begins by reminding us of the excellency and sufficiency of the divine power. He had concluded his introduction to this epistle by affirming "the gospel of Christ... is the power of God unto salvation to every one that believeth" (Rom. 1:16). Now he points out the believer is equally dependent upon God’s power for his establishment. Christians cannot establish themselves, nor can their ministers establish them; the one or the other may use the appointed means, but they cannot ensure success. God alone can make them effectual to any of us. But blessed be His name, He can do so, for "God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work" (2 Cor. 9:8). Note that the word able includes disposition as well as capacity: He can, He will (cf. Rom. 4:21; Eph. 3:20).
The Greek word translated "stablish" (sterizo) is rendered "set steadfastly" in Luke 9:51 and "strengthen" in Luke 22:32 and Revelation 3:2. It means "to thoroughly establish," "to make rooted and grounded in the faith" (Col. 1:27) both in heart (1 Thess. 3:12) and in walk (2 Thess. 2:17). This is a duty incumbent upon us, for we are expressly bidden, "Stablish your hearts" (James 5:8). But because we are not sufficient for such a task, God has graciously made the promise: "But the Lord is faithful [though we are unfaithful], who shall stablish you, and keep you from evil" (2 Thess. 3:3). Though it be our privilege and obligation to study the Word, to grow in grace and in the knowledge of the Lord Jesus, yet so strongly are our hearts influenced by sin, so dull is our understanding and so feeble is our love, that the working of God’s power is required to preserve us. Not only were we unable to bring ourselves into the faith but we cannot continue in it without divine strength. Because of our proneness to apostatize, the subtlety and strength of our spiritual enemies, the evil of the world in which we live, God’s power alone can keep us (cf. Jude 24).
Tuesday, December 14, 2010
The Joy of Jesus is The Glory of God
(Romans 15:4-7 NIV) For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope. {5} May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, {6} so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ. {7} Accept one another, then, just as Christ accepted you, in order to bring praise to God.
Monday, December 13, 2010
The Joy of Jesus is True Love
1 Corinthians 13
1 If I speak in the tongues[a] of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the poor and give over my body to hardship that I may boast,[b] but do not have love, I gain nothing.
4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres.
8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when completeness comes, what is in part disappears. 11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. 12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
13 And now these three remain: faith, hope and love. But the greatest of these is
1 If I speak in the tongues[a] of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the poor and give over my body to hardship that I may boast,[b] but do not have love, I gain nothing.
4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres.
8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when completeness comes, what is in part disappears. 11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. 12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
13 And now these three remain: faith, hope and love. But the greatest of these is
Sunday, December 12, 2010
The Joy of Jesus is The Power of God
Jesus Calms the Storm
35 That day when evening came, he said to his disciples, “Let us go over to the other side.” 36 Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him. 37 A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. 38 Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, “Teacher, don’t you care if we drown?”
39 He got up, rebuked the wind and said to the waves, “Quiet! Be still!” Then the wind died down and it was completely calm.
40 He said to his disciples, “Why are you so afraid? Do you still have no faith?”
41 They were terrified and asked each other, “Who is this? Even the wind and the waves obey him!”
35 That day when evening came, he said to his disciples, “Let us go over to the other side.” 36 Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him. 37 A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. 38 Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, “Teacher, don’t you care if we drown?”
39 He got up, rebuked the wind and said to the waves, “Quiet! Be still!” Then the wind died down and it was completely calm.
40 He said to his disciples, “Why are you so afraid? Do you still have no faith?”
41 They were terrified and asked each other, “Who is this? Even the wind and the waves obey him!”
Saturday, December 11, 2010
The Joy of Jesus is all about The Truth
Christ's Intercessory Prayer.
17 Sanctify them through thy truth: thy word is truth. 18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.
The next thing he prayed for for them was that they might be sanctified; not only kept from evil, but made good.
I. Here is the petition (v. 17): Sanctify them through thy truth, through thy word, for thy word is truth; it is true—it is truth itself. He desires they may be sanctified,
1. As Christians. Father, make them holy, and this will be their preservation, 1 Thess. v. 23. Observe here,
(1.) The grace desired—sanctification. The disciples were sanctified, for they were not of the world; yet he prays, Father sanctify them, that is, [1.] "Confirm the work of sanctification in them, strengthen their faith, inflame their good affections, rivet their good resolutions." [2.] "Carry on that good work in them, and continue it; let the light shine more and more." [3.] "Complete it, crown it with the perfection of holiness; sanctify them throughout and to the end." Note, First, It is the prayer of Christ for all that are his that they may be sanctified; because he cannot for shame own them as his, either here or hereafter, either employ them in his work or present them to his Father, if they be not sanctified. Secondly, Those that through grace are sanctified have need to be sanctified more and more. Even disciples must pray for sanctifying grace; for, if he that was the author of the good work be not the finisher of it, we are undone. Not to go forward is to go backward; he that is holy must be holy still, more holy still, pressing forward, soaring upward, as those that have not attained. Thirdly, It is God that sanctifies as well as God that justified, 2 Cor. v. 5. Fourthly, It is an encouragement to us, in our prayers for sanctifying grace, that it is what Christ intercedes for for us.
(2.) The means of conferring this grace—through thy truth, thy word is truth. Not that the Holy One of Israel is hereby limited to means, but in the counsel of peace among other things it was settled and agreed, [1.] That all needful truth should be comprised and summed up in the word of God. Divine revelation, as it now stands in the written word, is not only pure truth without mixture, but entire truth without deficiency. [2.] That this word of truth should be the outward and ordinary means of our sanctification; not of itself, for then it would always sanctify, but as the instrument which the Spirit commonly uses in beginning and carrying on that good work; it is the seed of the new birth (1 Pet. i. 23), and the food of the new life, 1 Pet. ii. 1-2.
17 Sanctify them through thy truth: thy word is truth. 18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.
The next thing he prayed for for them was that they might be sanctified; not only kept from evil, but made good.
I. Here is the petition (v. 17): Sanctify them through thy truth, through thy word, for thy word is truth; it is true—it is truth itself. He desires they may be sanctified,
1. As Christians. Father, make them holy, and this will be their preservation, 1 Thess. v. 23. Observe here,
(1.) The grace desired—sanctification. The disciples were sanctified, for they were not of the world; yet he prays, Father sanctify them, that is, [1.] "Confirm the work of sanctification in them, strengthen their faith, inflame their good affections, rivet their good resolutions." [2.] "Carry on that good work in them, and continue it; let the light shine more and more." [3.] "Complete it, crown it with the perfection of holiness; sanctify them throughout and to the end." Note, First, It is the prayer of Christ for all that are his that they may be sanctified; because he cannot for shame own them as his, either here or hereafter, either employ them in his work or present them to his Father, if they be not sanctified. Secondly, Those that through grace are sanctified have need to be sanctified more and more. Even disciples must pray for sanctifying grace; for, if he that was the author of the good work be not the finisher of it, we are undone. Not to go forward is to go backward; he that is holy must be holy still, more holy still, pressing forward, soaring upward, as those that have not attained. Thirdly, It is God that sanctifies as well as God that justified, 2 Cor. v. 5. Fourthly, It is an encouragement to us, in our prayers for sanctifying grace, that it is what Christ intercedes for for us.
(2.) The means of conferring this grace—through thy truth, thy word is truth. Not that the Holy One of Israel is hereby limited to means, but in the counsel of peace among other things it was settled and agreed, [1.] That all needful truth should be comprised and summed up in the word of God. Divine revelation, as it now stands in the written word, is not only pure truth without mixture, but entire truth without deficiency. [2.] That this word of truth should be the outward and ordinary means of our sanctification; not of itself, for then it would always sanctify, but as the instrument which the Spirit commonly uses in beginning and carrying on that good work; it is the seed of the new birth (1 Pet. i. 23), and the food of the new life, 1 Pet. ii. 1-2.
Friday, December 10, 2010
The Joy of Jesus is Salvation to All
A Prayer for Cleansing
To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, 2.1--0.1 ; 0.12 ; -15.15 after he had gone in to Bath–she'ba.
1 Have mercy upon me, O God,
according to thy loving-kindness:
according unto the multitude of thy tender mercies
blot out my transgressions.
2 Wash me thoroughly from mine iniquity,
and cleanse me from my sin.
3 For I acknowledge my transgressions:
and my sin is ever before me.
4 Against thee, thee only, have I sinned,
and done this evil in thy sight:
that thou mightest be justified when thou speakest,
and be clear when thou judgest. Rom. 3.4
5 Behold, I was shapen in iniquity;
and in sin did my mother conceive me.
6 Behold, thou desirest truth in the inward parts:
and in the hidden part thou shalt make me to know wisdom.
7 Purge me with hyssop, and I shall be clean:
wash me, and I shall be whiter than snow.
8 Make me to hear joy and gladness;
that the bones which thou hast broken may rejoice.
9 Hide thy face from my sins,
and blot out all mine iniquities.
10 Create in me a clean heart, O God;
and renew a right spirit within me.
11 Cast me not away from thy presence;
and take not thy Holy Spirit from me.
12 Restore unto me the joy of thy salvation;
and uphold me with thy free Spirit.
13 Then will I teach transgressors thy ways;
and sinners shall be converted unto thee.
14 Deliver me from bloodguiltiness, O God,
thou God of my salvation:
and my tongue shall sing aloud of thy righteousness.
15 O Lord, open thou my lips;
and my mouth shall show forth thy praise.
16 For thou desirest not sacrifice;
else would I give it:
thou delightest not in burnt offering.
17 The sacrifices of God are a broken spirit:
a broken and a contrite heart, O God,
thou wilt not despise.
18 Do good in thy good pleasure unto Zion:
build thou the walls of Jerusalem.
19 Then shalt thou be pleased with the sacrifices of righteousness,
with burnt offering and whole burnt offering:
then shall they offer bullocks upon thine altar.
To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, 2.1--0.1 ; 0.12 ; -15.15 after he had gone in to Bath–she'ba.
1 Have mercy upon me, O God,
according to thy loving-kindness:
according unto the multitude of thy tender mercies
blot out my transgressions.
2 Wash me thoroughly from mine iniquity,
and cleanse me from my sin.
3 For I acknowledge my transgressions:
and my sin is ever before me.
4 Against thee, thee only, have I sinned,
and done this evil in thy sight:
that thou mightest be justified when thou speakest,
and be clear when thou judgest. Rom. 3.4
5 Behold, I was shapen in iniquity;
and in sin did my mother conceive me.
6 Behold, thou desirest truth in the inward parts:
and in the hidden part thou shalt make me to know wisdom.
7 Purge me with hyssop, and I shall be clean:
wash me, and I shall be whiter than snow.
8 Make me to hear joy and gladness;
that the bones which thou hast broken may rejoice.
9 Hide thy face from my sins,
and blot out all mine iniquities.
10 Create in me a clean heart, O God;
and renew a right spirit within me.
11 Cast me not away from thy presence;
and take not thy Holy Spirit from me.
12 Restore unto me the joy of thy salvation;
and uphold me with thy free Spirit.
13 Then will I teach transgressors thy ways;
and sinners shall be converted unto thee.
14 Deliver me from bloodguiltiness, O God,
thou God of my salvation:
and my tongue shall sing aloud of thy righteousness.
15 O Lord, open thou my lips;
and my mouth shall show forth thy praise.
16 For thou desirest not sacrifice;
else would I give it:
thou delightest not in burnt offering.
17 The sacrifices of God are a broken spirit:
a broken and a contrite heart, O God,
thou wilt not despise.
18 Do good in thy good pleasure unto Zion:
build thou the walls of Jerusalem.
19 Then shalt thou be pleased with the sacrifices of righteousness,
with burnt offering and whole burnt offering:
then shall they offer bullocks upon thine altar.
Thursday, December 9, 2010
The Joy of Jesus is to Grow in Love
"As the Father hath loved me, so I have loved you" (John 15:9). There is no change of theme, only another aspect of it. In the two previous verses the Lord had described three of the consequences of abiding in Him in order to fruitfulness; here, and in the three verses that follow, He names three of the varieties of the fruit home; and it is very striking to note that they are identical with the first three and are given in the same order as those enumerated in Galatians 5:22, where the "fruit of the Spirit" is defined. Here in John 15:9, it is love; in John 15:11, it is joy; while in John 15:12 it is peace—the happy issue of brethren loving one another.
"As the Father hath loved me, so have I loved you." "As the Father loved Him from everlasting, so did He love them; as His Father loved Him with a love of complacency and delight, so did He love them; as the Father loved Him with a special and peculiar affection, with an unchanging, invariable, constant love, which would last forever, in like manner does Christ love His people; and with this He enforces the exhortation which follows" (Dr. John Gill).
"As the Father hath loved me, so have I loved you; continue ye in my love." (John 15:9). Christ’s love to us is unaffected by our changeableness, but our enjoyment of His love depends upon our continuance in it. By this continuance in His love, or abiding in it, as it should be (the Greek word is the same), is meant our actual assurance of it, our reposing in it. No matter how mysterious His dispensations be, no matter how severe the trials through which He causes us to pass, we must never doubt His immeasurable love for us and to us. The measure of His love for us was told out at the Cross, and as He is the same to-day as yesterday, therefore He loves us just as dearly now, every moment, as when He laid down His life for us. To "abide" in His love, then, is to be occupied with it, to count upon it, to be persuaded that nothing shall ever be able to separate us from it. Dwelling upon our poor, fluctuating love for Him, will make us miserable; but having the heart fixed upon His wondrous love, that love which "passeth knowledge," will fill us with praise and thanksgiving. Very blessed but very searching is this. To "abide" in Christ is to abide in His love. Our growth proceeds from love to love.
"As the Father hath loved me, so have I loved you." "As the Father loved Him from everlasting, so did He love them; as His Father loved Him with a love of complacency and delight, so did He love them; as the Father loved Him with a special and peculiar affection, with an unchanging, invariable, constant love, which would last forever, in like manner does Christ love His people; and with this He enforces the exhortation which follows" (Dr. John Gill).
"As the Father hath loved me, so have I loved you; continue ye in my love." (John 15:9). Christ’s love to us is unaffected by our changeableness, but our enjoyment of His love depends upon our continuance in it. By this continuance in His love, or abiding in it, as it should be (the Greek word is the same), is meant our actual assurance of it, our reposing in it. No matter how mysterious His dispensations be, no matter how severe the trials through which He causes us to pass, we must never doubt His immeasurable love for us and to us. The measure of His love for us was told out at the Cross, and as He is the same to-day as yesterday, therefore He loves us just as dearly now, every moment, as when He laid down His life for us. To "abide" in His love, then, is to be occupied with it, to count upon it, to be persuaded that nothing shall ever be able to separate us from it. Dwelling upon our poor, fluctuating love for Him, will make us miserable; but having the heart fixed upon His wondrous love, that love which "passeth knowledge," will fill us with praise and thanksgiving. Very blessed but very searching is this. To "abide" in Christ is to abide in His love. Our growth proceeds from love to love.
Wednesday, December 8, 2010
The Joy of Jesus is Peace
Stilling the Storm
Matt 8:23; Mark 4:35; Luke 8:22
Luke 8:22-25 (web)
Now it happened on one of those days, that he entered into a boat,
himself and his disciples, and he said to them,
"Let’s go over to the other side of the lake."
So they launched out.
But as they sailed, he fell asleep. A wind storm came down on the lake,
and they were taking on dangerous amounts of water.
They came to him, and awoke him, saying, "Master, master, we are dying!"
He awoke, and rebuked the wind and the raging of the water,
and they ceased, and it was calm.
He said to them, "Where is your faith?"
Being afraid they marveled, saying one to another,
"Who is this, then,
that he commands even the winds and the water, and they obey him?"
What does this teach about Jesus?
He is Lord over nature, commanding the wind and sea.
What is an application to the Christian life?
We shouldn't panic when we are following the Lord, regardless of the situation.
"You will keep in perfect peace him whose mind is steadfast, because he trusts in you."Isaiah 26:3
So we say with confidence, "The Lord is my helper; I will not be afraid. What can man do to me?" Heb 13:6
Matt 8:23; Mark 4:35; Luke 8:22
Luke 8:22-25 (web)
Now it happened on one of those days, that he entered into a boat,
himself and his disciples, and he said to them,
"Let’s go over to the other side of the lake."
So they launched out.
But as they sailed, he fell asleep. A wind storm came down on the lake,
and they were taking on dangerous amounts of water.
They came to him, and awoke him, saying, "Master, master, we are dying!"
He awoke, and rebuked the wind and the raging of the water,
and they ceased, and it was calm.
He said to them, "Where is your faith?"
Being afraid they marveled, saying one to another,
"Who is this, then,
that he commands even the winds and the water, and they obey him?"
What does this teach about Jesus?
He is Lord over nature, commanding the wind and sea.
What is an application to the Christian life?
We shouldn't panic when we are following the Lord, regardless of the situation.
"You will keep in perfect peace him whose mind is steadfast, because he trusts in you."Isaiah 26:3
So we say with confidence, "The Lord is my helper; I will not be afraid. What can man do to me?" Heb 13:6
Tuesday, December 7, 2010
The Joy of Jesus is Healing & Hearing
Healing a Deaf Mute
Mark 7:31
Mark 7:31-37 (web)
Again he departed from the borders of Tyre and Sidon,
and came to the sea of Galilee, through the midst of the region of Decapolis.
They brought to him one who was deaf and had an impediment in his speech.
They begged him to lay his hand on him.
He took him aside from the multitude, privately,
and put his fingers into his ears, and he spat, and touched his tongue.
Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened!"
Immediately his ears were opened,
and the impediment of his tongue was released, and he spoke clearly.
He commanded them that they should tell no one,
but the more he commanded them, so much the more widely they proclaimed it.
They were astonished beyond measure, saying,
"He has done all things well. He makes even the deaf hear, and the mute speak!"
What does this reveal about Jesus?
He can make the deaf to hear and mute to speak.
Notes & Applications:
The most closed people are naturally reluctant to seek out Jesus themselves. Others may have to bring them to Jesus. But these others need to come to realize that they can only bring them to the living water. To really become open, this closed person has to have personal contact with Jesus, experiencing his love and empathy. Then he will become open to perceive spiritual truth and give praise to God.
Do you understand how the Word of God applies to you? Is it a natural part of your lifestyle to speak spiritual things to others? If not, then get together with Jesus and let him heal you.
Mark 7:31
Mark 7:31-37 (web)
Again he departed from the borders of Tyre and Sidon,
and came to the sea of Galilee, through the midst of the region of Decapolis.
They brought to him one who was deaf and had an impediment in his speech.
They begged him to lay his hand on him.
He took him aside from the multitude, privately,
and put his fingers into his ears, and he spat, and touched his tongue.
Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened!"
Immediately his ears were opened,
and the impediment of his tongue was released, and he spoke clearly.
He commanded them that they should tell no one,
but the more he commanded them, so much the more widely they proclaimed it.
They were astonished beyond measure, saying,
"He has done all things well. He makes even the deaf hear, and the mute speak!"
What does this reveal about Jesus?
He can make the deaf to hear and mute to speak.
Notes & Applications:
The most closed people are naturally reluctant to seek out Jesus themselves. Others may have to bring them to Jesus. But these others need to come to realize that they can only bring them to the living water. To really become open, this closed person has to have personal contact with Jesus, experiencing his love and empathy. Then he will become open to perceive spiritual truth and give praise to God.
Do you understand how the Word of God applies to you? Is it a natural part of your lifestyle to speak spiritual things to others? If not, then get together with Jesus and let him heal you.
Monday, December 6, 2010
The Joy of Jesus is Love
What success they should have in their prayers: "What you ask, that will I do," John 14:13. And again (John 14:14), "I will do it. You may be sure I will: not only it shall be done, I will see it done, or give orders for the doing of it, but I will do it;" for he has not only the interest of an intercessor, but the power of a sovereign prince, who sits at the right hand of God, the hand of action, and has the doing of all in the kingdom of God. By faith in his name we may have what we will for the asking.
4. For what reason their prayers should speed so well: That the Father may be glorified in the Son. That is, (1.) This they ought to aim at, and have their eye upon, in asking. In this all our desires and prayers should meet as in their centre; to this they must all be directed, that God in Christ may be honoured by our services, and in our salvation. Hallowed be thy name is an answered prayer, and is put first, because, if the heart be sincere in this, it does in a manner consecrate all the other petitions. (2.) This Christ will aim at in granting, and for the sake of this will do what they ask, that hereby the glory of the Father in the Son may be manifested. The wisdom, power, and goodness of God were magnified in the Redeemer when by a power derived from him, and exerted in his name and for his service, his apostles and ministers were enabled to do such great things, both in the proofs of their doctrine and in the successes of it.
4. For what reason their prayers should speed so well: That the Father may be glorified in the Son. That is, (1.) This they ought to aim at, and have their eye upon, in asking. In this all our desires and prayers should meet as in their centre; to this they must all be directed, that God in Christ may be honoured by our services, and in our salvation. Hallowed be thy name is an answered prayer, and is put first, because, if the heart be sincere in this, it does in a manner consecrate all the other petitions. (2.) This Christ will aim at in granting, and for the sake of this will do what they ask, that hereby the glory of the Father in the Son may be manifested. The wisdom, power, and goodness of God were magnified in the Redeemer when by a power derived from him, and exerted in his name and for his service, his apostles and ministers were enabled to do such great things, both in the proofs of their doctrine and in the successes of it.
Sunday, December 5, 2010
The Joy of Jesus is Trusting God
Luke 16:11 If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? (WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)
John 1:12 But all who have received Him, to them--that is, to those who trust in His name--He has given the privilege of becoming children of God; (WEY)
John 2:24 But Jesus didn't trust himself to them, because he knew everyone, (WEB WEY ASV DBY YLT NAS RSV NIV)
John 3:18 He who trusts in Him does not come up for judgement. He who does not trust has already received sentence, because he has not his trust resting on the name of God's only Son. (Root in WEY)
John 5:45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. (KJV DBY WBS)
John 14:1 "Let not your hearts be troubled. Trust in God: trust in me also. (WEY NIV)
John 17:20 "Nor is it for them alone that I make request. It is also for those who trust in me through their teaching; (WEY)
John 1:12 But all who have received Him, to them--that is, to those who trust in His name--He has given the privilege of becoming children of God; (WEY)
John 2:24 But Jesus didn't trust himself to them, because he knew everyone, (WEB WEY ASV DBY YLT NAS RSV NIV)
John 3:18 He who trusts in Him does not come up for judgement. He who does not trust has already received sentence, because he has not his trust resting on the name of God's only Son. (Root in WEY)
John 5:45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. (KJV DBY WBS)
John 14:1 "Let not your hearts be troubled. Trust in God: trust in me also. (WEY NIV)
John 17:20 "Nor is it for them alone that I make request. It is also for those who trust in me through their teaching; (WEY)
Saturday, December 4, 2010
The Joy of Jesus is The most Precious Stone
The Rejected Stone Became the Chief Cornerstone
Psalm 118:22-23 The stone which the builders rejected has become the chief cornerstone. This was the LORD'S doing; it is marvelous in our eyes.
Isaiah 28:16 Therefore thus says the Lord GOD: "Behold, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation; whoever believes will not act hastily.
Matt 21:42-43 Jesus said to them, "Have you never read in the Scriptures: `The stone which the builders rejected has become the chief cornerstone. This was the Lord's doing, and it is marvelous in our eyes'? "Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.
- The "stone" is the Messiah, the "builders" are the Jews.
- The Jews forced Pilate’s hand in crucifying Jesus.
- The rejection of the Jewish Messiah by His own countrymen was the Lord’ doing, and it was planned before the foundation of the world.
- In ancient times the cornerstone was the stone at the corner of two walls that united them. It was the visible corner of the foundation of the building and the starting point of all future building above the foundation. It was the most costly stone because of its beauty and strength. It was also the largest, most solid and carefully constructed stone.
- To cast aside the cornerstone would be to resist any future building on that foundation.
- The Cornerstone was the place where the building was joined and also the place where it rested.
- Jesus was not only the Cornerstone but the "chief" (highest) Cornerstone.
- The stone is mentioned in the Book of Daniel as cut out of the mountains without hands and broken in pieces consuming all kingdoms and becomes a mountain that fills the whole earth.
- The new temple will exceed the former temple in its glory (Hag 2:9).
- In 1 Peter 2:4-10 the apostle Peter gives detail concerning Jesus as the stone.
- In Romans 9:32-33 Paul the apostle speaks about Jesus as the stone.
- The hallel Psalms (Ps 113-118) were sung at various festivals.
- These words were sung by the Jews on the feast of tabernacles, when carrying palm branches in their hands and pouring water on the pavement of the Temple symbolizing Messiah and His kingdom.
- This hymn was also sung by the Jewish children when Christ made his public entry into Jerusalem. (Matt 21:9).
- Jesus sung this farewell hymn with His disciples as He left the Passover for Gethsemane.
- The place which the rejected Jesus now bears in the church, and the honor bestowed upon Him as the head of the church, and the triumph of His gospel in the world, all testify that it is the work of God and it is marvelous in our eyes.
Psalm 118:22-23 The stone which the builders rejected has become the chief cornerstone. This was the LORD'S doing; it is marvelous in our eyes.
Isaiah 28:16 Therefore thus says the Lord GOD: "Behold, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation; whoever believes will not act hastily.
Matt 21:42-43 Jesus said to them, "Have you never read in the Scriptures: `The stone which the builders rejected has become the chief cornerstone. This was the Lord's doing, and it is marvelous in our eyes'? "Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.
- The "stone" is the Messiah, the "builders" are the Jews.
- The Jews forced Pilate’s hand in crucifying Jesus.
- The rejection of the Jewish Messiah by His own countrymen was the Lord’ doing, and it was planned before the foundation of the world.
- In ancient times the cornerstone was the stone at the corner of two walls that united them. It was the visible corner of the foundation of the building and the starting point of all future building above the foundation. It was the most costly stone because of its beauty and strength. It was also the largest, most solid and carefully constructed stone.
- To cast aside the cornerstone would be to resist any future building on that foundation.
- The Cornerstone was the place where the building was joined and also the place where it rested.
- Jesus was not only the Cornerstone but the "chief" (highest) Cornerstone.
- The stone is mentioned in the Book of Daniel as cut out of the mountains without hands and broken in pieces consuming all kingdoms and becomes a mountain that fills the whole earth.
- The new temple will exceed the former temple in its glory (Hag 2:9).
- In 1 Peter 2:4-10 the apostle Peter gives detail concerning Jesus as the stone.
- In Romans 9:32-33 Paul the apostle speaks about Jesus as the stone.
- The hallel Psalms (Ps 113-118) were sung at various festivals.
- These words were sung by the Jews on the feast of tabernacles, when carrying palm branches in their hands and pouring water on the pavement of the Temple symbolizing Messiah and His kingdom.
- This hymn was also sung by the Jewish children when Christ made his public entry into Jerusalem. (Matt 21:9).
- Jesus sung this farewell hymn with His disciples as He left the Passover for Gethsemane.
- The place which the rejected Jesus now bears in the church, and the honor bestowed upon Him as the head of the church, and the triumph of His gospel in the world, all testify that it is the work of God and it is marvelous in our eyes.
The Joy of Jesus is more than Life
New International Version (©1984)
Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me.
New Living Translation (©2007)
Jesus told him, "I am the way, the truth, and the life. No one can come to the Father except through me.
English Standard Version (©2001)
Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.
New American Standard Bible (©1995)
Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father but through Me.
International Standard Version (©2008)
Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through me.
GOD'S WORD® Translation (©1995)
Jesus answered him, "I am the way, the truth, and the life. No one goes to the Father except through me.
King James Bible
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
American King James Version
Jesus said to him, I am the way, the truth, and the life: no man comes to the Father, but by me.
American Standard Version
Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me.
Bible in Basic English
Jesus said to him, I am the true and living way: no one comes to the Father but by me.
Douay-Rheims Bible
Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.
Darby Bible Translation
Jesus says to him, I am the way, and the truth, and the life. No one comes to the Father unless by me.
English Revised Version
Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me.
Webster's Bible Translation
Jesus saith to him, I am the way, and the truth, and the life: no man cometh to the Father, but by me.
Weymouth New Testament
"I am the Way," replied Jesus, "and the Truth and the Life. No one comes to the Father except through me.
World English Bible
Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
Young's Literal Translation
Jesus saith to him, 'I am the way, and the truth, and the life, no one doth come unto the Father, if not through me;
Barnes' Notes on the Bible
I am the way - See Isaiah 35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See John 6:68; "Thou hast the words of eternal life;" 1 Peter 2:21; "Christ - suffered for us, leaving us an example that ye should follow his steps;" Hebrews 9:8-9.
The truth - The source of truth, or he who originates and communicates truth for the salvation of men. Truth is a representation of things as they are. The life, the purity, and the teaching of Jesus Christ was the most complete and perfect representation of the things of the eternal world that has been or can be presented to man. The ceremonies of the Jews were shadows; the life of Jesus was the truth. The opinions of men are fancy, but the doctrines of Jesus were nothing more than a representation of facts as they exist in the government of God. It is implied in this, also, that Jesus was the fountain of all truth; that by his inspiration the prophets spoke, and that by him all truth is communicated to men. See the notes at John 1:17.
The life - See John 11:25, and the notes at John 1:4.
No man cometh to the Father but by me - To come to the Father is to obtain his favor, to have access to his throne by prayer, and finally to enter his kingdom. No man can obtain any of these things except by the merits of the Lord Jesus Christ. By coming by him is meant coming in his name and depending on his merits. We are ignorant, and he alone can guide us. We are sinful, and it is only by his merits that we can be pardoned. We are blind, and he only can enlighten us. God has appointed him as the Mediator, and has ordained that all blessings shall descend to this world through him. Hence he has put the world under his control; has given the affairs of men into his hand, and has appointed him to dispense whatever may be necessary for our peace, pardon, and salvation, Acts 4:12; Acts 5:31.
Clarke's Commentary on the Bible
I am the Way - That leads so the Father: - the Truth that teaches the knowledge of God, and directs in the way: - the Life that animates all those who seek and serve him, and which is to be enjoyed eternally at the end of the way.
Christ is the Way:
1. By his doctrine, John 6:68.
2. By his example, 1 Peter 2:21.
3. By his sacrifice, Hebrews 9:8, Hebrews 9:9.
4. By his Spirit, John 16:13.
He is the Truth:
1. In opposition to all false religions.
2. To the Mosaic law, which was only the shadow, not the truth or substance, of the good things which were to come. And
3. In respect to all the promises of God, 2 Corinthians 1:20.
He is the Life, both in grace and glory; the life that not only saves from death, but destroys it.
No man cometh unto the Father - By any other doctrine, by any other merit, or by any other intercession than mine.
Gill's Exposition of the Entire Bible
Jesus saith unto him, I am the way,.... Our Lord takes the opportunity of this discourse about the place he was going to, and the way unto it, more fully to instruct his disciples concerning himself, saying, "I am the way"; Christ is not merely the way, as he goes before his people as an example; or merely as a prophet, pointing out unto them by his doctrine the way of salvation; but he is the way of salvation itself by his obedience and sacrifice; nor is there any other; he is the way of his Father's appointing, and which is entirely agreeable to the perfections of God, and suitable to the case and condition of sinners; he is the way to all the blessings of the covenant of grace; and he is the right way into a Gospel church state here; no one comes rightly into a church of Christ but by faith in him; and he is the way to heaven: he is entered into it himself by his own blood, and has opened the way to it through himself for his people: he adds,
the truth he is not only true, but truth itself: this may regard his person and character; he is the true God, and eternal life; truly and really man; as a prophet he taught the way of God in truth; as a priest, he is a faithful, as well as a merciful one, true and faithful to him that appointed him; and as a King, just and true are all his ways and administrations: he is the sum and substance of all the truths of the Gospel; they are all full of him, and centre in him; and he is the truth of all the types and shadows, promises and prophecies of the Old Testament; they have all their accomplishment in him; and he is the true way, in opposition to all false ones of man's devising. And this phrase seems to be opposed to a notion of the Jews, that the law was the true way of life, and who confined truth to the law. They have a saying (r), that , "Moses and his law are the truth"; this they make Korah and his company say in hell. That the law of Moses was truth, is certain; but it is too strong an expression to say of Moses himself, that he was truth; but well agrees with Christ, by whom grace and truth came in opposition to Moses, by whom came the law: but when they say (s), , "there is no truth but the law", they do not speak truth. More truly do they speak, when, in answer to that question, , "what is truth?" it is said, that he is the living God, and King of the world (t), characters that well agree with Christ.
And the life: Christ is the author and giver of life, natural, spiritual, and eternal; or he is the way of life, or "the living way"; in opposition to the law, which was so far from being the way of life, that it was the ministration of condemnation and death: he always, and ever will be the way; all in this way live, none ever die; and it is a way that leads to eternal life: and to conclude all the epithets in one sentence, Christ is the true way to eternal life It is added by way of explanation of him, as the way,
no man cometh unto the Father but by me; Christ is the only way of access unto the Father; there is no coming to God as an absolute God, not upon the foot of the covenant of works, nor without a Mediator; and the only Mediator between God and man is Christ: he introduces and presents the persons and services of his people to his Father, and gives them acceptance with him.
(r) T. Bab. Bava Bathra. fol. 74. 1. Bemidbar Rabba, fol. 223. 2.((s) Hieros. Roshhashanah, fol. 59. 1. Praefat. Echa Rabbati, fol. 36. 2.((t) Ib. Sanhedrin, fol. 18. 1.
Vincent's Word Studies
I am the way
The disciples are engrossed with the thought of separation from Jesus. To Thomas, ignorance of whither Jesus is going involves ignorance of the way. "Therefore, with loving condescension the figure is taken up, and they are assured that He is Himself, if we may so speak, this distance to be traversed" (Milligan and Moulton). All along the course to the Father's house they are still with Him.
The truth
As being the perfect revelation of God the Father: combining in Himself and manifesting all divine reality, whether in the being, the law, or the character of God. He embodies what men ought to know and believe of God; what they should do as children of God, and what they should be.
The life
Not only life in the future world. He is "the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death" (Meyer). "He that believeth on the Son hath everlasting life." Compare Colossians 3:4; John 6:50, John 6:51; John 11:25, John 11:26.
"I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for" (Thomas a Kempis, "Imitation of Christ," iii., 56). On ζωή, life, see on John 1:4.
Unto the Father
The end of the way.
Geneva Study Bible
Jesus saith unto him, I am {d} the way, the truth, and the life: no man cometh unto the Father, but by me.
(d) This saying shows unto us the nature, the will, and office of Christ.
People's New Testament
14:6 I am the way, and the truth, and the life. This is said in reply to Thomas. Without him there would be no Way revealed; no divine and saving truth, no immortal life.
No man cometh unto the Father, but by me. Not only can no one enter the Father's house without him, but no man can come to the Father on earth so as to enjoy his favor. There is no other name given under heaven among men whereby we must be saved (Ac 4:12).
Wesley's Notes
14:6 To the question concerning the way, he answers, I am the way. To the question concerning knowledge, he answers, I am the truth. To the question whither, I am the life. The first is treated of in this verse ; the second, Joh 14:7 - 17; the third, 14:18, and c.
Matthew Henry's Concise Commentary
14:1-11 Here are three words, upon any of which stress may be laid. Upon the word troubled. Be not cast down and disquieted. The word heart. Let your heart be kept with full trust in God. The word your. However others are overwhelmed with the sorrows of this present time, be not you so. Christ's disciples, more than others, should keep their minds quiet, when everything else is unquiet. Here is the remedy against this trouble of mind, Believe. By believing in Christ as the Mediator between God and man, we gain comfort. The happiness of heaven is spoken of as in a father's house. There are many mansions, for there are many sons to be brought to glory. Mansions are lasting dwellings. Christ will be the Finisher of that of which he is the Author or Beginner; if he have prepared the place for us, he will prepare us for it. Christ is the sinner's Way to the Father and to heaven, in his person as God manifest in the flesh, in his atoning sacrifice, and as our Advocate. He is the Truth, as fulfilling all the prophecies of a Saviour; believing which, sinners come by him the Way. He is the Life, by whose life-giving Spirit the dead in sin are quickened. Nor can any man draw nigh God as a Father, who is not quickened by Him as the Life, and taught by Him as the Truth, to come by Him as the Way. By Christ, as the Way, our prayers go to God, and his blessings come to us; this is the Way that leads to rest, the good old Way. He is the Resurrection and the Life. All that saw Christ by faith, saw the Father in Him. In the light of Christ's doctrine, they saw God as the Father of lights; and in Christ's miracles, they saw God as the God of power. The holiness of God shone in the spotless purity of Christ's life. We are to believe the revelation of God to man in Christ; for the works of the Redeemer show forth his own glory, and God in him.
John 1:4 In him was life, and that life was the light of men.
John 1:14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.
John 1:17 For the law was given through Moses; grace and truth came through Jesus Christ.
John 10:9 I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture.
John 11:25 Jesus said to her, "I am the resurrection and the life. He who believes in me will live, even though he dies;
Acts 9:2 and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem.
Romans 5:2 through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God.
Ephesians 2:18 For through him we both have access to the Father by one Spirit.
Hebrews 9:8 The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing.
Hebrews 10:20 by a new and living way opened for us through the curtain, that is, his body,
1 John 5:20 We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true--even in his Son Jesus Christ. He is the true God and eternal life.
New International Version ©1984 by Biblica
Except Replied Says Truth Unless
Except Jesus Life Truth Unless True. Way
Except Jesus Life Truth Unless True. Way
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
I am. 10:9 Isa 35:8,9 Mt 11:27 Ac 4:12 Ro 5:2 Eph 2:18 Heb 7:25 Heb 9:8 10:19-22 1Pe 1:21
the truth. 1:14,17 8:32 15:1 18:37 Ro 15:8,9 2Co 1:19,20 Col 2:9,17 1Jo 1:8 5:6,20 Re 1:5 3:7,14 19:11
the life. 19 1:4 5:21,25-29 6:33,51,57,68 8:51 10:28 11:25,26 17:2,3 Ac 3:15 Ro 5:21 1Co 15:45 Col 3:4 1Jo 1:1,2 5:11,12 Re 22:1,17
no. 10:7,9 Ac 4:12 Ro 15:16 1Pe 2:4 3:18 1Jo 2:23 2Jo 1:9 Re 5:8,9 Re 7:9-17 13:7,8 20:15
Bible Gateway: John Chapter 14 Verse 6 NIV ESV NKJV NLT KJV Message Amplified
Alphabetical: am and answered but comes except Father him I Jesus life me No one said the through to truth way
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Online Bible
Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me.
New Living Translation (©2007)
Jesus told him, "I am the way, the truth, and the life. No one can come to the Father except through me.
English Standard Version (©2001)
Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.
New American Standard Bible (©1995)
Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father but through Me.
International Standard Version (©2008)
Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through me.
GOD'S WORD® Translation (©1995)
Jesus answered him, "I am the way, the truth, and the life. No one goes to the Father except through me.
King James Bible
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
American King James Version
Jesus said to him, I am the way, the truth, and the life: no man comes to the Father, but by me.
American Standard Version
Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me.
Bible in Basic English
Jesus said to him, I am the true and living way: no one comes to the Father but by me.
Douay-Rheims Bible
Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.
Darby Bible Translation
Jesus says to him, I am the way, and the truth, and the life. No one comes to the Father unless by me.
English Revised Version
Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me.
Webster's Bible Translation
Jesus saith to him, I am the way, and the truth, and the life: no man cometh to the Father, but by me.
Weymouth New Testament
"I am the Way," replied Jesus, "and the Truth and the Life. No one comes to the Father except through me.
World English Bible
Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
Young's Literal Translation
Jesus saith to him, 'I am the way, and the truth, and the life, no one doth come unto the Father, if not through me;
Barnes' Notes on the Bible
I am the way - See Isaiah 35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See John 6:68; "Thou hast the words of eternal life;" 1 Peter 2:21; "Christ - suffered for us, leaving us an example that ye should follow his steps;" Hebrews 9:8-9.
The truth - The source of truth, or he who originates and communicates truth for the salvation of men. Truth is a representation of things as they are. The life, the purity, and the teaching of Jesus Christ was the most complete and perfect representation of the things of the eternal world that has been or can be presented to man. The ceremonies of the Jews were shadows; the life of Jesus was the truth. The opinions of men are fancy, but the doctrines of Jesus were nothing more than a representation of facts as they exist in the government of God. It is implied in this, also, that Jesus was the fountain of all truth; that by his inspiration the prophets spoke, and that by him all truth is communicated to men. See the notes at John 1:17.
The life - See John 11:25, and the notes at John 1:4.
No man cometh to the Father but by me - To come to the Father is to obtain his favor, to have access to his throne by prayer, and finally to enter his kingdom. No man can obtain any of these things except by the merits of the Lord Jesus Christ. By coming by him is meant coming in his name and depending on his merits. We are ignorant, and he alone can guide us. We are sinful, and it is only by his merits that we can be pardoned. We are blind, and he only can enlighten us. God has appointed him as the Mediator, and has ordained that all blessings shall descend to this world through him. Hence he has put the world under his control; has given the affairs of men into his hand, and has appointed him to dispense whatever may be necessary for our peace, pardon, and salvation, Acts 4:12; Acts 5:31.
Clarke's Commentary on the Bible
I am the Way - That leads so the Father: - the Truth that teaches the knowledge of God, and directs in the way: - the Life that animates all those who seek and serve him, and which is to be enjoyed eternally at the end of the way.
Christ is the Way:
1. By his doctrine, John 6:68.
2. By his example, 1 Peter 2:21.
3. By his sacrifice, Hebrews 9:8, Hebrews 9:9.
4. By his Spirit, John 16:13.
He is the Truth:
1. In opposition to all false religions.
2. To the Mosaic law, which was only the shadow, not the truth or substance, of the good things which were to come. And
3. In respect to all the promises of God, 2 Corinthians 1:20.
He is the Life, both in grace and glory; the life that not only saves from death, but destroys it.
No man cometh unto the Father - By any other doctrine, by any other merit, or by any other intercession than mine.
Gill's Exposition of the Entire Bible
Jesus saith unto him, I am the way,.... Our Lord takes the opportunity of this discourse about the place he was going to, and the way unto it, more fully to instruct his disciples concerning himself, saying, "I am the way"; Christ is not merely the way, as he goes before his people as an example; or merely as a prophet, pointing out unto them by his doctrine the way of salvation; but he is the way of salvation itself by his obedience and sacrifice; nor is there any other; he is the way of his Father's appointing, and which is entirely agreeable to the perfections of God, and suitable to the case and condition of sinners; he is the way to all the blessings of the covenant of grace; and he is the right way into a Gospel church state here; no one comes rightly into a church of Christ but by faith in him; and he is the way to heaven: he is entered into it himself by his own blood, and has opened the way to it through himself for his people: he adds,
the truth he is not only true, but truth itself: this may regard his person and character; he is the true God, and eternal life; truly and really man; as a prophet he taught the way of God in truth; as a priest, he is a faithful, as well as a merciful one, true and faithful to him that appointed him; and as a King, just and true are all his ways and administrations: he is the sum and substance of all the truths of the Gospel; they are all full of him, and centre in him; and he is the truth of all the types and shadows, promises and prophecies of the Old Testament; they have all their accomplishment in him; and he is the true way, in opposition to all false ones of man's devising. And this phrase seems to be opposed to a notion of the Jews, that the law was the true way of life, and who confined truth to the law. They have a saying (r), that , "Moses and his law are the truth"; this they make Korah and his company say in hell. That the law of Moses was truth, is certain; but it is too strong an expression to say of Moses himself, that he was truth; but well agrees with Christ, by whom grace and truth came in opposition to Moses, by whom came the law: but when they say (s), , "there is no truth but the law", they do not speak truth. More truly do they speak, when, in answer to that question, , "what is truth?" it is said, that he is the living God, and King of the world (t), characters that well agree with Christ.
And the life: Christ is the author and giver of life, natural, spiritual, and eternal; or he is the way of life, or "the living way"; in opposition to the law, which was so far from being the way of life, that it was the ministration of condemnation and death: he always, and ever will be the way; all in this way live, none ever die; and it is a way that leads to eternal life: and to conclude all the epithets in one sentence, Christ is the true way to eternal life It is added by way of explanation of him, as the way,
no man cometh unto the Father but by me; Christ is the only way of access unto the Father; there is no coming to God as an absolute God, not upon the foot of the covenant of works, nor without a Mediator; and the only Mediator between God and man is Christ: he introduces and presents the persons and services of his people to his Father, and gives them acceptance with him.
(r) T. Bab. Bava Bathra. fol. 74. 1. Bemidbar Rabba, fol. 223. 2.((s) Hieros. Roshhashanah, fol. 59. 1. Praefat. Echa Rabbati, fol. 36. 2.((t) Ib. Sanhedrin, fol. 18. 1.
Vincent's Word Studies
I am the way
The disciples are engrossed with the thought of separation from Jesus. To Thomas, ignorance of whither Jesus is going involves ignorance of the way. "Therefore, with loving condescension the figure is taken up, and they are assured that He is Himself, if we may so speak, this distance to be traversed" (Milligan and Moulton). All along the course to the Father's house they are still with Him.
The truth
As being the perfect revelation of God the Father: combining in Himself and manifesting all divine reality, whether in the being, the law, or the character of God. He embodies what men ought to know and believe of God; what they should do as children of God, and what they should be.
The life
Not only life in the future world. He is "the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death" (Meyer). "He that believeth on the Son hath everlasting life." Compare Colossians 3:4; John 6:50, John 6:51; John 11:25, John 11:26.
"I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for" (Thomas a Kempis, "Imitation of Christ," iii., 56). On ζωή, life, see on John 1:4.
Unto the Father
The end of the way.
Geneva Study Bible
Jesus saith unto him, I am {d} the way, the truth, and the life: no man cometh unto the Father, but by me.
(d) This saying shows unto us the nature, the will, and office of Christ.
People's New Testament
14:6 I am the way, and the truth, and the life. This is said in reply to Thomas. Without him there would be no Way revealed; no divine and saving truth, no immortal life.
No man cometh unto the Father, but by me. Not only can no one enter the Father's house without him, but no man can come to the Father on earth so as to enjoy his favor. There is no other name given under heaven among men whereby we must be saved (Ac 4:12).
Wesley's Notes
14:6 To the question concerning the way, he answers, I am the way. To the question concerning knowledge, he answers, I am the truth. To the question whither, I am the life. The first is treated of in this verse ; the second, Joh 14:7 - 17; the third, 14:18, and c.
Matthew Henry's Concise Commentary
14:1-11 Here are three words, upon any of which stress may be laid. Upon the word troubled. Be not cast down and disquieted. The word heart. Let your heart be kept with full trust in God. The word your. However others are overwhelmed with the sorrows of this present time, be not you so. Christ's disciples, more than others, should keep their minds quiet, when everything else is unquiet. Here is the remedy against this trouble of mind, Believe. By believing in Christ as the Mediator between God and man, we gain comfort. The happiness of heaven is spoken of as in a father's house. There are many mansions, for there are many sons to be brought to glory. Mansions are lasting dwellings. Christ will be the Finisher of that of which he is the Author or Beginner; if he have prepared the place for us, he will prepare us for it. Christ is the sinner's Way to the Father and to heaven, in his person as God manifest in the flesh, in his atoning sacrifice, and as our Advocate. He is the Truth, as fulfilling all the prophecies of a Saviour; believing which, sinners come by him the Way. He is the Life, by whose life-giving Spirit the dead in sin are quickened. Nor can any man draw nigh God as a Father, who is not quickened by Him as the Life, and taught by Him as the Truth, to come by Him as the Way. By Christ, as the Way, our prayers go to God, and his blessings come to us; this is the Way that leads to rest, the good old Way. He is the Resurrection and the Life. All that saw Christ by faith, saw the Father in Him. In the light of Christ's doctrine, they saw God as the Father of lights; and in Christ's miracles, they saw God as the God of power. The holiness of God shone in the spotless purity of Christ's life. We are to believe the revelation of God to man in Christ; for the works of the Redeemer show forth his own glory, and God in him.
John 1:4 In him was life, and that life was the light of men.
John 1:14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.
John 1:17 For the law was given through Moses; grace and truth came through Jesus Christ.
John 10:9 I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture.
John 11:25 Jesus said to her, "I am the resurrection and the life. He who believes in me will live, even though he dies;
Acts 9:2 and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem.
Romans 5:2 through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God.
Ephesians 2:18 For through him we both have access to the Father by one Spirit.
Hebrews 9:8 The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing.
Hebrews 10:20 by a new and living way opened for us through the curtain, that is, his body,
1 John 5:20 We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true--even in his Son Jesus Christ. He is the true God and eternal life.
New International Version ©1984 by Biblica
Except Replied Says Truth Unless
Except Jesus Life Truth Unless True. Way
Except Jesus Life Truth Unless True. Way
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
I am. 10:9 Isa 35:8,9 Mt 11:27 Ac 4:12 Ro 5:2 Eph 2:18 Heb 7:25 Heb 9:8 10:19-22 1Pe 1:21
the truth. 1:14,17 8:32 15:1 18:37 Ro 15:8,9 2Co 1:19,20 Col 2:9,17 1Jo 1:8 5:6,20 Re 1:5 3:7,14 19:11
the life. 19 1:4 5:21,25-29 6:33,51,57,68 8:51 10:28 11:25,26 17:2,3 Ac 3:15 Ro 5:21 1Co 15:45 Col 3:4 1Jo 1:1,2 5:11,12 Re 22:1,17
no. 10:7,9 Ac 4:12 Ro 15:16 1Pe 2:4 3:18 1Jo 2:23 2Jo 1:9 Re 5:8,9 Re 7:9-17 13:7,8 20:15
Bible Gateway: John Chapter 14 Verse 6 NIV ESV NKJV NLT KJV Message Amplified
Alphabetical: am and answered but comes except Father him I Jesus life me No one said the through to truth way
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Online Bible
Friday, December 3, 2010
The Joy of Jesus is Meeting Needs
New International Version (©1984)
And my God will meet all your needs according to his glorious riches in Christ Jesus.
New Living Translation (©2007)
And this same God who takes care of me will supply all your needs from his glorious riches, which have been given to us in Christ Jesus.
English Standard Version (©2001)
And my God will supply every need of yours according to his riches in glory in Christ Jesus.
New American Standard Bible (©1995)
And my God will supply all your needs according to His riches in glory in Christ Jesus.
International Standard Version (©2008)
And my God will fully supply your every need according to his glorious riches in the Messiah Jesus.
GOD'S WORD® Translation (©1995)
My God will richly fill your every need in a glorious way through Christ Jesus.
King James Bible
But my God shall supply all your need according to his riches in glory by Christ Jesus.
American King James Version
But my God shall supply all your need according to his riches in glory by Christ Jesus.
American Standard Version
And my God shall supply every need of yours according to his riches in glory in Christ Jesus.
Bible in Basic English
And my God will give you all you have need of from the wealth of his glory in Christ Jesus.
Douay-Rheims Bible
And may my God supply all your want, according to his riches in glory in Christ Jesus.
Darby Bible Translation
But my God shall abundantly supply all your need according to his riches in glory in Christ Jesus.
English Revised Version
And my God shall fulfill every need of yours according to his riches in glory in Christ Jesus.
Webster's Bible Translation
But my God will supply all your need according to his riches in glory by Christ Jesus.
Weymouth New Testament
But my God--so great is His wealth of glory in Christ Jesus--will fully supply every need of yours.
World English Bible
My God will supply every need of yours according to his riches in glory in Christ Jesus.
Young's Literal Translation
and my God shall supply all your need, according to His riches in glory in Christ Jesus;
Barnes' Notes on the Bible
But my God shall supply all your need - That is, "You have shown your regard for me as a friend of God, by sending to me in my distress, and I have confidence that, in return for all this, God will supply all your needs, when you are in circumstances of necessity." Paul's confidence in this seems not to have been founded on any express revelation; but on the general principle that God would regard their offering with favor. Nothing is lost, even in the present life, by doing good. In thousands of instances it is abundantly repaid. The benevolent are not usually poor; and if they are, God often raises up for them benefactions, and sends supplies in a manner as unexpected, and hearing proofs of divine interposition as decided, as when supplies were sent by the ravens to the prophet.
According to his riches in glory - see the notes, Ephesians 3:16. The word "riches" here means, His abundant fullness; His possessing all things; His inexhaustible ability to supply their needs. The phrase "in glory," is probably to he connected with the following phrase, "in Christ Jesus;" and means that the method of imparting supplies to people was through Jesus Christ, and was a glorious method; or, that it was done in a glorious manner. It is such an expression as Paul is accustomed to use, when speaking of what God does. He is not satisfied with saying simply that it is so; but connects with it the idea that whatever God does is done in a way worthy of himself, and so as to illustrate his own perfections.
In Christ Jesus - By the medium of Christ; or through him. All the favors that Paul expected for himself, or his fellow-men, he believed would be conferred through the Redeemer. Even the supply of our temporal needs comes to us through the Saviour. Were it not for the atonement, there is no more reason to suppose that blessings would be conferred upon people than that they would be on fallen angels. For them no atonement has been made; and at the hand of justice they have received only wretchedness and woe.
Clarke's Commentary on the Bible
My God shall supply all your need - As you have given to me in my distress, God will never suffer you to want without raising up help to you, as he raised you up for help to me.
According to his riches - His fullness is infinite; and through Christ, whose followers we are, he will dispense every requisite blessing of providence, grace, and glory, to you.
Gill's Exposition of the Entire Bible
But my God shall supply all your need,.... Or "fulfil all your need": the Jews, when they would comfort any, under the loss of any worldly enjoyment, used to say, , "God fulfil", or "will fulfil thy need" (f). The Vulgate Latin, Syriac, and Arabic versions, read these words as a wish or prayer, "but may my God supply" or "fulfil all your need"; I am not able to make you any returns, but I pray that my God would recompence it to you, that as you have supplied my want, he would supply all yours; but we with others, and as the Ethiopic version, read, "shall" or "will supply"; as an assertion by way of promise, though he could not, yet his God would; he who was his God, not only as the God of nature and providence, or as the God of the Israelites, but as the God of all grace; who had loved him as such, had chosen, adopted, regenerated, and sanctified him; who was his God in Christ, and by virtue of the covenant of grace, and which was made known in the effectual calling; whose ambassador he was, and whom he had faithfully served in the Gospel of his Son; this God, who had been his God, was and would be so unto death, in whom he had an interest, and because he had an interest in him, and was thus related to him, be firmly believed, and fully assures these saints, that he would supply their wants who had been so careful of him: believers, though they need nothing as considered in Christ, being complete and filled full in him, having in him all grace, and all spiritual blessings, and under believing views of this at times, see themselves complete and wanting nothing; yet, in themselves, they are poor and needy, and often want fresh discoveries of the love of God to them, fresh supplies of grace from Christ, stand in need of more light from him, and to be quickened according to his word; they want fresh supplies of strength from him answerable to the service and work they are daily called to; and as their trials and afflictions abound, they have need of renewed comfort to support under them; and have also need of fresh manifestations and applications of pardoning grace to their souls, and fresh views of the righteousness of Christ, as their justifying righteousness before God; and, in a word, need daily food for their souls as for their bodies: now God, who is also their God, is able and willing to supply their wants; and he does so, he withholds no good thing from them, nor do they want any good thing needful for them, for he supplies "all" their need; and this they may expect, since he is the God of all grace, and a fulness of grace is in his Son; and this grace is sufficient for them, and a supply of it is given them by the Spirit,
according to his riches; God is rich not only in the perfections of his nature, which are inconceivable and incommunicable; and in the works of his hands, of creation and providence, the whole earth is full of his riches, Psalm 104:24, and according to these riches of his goodness he supplies the wants of all creatures living; but he is also rich in grace and mercy, Ephesians 2:4, and it is according to the riches of his grace he supplies the spiritual wants of his people, and he does it like himself, according to the riches he has; he gives all things richly to enjoy, plenteously and abundantly:
in glory: in a glorious manner, so as to show himself glorious, and make his people so, to the glory of his rich grace; and "with glory", as it may be rendered, with eternal glory; he will not only give grace here, and more of it as is needful, according to the abundance of it in himself and in his Son, but glory hereafter: and all
by Christ Jesus; and through him, who is full of grace and truth; who is the Mediator in whom the fulness of it lies, and through whose hands, and by whom, it is communicated to the saints: or "with Christ Jesus"; along with him God gives all things freely, all things pertaining to life and godliness: or "for the sake of Christ Jesus"; not for any worth or merit in men, but for the sake of Christ, in whom they are accepted, and on whose account respect is had to their persons, and so to their wants,
(f) T. Bab. Betacot, fol. 16. 2. Debarim Rabba, sect. 4. fol. 239. 4.
Vincent's Word Studies
In glory
This is differently connected by expositors. Some with riches, as A.V. and Rev. Others with shall supply, but with different explanations, as, shall supply your need with glory: in a glorious way: by placing you in glory. It is better to construe with shall supply, and to explain in glory as the element and instrument of the supply. The need shall be supplied in glory and by glory; by placing you in glory where you shall be partakers of glory.
Geneva Study Bible
But my God shall supply all your need according to his riches in glory by Christ Jesus.
People's New Testament
4:19 My God shall supply all your need. Since you do not forget the needs of his servants, he will not forget yours.
Wesley's Notes
4:19 All your need - As ye have mine. According to his riches in glory - In his abundant, eternal glory.
Jamieson-Fausset-Brown Bible Commentary
19. my-Paul calls God here "my God," to imply that God would reward their bounty to His servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" (2Co 9:8), even as they had "fully" supplied his "need" (Php 4:16, 18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return.
according to his riches-The measure of His supply to you will be the immeasurable "riches of His grace" (Eph 1:7).
in glory-These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need."
by Christ Jesus-by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.
Matthew Henry's Concise Commentary
4:10-19 It is a good work to succour and help a good minister in trouble. The nature of true Christian sympathy, is not only to feel concern for our friends in their troubles, but to do what we can to help them. The apostle was often in bonds, imprisonments, and necessities; but in all, he learned to be content, to bring his mind to his condition, and make the best of it. Pride, unbelief, vain hankering after something we have not got, and fickle disrelish of present things, make men discontented even under favourable circumstances. Let us pray for patient submission and hope when we are abased; for humility and a heavenly mind when exalted. It is a special grace to have an equal temper of mind always. And in a low state not to lose our comfort in God, nor distrust his providence, nor take any wrong course for our own supply. In a prosperous condition not to be proud, or secure, or worldly. This is a harder lesson than the other; for the temptations of fulness and prosperity are more than those of affliction and want. The apostle had no design to urge them to give more, but to encourage such kindness as will meet a glorious reward hereafter. Through Christ we have grace to do what is good, and through him we must expect the reward; and as we have all things by him, let us do all things for him, and to his glory.
Psalm 23:1 A psalm of David. The LORD is my shepherd, I shall not be in want.
Matthew 6:32 For the pagans run after all these things, and your heavenly Father knows that you need them.
Romans 2:4 Or do you show contempt for the riches of his kindness, tolerance and patience, not realizing that God's kindness leads you toward repentance?
2 Corinthians 9:8 And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work.
Philippians 4:7 And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.
New International Version ©1984 by B
And my God will meet all your needs according to his glorious riches in Christ Jesus.
New Living Translation (©2007)
And this same God who takes care of me will supply all your needs from his glorious riches, which have been given to us in Christ Jesus.
English Standard Version (©2001)
And my God will supply every need of yours according to his riches in glory in Christ Jesus.
New American Standard Bible (©1995)
And my God will supply all your needs according to His riches in glory in Christ Jesus.
International Standard Version (©2008)
And my God will fully supply your every need according to his glorious riches in the Messiah Jesus.
GOD'S WORD® Translation (©1995)
My God will richly fill your every need in a glorious way through Christ Jesus.
King James Bible
But my God shall supply all your need according to his riches in glory by Christ Jesus.
American King James Version
But my God shall supply all your need according to his riches in glory by Christ Jesus.
American Standard Version
And my God shall supply every need of yours according to his riches in glory in Christ Jesus.
Bible in Basic English
And my God will give you all you have need of from the wealth of his glory in Christ Jesus.
Douay-Rheims Bible
And may my God supply all your want, according to his riches in glory in Christ Jesus.
Darby Bible Translation
But my God shall abundantly supply all your need according to his riches in glory in Christ Jesus.
English Revised Version
And my God shall fulfill every need of yours according to his riches in glory in Christ Jesus.
Webster's Bible Translation
But my God will supply all your need according to his riches in glory by Christ Jesus.
Weymouth New Testament
But my God--so great is His wealth of glory in Christ Jesus--will fully supply every need of yours.
World English Bible
My God will supply every need of yours according to his riches in glory in Christ Jesus.
Young's Literal Translation
and my God shall supply all your need, according to His riches in glory in Christ Jesus;
Barnes' Notes on the Bible
But my God shall supply all your need - That is, "You have shown your regard for me as a friend of God, by sending to me in my distress, and I have confidence that, in return for all this, God will supply all your needs, when you are in circumstances of necessity." Paul's confidence in this seems not to have been founded on any express revelation; but on the general principle that God would regard their offering with favor. Nothing is lost, even in the present life, by doing good. In thousands of instances it is abundantly repaid. The benevolent are not usually poor; and if they are, God often raises up for them benefactions, and sends supplies in a manner as unexpected, and hearing proofs of divine interposition as decided, as when supplies were sent by the ravens to the prophet.
According to his riches in glory - see the notes, Ephesians 3:16. The word "riches" here means, His abundant fullness; His possessing all things; His inexhaustible ability to supply their needs. The phrase "in glory," is probably to he connected with the following phrase, "in Christ Jesus;" and means that the method of imparting supplies to people was through Jesus Christ, and was a glorious method; or, that it was done in a glorious manner. It is such an expression as Paul is accustomed to use, when speaking of what God does. He is not satisfied with saying simply that it is so; but connects with it the idea that whatever God does is done in a way worthy of himself, and so as to illustrate his own perfections.
In Christ Jesus - By the medium of Christ; or through him. All the favors that Paul expected for himself, or his fellow-men, he believed would be conferred through the Redeemer. Even the supply of our temporal needs comes to us through the Saviour. Were it not for the atonement, there is no more reason to suppose that blessings would be conferred upon people than that they would be on fallen angels. For them no atonement has been made; and at the hand of justice they have received only wretchedness and woe.
Clarke's Commentary on the Bible
My God shall supply all your need - As you have given to me in my distress, God will never suffer you to want without raising up help to you, as he raised you up for help to me.
According to his riches - His fullness is infinite; and through Christ, whose followers we are, he will dispense every requisite blessing of providence, grace, and glory, to you.
Gill's Exposition of the Entire Bible
But my God shall supply all your need,.... Or "fulfil all your need": the Jews, when they would comfort any, under the loss of any worldly enjoyment, used to say, , "God fulfil", or "will fulfil thy need" (f). The Vulgate Latin, Syriac, and Arabic versions, read these words as a wish or prayer, "but may my God supply" or "fulfil all your need"; I am not able to make you any returns, but I pray that my God would recompence it to you, that as you have supplied my want, he would supply all yours; but we with others, and as the Ethiopic version, read, "shall" or "will supply"; as an assertion by way of promise, though he could not, yet his God would; he who was his God, not only as the God of nature and providence, or as the God of the Israelites, but as the God of all grace; who had loved him as such, had chosen, adopted, regenerated, and sanctified him; who was his God in Christ, and by virtue of the covenant of grace, and which was made known in the effectual calling; whose ambassador he was, and whom he had faithfully served in the Gospel of his Son; this God, who had been his God, was and would be so unto death, in whom he had an interest, and because he had an interest in him, and was thus related to him, be firmly believed, and fully assures these saints, that he would supply their wants who had been so careful of him: believers, though they need nothing as considered in Christ, being complete and filled full in him, having in him all grace, and all spiritual blessings, and under believing views of this at times, see themselves complete and wanting nothing; yet, in themselves, they are poor and needy, and often want fresh discoveries of the love of God to them, fresh supplies of grace from Christ, stand in need of more light from him, and to be quickened according to his word; they want fresh supplies of strength from him answerable to the service and work they are daily called to; and as their trials and afflictions abound, they have need of renewed comfort to support under them; and have also need of fresh manifestations and applications of pardoning grace to their souls, and fresh views of the righteousness of Christ, as their justifying righteousness before God; and, in a word, need daily food for their souls as for their bodies: now God, who is also their God, is able and willing to supply their wants; and he does so, he withholds no good thing from them, nor do they want any good thing needful for them, for he supplies "all" their need; and this they may expect, since he is the God of all grace, and a fulness of grace is in his Son; and this grace is sufficient for them, and a supply of it is given them by the Spirit,
according to his riches; God is rich not only in the perfections of his nature, which are inconceivable and incommunicable; and in the works of his hands, of creation and providence, the whole earth is full of his riches, Psalm 104:24, and according to these riches of his goodness he supplies the wants of all creatures living; but he is also rich in grace and mercy, Ephesians 2:4, and it is according to the riches of his grace he supplies the spiritual wants of his people, and he does it like himself, according to the riches he has; he gives all things richly to enjoy, plenteously and abundantly:
in glory: in a glorious manner, so as to show himself glorious, and make his people so, to the glory of his rich grace; and "with glory", as it may be rendered, with eternal glory; he will not only give grace here, and more of it as is needful, according to the abundance of it in himself and in his Son, but glory hereafter: and all
by Christ Jesus; and through him, who is full of grace and truth; who is the Mediator in whom the fulness of it lies, and through whose hands, and by whom, it is communicated to the saints: or "with Christ Jesus"; along with him God gives all things freely, all things pertaining to life and godliness: or "for the sake of Christ Jesus"; not for any worth or merit in men, but for the sake of Christ, in whom they are accepted, and on whose account respect is had to their persons, and so to their wants,
(f) T. Bab. Betacot, fol. 16. 2. Debarim Rabba, sect. 4. fol. 239. 4.
Vincent's Word Studies
In glory
This is differently connected by expositors. Some with riches, as A.V. and Rev. Others with shall supply, but with different explanations, as, shall supply your need with glory: in a glorious way: by placing you in glory. It is better to construe with shall supply, and to explain in glory as the element and instrument of the supply. The need shall be supplied in glory and by glory; by placing you in glory where you shall be partakers of glory.
Geneva Study Bible
But my God shall supply all your need according to his riches in glory by Christ Jesus.
People's New Testament
4:19 My God shall supply all your need. Since you do not forget the needs of his servants, he will not forget yours.
Wesley's Notes
4:19 All your need - As ye have mine. According to his riches in glory - In his abundant, eternal glory.
Jamieson-Fausset-Brown Bible Commentary
19. my-Paul calls God here "my God," to imply that God would reward their bounty to His servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" (2Co 9:8), even as they had "fully" supplied his "need" (Php 4:16, 18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return.
according to his riches-The measure of His supply to you will be the immeasurable "riches of His grace" (Eph 1:7).
in glory-These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need."
by Christ Jesus-by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.
Matthew Henry's Concise Commentary
4:10-19 It is a good work to succour and help a good minister in trouble. The nature of true Christian sympathy, is not only to feel concern for our friends in their troubles, but to do what we can to help them. The apostle was often in bonds, imprisonments, and necessities; but in all, he learned to be content, to bring his mind to his condition, and make the best of it. Pride, unbelief, vain hankering after something we have not got, and fickle disrelish of present things, make men discontented even under favourable circumstances. Let us pray for patient submission and hope when we are abased; for humility and a heavenly mind when exalted. It is a special grace to have an equal temper of mind always. And in a low state not to lose our comfort in God, nor distrust his providence, nor take any wrong course for our own supply. In a prosperous condition not to be proud, or secure, or worldly. This is a harder lesson than the other; for the temptations of fulness and prosperity are more than those of affliction and want. The apostle had no design to urge them to give more, but to encourage such kindness as will meet a glorious reward hereafter. Through Christ we have grace to do what is good, and through him we must expect the reward; and as we have all things by him, let us do all things for him, and to his glory.
Psalm 23:1 A psalm of David. The LORD is my shepherd, I shall not be in want.
Matthew 6:32 For the pagans run after all these things, and your heavenly Father knows that you need them.
Romans 2:4 Or do you show contempt for the riches of his kindness, tolerance and patience, not realizing that God's kindness leads you toward repentance?
2 Corinthians 9:8 And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work.
Philippians 4:7 And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.
New International Version ©1984 by B
Thursday, December 2, 2010
The Joy of Jesus is our Prayer
The time is at hand to to seek the Lord while He may be found. Blessed is The Name of The Lord of Our Salvation. Jesus is our help in times of trouble. People are suffering due to a lack of faith.
Jesus came so that we may have life more abundantly.Glory to God in the highest. The time is now to seek God. We pray in Jesus name that the will of God be done. Blessed is those who come in the name of Jesus.
God is Holy and pure. God is Love. Jesus is the light and the bread from heaven. Lord we cry out to Thee. The Joy of Jesus is at hand. Let us humble ourselves of all sin and pray for the peace of God to rule our lives.
We glorify God with The Joy of Jesus in our hearts, minds and souls. Lord we lift You Up today in prayer, in Jesus name. A-men.
Jesus came so that we may have life more abundantly.Glory to God in the highest. The time is now to seek God. We pray in Jesus name that the will of God be done. Blessed is those who come in the name of Jesus.
God is Holy and pure. God is Love. Jesus is the light and the bread from heaven. Lord we cry out to Thee. The Joy of Jesus is at hand. Let us humble ourselves of all sin and pray for the peace of God to rule our lives.
We glorify God with The Joy of Jesus in our hearts, minds and souls. Lord we lift You Up today in prayer, in Jesus name. A-men.
The Joy of Jesus is Help in Times of Trouble
"Jesus help me"
is a cry from your heart. You come to Jesus because He is the only one who can help you.
Remember... the Lord always watches over you. Jesus is your strength, so turn to Him.
To Jesus, your life is an open book. Jesus knows you individually and has always loved you. He sees what weighs heavily on your heart and what pains you.
When you have a problem, take it to Jesus. He is always ready to help you... if you want His help.
Many times we try to handle our problems all by ourselves...
and it doesn't work.
is a cry from your heart. You come to Jesus because He is the only one who can help you.
Remember... the Lord always watches over you. Jesus is your strength, so turn to Him.
To Jesus, your life is an open book. Jesus knows you individually and has always loved you. He sees what weighs heavily on your heart and what pains you.
When you have a problem, take it to Jesus. He is always ready to help you... if you want His help.
Many times we try to handle our problems all by ourselves...
and it doesn't work.
Wednesday, December 1, 2010
The Joy of Jesus is Salvation to All
Salvation of the Lord
A Sermon
(No. 131)
Delivered on Sabbath Morning, May 10, 1857, by the
REV. C. H. Spurgeon
at the Music Hall, Royal Surrey Gardens.
"Salvation is of the Lord."—Jonah 2:9.
ONAH learned this sentence of good theology in a strange college. He learned it in the whale's belly, at the bottom of the mountains, with the weeds wrapped about his head, when he supposed that the earth with her bars was about him for ever. Most of the grand truths of God have to be learned by trouble; they must be burned into us with the hot iron of affliction, otherwise we shall not truly receive them. No man is competent to judge in matters of the kingdom, until first he has been tried; since there are many things to be learned in the depths which we can never know in the heights. We discover many secrets in the caverns of the ocean, which, though we had soared to heaven, we never could have known. He shall best meet the wants of God's people as a preacher who has had those wants himself; he shall best comfort God's Israel who has needed comfort; and he shall best preach salvation who has felt his own need of it. Jonah, when he was delivered from his great danger, when, by the command of God the fish had obediently left its great deeps and delivered its cargo upon dry land, was then capable of judging; and this was the result of his experience under his trouble—"Salvation is of the Lord."
By salvation here we do not merely understand the special salvation which Jonah received from death; for according to Dr. Gill, there is something so special in the original, in the word salvation having one more letter than it usually has, when it only refers to some temporary deliverance, that we can only understand it here as relating to the great work of the salvation of the soul which endureth for ever. That "salvation is of the Lord," I shall this morning try to show as best I can. First, I shall endeavor to explain the doctrine; then I shall try to show you how God has guarded us from making any mistakes, and has hedged us up to make us believe the gospel; then I shall dwell upon the influence of this truth upon men; and shall close up by showing you the counterpart of the doctrine. Seeing every truth hath its obverse, so hath this.
I. First, then, to begin by explanation, let us EXPOUND THIS DOCTRINE—the doctrine that salvation is of the Lord, or of Jehovah. We are to understand by this, that the whole of the work whereby men are saved from their natural estate of sin and ruin, and are translated into the kingdom of God and made heirs of eternal happiness, is of God, and of him only. "Salvation is of the Lord."
To begin, then, at the beginning, the plan of salvation is entirely of God. No human intellect and no created intelligence assisted God in the planning of salvation; he contrived the way, even as he himself carried it out. The plan of salvation was devised before the existence of angels. Before the day-star flung its ray across the darkness, when as yet the unnavigated ether had not been fanned by the wing of seraph, and when the solemnity of silence had never been disturbed by the song of angel, God had devised a way whereby he might save man, whom he foresaw would fall. He did not create angels to consult with them; no, of himself he did it. We might truly ask the question, "With whom took he counsel? Who instructed him, when be planned the great architecture of the temple of mercy? With whom took he counsel when he digged the deeps of love, that out of them there might well up springs of salvation? Who aided him?" None. He himself, alone, did it. In fact, if angels had then been in existence, they could not have assisted God; for I can well suppose that if a solemn conclave of those spirits had been held, if God had put to them this question, "Man will rebel; I declare I will punish; my justice, inflexible and severe, demands that I should do so; but yet I intend to have mercy;" if he had put the question to the celestial squadrons of mighty ones, "How can those things be? How can justice have its demands fulfilled, and how can mercy reign?" the angels would have sat in silence until now; they could not have dictated the plan; it would have surpassed angelic intellect to have conceived the way whereby righteousness and peace should meet together, and judgment and mercy should kiss each other. God devised it, because without God it could not have been devised. It is a plan too splendid to have been the product of any mind except of that mind which afterward carried it out. "Salvation" is older than creation; it is "of the Lord."
A Sermon
(No. 131)
Delivered on Sabbath Morning, May 10, 1857, by the
REV. C. H. Spurgeon
at the Music Hall, Royal Surrey Gardens.
"Salvation is of the Lord."—Jonah 2:9.
ONAH learned this sentence of good theology in a strange college. He learned it in the whale's belly, at the bottom of the mountains, with the weeds wrapped about his head, when he supposed that the earth with her bars was about him for ever. Most of the grand truths of God have to be learned by trouble; they must be burned into us with the hot iron of affliction, otherwise we shall not truly receive them. No man is competent to judge in matters of the kingdom, until first he has been tried; since there are many things to be learned in the depths which we can never know in the heights. We discover many secrets in the caverns of the ocean, which, though we had soared to heaven, we never could have known. He shall best meet the wants of God's people as a preacher who has had those wants himself; he shall best comfort God's Israel who has needed comfort; and he shall best preach salvation who has felt his own need of it. Jonah, when he was delivered from his great danger, when, by the command of God the fish had obediently left its great deeps and delivered its cargo upon dry land, was then capable of judging; and this was the result of his experience under his trouble—"Salvation is of the Lord."
By salvation here we do not merely understand the special salvation which Jonah received from death; for according to Dr. Gill, there is something so special in the original, in the word salvation having one more letter than it usually has, when it only refers to some temporary deliverance, that we can only understand it here as relating to the great work of the salvation of the soul which endureth for ever. That "salvation is of the Lord," I shall this morning try to show as best I can. First, I shall endeavor to explain the doctrine; then I shall try to show you how God has guarded us from making any mistakes, and has hedged us up to make us believe the gospel; then I shall dwell upon the influence of this truth upon men; and shall close up by showing you the counterpart of the doctrine. Seeing every truth hath its obverse, so hath this.
I. First, then, to begin by explanation, let us EXPOUND THIS DOCTRINE—the doctrine that salvation is of the Lord, or of Jehovah. We are to understand by this, that the whole of the work whereby men are saved from their natural estate of sin and ruin, and are translated into the kingdom of God and made heirs of eternal happiness, is of God, and of him only. "Salvation is of the Lord."
To begin, then, at the beginning, the plan of salvation is entirely of God. No human intellect and no created intelligence assisted God in the planning of salvation; he contrived the way, even as he himself carried it out. The plan of salvation was devised before the existence of angels. Before the day-star flung its ray across the darkness, when as yet the unnavigated ether had not been fanned by the wing of seraph, and when the solemnity of silence had never been disturbed by the song of angel, God had devised a way whereby he might save man, whom he foresaw would fall. He did not create angels to consult with them; no, of himself he did it. We might truly ask the question, "With whom took he counsel? Who instructed him, when be planned the great architecture of the temple of mercy? With whom took he counsel when he digged the deeps of love, that out of them there might well up springs of salvation? Who aided him?" None. He himself, alone, did it. In fact, if angels had then been in existence, they could not have assisted God; for I can well suppose that if a solemn conclave of those spirits had been held, if God had put to them this question, "Man will rebel; I declare I will punish; my justice, inflexible and severe, demands that I should do so; but yet I intend to have mercy;" if he had put the question to the celestial squadrons of mighty ones, "How can those things be? How can justice have its demands fulfilled, and how can mercy reign?" the angels would have sat in silence until now; they could not have dictated the plan; it would have surpassed angelic intellect to have conceived the way whereby righteousness and peace should meet together, and judgment and mercy should kiss each other. God devised it, because without God it could not have been devised. It is a plan too splendid to have been the product of any mind except of that mind which afterward carried it out. "Salvation" is older than creation; it is "of the Lord."
Tuesday, November 30, 2010
The Joy of Jesus is The Bread of Life
<< John 6:35 >>
New International Version (©1984)
Then Jesus declared, "I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty.
New Living Translation (©2007)
Jesus replied, "I am the bread of life. Whoever comes to me will never be hungry again. Whoever believes in me will never be thirsty.
English Standard Version (©2001)
Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.
New American Standard Bible (©1995)
Jesus said to them, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.
International Standard Version (©2008)
Jesus said to them, "I am the bread of life. Whoever comes to me will never become hungry, and whoever believes in me will never become thirsty.
GOD'S WORD® Translation (©1995)
Jesus told them, "I am the bread of life. Whoever comes to me will never become hungry, and whoever believes in me will never become thirsty.
King James Bible
And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
American King James Version
And Jesus said to them, I am the bread of life: he that comes to me shall never hunger; and he that believes on me shall never thirst.
American Standard Version
Jesus said unto them. I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst.
Bible in Basic English
And this was the answer of Jesus: I am the bread of life. He who comes to me will never be in need of food, and he who has faith in me will never be in need of drink.
Douay-Rheims Bible
And Jesus said to them: I am the bread of life: he that cometh to me shall not hunger: and he that believeth in me shall never thirst.
Darby Bible Translation
And Jesus said to them, I am the bread of life: he that comes to me shall never hunger, and he that believes on me shall never thirst at any time.
English Revised Version
Jesus said unto them, I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst.
Webster's Bible Translation
And Jesus said to them, I am the bread of life: he that cometh to me, shall never hunger; and he that believeth on me, shall never thirst.
Weymouth New Testament
"I am the bread of Life," replied Jesus; "he who comes to me shall never hunger, and he who believes in me shall never, never thirst.
World English Bible
Jesus said to them, "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.
Young's Literal Translation
And Jesus said to them, 'I am the bread of the life; he who is coming unto me may not hunger, and he who is believing in me may not thirst -- at any time;
Barnes' Notes on the Bible
I am the bread of life - I am the support of spiritual life; or my doctrines will give life and peace to the soul.
Shall never hunger - See the notes at John 4:14.
Clarke's Commentary on the Bible
I am the bread of life - That is, the bread which gives life, and preserves from death.
He that cometh to me - The person who receives my doctrine, and believes in me as the great atoning sacrifice, shall be perfectly satisfied, and never more feel misery of mind. All the guilt of his sins shall be blotted out, and his soul shall be purified unto God; and, being enabled to love him with all his heart, he shall rest, fully, supremely, and finally happy, in his God.
Gill's Exposition of the Entire Bible
And Jesus said unto them, I am the bread of life,.... Christ is so called, because he gives life to dead sinners: men in a state of nature are dead in trespasses and sins; and whatever they feed upon tends to death; Christ, the true bread, only gives life, which is conveyed by the word, and made effectual by the Spirit: and because he supports and maintains the life he gives; it is not in the power of a believer to support the spiritual life he has; nor can he live on anything short of Christ; and there is enough in Christ for him to live upon: and because he quickens, and makes the saints lively in the exercise of grace, and discharge of duty, and renews their spiritual strength, and secures for them eternal life.
He that cometh to me shall never hunger; not corporeally to hear him preach, or preached, or merely to his ordinances, to baptism, or the Lord's table; but so as to believe in him, feed, and live upon him, as the next clause explains it:
and he that believeth on me shall never thirst; and which is owing, not to the power and will of man, but to divine teachings, and the powerful drawings of the efficacious grace of God; see John 6:44. Now of such it is said, that they shall never hunger and thirst; which is true of them in this life, though not to be understood as there were no sinful desires in them; much less, that there are no spiritual hungerings and thirstings after they are come to Christ; but that they shall not desire any other food but Christ; they shall be satisfied with him; nor shall they hereafter be in a starving and famishing condition, or want any good thing: and in the other world there will be no desires after that which is sinful, nor indeed after outward ordinances, in order to enjoy communion with God in them, as now, for they will then be needless; nor shall they have any uneasy desires after Christ, and his grace, and the enjoyment of him, since he will be all in all to them.
Vincent's Word Studies
I am the bread of life
A form of expression peculiar to John. See John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5.
Cometh - believeth
Faith in its active aspect and in its resting aspect.
Never (οὐ μὴ)
Rather, in nowise, or by no means. Rev., shall not.
Geneva Study Bible
And Jesus said unto them, I am the bread {i} of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
(i) Which has life and gives life.
People's New Testament
6:35 Jesus said unto them, I am the bread of life. They ask for this bread. He answers, it is here; I am that bread. The work of God is that you receive it by believing upon him whom he hath sent. He that cometh shall not hunger; he that believeth shall not thirst. It is thus shown that faith is the power that brings us to Christ. We come to him by believing.
Wesley's Notes
6:35 I am the bread of life - Having and giving life: he that cometh - he that believeth - Equivalent expressions: shall never hunger, thirst - Shall be satisfied, happy, for ever.
Jamieson-Fausset-Brown Bible Commentary
35. I am the bread of life-Henceforth the discourse is all in the first person, "I," "Me," which occur in one form or other, as Stier reckons, thirty-five times.
he that cometh to me-to obtain what the soul craves, and as the only all-sufficient and ordained source of supply.
hunger . thirst-shall have conscious and abiding satisfaction.
Matthew Henry's Concise Commentary
6:28-35 Constant exercise of faith in Christ, is the most important and difficult part of the obedience required from us, as sinners seeking salvation. When by his grace we are enabled to live a life of faith in the Son of God, holy tempers follow, and acceptable services may be done. God, even his Father, who gave their fathers that food from heaven to support their natural lives, now gave them the true Bread for the salvation of their souls. Coming to Jesus, and believing on him, signify the same. Christ shows that he is the true Bread; he is to the soul what bread is to the body, nourishes and supports the spiritual life. He is the Bread of God. Bread which the Father gives, which he has made to be the food of our souls. Bread nourishes only by the powers of a living body; but Christ is himself living Bread, and nourishes by his own power. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was. He is the Bread which came down from heaven. It denotes the Divinity of Christ's person and his authority; also, the Divine origin of all the good which flows to us through him. May we with understanding and earnestness say, Lord, evermore give us this Bread.
New International Version (©1984)
Then Jesus declared, "I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty.
New Living Translation (©2007)
Jesus replied, "I am the bread of life. Whoever comes to me will never be hungry again. Whoever believes in me will never be thirsty.
English Standard Version (©2001)
Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.
New American Standard Bible (©1995)
Jesus said to them, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.
International Standard Version (©2008)
Jesus said to them, "I am the bread of life. Whoever comes to me will never become hungry, and whoever believes in me will never become thirsty.
GOD'S WORD® Translation (©1995)
Jesus told them, "I am the bread of life. Whoever comes to me will never become hungry, and whoever believes in me will never become thirsty.
King James Bible
And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
American King James Version
And Jesus said to them, I am the bread of life: he that comes to me shall never hunger; and he that believes on me shall never thirst.
American Standard Version
Jesus said unto them. I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst.
Bible in Basic English
And this was the answer of Jesus: I am the bread of life. He who comes to me will never be in need of food, and he who has faith in me will never be in need of drink.
Douay-Rheims Bible
And Jesus said to them: I am the bread of life: he that cometh to me shall not hunger: and he that believeth in me shall never thirst.
Darby Bible Translation
And Jesus said to them, I am the bread of life: he that comes to me shall never hunger, and he that believes on me shall never thirst at any time.
English Revised Version
Jesus said unto them, I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst.
Webster's Bible Translation
And Jesus said to them, I am the bread of life: he that cometh to me, shall never hunger; and he that believeth on me, shall never thirst.
Weymouth New Testament
"I am the bread of Life," replied Jesus; "he who comes to me shall never hunger, and he who believes in me shall never, never thirst.
World English Bible
Jesus said to them, "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.
Young's Literal Translation
And Jesus said to them, 'I am the bread of the life; he who is coming unto me may not hunger, and he who is believing in me may not thirst -- at any time;
Barnes' Notes on the Bible
I am the bread of life - I am the support of spiritual life; or my doctrines will give life and peace to the soul.
Shall never hunger - See the notes at John 4:14.
Clarke's Commentary on the Bible
I am the bread of life - That is, the bread which gives life, and preserves from death.
He that cometh to me - The person who receives my doctrine, and believes in me as the great atoning sacrifice, shall be perfectly satisfied, and never more feel misery of mind. All the guilt of his sins shall be blotted out, and his soul shall be purified unto God; and, being enabled to love him with all his heart, he shall rest, fully, supremely, and finally happy, in his God.
Gill's Exposition of the Entire Bible
And Jesus said unto them, I am the bread of life,.... Christ is so called, because he gives life to dead sinners: men in a state of nature are dead in trespasses and sins; and whatever they feed upon tends to death; Christ, the true bread, only gives life, which is conveyed by the word, and made effectual by the Spirit: and because he supports and maintains the life he gives; it is not in the power of a believer to support the spiritual life he has; nor can he live on anything short of Christ; and there is enough in Christ for him to live upon: and because he quickens, and makes the saints lively in the exercise of grace, and discharge of duty, and renews their spiritual strength, and secures for them eternal life.
He that cometh to me shall never hunger; not corporeally to hear him preach, or preached, or merely to his ordinances, to baptism, or the Lord's table; but so as to believe in him, feed, and live upon him, as the next clause explains it:
and he that believeth on me shall never thirst; and which is owing, not to the power and will of man, but to divine teachings, and the powerful drawings of the efficacious grace of God; see John 6:44. Now of such it is said, that they shall never hunger and thirst; which is true of them in this life, though not to be understood as there were no sinful desires in them; much less, that there are no spiritual hungerings and thirstings after they are come to Christ; but that they shall not desire any other food but Christ; they shall be satisfied with him; nor shall they hereafter be in a starving and famishing condition, or want any good thing: and in the other world there will be no desires after that which is sinful, nor indeed after outward ordinances, in order to enjoy communion with God in them, as now, for they will then be needless; nor shall they have any uneasy desires after Christ, and his grace, and the enjoyment of him, since he will be all in all to them.
Vincent's Word Studies
I am the bread of life
A form of expression peculiar to John. See John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5.
Cometh - believeth
Faith in its active aspect and in its resting aspect.
Never (οὐ μὴ)
Rather, in nowise, or by no means. Rev., shall not.
Geneva Study Bible
And Jesus said unto them, I am the bread {i} of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
(i) Which has life and gives life.
People's New Testament
6:35 Jesus said unto them, I am the bread of life. They ask for this bread. He answers, it is here; I am that bread. The work of God is that you receive it by believing upon him whom he hath sent. He that cometh shall not hunger; he that believeth shall not thirst. It is thus shown that faith is the power that brings us to Christ. We come to him by believing.
Wesley's Notes
6:35 I am the bread of life - Having and giving life: he that cometh - he that believeth - Equivalent expressions: shall never hunger, thirst - Shall be satisfied, happy, for ever.
Jamieson-Fausset-Brown Bible Commentary
35. I am the bread of life-Henceforth the discourse is all in the first person, "I," "Me," which occur in one form or other, as Stier reckons, thirty-five times.
he that cometh to me-to obtain what the soul craves, and as the only all-sufficient and ordained source of supply.
hunger . thirst-shall have conscious and abiding satisfaction.
Matthew Henry's Concise Commentary
6:28-35 Constant exercise of faith in Christ, is the most important and difficult part of the obedience required from us, as sinners seeking salvation. When by his grace we are enabled to live a life of faith in the Son of God, holy tempers follow, and acceptable services may be done. God, even his Father, who gave their fathers that food from heaven to support their natural lives, now gave them the true Bread for the salvation of their souls. Coming to Jesus, and believing on him, signify the same. Christ shows that he is the true Bread; he is to the soul what bread is to the body, nourishes and supports the spiritual life. He is the Bread of God. Bread which the Father gives, which he has made to be the food of our souls. Bread nourishes only by the powers of a living body; but Christ is himself living Bread, and nourishes by his own power. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was. He is the Bread which came down from heaven. It denotes the Divinity of Christ's person and his authority; also, the Divine origin of all the good which flows to us through him. May we with understanding and earnestness say, Lord, evermore give us this Bread.
Monday, November 29, 2010
The Joy Jesus is The Goodness of God
THE GOODNESS OF GOD
"The goodness of God endureth continually" (Ps. 52:1) The "goodness" of God respects the perfection of His nature: "God is light, and in Him is no darkness at all" (1 John 1:5). There is such an absolute perfection in God’s nature and being that nothing is wanting to it or defective in it, and nothing can be added to it to make it better.
He is originally good, good of Himself, which nothing else is; for all creatures are good only by participation and communication from God. He is essentially good; not only good, but goodness itself: the creature’s good is a superadded quality, in God it is His essence. He is infinitely good; the creature’s good is but a drop, but in God there is an infinite ocean or gathering together of good. He is eternally and immutably good, for He cannot be less good than He is; as there can be no addition made to Him, so no subtraction from Him. (Thos. Manton).
God is summum bonum, the chiefest good.
The original Saxon meaning of our English word "God" is "The Good." God is not only the Greatest of all beings, but the Best. All the goodness there is in any creature has been imparted from the Creator, but God’s goodness is underived, for it is the essence of His eternal nature. As God is infinite in power from all eternity, before there was any display thereof, or any act of omnipotency put forth; so He was eternally good before there was any communication of His bounty, or any creature to whom it might be imparted or exercised. Thus, the first manifestation of this Divine perfection was in giving being to all things. "Thou art good, and doest good" (Ps. 119:68). God has in Himself an infinite and inexhaustible treasure of all blessedness enough to fill all things.
All that emanates from God—His decrees, His creation, His laws, His providences—cannot be otherwise than good: as it is written. "And God saw everything that He had made, and, behold, it was very good" (Gen. 1:31). Thus, the "goodness" of God is seen, first, in Creation. The more closely the creature is studied, the more the beneficence of its Creator becomes apparent. Take the highest of God’s earthly creatures, man. Abundant reason has he to say with the Psalmist, "I will praise Thee, for I am fearfully and wonderfully made: marvelous are Thy works, and that my soul knoweth right well" (139:14). Everything about the structure of our bodies attests the goodness of their Maker. How suited the bands to perform their allotted work! How good of the Lord to appoint sleep to refresh the wearied body! How benevolent His provision to give unto the eyes lids and brows for their protection! And so we might continue indefinitely.
"The goodness of God endureth continually" (Ps. 52:1) The "goodness" of God respects the perfection of His nature: "God is light, and in Him is no darkness at all" (1 John 1:5). There is such an absolute perfection in God’s nature and being that nothing is wanting to it or defective in it, and nothing can be added to it to make it better.
He is originally good, good of Himself, which nothing else is; for all creatures are good only by participation and communication from God. He is essentially good; not only good, but goodness itself: the creature’s good is a superadded quality, in God it is His essence. He is infinitely good; the creature’s good is but a drop, but in God there is an infinite ocean or gathering together of good. He is eternally and immutably good, for He cannot be less good than He is; as there can be no addition made to Him, so no subtraction from Him. (Thos. Manton).
God is summum bonum, the chiefest good.
The original Saxon meaning of our English word "God" is "The Good." God is not only the Greatest of all beings, but the Best. All the goodness there is in any creature has been imparted from the Creator, but God’s goodness is underived, for it is the essence of His eternal nature. As God is infinite in power from all eternity, before there was any display thereof, or any act of omnipotency put forth; so He was eternally good before there was any communication of His bounty, or any creature to whom it might be imparted or exercised. Thus, the first manifestation of this Divine perfection was in giving being to all things. "Thou art good, and doest good" (Ps. 119:68). God has in Himself an infinite and inexhaustible treasure of all blessedness enough to fill all things.
All that emanates from God—His decrees, His creation, His laws, His providences—cannot be otherwise than good: as it is written. "And God saw everything that He had made, and, behold, it was very good" (Gen. 1:31). Thus, the "goodness" of God is seen, first, in Creation. The more closely the creature is studied, the more the beneficence of its Creator becomes apparent. Take the highest of God’s earthly creatures, man. Abundant reason has he to say with the Psalmist, "I will praise Thee, for I am fearfully and wonderfully made: marvelous are Thy works, and that my soul knoweth right well" (139:14). Everything about the structure of our bodies attests the goodness of their Maker. How suited the bands to perform their allotted work! How good of the Lord to appoint sleep to refresh the wearied body! How benevolent His provision to give unto the eyes lids and brows for their protection! And so we might continue indefinitely.
Sunday, November 28, 2010
The Joy of Jesus is Understanding God's Love
The Love of God! How blessed is this to the hearts of believers, for only believers can appreciate it, and they but very imperfectly. It is to be noted that here in John 3:16 there are seven things told us about God’s love: First, the tense of His love—"God so loved." It is not God loves, but He "loved." That He loves us now that we are His children, we can, in measure, understand; but that He should have loved us before we became His children passes knowledge. But He did. "God commendeth his love toward us, in that, while we were yet sinners Christ died for us" (Rom. 5:8). And again: "Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee" (Jer. 31:3). Second, the magnitude of His love—"God so loved." None can define or measure that little word "so." There are dimensions to the breadth, and length, and depth, and height of His wondrous love, that none can measure. Third, the scope of God’s love—"God so loved the world." It was not limited to the narrow bounds of Palestine, but it flowed out to sinners of the Gentiles, too. Fourth, the nature of God’s love—"God so loved the world that he gave." Love, real love, ever seeks the highest interest of others. Love is unselfish; it gives. Fifth, the sacrificial character of God’s love—"he gave his only begotten Son." God spared not His Best. He freely delivered up Christ, even to the death of the Cross, Sixth, the design of His love". That whosoever believeth on him should not perish." Many died in the wilderness from the bites of the serpents: and many of Adam’s race will suffer eternal death in the lake of fire. But God purposed to have a people who "should not perish." Who this people are is made manifest by their "believing" on God’s Son. Seventh, the beneficence of God’s love—"But have everlasting life." This is what God imparts to every one of His own. Ah, must we not exclaim with the apostle, "Behold, what manner of love the Father hath bestowed upon us"! (1 John 3:1). O dear Christian reader, if ever you are tempted to doubt God’s love go back to the Cross, and see there how He gave up to that cruel death His "only begotten Son."
"For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:17). This verse enlarges upon the beneficient nature and purpose of God’s love. Unselfish in its character—for love "seeketh not her own"—it ever desires the good of those unto whom it flows forth. When God sent His Son here it was not to "condemn the world," as we might have expected. There was every reason why the world should have been condemned. The heathen were in an even worse condition than the Jews. Outside the little land of Palestine, the knowledge of the true and living God had well nigh completely vanished from the earth. And where God is not known and loved, there is no love among men for their neighbors. In every Gentile nation idolatry and immorality were rampant. One has only to read the second half of Romans 1 to be made to marvel that God did not then sweep the earth with the besom of destruction, But no; He had other designs, gracious designs. God sent His Son into the world that the world through Him "might be saved." It is to be remarked that the word "might" here does not express any uncertainty. Instead it declares the purpose of God in the sending of His Son. In common speech the word "might" signifies a contingency. It is only another case of the vital importance of ignoring man’s dictionaries and the way he employs words, and turning to a concordance to see how the Holy Spirit uses each word in the Scriptures themselves. The word "might"—as a part of the verb—expresses design. When we are told that God sent His Son into the world that through Him "the world might be saved," it signifies that "through him the world should be saved," and this is how it is rendered in the R. V. For other instances we refer the reader to 1 Peter 3:18—"might bring us to God" implies no uncertainty whatever, but tells of the object to be accomplished. For further examples see Galatians 4:5; Titus 2:14; 2 Peter 1:4, etc., etc.
"He that believeth on him is not condemned: but he that believeth not is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18). For the believer there is "no condemnation" (Rom. 8:1), because Christ was condemned in his stead—the "chastisement of our peace" was upon Him. But the unbeliever is "condemned already." By nature he is a "child of wrath" (Eph. 2:3), not corruption merely. He enters this world with the curse of a sin-hating God upon him. If he hears the Gospel and receives not Christ he incurs a new and increased condemnation through his unbelief. How emphatically this proves that the sinner is responsible for his unbelief!
"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). Here is the cause of man’s unbelief: he loves the darkness, and therefore hates the light. What a proof of his depravity! It is not only that men are in the dark, but they love the darkness—they prefer ignorance, error, superstition, to the light of truth. And the reason why they love the darkness and hate the light is because their deeds are evil.
"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God" (John 3:20, 21). Here is the final test. "Every one that doeth (practices) evil hateth the light, neither cometh to the light," and why?—"lest his deeds should be reproved." That is why men refuse to read the Scriptures. God’s Word would condemn them. On the other hand, "he that doeth truth," which describes what is characteristic of every believer, "cometh to the light"—note the perfect tense—he comes again and again to the light of God’s Word. And for what purpose? To learn God’s mind, that he may cease doing the things which are displeasing to Him, and be occupied with that which is acceptable in His sight. Was not this the final word of Christ to Nicodemus, addressed to his conscience? This ruler of the Jews had come to Jesus "by night," as though his deeds would not bear the light!
For the benefit of those who would prepare for the next lesson we submit the following questions:
1. What does the "much water" teach? verse 23.
2. What was the real purpose of the Jews in coming to John and saying what is recorded in verse 26?
3. What is the meaning of verse 27?
4. What vitally important lesson for the Christian is taught in verse 29?
5. What is the meaning of verse 33?
6. What is meant by the last half of verse 34?
7. How does verse 35 bring out the Deity of Christ?
"For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:17). This verse enlarges upon the beneficient nature and purpose of God’s love. Unselfish in its character—for love "seeketh not her own"—it ever desires the good of those unto whom it flows forth. When God sent His Son here it was not to "condemn the world," as we might have expected. There was every reason why the world should have been condemned. The heathen were in an even worse condition than the Jews. Outside the little land of Palestine, the knowledge of the true and living God had well nigh completely vanished from the earth. And where God is not known and loved, there is no love among men for their neighbors. In every Gentile nation idolatry and immorality were rampant. One has only to read the second half of Romans 1 to be made to marvel that God did not then sweep the earth with the besom of destruction, But no; He had other designs, gracious designs. God sent His Son into the world that the world through Him "might be saved." It is to be remarked that the word "might" here does not express any uncertainty. Instead it declares the purpose of God in the sending of His Son. In common speech the word "might" signifies a contingency. It is only another case of the vital importance of ignoring man’s dictionaries and the way he employs words, and turning to a concordance to see how the Holy Spirit uses each word in the Scriptures themselves. The word "might"—as a part of the verb—expresses design. When we are told that God sent His Son into the world that through Him "the world might be saved," it signifies that "through him the world should be saved," and this is how it is rendered in the R. V. For other instances we refer the reader to 1 Peter 3:18—"might bring us to God" implies no uncertainty whatever, but tells of the object to be accomplished. For further examples see Galatians 4:5; Titus 2:14; 2 Peter 1:4, etc., etc.
"He that believeth on him is not condemned: but he that believeth not is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18). For the believer there is "no condemnation" (Rom. 8:1), because Christ was condemned in his stead—the "chastisement of our peace" was upon Him. But the unbeliever is "condemned already." By nature he is a "child of wrath" (Eph. 2:3), not corruption merely. He enters this world with the curse of a sin-hating God upon him. If he hears the Gospel and receives not Christ he incurs a new and increased condemnation through his unbelief. How emphatically this proves that the sinner is responsible for his unbelief!
"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). Here is the cause of man’s unbelief: he loves the darkness, and therefore hates the light. What a proof of his depravity! It is not only that men are in the dark, but they love the darkness—they prefer ignorance, error, superstition, to the light of truth. And the reason why they love the darkness and hate the light is because their deeds are evil.
"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God" (John 3:20, 21). Here is the final test. "Every one that doeth (practices) evil hateth the light, neither cometh to the light," and why?—"lest his deeds should be reproved." That is why men refuse to read the Scriptures. God’s Word would condemn them. On the other hand, "he that doeth truth," which describes what is characteristic of every believer, "cometh to the light"—note the perfect tense—he comes again and again to the light of God’s Word. And for what purpose? To learn God’s mind, that he may cease doing the things which are displeasing to Him, and be occupied with that which is acceptable in His sight. Was not this the final word of Christ to Nicodemus, addressed to his conscience? This ruler of the Jews had come to Jesus "by night," as though his deeds would not bear the light!
For the benefit of those who would prepare for the next lesson we submit the following questions:
1. What does the "much water" teach? verse 23.
2. What was the real purpose of the Jews in coming to John and saying what is recorded in verse 26?
3. What is the meaning of verse 27?
4. What vitally important lesson for the Christian is taught in verse 29?
5. What is the meaning of verse 33?
6. What is meant by the last half of verse 34?
7. How does verse 35 bring out the Deity of Christ?
Friday, November 26, 2010
The Joy of Jesus is in the spirit of love
The First Sign: Jesus Turns Water Into Wine (John 2:1-11)
Introduction
My wife and I know what it is like to get married on a limited budget. When we became engaged, Jeannette and I both contributed to the purchase of her engagement ring. When we got married, we had to stop and cash one of the checks given to us as a wedding gift in order to pay for our room that night. The second night of our honeymoon was spent on the living room couch of my former roommate’s parents’ house in Eastern Washington. If you think that’s bad, our third night was spent at a state park. Jeannette slept in one seat of the car, and I slept in the other. The next night was a little better; we stayed with Karl and Martha Lind, our friends in Portland, Oregon.
John 2:1-11 (King James Version)
John 2
1And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
2And both Jesus was called, and his disciples, to the marriage.
3And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
4Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
5His mother saith unto the servants, Whatsoever he saith unto you, do it.
6And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
7Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
8And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.
9When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
10And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.
11This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
King James Version (KJV)
Some of you may remember the story I have told about staying in their son David’s room, since he had moved away from home. John, the older brother, still lived at home. We were awakened in the morning to the sound of a booming voice over the intercom announcing: “Breakfast will be served in the dining room in ten minutes!” The voice sounded so dignified, so formal, but I knew it was John. Before he could even take his finger off the intercom button, we heard a huge crash and the breaking of glass. It literally sounded as though every dish in the cupboard had fallen and broken on the floor. This thunderous crash was quickly followed by a bellowing voice that I knew was Karl’s: “John!”
Getting married on a limited budget is not easy. It was not easy when Jeannette and I married, and it may not have been easy for some of you. Neither does it seem to have been easy for this unnamed couple whose wedding Jesus, His mother, and His disciples attend in Cana of Galilee. The story of the wedding at Cana of Galilee is found only in John’s Gospel. It is on this occasion that our Lord performs His first demonstration of power. It is no mere miracle; it is a sign, a miracle with a message. Let us listen carefully to the words of this text to learn what the Spirit of God intends to teach us from this wedding miracle.
Introduction
My wife and I know what it is like to get married on a limited budget. When we became engaged, Jeannette and I both contributed to the purchase of her engagement ring. When we got married, we had to stop and cash one of the checks given to us as a wedding gift in order to pay for our room that night. The second night of our honeymoon was spent on the living room couch of my former roommate’s parents’ house in Eastern Washington. If you think that’s bad, our third night was spent at a state park. Jeannette slept in one seat of the car, and I slept in the other. The next night was a little better; we stayed with Karl and Martha Lind, our friends in Portland, Oregon.
John 2:1-11 (King James Version)
John 2
1And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
2And both Jesus was called, and his disciples, to the marriage.
3And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
4Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
5His mother saith unto the servants, Whatsoever he saith unto you, do it.
6And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
7Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
8And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.
9When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
10And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.
11This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
King James Version (KJV)
Some of you may remember the story I have told about staying in their son David’s room, since he had moved away from home. John, the older brother, still lived at home. We were awakened in the morning to the sound of a booming voice over the intercom announcing: “Breakfast will be served in the dining room in ten minutes!” The voice sounded so dignified, so formal, but I knew it was John. Before he could even take his finger off the intercom button, we heard a huge crash and the breaking of glass. It literally sounded as though every dish in the cupboard had fallen and broken on the floor. This thunderous crash was quickly followed by a bellowing voice that I knew was Karl’s: “John!”
Getting married on a limited budget is not easy. It was not easy when Jeannette and I married, and it may not have been easy for some of you. Neither does it seem to have been easy for this unnamed couple whose wedding Jesus, His mother, and His disciples attend in Cana of Galilee. The story of the wedding at Cana of Galilee is found only in John’s Gospel. It is on this occasion that our Lord performs His first demonstration of power. It is no mere miracle; it is a sign, a miracle with a message. Let us listen carefully to the words of this text to learn what the Spirit of God intends to teach us from this wedding miracle.
Thursday, November 25, 2010
The Joy of Jesus is Giving Thanks & Praise
Luke 17:11-19 (English Standard Version)
Jesus Cleanses Ten Lepers
11(A) On the way to Jerusalem(B) he was passing along between Samaria and Galilee. 12And as he entered a village, he was met by ten lepers,[a](C) who stood at a distance 13and lifted up their voices, saying, "Jesus, Master, have mercy on us." 14When he saw them he said to them, "Go and(D) show yourselves to the priests." And as they went they were cleansed. 15Then one of them, when he saw that he was healed, turned back,(E) praising God with a loud voice; 16and(F) he fell on his face at Jesus’ feet, giving him thanks. Now he was(G) a Samaritan. 17Then Jesus answered, "Were not(H) ten cleansed? Where are the nine? 18Was no one found to return and(I) give praise to God except this(J) foreigner?" 19And he said to him, "Rise and go your way;(K) your faith has made you well."[b]
Footnotes:
Jesus Cleanses Ten Lepers
11(A) On the way to Jerusalem(B) he was passing along between Samaria and Galilee. 12And as he entered a village, he was met by ten lepers,[a](C) who stood at a distance 13and lifted up their voices, saying, "Jesus, Master, have mercy on us." 14When he saw them he said to them, "Go and(D) show yourselves to the priests." And as they went they were cleansed. 15Then one of them, when he saw that he was healed, turned back,(E) praising God with a loud voice; 16and(F) he fell on his face at Jesus’ feet, giving him thanks. Now he was(G) a Samaritan. 17Then Jesus answered, "Were not(H) ten cleansed? Where are the nine? 18Was no one found to return and(I) give praise to God except this(J) foreigner?" 19And he said to him, "Rise and go your way;(K) your faith has made you well."[b]
Footnotes:
Wednesday, November 24, 2010
The Joy of Jesus is a Blessing
It is of vital importance at the outset that we clearly recognize that God alone can make His people grow and prosper, and that we should be deeply and lastingly sensible of our entire dependency upon Him. As we were unable to originate spiritual life in our souls, so we are equally unable to preserve or increase the same. Deeply humbling though that truth be unto our hearts, yet the declarations of Holy Writ are too implicit and too numerous to leave us in the slightest doubt upon it. "None can keep his own soul alive" (Ps. 22:29): true alike naturally and spiritually; positively, "O bless our God . . . which holdeth our soul in life" (Ps. 68:9). "Thou maintainest my lot" (Ps. 16:5) said Christ Himself. "Thy God hath commanded thy strength" (Ps. 68:28). "From me is thy fruit" (Hos. 14:8). "Thou also hast wrought all our works in us" (Isa. 26:12). "All my springs are in thee" (Ps. 87:7). "Without me ye can do nothing" (John 15:5). Such flesh-withering statements as those cut away all ground for boasting and place the crown of honor where it rightfully belongs.
Tuesday, November 23, 2010
The Joy of Jesus is Showing Appreication
As we approach black Friday people will be in pure commercial holiday mode. Yet the spiritual needs are what is at hand after lifting the world out of a depression. People need to speed wisely and with a sense of the future for all this time. The Joy of Jesus is here to help.
People still need jobs and business opportunities. The Joy of Jesus offers assistance with both areas. We in addition, have the spirit of Joy to share as well. There is information on jobs, careers, education, health care, green technology and business development.
The Joy of Jesus Film Fest is more than a collection of movies to inspire you. We thank God for you and pray for the well being of the world today. Visit and give to The Joy of Jesus. Shop at our our E-Store that has all of your big named stores at great savings. Thank you for being you.
http://thejoyofjesuschurchonline.blogspot.com/
People still need jobs and business opportunities. The Joy of Jesus offers assistance with both areas. We in addition, have the spirit of Joy to share as well. There is information on jobs, careers, education, health care, green technology and business development.
The Joy of Jesus Film Fest is more than a collection of movies to inspire you. We thank God for you and pray for the well being of the world today. Visit and give to The Joy of Jesus. Shop at our our E-Store that has all of your big named stores at great savings. Thank you for being you.
http://thejoyofjesuschurchonline.blogspot.com/
Monday, November 22, 2010
Daily Devotional
Daily Devotional
Monday, November 22, 2010
Read | Genesis 3:1-13
Today’s passage offers a picture of what happens when believers don’t listen to God. Eve knew the Lord’s instructions so well that she repeated them almost verbatim to the serpent. However, pride and fleshly appetites got the better of her, and she was deceived. Eve stopped listening to God and opened her ears to the wrong voices.
Think about how many voices we hear in a given day. Media, billboards, and even friends and family bombard our minds with ideas and philosophies. We hear vain and ungodly messages wrapped up in pretty language. It’s easy to fall prey to deception unless we keep scriptural principles always before our eyes and heart.
Eve got into trouble simply by pausing long enough to take in the serpent’s words. Satan twisted God’s meaning sufficiently to tempt her away from truth and into error. He assured Eve that instead of falling over dead, she would become like God: her eyes would open, and she would know truth!
In one way, the Devil’s words were accurate, but they weren’t true. Eve’s eyes were opened; however, the knowledge wasn’t as wonderful as the serpent implied. She was awakened to her own sinful nature and the chasm that had developed between her and God. Moreover, Eve’s physical body would undergo death as a result of her sin.
Exercise caution when messages vie for your attention. Satan, who is as crafty today as he was in Eden, dresses up deception so that it sounds like truth. But the Evil One lies when he speaks (John 8:44). Tune into God and the principles of His Word instead. He speaks only what is right.
Monday, November 22, 2010
Read | Genesis 3:1-13
Today’s passage offers a picture of what happens when believers don’t listen to God. Eve knew the Lord’s instructions so well that she repeated them almost verbatim to the serpent. However, pride and fleshly appetites got the better of her, and she was deceived. Eve stopped listening to God and opened her ears to the wrong voices.
Think about how many voices we hear in a given day. Media, billboards, and even friends and family bombard our minds with ideas and philosophies. We hear vain and ungodly messages wrapped up in pretty language. It’s easy to fall prey to deception unless we keep scriptural principles always before our eyes and heart.
Eve got into trouble simply by pausing long enough to take in the serpent’s words. Satan twisted God’s meaning sufficiently to tempt her away from truth and into error. He assured Eve that instead of falling over dead, she would become like God: her eyes would open, and she would know truth!
In one way, the Devil’s words were accurate, but they weren’t true. Eve’s eyes were opened; however, the knowledge wasn’t as wonderful as the serpent implied. She was awakened to her own sinful nature and the chasm that had developed between her and God. Moreover, Eve’s physical body would undergo death as a result of her sin.
Exercise caution when messages vie for your attention. Satan, who is as crafty today as he was in Eden, dresses up deception so that it sounds like truth. But the Evil One lies when he speaks (John 8:44). Tune into God and the principles of His Word instead. He speaks only what is right.
The Joy of Jesus and It's Blessing
Faith: Holy assurance delivers from those doubts and fears which rob many a Christian of his legitimate joy in the Lord. This is clear from the contrast presented in Romans 8:15, "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba Father." Suspense is bad enough in any of our concerns, but most of all in connection with our eternal interests. But true assurance sets us free from the painful bondage of uncertainty, and even robs death of its terrors. It enables the soul to say, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation" (Isa. 61:10).
Holy assurance produces patience in tribulation: "And took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance" (Heb. 10:34). Where the heart is anchored in God, basking in the sunshine of His countenance, the Christian will not be afraid of evil tidings, remains calm under bereavements, is unmoved by persecutions. "When I live in a settled and steadfast assurance about the state of my soul, methinks I am as bold as a lion. I can laugh at all tribulation: no afflictions daunt me. But when I am eclipsed in my comforts, I am of so fearful a spirit that I can run into a very mouse-hole" (Latimer to Ridley, 1551).
Holy assurance results in a joy in God, which causes its possessor to despise those vaporous pleasures after which the worldling so much dotes. "Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yd I will rejoice in the Lord, I will joy in the God of my salvation" (Hab.. 3:17, 18). "Wherefore the rather, brethren, give diligence to make your calling and election sure . . . for so an entrance shall be ministered unto you abundantly (both now and in the future) into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Pet. 1:10, 11).
Holy assurance produces patience in tribulation: "And took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance" (Heb. 10:34). Where the heart is anchored in God, basking in the sunshine of His countenance, the Christian will not be afraid of evil tidings, remains calm under bereavements, is unmoved by persecutions. "When I live in a settled and steadfast assurance about the state of my soul, methinks I am as bold as a lion. I can laugh at all tribulation: no afflictions daunt me. But when I am eclipsed in my comforts, I am of so fearful a spirit that I can run into a very mouse-hole" (Latimer to Ridley, 1551).
Holy assurance results in a joy in God, which causes its possessor to despise those vaporous pleasures after which the worldling so much dotes. "Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yd I will rejoice in the Lord, I will joy in the God of my salvation" (Hab.. 3:17, 18). "Wherefore the rather, brethren, give diligence to make your calling and election sure . . . for so an entrance shall be ministered unto you abundantly (both now and in the future) into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Pet. 1:10, 11).
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