Tag: death

The Shepherd's Voice

Autonomy or Security?

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And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. (John 17:3)

I tell you, my friends, do not fear those who kill the body, and after that have nothing more that they can do. (Luke 12:4)

There’s been a lot of talk over the last 50 years about “bodily autonomy.” The idea is that a person should control whatever happens to their own body. We’ve seen this most prominently, of course, in the abortion debate. At the same time, it has also appeared in large segments of the conservative church, particularly in the debate of vaccine mandates due to the COVID-19 pandemic.

What’s interesting about this phrase is that one group will claim it for their issue yet deny it for the other issues. Supporters of abortion rights (with some exceptions, of course) are more likley to be in favor of vaccine mandates, thus denying the idea of “bodily autonomy” applies in that situation. Those who oppose vaccine mandates (on the principle of “my body, my choice,” and again with some exceptions) deny this principle applies to abortion.

Now, before I go any further, let me say that abortion (and by that I mean the intentional termination of pregnancy that results in the death of the unborn baby) is different from vaccine mandates, because it involves the life of another. Likewise, vaccine mandates are different in that they introduce a substance into the body that someone may or may not want in their body. But, I digress.

The common thread here is this idea of “my body, my choice.” What is the church to do with this? I have long said that it’s inappropriate and contrary to the gospel for followers of Jesus to place their idea of “rights” over the gospel. We live in a culture (at least those of us in most of the western world) that elevates individual autonomy far above the community. It’s this thinking that is behind the “my body, my choice” idea, and that idea has long been making inroads into the church. 

What the church must realize is that underneath the “my body, my choice” idea lies the deeper needs for security and significance. The deepest human need is to feel a sense of personal wholeness, and that sense comes through what we might call significance (or impact or purpose) and security (relationship, acceptance, unconditional love). Now, these needs are not the problem. They are part of how we are created. 

In fact, before the fall they were not needs but attributes of Adam and Eve. Adam and Eve enjoyed a sense of personal wholeness as they knew God and walked with him. They found their security in their relationship with the Triune God, the Eternal Community. They found their significance in the fact that God created them and had given them a purpose–to take care of the garden and display his glory. When they fell into sin, however, they were cut off from God. Their sense of personal wholeness (expressed in significance and security) was gone. Those attributes now became needs.

All fallen humanity has these needs. The problem is that, being fallen, we seek to fulfill those needs outside God. When people can’t find security and significance in the world, the only thing left for them is control of their own body. Now, don’t get me wrong. As image-bearers of God, we have inherent dignity, and no one should be able to violate our body. I’m not suggesting otherwise.

What I’m suggesting, however, is that underneath the “bodily autonomy” talk is a deep, almost desparte, need to control our bodies so that we can have at least some shred (and it is a tiny shred) of personal wholeness. These needs are often so strong that even the human conscience will give way under the weight, causing us to do whatever we think we have to in order to have those needs met and avoid the soul-crushing pain of emptiness. And, these ideas have become so deeply ingrained in us, that most are unaware of them.

We’ve seen countless people kill others to preserve their own sense of importance (“if people find out what really happened, I’ll lose my security and significance”). Why would it be surprising that talk of abortion and vaccine mandates be any different? 

It’s not enough, then, to say, “You are not your own, you were bought with a price” (though that’s true). It’s not enough to just say, “Your body is the temple of the Holy Spirit” (though that’s true). It’s also not enough to say, “Abortion is murder” (even though that’s true). It’s not enough to say, “Love your neighbor” (to the opponents of vaccine mandates). As always, it comes down to the Gospel of Jesus. We need to be teaching, preaching, and living the truth that we are fully secure and significant because of what God did for us in sending Jesus to die for us on the cross. We are secure because nothing that happens to us in this life can take that away. We are significant because he has given us a great purpose–to exalt him and spread his glory among the nations. 

We need to be helping those in the church identify and repent of those sinful patterns of thinking (of which many are consciously unaware). Only then, when we experience the truth that Jesus really is enough, and that our deepest needs really are met in him, will we see major change in the church–and our society.

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The Shepherd's Voice

A Cure for the Incurable

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And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. (Ezekiel 36:26)

In the last post (An Incurable Diagnosis, 2/18/2021), we saw the condition of fallen humanity. It was a grim discovery. To be blunt, the idea that humanity is basically good is a myth, which is supported by neither Scripture nor historical evidence. Humanity has, as we said in the last post, an incurably terminal disease–the disease of sin and self. Because of sin, every person is born with what we might call the Sinful Heart. 

The Sinful Heart, as we saw in the last post, is totally corrupted, and completely bent away from God. Its sole motivation is to find life apart from God and His ways. Because the heart is at the center of being, the Sinful Heart systematically programs every part of a person–mind, will, emotions, and body–in those same desires and strategies. And because every person is born with the Sinful Heart, the entire human race has been corrupted.

And this condition, according to the Lord, is terminal (leading to spiritual death) and incurable.

A Heart Transplant

It’s not enough to have a system of sacrifice in place. It’s not enough for people’s sins to be forgiven. It’s not enough to exhort people to obey the law. In order to save those doomed to separation from God, a radical solution is needed–a heart transplant. And that’s exactly what the Lord has provided. Let’s look at two passages that describe this transplant.

For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:33–34)

I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. (Ezekiel 36:25–27)

When we take these two passages together, we get a full and complete picture of how deeply the Lord responded to the plight of the human race, even beyond the needed heart transplant.

Preparation for the Surgery

The first thing the Lord says to Ezekiel in this passage is, “I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you” (Ezek. 36:25). To prepare us for the heart transplant, the Lord first cleanses us. As part of that, He also told Jeremiah, “I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:34). 

This is an important statement, since sins were not fully put away under the Old Testament sacrificial system. The author of Hebrews tells us,

[The law] can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. (Hebrews 10:1–3)

Instead of putting away sin, the sacrifices actually reminded people that they were still under sin. Their sin was covered, not forgiven. Yet, the Lord says He would not only forgive sin, but would “remember it no more.” So, under the New Covenant that the Lord is making, His people are now cleansed of sin and totally forgiven. There is no sin that cannot be forgiven and cleansed.

A New Heart

After preparing for surgery, it’s time to actually do the heart transplant. The Lord told Ezekiel, “I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh” (Ezek. 36:26). Let’s unpack this a little. If you’ll recall, the heart of fallen sinful man was compared to stone, on which sin had been written. This resulted in a heart totally corrupted, hostile to God’s ways and determined to find life apart from God. This heart could not be changed (hence the idea of sin being inscribed with iron and diamond). It must be replaced.

This new heart, according to the Lord will be a heart of flesh, instead of the heart of stone that resides within fallen humanity. What this means is that, instead of the Sinful Heart, then, His people would have the Spiritual Heart–a heart that is bent toward following the Lord and His ways, as much desiring to live in dependence on God as the Sinful Heart desired independence from Him.

But that’s not all; the Lord goes further. Not only does He replace the heart, but he says, “I will put my law within them, and I will write it on their hearts” (Jer. 31:33). Not only will His people  have a new heart, but that new heart is inscribed with the Law of the Lord (the direct opposite of Jer. 17:1, “[their] sin . . . is engraved on the tablet of their heart”).

A New Way to Relate

In addition to changing the very nature of His people, the Lord does something else. He gives us a new way of relating with Him. Look at these statements:

I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.

They shall all know me, from the least of them to the greatest.

And I will be their God, and they shall be my people. 

These promises all boil down to one thing: intimacy with God. An intimacy that was unknown before. Yes, the Lord called Moses His servant and friend, and He called David a man after His own heart, and walked and talked with Abraham. But even they did not have the intimacy that he offers His people now. As part of the New Covenant, the very Spirit of God will reside in His people! All of His people will know Him, from the least to the greatest. There will be no distinction between priest and commoner. All will be priests. 

A Long-Awaited Answer

This is really the answer to the long-before prayer of King David. In Psalm 51, He prays:

Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. . . . Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. . . . Hide your face from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from your presence, and take not your Holy Spirit from me. Restore to me the joy of your salvation, and uphold me with a willing spirit. (Psalm 51:1–12)

When we compare David’s prayer to the promises of the New Covenant, we find that God did fully and completely grant David’s plea. Likewise, those of us who have repented and cried out for mercy can rest assured that, as He did for David, as He promises to Israel, He will give us that same new heart and a willing spirit, in order that we will love, obey, and walk with Him. We have been made new, cleansed, and forgiven by the New Covenant sealed by Christ’s blood.

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The Shepherd's Voice

An Incurable Diagnosis

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“The sin of Judah is written with a pen of iron; with a point of diamond it is engraved on the tablet of their heart, and on the horns of their altars, while their children remember their altars and their Asherim, beside every green tree and on the high hills, on the mountains in the open country. Your wealth and all your treasures I will give for spoil as the price of your high places for sin throughout all your territory. You shall loosen your hand from your heritage that I gave to you, and I will make you serve your enemies in a land that you do not know, for in my anger a fire is kindled that shall burn forever.” 

Thus says the LORD: “Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the LORD. He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. “Blessed is the man who trusts in the LORD, whose trust is the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.” 

The heart is deceitful above all things, and desperately sick; who can understand it? “I the LORD search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds.” (Jeremiah 17:1–10)

Some time ago, we looked at Jeremiah 2:12-13, exposing the root of all sin as the desire to find independence and life apart from God (see Dying of Thirst, 9/16/2019). In this post, we are going to look at another part of Jeremiah that helps us understand why we need Jesus.

Many of us in the church are probably familiar with Jer. 17:9: “The heart is deceitful above all things, and desperately sick; who can understand it?” I have been for a long time. When one reads it in context, however, the reason for the problem becomes clear. We’re first going to look at that diagnosis and then look at the underlying cause.

The Diagnosis

Jeremiah diagnoses the human condition in verse 9. He writes, “The heart is deceitful above all things, and desperately sick; who can understand it?” The NIV translates this as, “The heart is deceitful above all things and beyond cure,” while the NET translates it as “incurably bad.” The idea in the original language is that 1) the human heart is deceitful to the core; and 2) this condition is incurable. 

Think about those statements; the human heart (in Jewish thinking, the center of being) is rotten to the core. It is self-centered and deceitful. This is the coup de grace of all viruses, illnesses, and diseases. Even worse than that is the fact that said condition is incurable. It is what we’d call a terminal disease. In today’s modern era, we will have diseases such as cancer for which we have no cure. Some of these diseases can cause death, hence the phrase terminal disease. 

Jeremiah’s diagnosis, though, is a terminal disease of staggering proportions. The disease of sin leads to spiritual death, or what the Bible calls eternal death–being eternally separated from God. And again, there is nothing we can do about it. Our best efforts simply aren’t good enough, because we aren’t good enough. Why is this? Now we turn to the cause.

The Root of the Problem

The root of this incurable problem is found in verses 1-3. The Lord, speaking through Jeremiah, tells us:

The sin of Judah is written with a pen of iron; with a point of diamond it is engraved on the tablet of their heart, and on the horns of their altars, while their children remember their altars and their Asherim, beside every green tree and on the high hills, on the mountains in the open country. (vv:1–3)

To understand the significance of the mention of “the tablet of their heart,” we need to remember that the Law of Moses was written on tablets of stone (Exodus 31:18; cf. 20:1-17). Here the Lord is displaying irony at the fact that the hearts of His people are as hard as a stone tablet, on which not the law of God, but their sin was engraved. It was engraved with such firmness that it can never be erased. As it was with Judah and Israel, so it is with all of fallen humanity. 

Now, it’s not only that individual sins were written on the tablet of their hearts, but also that sin itself was inscribed on their hearts. This gives a picture that the heart itself has been corrupted, and this is seen in how the NET translates vv. 2-3a: “Their children are always thinking about their altars and their sacred poles dedicated to the goddess Asherah, set up beside the green trees on the high hills and on the mountains and in the fields.” Here, we see that the people always have idolatry on their mind. 

In our day, many don’t think of actual gods and goddesses; rather they simply think about themselves–how they can find life apart from the Lord. Fallen humanity either creates ‘gods’ in their own image, or (for the more intellectual who shun religion), simply make themselves the god of their own life.

Because the heart itself is corrupted, everything else about fallen humanity has been corrupted–reasoning, choosing, feeling. Even the body often does not work as it was intended. Sin has corrupted everything about us.   

The Results of the Diagnosis

In verses 3b-4, the Lord tells Judah of the judgment to come as a result of their idolatry. He promises to give both their wealth and their land to others, and make them servants of foreigners. Why? He gives a straightforward answer: For in my anger a fire is kindled that shall burn forever (v. 4).

Then, however, the Lord makes a general statement, which we can see is the result of the incurably bad heart. The Lord first says that a certain type of person is cursed. He says, “Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the Lord” (v. 5). Remember what we said about the root of all sin? It’s found in the foolish desire to find life and purpose independently of God. This verse describes such a person.

When one turns his heart away from the Lord, his only recourse is to turn to himself and others. He is trusting in flesh for what he needs and wants. The problem with this is that every fallen human being is primarily concerned with his or her own well-being. The Lord says that such a person is cursed. It’s not that the Lord is placing a curse on him or her. Rather, He is simply stating what will happen to this person.

In the next verse, the Lord says, “He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land” (v. 6). The Lord has drawn a picture of the fate of a person who trusts in himself. This person, the Lord says, will always be dry and unfulfilled. Now, wait, many people seem happy with wealth, power, status, etc. Right? They seem that way, but those things can never satisfy the deepest thirst of the human soul, and so they will always strive to seek after more. Those who have wealth, power, and status want more. They are truly never satisfied. Worse, the person described by the Lord uses whatever he or she can–including others–to get what he or she thinks will bring satisfaction (only to see it too lead to emptiness).

The Blessed Person

In contrast, the Lord says the one who trusts in Him will be blessed. Notice that He says what seems to be a repeating phrase: “. . . the man who trusts in the Lord, whose trust is the Lord” (v. 7). They really aren’t repeating phrases, though. There are two specific emphases here. The first phrase speaks of a person who “trusts in the Lord.” This is an active phrase, indicating that one intentionally places his or her trust in the Lord at specific times. The second phrase, “whose trust is the Lord,” indicates a state of being. This person has surrendered his or her life to the Lord, and so trust in the Lord is the default attitude of the heart.

This person, the Lord says, is like a tree by the river. Like the tree, the person has been rooted deeply and receives all he or she needs from the water. This is the inevitable result of trusting the Lord. Instead of constantly seeking satisfaction on his or her own terms, the blessed person has entrusted life itself to God and has found the true Satisfier. Notice that there is a further result:  Not only does this person receive all he or she needs, but is also said to “not cease to bear fruit [even in the year of drought].” In Scripture (particularly in the New Testament), the idea of fruit almost always has the idea of going forth and doing good to others. Because the blessed person has all he or she needs, attention can now be turned to others for their good.

But there’s a problem. Where do we find such a person? How can such a person exist since all have this incurable disease of sin, resulting in the foolish attempt to live independently of God? If sin itself is written on the tablet of the fallen heart, how can one be made to turn to God?

That is the beauty of the New Covenant…. which we will discuss in the next post.

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The Shepherd's Voice

Jesus, the Spotless Sacrifice

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But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. . . . Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. (Hebrews 9:11:14, 25–26)

In something only God would do, not only is Jesus the Great High Priest and mediator of the New Covenant, but He was also the sacrifice that sealed the covenant. In the Old Testament, covenants were often sealed with blood by means of a sacrifice. Under the Old Covenant given to Israel, many different animal sacrifices were required to be made, either for specific sins (“I sinned, therefore I must sacrifice”) or at specific times of the year (the Day of Atonement). The author of Hebrews tells us that “under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins” (Hebrews 9:22).

The sacrifices always had to be unblemished, with nothing wrong with them. They had to be in perfect health. This was particularly true of the sacrifices for sin. The bulls and goats used had to be firstborn and without spot or blemish. That’s all well and good, but as we noted in a previous post, there were some weakenesses in the sacrificial system.

The sacrifices were not human. Israel used the blood of bulls and goats in their sacrifies. But in order to actually remove sin, the sacrifice would have to be human. The author of Hebrews bluntly puts it this way: “For it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4). How did this work then? Were the sacrifices pointless? Not at all. The people sacrificed in faith, and God honored their faith by accepting their sacrifices and agreeing to count their sin as atoned for or covered. Yet the sin remained, which brings us to the next problem.

The sins of the people were not done away with. Though God counted the sins of the people as covered when they sacrificed according to the law, the sin remained. It was not actually paid for. Not only that, but the very sacrifices reminded the people of their sin! The author of Hebrews says once again,

For since the law . . . it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. (Hebrews 10:1–3)

The point of a sacrifice is the put away sin. This the law did not and could not do. So, debt of sin continued to mount. This is what Paul means when he writes of the record of debt in Colossians 2:14. That record continued to accumulate until Christ came. Only by His sacrifice was that gigantic debt paid.

The Better Sacrifice

Now, let’s talk about Jesus. When John the Baptizer introduced Jesus to some disciples, he said, “Behold, the Lamb of God, who takes away the sin of the world” (John 1:29; 36). He identified Jesus as the Lamb of God who would take away the sin of the world. How could one man’s sacrifice take away the sin of the world? Four reasons:

Jesus was and is human. This may seem obvious, but it needs to be stated. Some deny that Jesus was fully human, but that is not the biblical record. He was 100% human, and thus His sacrifice could take the place of humans.

Jesus was spotless. Even though the animals sacrificed under the old covenant were said to be spotless, even they were stained with sin and corruption due to the fall. All of creation was impacted by the fall, including animals. Jesus, however, was born perfect. He was untainted by sin. He was the true spotless lamb. Thus, while the Old Testament sacrifices were acceptable, His was perfect.

Jesus was and is divine. As God-incarnate, Jesus remained 100% divine. He cannot cease to be who He is, the eternal Son of God, coequal with the Father. As God-incarnate, His sacrifice is an eternal sacrifice, more than sufficient for the sins of all humanity. Hebrews says, “For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.”

Jesus’ sacrifice was once-for-all. As we read earlier, the sacrifices of old were offered day in and day out, year after year. They were unending because they were imperfect and unable to take away son. Jesus’ sacrifice, however, was done once for all. This is why He said from the cross, “It is finished” (John 19:30) and sat down at the right hand of the Father (Hebrews 10;12). Mission accomplished, the debt was paid. Because of His sacrifice, there remains no more sacrifice for sins (Hebrews 10:18, 26).

For those who trust Christ, we have the Father’s word. He had forgiven us, our sins are gone, and He remembers them no more.. This thanks to Jesus, the spotless Lamb of God, our sacrifice.

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The Shepherd's Voice

The Fellowship of Suffering

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I want to know Christ and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead (Phil. 3:10-11).

In the previous post (“Your God is Too Small”), I related my struggle to reconcile Jesus’ words about being His disciple (Luke 9:13; 14:23) and (also His) words about receiving for whatever we ask in prayer, which many in the prosperity gospel movement rely heavily on. I mentioned that to experience the power of the resurrected life, we must first endure our cross and the crucifixion of the flesh. In this process, our desires are changed to His desires.

There is, however, another part of the cross-driven life that we often overlook–and from a human perspective it’s quite understandable why we overlook it. We overlook the place of suffering in our transformation on the road to resurrection. It’s not a topic anyone enjoys thinking about. The truth is, though, that we all suffer–the just and the unjust, the righteous and unrighteous, the believers and unbelievers. For the one who follows Christ, his sufferings have a purpose. Says one writer about suffering,

God calls us to participate with Him in the process of our spiritual formation, but we do not initiate some of the most life-changing experiences in our journey. They are unexpectedly thrust upon us in the form of failure, loss, injury, illness, pain, exploitation, and unfulfilled desires. These painful experiences can shake our foundations and expose our deepest longings and weaknesses. Because suffering affects us deeply, it can also be profoundly transformative, giving us opportunities for knowing our inmost selves, deepening our experience of intimacy with God, and growing in Christlikeness.[1]

Even though our sufferings are not pointless, we cannot nor should we minimize them or try to give “pat” answers for the difficult questions that arise. But what we can do, and should do, is join the fellowship of suffering. As believers we can all relate to loss, pain, trials, and grief. Suffering not only unites us with Christ (as we share and identify with His suffering) but also unites us to one another. We are told to weep with those who weep (Rom. 12:15), in addition to rejoicing with those who rejoice.

Paul often spoke of the church as the Body of Christ. In the body, when one part is hurt or injured, the rest of the body not only compensates but sends aid to that part. So it is with the Body of Christ, the church (1 Cor. 12:26). In the midst of the community of grace, the fellowship of suffering is where we find the most transformation. As we encourage, we are encouraged and transformed. As we wrestle with the difficult questions of “why?” we come, both individually and as a community to a deeper understanding of God’s goodness and the fact that “this is not the way it’s supposed to be.” The same author, speaking about suffering, says,

While we have the great promise of Romans 8:28 that God may redeem suffering by bringing good out of it for those who love Him, it is not what we want, nor should want, and it is not what God wants or originally intended. . . . [Our sufferings] remind us that we are human, that we cannot know all that we are desperate to understand, and that we desperately need God. As we grapple with doubts and questions that arise out of our own suffering, we are changed in the process and are given an opportunity to incarnate the gospel for our generation. As others witness our struggles and faith in adversity and see God’s sustaining grace bringing light to dark, painful places in our lives, they receive hope that God can be trusted in their own broken lives.[2)

What does it mean to “incarnate the gospel”? It means that we live out the very gospel. Jesus learned obedience by what He suffered (Heb. 5:8). And so we too learn obedience and the deepest form of trust by suffering. And at the end of the tunnel we find that unshakeable faith that God really is that good, and the unspeakable joy that He is with us in the midst of the darkest nights. 

[1] Dallas Willard, Keith Meyer, et al. The Kingdom Life: A Practical Theology of Discipleship and Spiritual Formation, p. 172.

[2] The Kingdom Life, p. 172-173.

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The Shepherd's Voice

Last Words: Faithful Unto Death

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And to the angel of the church in Smyrna write: “The words of the first and the last, who died and came to life. I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death” (Rev. 2:8-11).

Sometimes the Lord gives us a message to strengthen us when we are facing or about to face hard times. In this case, Jesus gave such a message to an entire church, the church of Smyrna. Smyrna was about 40 miles north of Ephesus, and by the time that John wrote Revelation it was known for emperor worship. Every Roman citizen had to burn a pinch of incense and say “Caesar is Lord.” The Christians of course refused to do so, citing their own confession, “Jesus is Lord” (Rom. 10:9). Thus, believers were constantly in danger there.

As with the letter to Ephesus (and all seven letters), Jesus identities Himself using elements from John’s vision. Here, He reminds the church of two things “the first and the last” and “who died and came to life.” In this way, Christ claims the titles of both Lord and Savior. Thus, He is the Sovereign One, able to save and protect those in His care.

Words of Commendation

Unlike the messages to other churches, this message contains only words of commendation. Jesus reminds them, “I know.” He knows the trials and tribulations that His saints are enduring. He also knows the the poverty of His saints—yet in Him and thru Him they are rich. He values faithfulness in His followers, and as He reminded the people during His earthly ministry, it’s far better to have treasure in heaven (Matt. 6:19-20).

Finally, Christ knows the false words that are being spoken about the saints by their enemies. They claim to be Jews yet are nothing more than a synagogue of Satan. He knows the truth. It is common for the world to slander believers. Satan is called the accuser of the brethren for a reason (Rev. 12:10).

The Warning of What’s to Come

Jesus plainly tells the church that they are bout to suffer–the implication is that they are about to suffer more than they have up to this point. Some will be put into prison and “tested.” The sense is of both a test (to determine where their true loyalties lay) and as a refining of silver or gold through fire.

Since, in the Roman world, prison was more a prelude to trial and execution, Jesus exhorts the church to be “faithful unto death.” Christ has said that “some” will be thrown into prison and tested, probably a large number of that community of faith. Thus, not only must the individuals remain faithful, but the church as a whole must not be overcome but a spirit of fear or unbelief.

The Promise

Jesus gives the church a promise–but it’s not one that we often like to hear today. He says, “Be faithful unto death, and I will give you the crown of life.” He doesn’t promise that those who are thrown into prison will be physically delivered. He doesn’t promise to restore or increase the church’s economic status. He promises that the one who overcomes (by acknowledging Christ even unto death) will receive the crown of life. That is the ultimate prize that one can run for (1 Cor. 9:24-27; 2 Tim. 4:6-8). The one who receives this crown will thus have overcome the “second death,” meaning the ultimate death, separation from God eternally.

The good fight that we are to wage is not for a better life, more money, bigger ministry, or happy family. It is to remain faithful to Jesus no matter what. Only a life of self-denial will produce such faith.

Next: A Divided Church

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The Shepherd's Voice

Conversations With Jesus: A Difficult Final Conversation

Posted on by The Shepherd's Voice

After this Jesus revealed himself again to the disciples by the Sea of Tiberias, and he revealed himself in this way. Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. Jesus said to them, “Children, do you have any fish?” They answered him, “No.” He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.

When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn. Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish. This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, “Follow me” (John 21:1-19).

We are all prone to fall into sin, to live a life less than what we are called to. We often look to Peter and his denials of Christ and mentally shake our heads at his choices. Jesus, however, has other ideas when it comes to Peter–and us, as we’ll find out in this conversation.

Context

Jesus has now been crucified and resurrection. The work that He came to earth to do has been completed. He has secured life for all who trust in Him. This conversation takes place in the midst of final instructions and encouragements to His disciples (John tells us it is the third appearance of Jesus to His disciples after the resurrection). Peter and several disciples are now in Galilee waiting for Jesus, as He commanded them (Matt. 28:7).

The Fruitless Fishing Trip

While in Galilee Peter decides, “I’m going fishing,” and several other disciples join him. Many have commented that Peter’s assertion that he was going fishing marks a return to the life he knew before encountering Jesus, as though he were deserting or backsliding, being discouraged. However, John records that they knew Jesus was alive and that He had already commissioned them (20:20-21). It seems unlikely that they would be discouraged. The fact is they had been told to go to Galilee and wait for Jesus, and they went fishing to pass the time; there is certainly no moral injunction against making a living while waiting on the Lord’s command (unless He commands otherwise). Unfortunately for the disciples, their night of labor was fruitless.

As dawn breaks and rescues the disciples from the long night, Jesus is standing on the shore, but the disciples didn’t recognize Him. It being early morning the mist on the lake could have made recognition difficult, and they were likely focused on the frustrating night. Jesus calls out, “Children, haven’t you caught any fish?” Jesus uses a phrase that is a term of affection. The question is phrased in such a way to expect a negative answer, showing that Jesus knew they had failed to catch any fish before the question was asked–their “no” only confirmed it.

Jesus then calls out that they should cast their net on the right side of the boat and they would find fish there. Whether or not Jesus supernaturally knew there were fish there or could see them from shore, it is certain that the number of fish present was a miracle, since the tone is one of awe and surprise. The disciples probably decided that since they had spent all night, one more try wouldn’t hurt anything.

John records that immediately the net was swarming with fish, so many that they could not bring the net in. Something about this seems to open John’s eyes, either Jesus’ voice or the result–it is remarkably similar to Luke 5:1-11. He tells Peter that it is Jesus who is on the shore. Peter, acting in his characteristically impulsive way, puts on his cloak (he had taken it off, leaving only the tunic) and jumps into the water. He apparently swims to shore, since John reports that they are about one hundred yards from shore. (On a side note, the KJV rendering, “for he was naked,” is inaccurate. The Jews were strict in not exposing their nakedness in public, dating back to the Mosaic Law, hence the wearing of a tunic as an undergarment.)

Jesus invites them to bring some of the fish and have breakfast, and John notes here that none asked Him, “Who are you,” since they all knew it was the Lord by now (v. 12). The context of verse 13 seems to indicate that Jesus’ actions in breaking the bread and fish served as a link back to the last meal they had shared together. The scene is now set for Jesus’ conversation with Peter.

An Unexpected Outcome

Peter must have often wondered about his future. After all, he had publicly denied Jesus three time, after making bold assertions that he would never fall away. Surely he remembered Jesus’ words about what would happen to one who denied Christ–such a one would be denied before the Father. He is now in a very uncomfortable position. None of us enjoy having to face the consequences of our past, and we can picture Peter kind of squirming as the conversation starts.

It is interesting that Jesus never brings up the actual denials of Peter. Rather, He frames the discussion in positive questions (question that expect an affirmative response). Whether He intended this as a model for the church to follow is unknown and is a matter that church leadership should consider prayerfully.

The three questions by Jesus are to negate the three denials by Peter. Each time, Jesus simply asks, “Simon son of John, do you love Me?” In the first two instances, Jesus uses the word agapaō, the divine love of God, manifested through Christ that sacrifices self for His purpose. However, Peter answers with phileō, which denotes “tender affection,” such as the love that the Father has for the Son (John 3:35; 5:20). The two words are never used interchangeably or indiscriminately, so one gets the sense that Peter is, at the moment, unable or unwilling to commit to “love” in the way that Jesus presents it.

Jesus’ addition of “more than these” in verse 15 is somewhat ambiguous. There are three possible meanings to this: 1) “Do you love Me more than these other men love me?” 2) “Do you love Me more than you love these other men?” 3) “Do you love Me more than these things [boats and fishing, things of the world]?” In light of Peter’s earlier promise to never fall away from Christ regardless of what the others might do and given the context of this discussion, it seems that the first option is probably in view.

For the third exchange, Jesus changes the word “love” to match Peter. He uses phileō, as a seeming concession to Peter. Jesus meets Peter where he is and starts from that point. We learn later that Peter did indeed manifest the agapaō of God, and was willing to die for his faith, crucified upside down, history tells us. This scene is meant to encourage the believer, reminding him that Christ came to restore the broken and fallen and He always starts at the point of need, where the believer is, in order to lead the believer to a higher calling.

While Peter may have been frustrated that Jesus asked him three times, “Do you love me,” the questions were meant to counter his three denials. With each affirmation by Peter, Jesus gave a command. “Feed my lambs. Take care of my sheep. Feed my lambs.” Each statement is not only a command, but it is a statement of restoration–Jesus is restoring Peter to his calling.

In restoring Peter, Jesus reminded him that he still had a purpose. Jesus now gives Peter a glimpse into his own future. He says that one day Peter will be led by another. Another would dress him and lead him where he did not want to go. This seems ambiguous, but John interprets it for the reader. Jesus is here showing how Peter would die and thus glorify God. Peter’s death would not be simply from old age, rather it would be a death “in the line of duty,” suggesting imprisonment before death. Though this seems a morose and forbidding thing to say, Jesus probably means it as encouragement, as a way to say, “Peter, I have restored you, and here is how you will know you have been restored: You will fulfill your purpose and will remain faithful to the end, dying for My name.” Then Jesus gives the solemn command, “Follow Me.”

Takeaways from this Passage

We are all prone, as we saw, to fall away from Christ, and even to deny Him–either by our words or (more likely) by our lives. Christ can and will restore anyone to Himself–no matter the place that you have fallen to. As Jesus told Peter, “I am not finished with you yet.” All you need to do is accept His restoration and follow Him.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

Conversations With Jesus: The Trial Before Pilate

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So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” Pilate said to him, “What is truth?”

After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.

Then Pilate took Jesus and flogged him. And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands. Pilate went out again and said to them, “See, I am bringing him out to you that you may know that I find no guilt in him.” So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him, for I find no guilt in him.” The Jews answered him, “We have a law, and according to that law he ought to die because he has made himself the Son of God.” When Pilate heard this statement, he was even more afraid. He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.”

From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.” So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!” They cried out, “Away with him, away with him, crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” So he delivered him over to them to be crucified (John 18:33-19:16).

Sometimes we get so caught up in trying to please everyone that we end up backed into a corner–and pleasing no one. This was the experience of Pilate, the governor of Judea during the time of Jesus. During this last of Jesus’ conversations before the crucifixion, we’ll see the Pilate was weak, vacillating, acting more like a negotiator than a ruler, not realizing that the very Truth stood before him.

Context

Jesus has now been arrested. The Gospels tell us that He was tried twice before the Jewish leaders–once in secret (at night) and once openly (to confirm the earlier decision). The leaders have now brought Him before Pilate, since the Jews cannot execute anyone without the consent of Rome–and executing Jesus is exactly what they want to do.

We are told that the Jewish leadership “did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover.” The striking thing here is that they cared more about ritual defilement than true justice–which Jesus has condemned them for many times. Pilate, in an act of both submission and condescension comes outside to them. His initial question, “What charges are you bringing against this man,” was the normal one under Roman law. The answer, obviously, should have been a statement of crimes that Roman law recognized. However, the answer of the high priest was elusive: “If this man were not a criminal, we would not be handing him over to you.” The implication of the statement is that the Jewish leadership knew that Jesus was not guilty of any crime under Roman law.

Pilate therefore replies that if they had no charges to bring against Jesus under the law of Rome, they should try Jesus according to their own law. This they Jewish leaders had already done (in a manner of speaking). Yet, they had now right to enforce the death sentence already pronounced against Jesus, so they had to transfer the case to Rome.

The First Round

Pilate withdraws inside and summons Jesus. He asks Jesus outright, “Are you the King of the Jews?” The tone may be one of surprise, with Pilate being unable to reconcile the calm demeanor of Jesus (who certainly did not look the part of a pretender to the vacant Jewish throne) with the charges brought against Him. This private audience may show that Pilate did not trust the priests; we are told in Matthew’s account that Pilate knew that Jesus had been handed over because of envy (Matt. 27:18).

Jesus’ reply may seem a bit disrespectful; however, the tone is simply one that is inquiring about Pilate’s stance: Was he making inquiry about Jesus because he really wished to know, or was the questioning simply part of a legal procedure? This question by Jesus seems to have irritated Pilate. No doubt the governor was used to having his questions answered rather than being challenged. His answer to Jesus implies that his questioning was not because of any personal interest. Rather, he wanted to know what Jesus had done to arouse the hatred of the Jews.

Jesus then acknowledges that He is a king. But, He notes quickly that His kingdom is “not of this world.” For if His had been a worldly kingdom, His servants would have fought to prevent Jesus’ arrest (of course Peter did try, but Jesus rebuked him, further emphasizing the point). Rather than get into the finer points of Jesus’ statement, Pilate focuses on the central question, that of Jesus’ kingship. “So you are a king then?”

Jesus’ reply, “You say that I am a king,” is actually an affirmative statement. Then He goes back to His mission: to bear witness to the truth. These statements link back throughout John’s gospel to Jesus’ identification of His mission. It is clear He knew His destiny from the beginning. Since “everyone who is of the truth heeds [His] words,” the implication is that Pilate should also listen to Jesus’ words if he truly wants to seek truth. The tone of Pilate’s question seems to be one of frustrated irritation (picture him throwing his hands up). He simply could not understand Jesus.

The Verdict of Not Guilty

Pilate returns outside to the Jews and pronounces: “I find no guilt in Him.” It was a legal pronouncement, and at that point, Jesus should have been released. Pilate, however, seeks to release Jesus not on the basis of his own inquiry but on the basis of a Passover custom. He proposes to release Jesus to them, hoping that would satisfy the people. (He probably knew that the crowd often was at odds with the Jewish leadership.)

However, Pilate’s plan doesn’t work, and further puts him into a corner. The priests and other leaders encourage the crowd to ask for the release of another, Barabbas, a criminal destined for execution–John notes that he is a “robber.” So, Pilate takes Jesus and has Him scourged. This punishment was done by a heavy rawhide strap called a flagellum, which was loaded with bits of zinc, iron and bone. The punishment was often used as a prelude to crucifixion, but also as a means of extracting information non-Roman citizens (which is why Paul objected when he was going to be flogged in Acts 22:24-25). The flogging plus the humiliation at the hands of the Roman soldiers (vv. 2-3) may have been Pilate’s attempt to punish Jesus to the satisfaction of the Jews–and perhaps to deride the idea that any man would save Israel from Rome.

The Verdict Affirmed

Thus, Pilate brings Jesus out to the crowd and again pronounces that he has found no guilt in Jesus. When Jesus appears, Pilate says, “Behold the man!” The tone suggests either derision or an attempt to stir up compassion from the crowd (as in, “Does this man really look like a revolutionary?”) The plan again backfires, for when the leaders see Jesus, they are enraged (the sight of Jesus dressed in a mock royal outfit may have had something to do with the rage). They “cried out” that He should be crucified. By this time, Pilate seems to be thoroughly disgusted with the whole affair–with Jesus as well as the Jewish leaders. His statement to the leaders, that they should crucify Jesus themselves shows traces of sarcasm, since he has pronounced Jesus guiltless at least twice now.

The Jews, however, switch tactics: “According to our law, He must die because He made Himself the Son of God.” Pilate would have understood the implications of such a charge. To him, however, was not the Jewish God, but rather the possibility that Jesus might indeed be divine, in the manner of the Roman gods. Indeed, such a man might easily supplant him or even Caesar, so therefore Pilate was “even more afraid” (v. 8). Because of His fear, He goes back to question Jesus more.

The question that Pilate placed before Jesus, “Where are you from” (v. 9) indicate that Pilate sought to know if Jesus really was some divine being. If indeed Jesus were, Pilate would not want to harm Him, for fear of divine judgment. Jesus remains silent to the questioning, since He has already made His claims clear. Pilate, having refused to listen, was thus denied any new revelation.

Because of his own fear, Pilate determined from that moment on to release Jesus. He had already tried in two different ways–the “custom of the feast” and the flogging. The Jewish leaders would have none of it: “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar” (v. 12). There are two clear implications here. First, the Jews accused Jesus being a “king,” a rival to Caesar, which under Roman law carried the death penalty. Second, the Jews implied that Pilate could be charged as Jesus’ accomplice, by perhaps making an alliance with Him. The “Caesar” at the time (Caesar had become a title for Emperor) was Tiberius, notoriously suspicious of anyone who might be a rival.

Backed into a Corner

Pilate is now in a most difficult position. Either choice will likely mean the end of his political career–and perhaps his life. If he exonerates Jesus, he will only exacerbate the tensions with the Jewish leadership–and perhaps face a charge of treason. If he condemns Jesus, he will be making a travesty of strict Roman justice–and could perhaps face a charge of malfeasance of office. In any event, his decision could no longer be postponed. He went out to the crowd and sat on the bench used for official judgments and brought Jesus out.

Pilate’s words to the Jews, “Here is your king,” show a total lack of understanding for the Jewish mindset, and a terrible miscalculation on his part. The Jewish leaders respond as they had earlier, with a cry to crucify Jesus. Pilate asks, “Do you want me to crucify your king?” His words show bitterness at having been placed into this position, and the reply of the Jewish leaders is equally ironic: “We have no king but Caesar.” The leadership of the Jews, hating the Romans and longing for independence, preferred Caesar as king over the One sent by God as their Savior. Giving in finally to the Jews, Pilate orders that Jesus be crucified.

Takeaways from this Passage

Pilate is seen as a weak leader who sought to try to please everyone. Whatever his religious beliefs–most Roman men had loyalty to the divine emperor–he failed to respond to the light that was offered by Jesus. Because of his refusal to do so, He was denied any further light. His rejection of Jesus as the Truth parallels his intellectual battle with the truth. Because of His inability to embrace the truth, he is left with an impossible choice, and would continue to spiral downward until recalled to Rome in disgrace.

1 John reminds us to walk in the light (1 John 1:5-10). As we are given light, we respond to it, and we are given more When we reject the light, the only alternative is more and continued darkness.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

Conversations With Jesus: The Q&A Session

Posted on by The Shepherd's Voice

Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.

“Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And you know the way to where I am going.” Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.”

Philip said to him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.

“Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.

“If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.

“I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you. Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me. These things I have spoken to you while I am still with you. 26 But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (John 13:36-14:26).

If I had a great teacher who was getting ready to go away, I’d be wanting to ask him all sorts of questions–picking his brain for any knowledge he could pass along to me. We’ve all known people like that, those people we’d love to sit with for hours and glean their wisdom. The disciples of Jesus had such a chance–and one wonders what they were thinking! They clearly still had little to no understanding of Jesus’ mission to the world–or to them.

Context

The time has come for Jesus to complete His mission. Before doing so, He spends some last few moments with His disciples–instructing, encouraging, and answering questions. This “Q&A session” takes place immediately after Judas Iscariot departs. Jesus and the other disciples are now alone, as He continues His teaching to them. This particular scene can be broken up into a few questions by the disciples:

  • Peter’s Questions (13:36-38)
  • Thomas’s Question (14:1-7)
  • Philip’s Question (14:8-14)
  • Judas’s Question (14:15-26)

Peter’s Questioning of Jesus

Peter, responding to Jesus’ earlier comment, asks for clarification on where He is going. Jesus does not tell him specifically, but John makes it clear in other passages that He is referring to His return to the Father. Jesus assures Peter (and the rest) that they will follow Him, only “later” (v. 36). Peter, as impulsive as ever, objects: “Why can’t I follow you now? I would give up my very life for you” (emphasis added)? Jesus replies simply, “Will you really give up your life for Me? Actually, Peter, you will deny that you know Me three times before the rooster crows in the morning” (paraphrase). Jesus concludes that little conversation with this, making no more comments about it.

Of course, we know that Peter did indeed deny Christ three times before the rooster crowed. The difference between Peter’s denials and Judas’ betrayal lie only in the fact that Peter experienced godly sorrow and repented when questioned by Christ (21:15-17, compare 2 Cor. 7:10), whereas Judas’ betrayal seems to have placed him beyond the point of repentance–instead he went out and hung himself, realizing that he was now hopeless.

Thomas Asks about the Way

Jesus now begins to teach and encourage the disciples. In an oft-quoted (but often misquoted) verse, Jesus says, “In my Father’s house are many rooms.” Though the thought of mansions is a pleasant thought, the Greek literally is rooms or dwelling places. Jesus is bringing to mind the traditional Jewish wedding. In that time, after the betrothal, the groom returned to his father’s house to prepare a place for he and his bride to live, this would have been a room in the family home, or a house within a compound, where the groom’s parents also lived. (On a side note, the groom would return for his bride only when his father was satisfied with the preparations. This is why Jesus often said that no one knows the time of His return except for the Father–but that’s another topic for another post.)

Since Jesus is going to prepare a place for them, the disciples can be assured that He will return for them, so that they will be together. This is not a statement referring to a general resurrection; rather, just as the bridegroom returns personally for his bride, Jesus will return personally for His children. Jesus reminds them that they know the way to where He is going.

Thomas disagrees: “Since we don’t know where You are going, how could we know the way?” His question indicates that the disciples have no more understanding of Jesus’ mission than do His Jewish antagonists. The reply of Jesus seems to suggest surprise at the lack of understanding (of course Jesus, as God-incarnate, is never surprised): “I am the way, the truth, and the life. No one comes to the Father but through Me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.” The first part of this reply is no doubt the definitive statement of the Christian faith. Whereas others might see Jesus as a great teacher, a great example, He Himself claims to be the answer to all:

● The way – Literally “road,” Jesus is here proclaiming Himself the “highway,” the only route to the Father. If one seeks to find the Father, he must go through Him (and also according to His way), or be eternally frustrated, hence “no one comes to the Father but through Me.”
● The truth – Note here that Jesus says He is “the truth,” not a means to discovering truth. He is the very source and embodiment of truth. It means more than just being “truthful;” rather it means that no truth exists independently from Him.
● The life – As with “truth,” Jesus asserts that He is the source and embodiment of all life. Indeed John wrote that He created everything and gave life and light to men. As with “truth,” there is no life independent of Christ.

This statement settles any argument about Jesus versus other religions. Many other religions teach that there are many ways to God (some even include Christ). Yet, Jesus says that there is only one way–through Himself. Therefore, one side must be right and one wrong. If Jesus is right, then all other religions fail to deliver. If “all roads lead to God” is correct, then Jesus Himself is a liar since He claims to be the only way, and thus Christianity is not true.

Philip Continues the Questioning

Since Jesus is the way, and since they know Him, they also know the Father. In fact, having seen Jesus, the disciples have seen the Father (v. 7). Jesus asserted that He has provided an adequate presentation of the Father in His own being. Philip, however, seems to think differently. His question–or demand–to see the Father seems to suggest that he wants to have an experience of God similar to Moses and Jacob. In his question, Philip shows the lack of understanding that Jesus is in the Father and the Father in Jesus.

Jesus reminds them that He had been with them for a long time now, and that anyone who has seen Him (this would be better translated as “has had an experiential knowledge“) has seen the Father since 1) His mission was to show the Father to the world; 2) He was only speaking and working as the Father commanded Him–indeed it is the Father doing the works. As He told the Jews, the disciples should at least believe the works He had done to show that He and the Father were one.

One Final Question

Jesus now returns to His task of teaching the disciples (at least He attempts to return to it). He promises to send them another Helper, the Spirit of Truth to both be in them and help them. Like Jesus, the Holy Spirit is the embodiment and Source of truth (thus the united nature of the Godhead). Though the world cannot recognize Him or His work, the disciples will know Him intimately, as He will indwell them. Because of the Holy Spirit, the disciples will not be left alone as “orphans.” Jesus will come to them through the ministry of the Holy Spirit. And because of the Spirit’s ministry, the disciples will continue to see Jesus, even when the world no longer sees Him.

Though they may not understand now, when the Spirit comes, the disciples will realize the nature of the intimate nature of the relationship between the Father, Son and Holy Spirit–and now to include the disciples. Those who are in this intimate relationship are the ones who keep the commands of Jesus, and in turn experience the love of the Father and see the Son (through the ministry of the Spirit). Though obedience may be said to be a condition of experiencing God’s love, obedience is not the cause of His love. Obedience flows from a love for God and that obedience is the proof of our love for Him, and that obedience leads to an experiential knowledge of His love for us.

We know little of the Judas who asks the question in verse 22, except that he is identified as “not Judas Iscariot” by John (and since Iscariot had already left, that would be unlikely anyway). His question to Jesus again focuses on the physical senses: “Lord, how can You show yourself only to us and not to the world?” The question indicates that he is only thinking in the physical realm, rather than the spiritual.

Jesus’ answer supports this, as He indicates that those who love Him (obeying His commandments) will see Him through the ministry of the Holy Spirit. As He had already said, the world cannot recognize the Spirit–because of being outside of that relationship. In fact, the ministry of the Spirit is to be the representative of Jesus to the disciples, just as the disciples are the delegated representatives of Christ to the world (“in My name,” v. 26, cf. vv. 13, 14). The Spirit’s function is to instruct believers, and will bring to mind the teachings and commandments of Christ (v. 26).

The Q&A session is over, Jesus prepares to leave the upper room for His destiny.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

Conversations With Jesus: Different as Night and Day

Posted on by The Shepherd's Voice

It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end. The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus. Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him.

He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus replied, “You do not realize now what I am doing, but later you will understand.” “No,” said Peter, “you shall never wash my feet.” Jesus answered, “Unless I wash you, you have no part with me.” “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!” Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.” For he knew who was going to betray him, and that was why he said not every one was clean.

When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.

“I am not referring to all of you; I know those I have chosen. But this is to fulfill this passage of Scripture: ‘He who shared my bread has turned against me.’ I am telling you now before it happens, so that when it does happen you will believe that I am who I am. Very truly I tell you, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me.”

After he had said this, Jesus was troubled in spirit and testified, “Very truly I tell you, one of you is going to betray me.” His disciples stared at one another, at a loss to know which of them he meant. One of them, the disciple whom Jesus loved, was reclining next to him. Simon Peter motioned to this disciple and said, “Ask him which one he means.” Leaning back against Jesus, [this disciple] asked Him, “Lord, who is it?”

Jesus answered, “It is the one to whom I will give this piece of bread when I have dipped it in the dish.” Then, dipping the piece of bread, he gave it to Judas, the son of Simon Iscariot. As soon as Judas took the bread, Satan entered into him.

So Jesus told him, “What you are about to do, do quickly.” But no one at the meal understood why Jesus said this to him. Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the festival, or to give something to the poor. As soon as Judas had taken the bread, he went out. And it was night (John 13:1-30).

After the raising of Lazarus, Jesus’ public ministry on the earth was effectively finished. From that point on, He began preparing for “His hour,” the time when He would complete the work for which He had been sent by the Father. During this time, Jesus turned His attention to His disciples, to also prepare them for what lay ahead.

Context

This scene takes place at the beginning of the Passover celebration. There is some debate on whether Jesus and the disciples are celebrating the Passover meal or the Last Supper (so called because it was the last meal made with any type of leaven before Passover). The Synoptic Gospels (Matthew, Mark, Luke) seem to indicate that the actual Passover meal is in view (Luke 22:15). In that case, Jesus may have celebrated it early with His disciples, knowing He would be crucified the next day.

There would have been 3 tables arranged in a U-shape, and the guests typically lay on their left sides against pillows. Given the conversations that took place, John most likely sat in the seat traditionally taken by the “friend” of the host (in front of Jesus, making it possible to “lean back against Him”), while Judas Iscariot sat behind Him, in the seat traditionally taken by the guest of honor (making it possible for Jesus to easily give the bread to him).

A Conversation with Peter

John starts by telling us that “Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God.” Jesus knew that His time was fast approaching. He knew that He was on the path that the Father had ordained for Him, and He was committed to following through. John continue by saying, “So he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. . . . [And] began to wash his disciples’ feet, drying them with the towel that was wrapped around him” (vv. 4-5, emphasis mine). This use of “so” is similar to the story of Lazarus. We read in that account that Jesus loved Lazarus and his sisters, and “so, when he heard that Lazarus was sick, he stayed where he was two more days” (11:6). The idea in John 12 is similar. Because Jesus knew that His time was at hand, and knew that the Father had put all under his authority, he now could show what real love is.

In those days, it was of course the servant’s job to wash the feet of guests who might enter a home. In this intimate gathering, there were no servants present. (And we should note that none of the disciples had offered to take this job.) That Jesus would (literally) stoop to perform such a task was unfathomable–and offensive in many eyes, as we see with Peter.

When the Lord came to Peter, He was given a mild rebuke: ““Lord, are you going to wash my feet?” The question is one of unbelief rather than just a simple question. Though Peter doesn’t understand what is happening now, Jesus assures him that he will understand later. But, the idea that Jesus, the Teacher and Lord, should wash his feet offends Peter. Perhaps his attitude is similar to John the Baptizer’s: “I need to be baptized by You! Why then do You come to me” (Matt. 3:14, the difference between Peter and the Baptizer being this: Peter did not offer instead to wash Jesus’ feet).

Jesus tells Peter that it is necessary that He wash Peter’s feet; otherwise “you have no part with Me.” Here Jesus is echoing John’s words in 1 John 1:7-9, “But if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. . . . [and] is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” This prompts Peter’s impulsive reply: “If You are going to wash my feet, then my hands and head need washing so I will be totally clean.” Jesus replies that Peter is already clean; indeed, all the disciples (save one, who John identifies as Judas) are clean, and thus only need to wash their feet.

The picture here is of a person who gets up in the morning and takes a bath. The whole body is now cleansed. In Jesus’ day, it was common for people’s feet to be very dirty after walking along the roads, as the wore sandals–close-toed shoes were not yet a thing. Therefore, they would need their feet washed, especially when entering someone’s home (cf. Luke 7:44). As applied spiritually, one who is “clean” has experienced the new birth of chapter 3, and thus only needs cleansing from walking in a fallen world and stumbling into sin. This is accomplished by confessing our sins, according to 1 John 1:9.

Jesus Explains His Actions

After completing His task, Jesus addresses the disciples. He has given them an example to follow. If He, their Teacher and Lord could stoop to the position of a servant to wash His disciples’ feet, then they should do likewise for each other. To refuse to do so would be saying that the disciple is greater than the teacher. The goal of the disciple, however, is to be like his teacher. Therefore, if the disciples follow the example He has given, they will be blessed.

On a side note, while some in the church see verse 15 as sanctioning foot washing as a continual ordinance of the church, the thrust of the passage argues against a mere outward understanding. While the word translated “example” can mean something done for imitation, the focus of Jesus’ words is on the attitude behind the act. (Greek hypodeigma, “copy; example.” See Heb. 8:5, where it is translated “copy” in the ESV). It is certainly not sufficient to perform the act of foot washing as a ritual without a genuine servant attitude. That would be no different than the Pharisees’ “observance” of the law. Of course, the text does not argue against the practice specifically, but on balance, the context does not support the idea of foot washing as a binding ordinance on the church.

It’s extremely important to remember that Jesus washed all the disciples’ feet–even the one He now identifies as His betrayer! He indicates that one of the disciples has already turned against Him (v. 18). He is telling the disciples this before it happens so that they will know He is the Messiah. And in knowing that, they can have certainty that those who receive the testimony of the disciples receives Jesus Himself, and also receives the Father. The language suggests a close relationship between Jesus, His disciples and the Father.

Jesus is then “troubled” in spirit (the same phrase used in chapter 11 at the resurrection of Lazarus). It is not that the betrayal of Judas was unexpected. On the contrary, Jesus had already predicted it some time ago (see 6:64). Now that the time has come, however, the bitterness of the betrayal weighs heavy on Jesus, showing yet again that He is fully human. Jesus then lets the disciples know that one of them would betray Him (v. 21). The tone suggests that there was no hysteria in His pronouncement (at least not from Jesus), but that He calmly stated the fact. The disciples are both shocked and uncertain (v. 22). Shocked, because they had not taken His previous warning of betrayal to heart, and now that the time has arrived the blunt statement has hit them all the more. Uncertain because they could not fathom which of them would do such a thing. One wonders if some of the disciples, instead of asking, “Who is it” may have instead asked silently, “Could it be me?”

Peter decides to find out. He signals to “the disciple whom Jesus loved, who reclined against Him” to ask Jesus about the identity of the betrayer. This identification has long been held to be John. In the arrangement of the meal, John would have been in the place of the “friend,” and so it was easy for him to lean against Jesus and inquire. Peter alone would have been able to make eye contact with John due to their placement (making it probable that Peter was at the “lowest” place, the place closest to the door).

In any case, John does ask Jesus, “Lord, who is it?” Jesus’ reply, though quite clear in its meaning, apparently was missed by all the other disciples but John (possibly Jesus spoke in low tones). John notes that “Jesus answered, ‘It is he to whom I will give this morsel of bread when I have dipped it.’ So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot.” It was common for the host of a meal to give a piece of bread dipped in the communal bowl to a friend or guest. Thus, Judas would have had to recline at the table with Jesus and John–otherwise he would not have been close enough. Jesus’ reply and actions must have been understood by John, yet he apparently did not communicate this to Peter, for whatever reason.

Up until that point Judas had been planning to betray Jesus. We are told that Satan had prompted Judas to betray Jesus (v. 2, literally “the devil had put it into the heart of Judas”). When Jesus offered Him the morsel of bread, that was his last chance to change his mind. He could have refused the bread, and thus repudiated the plan he had (most likely without any explanation). However, when he accepted the bread from Jesus, he crossed a line of no return, for now “Satan entered him.” The statement of Jesus to Judas, “What you are going to do, do quickly” simply was Jesus’ way of dismissing Judas to the task that Judas had set for himself. In other words, it is a statement of resignation: “Get on with this business and be done with it.”

John records that Judas, after receiving the bread, “immediately went out,” and then points out “it was night.” Night had come, and for Jesus the time was drawing close at hand now. Judas, however, had entered a true spiritual night, from which there would be no end.

Takeaways from the Passage

The main thrust of this passage has to do with the idea of servanthood. Jesus has taught His disciples that to be called great in the Kingdom is to be the servant of all. If He, the Perfect Lord and Teacher, could stoop to wash the feet of those who show unbelief and even betrayal, then His disciples can do no less. We are called to do good and show love to all–even in the face of unbelief, ridicule, and persecution. We are to leave the results up to the Lord.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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