Day #319

Sermon - Audio
Luke 24 & John 20-21 - Reading
Luke 24 & John 20-21 - Audio

Daily Insights - Please Comment

Luke 24 and John 20-21

Luke 24

v. 1-49 – Each of the gospels deals with the resurrection in its own way, although none describes how it happened. Some details are clear in all four gospels: the tomb was empty, the disciples were slow to believe that the resurrection had happened, and the women were prominent in the first appearances of the resurrected Jesus. But each gospel records some fact of event that does not appear in the others. Luke’s includes the accounts of the walk to Emmaus, Thomas’ doubt and Jesus’ ascension into heaven.

v. 11 – The testimony of women was not highly regarded by first century Jews. Because of this the eleven and the other males associated with them found it hard to believe what the women had told them.

v. 51 – Luke’s account of the ascension is brief but serves as a fitting conclusion to Luke’s first work, which was intended to be an account of “all that Jesus began to do and teach until the day he was taken up to heaven.” A more detailed ascension account is found at the beginning of Acts. The ascension marks the end of the work Jesus came to do on earth and the beginning of what he continues to do in and through the church.

v. 52-53 – Whatever their view of Jesus in earlier days, the disciples now recognized his divinity and worshipped him. The separation did not bring sadness, but great joy. Luke ended his gospel as he began it: in Jerusalem with the worship of God.

John 20

v. 1-31 – Combined with Acts 1 and 1 Corinthians 15, thirteen appearances are indicated, seven in and near Jerusalem, four in Galilee, one on the Mount of Olives, and one on the road to Damascus.

v. 6 – The grave cloths were there in good order. If someone had violated the tomb and removed the body, the linen strips would not have been left there and the burial cloth might have been flung aside not “folded up by itself”.

v. 16 – Hearing only her name, Mary recognizes the voice of Jesus. As Jesus had taught prior to his crucifixion, “He calls his own sheep by name…and the sheep follow him, for they know his voice.” (John 10:3-4)

John 21

v. 11 – Many suggestions have been made concerning the meaning of this number. One suggestion being that there are 153 species of fish in the Mediterranean Sea and 153 ethnicities worldwide.

v. 17 – Peter was not grieved because Jesus changed the vocabulary in this last question, but because the three questions about his love for Jesus reminded him of his three recent denials. Jesus kindly gave Peter and opportunity to confess his love and to reaffirm his call to serve God.

v. 18-19 – “Stretch out your hands” was a way to convey the notion of crucifixion.

Day #317

Sermon - Audio
Luke 23, John 18-19 - Reading
Luke 23, John 18-19 - Audio

Daily Insights - Please Comment

Luke 23

The trial and crucifixion of our Lord is a powerful and humbling truth. No doubt it was difficult to read, but we have an incredible hope in the resurrection that follows! The chapter begins with Jesus being bounced between Pilate and Herod. Both of them lacked the courage to act on their convictions that Jesus was actually innocent.

But how clearly we see it here. You and I, whoever we are, are not strangers to weakness. We are not stronger than Peter or Pilate. Jesus had to die for us. He alone had strength, and strength to spare. Jesus alone was and is in control.

v. 1-5 – Jesus before Pilate - Since only Rome possessed authority to impose capital punishment, the Sanhedrin brought Jesus to Pilate. The charges are now recast from religious (“blasphemy”) to political ones.

v. 9 – Jesus’ silence fulfills Isaiah 53:7 and places the responsibility for his death squarely on his accusers.

v. 27-31 – The sympathetic mourning and lamenting of the women leads Jesus to quote from the prophet Zechariah: If God did not spare his innocent son (“green” wood), how much worse will it be when he allows the Romans to unleash his wrath on a sinful nation (“dry” wood)?

v. 34 - “They know not what they do” does not absolve either the Jews or the Romans of their responsibility in Jesus' death, but it shows that they did not fully understand the horrible evil that they were doing in crucifying the “Holy and Righteous One”

v. 46 - I commit my spirit!

John 18-19

These chapters conclude what is known as the passion narrative. John’s emphasis is on triumph—the triumph of truth, the victory of life over the dark powers of death. How good to be able to share this sense of victory with those we meet! And how good to realize that for us as well, the resurrection of Jesus is the guarantee of life throughout eternity!

18:10 – The sword Peter used (short sword) was for stabbing, not slicing, thus Peter probably intended to kill the soldier with a lethal blow to the head, but the servant was able to evade the sword, suffering only the loss of his ear.

18:38 - What is truth? Ironically, Pilate is charged with determining the truth in the matter, but dismisses the relevance of truth in the very presence of the one who is truth incarnate.

19:8 - Pilate was even more afraid. Perhaps Pilate remembered his wife's dream from Matt. 27:19.

19:30 – It is finished means there was no more penalty left to be paid for sins, for all Jesus' suffering was “finished”

--The Teacher’s Commentary -- ESV Study Bible--

Day #315

Sermon - Audio
John 14-17 - Reading
John 14-17 - Audio

Daily Insights - Please Comment

John 14-17

14.2-3: The picture that Jesus gives comes from the bridal customs of the day. A young man would be engaged and then he would go back to his father’s house to prepare a room that would be the new home for his bride and himself. Jesus uses this imagery to speak of his preparing a place for his followers. He will leave them like a bridegroom does, but he will return and bring them into this wonderful place he has prepared and into an eternal relationship with him.

14.7-11: Again, Jesus drives home the intimate connection between himself and the Father. You cannot have one and have the other.

Because Jesus goes to the Father his mission and work with multiply through his followers. His departure becomes a moment of releasing his disciples for an even greater mission.

14.13: Since obedience is central to following Jesus this promise of Jesus that he will do whatever we wish is connected with both our obedience to him and the pursuit of his mission. One of the best ways to understand this is to think of Jesus’ own words about the intimate relationship he has with his Father. It is so close and intimate he does only what his Father desires. As we pursue what Jesus wants us to do, he will give us all that we ask for because it is what he wants done.

14.15: These words of Jesus tie us quickly to the Old Testament book of Deuteronomy. We read Deut. 11:13 “And if you will indeed obey my commandments that I command you today, to love the LORD your God, and to serve him with all your heart and with all your soul…. Loving God and following his commands are closely related. True love brings about true obedience.

14.18-19: Jesus is talking about his post-resurrection appearances to his disciples.

14.22: The disciples are still hoping that Jesus will show himself as Israel’s Messiah and so show himself to the world as the ruler of the world.

14.26: Here we find out how our lives of obedience are shaped. It is not some magical thing, rather we learn the teaching of Jesus and at right moments and in right places the Spirit reminds us of those words so that we follow and obey. The assumption in this is that we know the words ofJesus so that the Spirit can call them to our minds.

14.30-31: Jesus is always in control. Therefore his disciples need not be troubled.

John 15.1: Jesus’ declaration that he is the true vine is his declaration that he is the true Israel. As such he does all that Israel was supposed to do, but did not (see box). He is the perfectly obedient one from whom the Father brings forth fruit.

God’s concern if for a community that bears fruit. He will get rid of those branches that fail to bear fruit; he will prune others so they can bear more fruit. The disturbing thing in this for even faithful branches is that God may do painful things to help them become more fruitful. It is a reminder that God is more concerned with our fruitfulness than with our happiness. He knows that a fruitful life will bring moments of happiness, but more importantly, it will bring a depth of joy.

15.4-5: We can’t bear the fullness of the kind of spiritual fruit that God desires unless we abide in Christ.

15.8: God is glorified when we bear much fruit. The fruit that Jesus speaks of is far ranging. Since true Israel was to stand before the nations as a people of justice and righteousness (see box on Jesus as true vine), we know that fruit means being people of justice and righteousness. We also know of the importance of the fruit of the harvest of people coming to Christ (see John 4—the fields are ripe unto harvest), and there is the fruit of the Spirit we are to cultivate in our lives. One area, however, that we may not immediately realize is God’s desire to see the fruit of cultural renewal and development. When Jesus tells his disciples that they are to bear much fruit, those words bring the minds of the disciples back to the earliest part of the Bible where God tells the first man and woman, “Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” Be fruitful and multiply i.e. have babies, fill this world with human presence, a human presence builds families, schools, cities, governments, laws. Human beings who will subdue the earth, take dominion over it which means we harness the natural world as we plant crops, compose music, build bridges, design computers and more all for God’s glory To bear much fruit is God’s call on his people to unearth the treasures of creation and develop them in a way that honors God and serves the entire creation.

15.16: Normally, disciples chose their rabbi. They would ask to be one of his disciples. Jesus reverses that normal way of things and chooses his disciples. What is also worthy of note in this verse is that Jesus chooses his disciples for a purpose (in the Greek there is a “hina” clause that denotes purpose). He chose them not just to hang out with him, but so that they go and bear fruit.

15.19-20: The world here refers to those who are arrayed against God and his kingdom.

15.26-27: The theme of witness comes back again. The role of witness has now moved from people like John the Baptist to the Spirit of truth and the disciples of Jesus. The idea is that as we are witnesses for God, that the Spirit makes it clear to those God is calling that our message is true.

16.4: Jesus tells his disciples what the future will brings so that when it happens they will not be surprised. Preparation for difficult days will keep them from “falling away”. In fact, since Jesus predicted these struggles they help his disciples believe more deeply in him.

16.7: This is something of a surprise to us since many Christians believing having Jesus present far outweighs having the Spirit.

16.8-11: The Spirit is at work in the world convicting people of their sin of unbelief, showing that Jesus is the righteous one who they needs, and showing the ruler of this world is under God’s judgment.

16.23-24: Up until this point the disciples have not prayed in the name of Jesus. When he comes back to life he tells them that they should pray and expect God to answer. When God answers their prayers, they will have a fullness of joy.

16.30: People were constantly questioning Jesus, trying to find out whom he was and if he was from God.

16.33: The tribulation of the world (which means the realm that is opposed to Jesus) is the attacks that his disciples will undergo. But Jesus has overcome the world i.e. he has defeated evil.

John 17 is known as Jesus’ high priestly prayer. In this prayer Jesus acts as a priest, interceding with God for his disciples.

17.1: “When Jesus had spoken these words….” We leave behind the teaching of Jesus (Jesus as our prophet) and now hear the prayer of Jesus (Jesus as our priest).

17.3: Here is a significant definition of what eternal life really is. It is not simply avoiding hell and going to heaven, true eternal life means knowing Father and Son. This is the reason that eternal life can begin already. One does not have to wait for heaven to know the Father and the Son. The word for "know" means to have a solid understanding of whom both Father and Son. Jesus has revealed this knowledge throughout the book of John. It also means to be in a living relationship with the Father and the Son which is revealed by a life of obedience. We read in 1 John 2.3 And by this we know that we have come to know him, if we keep his commandments.

17.4: Jesus brings glory to the Father by doing what the Father commanded. This brings glory to the Father by showing that what God commands and desires is of such importance that Jesus will carry it out even if it means Jesus’ death.

17.11: Jesus prays for unity among his followers. Strikingly he prays that they may be one as the Father and Son are one. This relates to many things, but central is a oneness of purpose and a desire to live lives of obedience as those who know the Father and the Son.

17.15: Jesus’ words here are an important part of understanding our mission. Jesus does not ask the Father to take us out of the world which represents the things opposed to God, rather he asks God to protect us in the world. Knowing this we understand that our mission is to be people who are in the world, being salt and light rather than seeking to hide from the world.

17.19: The idea of being “sanctified” NIV or “consecrated” ESV means to be set apart for service. This prayer is Jesus pointing out that as the Father set him apart for service in the world, so now the disciples are being set apart for service in the world and so they follow his footsteps.

17.23: The goal of Jesus is high and lofty. While Jesus prays for the power to achieve this goal, the body of Christ and individual members of it seem too quick to assume that there is no power that can truly bring God’s people together.

17.25-26: Jesus makes it clear that the more we know the name of God i.e. who he is, what he is about, and our connection to him, the more we will also have the love of God in us.

Day #314

Sermon - Audio
Luke 22, John 13 - Reading
Luke 22, John 13 - Audio

Daily Insights - Please Comment

Luke 22

22.2: The priests were known for bullying people who opposed them. Jesus goes beyond mild opposition and speaks of the temple being taken from them. It is little wonder that they want to be rid of Jesus.

22.3: Judas’ attitude and life (he stole from the common purse) open him up to the influence of Satan.

22.5: “delighted” This attitude should alert us to the true heart of the temple authorities. It was considered deeply wrong to kill a fellow Jew, yet these religious leaders are delighted that Jesus will be turned over to them.

22.6: “no crowd was present” It is a totally wrong picture to see all the Jews as joining in the condemnation of Jesus. The crowds love his teaching and leadership. The “trial” of Jesus is done at night when families are celebrating Passover so that few of them know what is happening until Jesus is on the cross.

22.10: Men typically carried water in skins so a man carrying a water jar was an unusual sight.

22.12: “a large upper room” most likely means that Jesus and his disciples eat this Passover in the upper part of Jerusalem where the wealthy lived. The poor would not have the accommodations necessary for such a meal.

22.19: Jesus calls us to remember his sacrifice when we join in the eating of the bread and drinking the cup.

22.21: Table fellowship implied an intimate connection. To betray one you have eaten with would be considered an outrage in the Ancient Near East.

22.22: Jesus makes it clear that it is his choice to give up his life, but still the one who betrays him will be held responsible.

22.24: The disciples show their lack of connection with the words of Jesus by their argument over who was the greatest. They are most likely arguing about who is the greatest disciple. In their mind the others should serve the greatest disciple. What is ironic is that if they were going to be the greatest disciple of Jesus they should be looking at serving, not at being served.

22.25: “benefactors” were people who gave gifts to people and cities in order to raise their own standing.

22.27: If the Rabbi serves so should the disciple.

22.29: As Jesus will be exalted after his service, so will disciples who serve.

22.31: “sift you like wheat” an attempt to show that the faith of the disciples is not real. Note that “you” in this verse is plural.

22.32: “you” in this verse is singular.

22.36: Jesus points out that hard days are coming and his disciples need to be prepared.

22.38: “enough” i.e. enough of talking about swords, I didn’t mean it literally.

John 13.1: While the immediate context seems to show that the way Jesus loves his disciples “to the end” esv or “the full extent of his love” niv is through washing their feet, the words in Greek for this phrase eis telos connect with Jesus’ words on the cross “It is ended” (Greek: tetelestai) or “it is finished”. The connection between these two shows that the greatest loves Christ shows is not through washing their feet, but by dying on the cross. Later Jesus will say to his disciples in John 15.13 Greater love has no one than this, that someone lay down his life for his friends.

13.2: The powerful contrast between those who get what Jesus is about and those who do not is set up here. Judas will have his feet washed, but he will not understand what it means. He will not see that being a member of the kingdom means loving and redeeming sacrifice. Following John’s earlier picture of Judas as one who stole from the moneybag, we see Judas as one who desiret o take and so lose love, rather than give and so receive love and a place in the kingdom.

13.3: John always presents us with a confident, in control of events Jesus. He knows why he has come, what he is to do, and nothing will deter him from his mission.

13.3: The knowledge that he is going back to God give him confidence for what is about to occur. The words remind us of Hebrews 12:1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, 2 looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

13.7: We hear again the theme that after Christ’s death and resurrection that the disciples will come to a greater understanding of the words and actions of Jesus. The fact that Peter doesn’t get it is clear from his reaction.

13.8: Since he washing of his feet prefigures the death of Jesus and his cleansing from sin if Peter does not accept Christ’s action on his behalf, he will not be part of Christ.

13.10: Jesus tells his followers that they don’t need to once again go through the purification ceremonies to take part in the Passover because they have been cleaned when they did their ceremonial washing in the Mikvah (see John 11.55). Their ceremonial washing has made them clean for the meal; Jesus will make them clean (washing their sins away) for eternity.

13.12-17: Jesus lays out the role of a disciple; they are to follow the example of their rabbi. His example is not only one of humble service but of a willingness to sacrifice to the point of dying for the good of others.

13.19: Jesus’ prediction of a future event was a sign that he is God. The words in both the esv and the niv “I am He” mask the Greek, which simply says, “that…you may believe I am”. “I am” connects with God’s Old Testament covenant name.

Jesus gives a powerful example of what life in his kingdom is like—his followers willingly give their lives for each other. How have you given your life for a fellow follower of Jesus?

13:24 – jesus honors Judas, as he is in the 2^nd highest place of honor at the table. Peter is in the least…the place of the footwasher.

13.26: For the host to dip a piece and bread and hand it to someone was a way of honoring the person who was given the bread. The depth of the fallenness of Judas is portrayed as the one who honors him is the one whom he betrays. John gives us a picture of a truly despicable person. He steals from the poor, he is selfserving, and he dishonors those who honor him.

13.31-32: Jesus sees both his glory and the glory of the Father flowing from the coming events. This glory will mean that people will honor, worship, and follow the Father and the Son.

13,36-37: Peter is very concerned. The Jesus they have been following for three years is going to leave them. He wants to know why they can’t go with him.

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