John 16:1-2

Good morning friends,

 “I have said all these things to you to keep you from falling away.  They will put you out of the synagogues. Indeed, the hour is coming when whoever kills you will think he is offering service to God.  

Why do the righteous suffer at the hands of the unrighteous has been a question that has plagued hearts and minds since the garden. It is the theme of one of the earliest books of the Bible, Job, and the question persists throughout the rest of Scripture. Jesus is preparing His disciples of the inevitable – suffering for His name. While we read and hear of persecution in other parts of the world, persecution of Christ’s followers has been something fairly remote for us in the west. Most of us have no connection to what the early disciples experienced for confessing Christ. Christ points out two specific things to the disciples coming persecution, being put out of the synagogue and being killed as service to God. We will remember that the blind man was cast out of the synagogue back in chapter 9. This brought great fear upon the people. Why, because of excommunication.  While church discipline, though rarely, does happen within a given church in our culture it rarely has significant ramifications. The person under excommunication will generally stop going to church or find another “fellowship” that will embrace them with open arms. Within the Jewish community of the 1 century excommunication had a far greater significance than it does in the evangelical church today. The Jews appeared to devise two “stages” to the process of casting one out of the synagogue in the New Testament. First was nidduy, for the first offense. In this stage forbid bathing, the use of a razor, the convivial table and restricted social interaction and frequenting the temple and could last 30,60, or 90 days. Keep in mind that people in the Jewish community did not think or act as independent as people of our culture. Community was the basis of wellbeing and livelihood. This was worse than being unfriended on Facebook. The second phase for the obstinate was herem. The council of 10 would formally pronounce a curse or herem upon the individual. The person was now shut off from the intellectual, religious and social life of the community, and completely severed from the congregation and family. There would be no way for the cursed to earn a living, and the sentence might include capital punishment. Now I know many are Amillennialists and expect to see the Kingdom of God flourish, but a brief look around might indicate quite the opposite at present. We are all aware that our religious “rights” are being eroded daily, which I believe, is the proverbial tip of the iceberg concerning coming persecution in our culture. While Jesus was speaking to His disciples the principle applies today. For those who truly follow Jesus, I believe, we can expect to see the freedom from persecution ending in our lifetime in the West. So for the same reason Jesus told his disciples these things, so He is telling us – “so you will not fall away.”

 Bill

Heidelberg Catechism 

Q. 33. Why is Christ called the “only begotten Son” of God, since we are also the children of God?

A. Because Christ alone is the eternal and natural Son of God; (a) but we are children adopted of God, by grace, for his sake. (b) (a) John 1:1-3,14,18; Heb.1:1,2; John 3:16; 1 John 4:9; Rom.8:32. (b) Rom.8:15-17; John 1:12; Gal.4:6; Eph.1:5,6.

John 15:26-27

Good morning friends,

 “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you also will bear witness, because you have been with me from the beginning.

 As we have seen earlier the idea of “helper” is better understood as advocate. The mission of the Holy Spirit is to testify, to bear witness of Christ. Yes we do gain comfort from Him, but we must remember it is not about us, but Christ. Many of us have sung the worship song that includes the lyrics that describe the suffering of Christ and ends with the phrase “and through it all, He thought of me above it all.” Now this is a nice sentimental thought, however, what Christ thought of above all was God’s glory not my esteem. We many times see the Holy Spirit in a similar light, which it is somehow about me. It is true enough that He does empower, seal, comfort etc, but His main purpose is being an advocate of Christ and the truth that natural man suppresses.  Jesus also presses the reality that the disciples would bear witness of Christ. In that they would know and proclaim the truth. They witnessed and heard all that Jesus had claimed of Himself and could ratify its veracity. While there is value in our testimony we must remember that it is not the gospel. The gospel is the declaration of man’s predicament and the person and work of Jesus. It is not about making one’s life better, or being fulfilled, but redeemed. It is not about my esteem and that God thought of me, It is about the finished work of Christ and the glory of God.  

Bill

Heidelberg Catechism

 Q. 33. Why is Christ called the “only begotten Son” of God, since we are also the children of God?

A. Because Christ alone is the eternal and natural Son of God; (a) but we are children adopted of God, by grace, for his sake. (b) (a) John 1:1-3,14,18; Heb.1:1,2; John 3:16; 1 John 4:9; Rom.8:32. (b) Rom.8:15-17; John 1:12; Gal.4:6; Eph.1:5,6.

John 15:22-25

Good morning friends, 

 If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. Whoever hates me hates my Father also. If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’

 Jesus here speaks of the particular sin of unbelief, of rejection of the Messiah and not sin in general. Jesus openly revealed Himself as the Messiah; He performed miracles to prove His claim. The unmitigated truth that He both proclaimed and verified was that He is God incarnate. There was no one in that generation that could claim ignorance. No one could, like the Pharisees, say they believe the Father, but not Jesus. In fact Jesus adds that whoever hates Him hates the Father.  Now it is amazing to think how twisted the Jewish view of God had to have become. Jesus is the exact representation of God the Father. As Jesus told the disciples, particularly Philip, “if you have seen Me you have seen the Father.” So then for them to reject Jesus was to reject God. This propensity exists still in man today. We begin to construct a god of our imagination instead of knowing the God of the Scripture. I have heard far too many times “I believe God is such and such” which was more a projection of their own personality than a belief based on the Scriptures. Too many times when these aberrations are called to account one is met, not with cogent reason, but subjective projections.  That is the whole point to the Scriptures – God revealing Himself. That is one of the reasons Christ came incarnate – to reveal God as He really is. While it is true that God is revealed in the creation, the Bible is where we have the revelation of God’s purposes and communication to man. Just as those who refused to believe in Jesus in His time were held guilty, so is today’s man who has no basis for claiming ignorance either. 

Have a blessed Lord’s Day 

Bill

Heidelberg Catechism

Q. 32. But why art thou called a Christian? (a)

A. Because I am a member of Christ by faith, (b) and thus am partaker of his anointing; (c) that so I may confess his name, (d) and present myself a living sacrifice of thankfulness to him: (e) and also that with a free and good conscience I may fight against sin and Satan in this life (f) and afterwards I reign with him eternally, over all creatures. (g) (a) Acts 11:26. (b) 1 Cor.6:15. (c) 1 John 2:27; Acts 2:17. (d) Matt.10:32; Rom.10:10; Mark 8:38. (e) Rom.12:1; 1 Pet.2:5,9; Rev.5:8,10; Rev.1:6. (f) 1 Pet.2:11; Rom.6:12,13; Gal.5:16,17; Eph.6:11; 1 Tim.1:18,19. (g) 2 Tim.2:12; Matt.25:34.

 

John 15:20-21

Good morning friends,

  Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. But all these things they will do to you on account of my name, because they do not know him who sent me.

 The push for the Evangelical church to have place at the table in the world is absurd. Now do not hear that I am saying our purpose is to be obnoxious or withdraw, but what I am saying is that we have no place vying for “respect.”. History has shown that when the church presses for acceptability it is most often at the cost of truth, however, when she press for truth she exhibits reality, which is by far more important. We of course know Paul tells us that natural man suppresses the truth in unrighteousness. Therefore, if the church is sold out to the truth the world can only react in one way – and that will not be with acceptance. That is what Jesus wants us to know here. He is saying if there is a reality of discipleship in His followers they will be hated as much as He was. The half brother of Jesus was pretty blunt about this when he says: “You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.” We must grasp hold of strong language Jesus uses – persecuted. It is with a vicious hatred the world will attack the church. They persecuted Christ and Jesus simply states that those who follow Him will be likewise. So why do we seek to be accepted, respected or even taken seriously by the world? Let’s stop striving for acceptability, but strive to show the world reality of the truth we hold.

 Bill 

Heidelberg Catechism

Q. 32. But why art thou called a Christian? (a)

A. Because I am a member of Christ by faith, (b) and thus am partaker of his anointing; (c) that so I may confess his name, (d) and present myself a living sacrifice of thankfulness to him: (e) and also that with a free and good conscience I may fight against sin and Satan in this life (f) and afterwards I reign with him eternally, over all creatures. (g) (a) Acts 11:26. (b) 1 Cor.6:15. (c) 1 John 2:27; Acts 2:17. (d) Matt.10:32; Rom.10:10; Mark 8:38. (e) Rom.12:1; 1 Pet.2:5,9; Rev.5:8,10; Rev.1:6. (f) 1 Pet.2:11; Rom.6:12,13; Gal.5:16,17; Eph.6:11; 1 Tim.1:18,19. (g) 2 Tim.2:12; Matt.25:34.

John 15:17-19

Good morning friends,

 These things I command you, so that you will love one another. “If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.

 Jesus tells the disciples of the juxtaposition that is going to be. Jesus says here that “all my teachings are to the end that you should love one another.” He has hammered on this issue several times. It ought to sink in – love one another. Then He turns to the other side and explains that the world will hate them. Why is it that we have a difficult time loving one another? And why is it we desire so much to be loved by the world? As I have mentioned before, Schaeffer said that love for one another is the final apologetic. Love among true brothers is to be something visible and real before the watching world. However the church strives to be acceptable and respected by the worlds standard instead of loving one another as Christ commanded. Our calling is not blend in or even be respected by the world, but to expose the world to the truth. Christ has called us out – let me repeat – OUT – of the world into the truth. This truth is hated by the world as was Christ Himself was. Let us strive to love and be loved from the place we are told – one another – and cease striving to be loved and accepted by the very thing that seeks to destroy us – the world.

 Bill

Heidelberg Catechism

Q. 32. But why art thou called a Christian? (a)

A. Because I am a member of Christ by faith, (b) and thus am partaker of his anointing; (c) that so I may confess his name, (d) and present myself a living sacrifice of thankfulness to him: (e) and also that with a free and good conscience I may fight against sin and Satan in this life (f) and afterwards I reign with him eternally, over all creatures. (g) (a) Acts 11:26. (b) 1 Cor.6:15. (c) 1 John 2:27; Acts 2:17. (d) Matt.10:32; Rom.10:10; Mark 8:38. (e) Rom.12:1; 1 Pet.2:5,9; Rev.5:8,10; Rev.1:6. (f) 1 Pet.2:11; Rom.6:12,13; Gal.5:16,17; Eph.6:11; 1 Tim.1:18,19. (g) 2 Tim.2:12; Matt.25:34.

John 15:16

Good morning friends,

 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

 When Jesus choose his disciples, it was not that they did not exercise their will to follow him, surely they did. It was that the first initiative or saving choice that Jesus speaks of here. He has not chosen based on their abilities or notoriety, He chose based on His good pleasure. Had Jesus not chosen them no doubt they would not have followed to the degree they did. We have seen that following Jesus was not easy – even to the point of taking laying down their own lives and taking up their own cross. While we are dealing specifically with the choosing of the 12, this is a principle of God’s sovereign grace that applies across the board concerning salvation. In conjunction with the choosing is the sovereign act of appointing. God chooses with purpose. God appoints that we should go and bear fruit. This is the direction of Christian service. While this “go” may include mission (usually our first thought), more importantly it indicates activity on the part of the Christian. We are appointed to be active in bearing fruit. We are not museum pieces placed on a shelf to collect dust; we are to be active to have an impact on a world that is not sure what end is up. We are called to produce “fruit” should abide. The fruit we bear will have eternal significance.

 Bill

Heidelberg Catechism

Q. 32. But why art thou called a Christian? (a)

A. Because I am a member of Christ by faith, (b) and thus am partaker of his anointing; (c) that so I may confess his name, (d) and present myself a living sacrifice of thankfulness to him: (e) and also that with a free and good conscience I may fight against sin and Satan in this life (f) and afterwards I reign with him eternally, over all creatures. (g) (a) Acts 11:26. (b) 1 Cor.6:15. (c) 1 John 2:27; Acts 2:17. (d) Matt.10:32; Rom.10:10; Mark 8:38. (e) Rom.12:1; 1 Pet.2:5,9; Rev.5:8,10; Rev.1:6. (f) 1 Pet.2:11; Rom.6:12,13; Gal.5:16,17; Eph.6:11; 1 Tim.1:18,19. (g) 2 Tim.2:12; Matt.25:34.

John 15:14-15

Good morning friends,

  You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.

 Jesus now unpacks what He means when He calls the disciples “friend.”  First we must note that Jesus was not putting a condition on His friendship. In essence He is actually saying “you are my friends and you will do what I have commanded.” It is not that Christ’s friendship is hinged on our obedience; it is that as Christ’s friends we will display the influence He has had on us. In Christ calling the disciples “friend,” He is not relinquishing His Lordship, but His role as teacher over them. It is not friendship to become flippant.  Christ calls us friends, but be sure of this we must remain reverent and respectful. Several years ago when I went to a L’Abri conference in Rochester had chance to talk with one of my professors from Covenant. When I called him professor Barrs he stopped me and said “call me Jerram.” In this he was saying we are no longer in the teacher pupil relationship, but friends. Professor Barrs had a profound impact on me during my time at CTS and that impact commands respect; I still call him professor Barrs. Jesus showed his friendship to His disciples by confiding in them as the Father confides in Him. A master does not confided in the servants and He tells them He no longer calls them servants. Imagine the thinking of the disciples at this juncture – He, God incarnate, called me friend. He calls you and I friend as well.

Have a blessed Lord’s Day

 Bill

 Heidelberg Catechism

Q. 32. But why art thou called a Christian? (a)

A. Because I am a member of Christ by faith, (b) and thus am partaker of his anointing; (c) that so I may confess his name, (d) and present myself a living sacrifice of thankfulness to him: (e) and also that with a free and good conscience I may fight against sin and Satan in this life (f) and afterwards I reign with him eternally, over all creatures. (g) (a) Acts 11:26. (b) 1 Cor.6:15. (c) 1 John 2:27; Acts 2:17. (d) Matt.10:32; Rom.10:10; Mark 8:38. (e) Rom.12:1; 1 Pet.2:5,9; Rev.5:8,10; Rev.1:6. (f) 1 Pet.2:11; Rom.6:12,13; Gal.5:16,17; Eph.6:11; 1 Tim.1:18,19. (g) 2 Tim.2:12; Matt.25:34.

John 15:13

Good morning friends,

  Greater love has no one than this that someone lay down his life for his friends.

 Now I tend to think that this verse is quoted almost as often as John 3:16 and I suspect it is because we have a deep seeded hunger for true friendship. Jesus points out here the nature of true friendship. We are a culture of broken relationships and like love our concept is skewed. The term friend on Facebook has absolutely little to no connection to the true meaning of friend. We collect “friends” on Facebook like kids collect “friendship” bracelets which in-turn is nothing more than some ego trip. True friendship has connected to it commitment and responsibility and you can’t just push a button to unfriend them.( Needless to say the number of crimes that has arisen out of unfriending someone on Facebook is mind numbing.) Charles Colson spoke at an Ivy League college shortly after his release from prison for his part in the Watergate scandal. During his speech a group of students began to heckle him, shouting out “how could you have defended Richard Nixon?”  Colson stopped his speech, looked at the hecklers and answered “because he was my friend.” The audience stood to their feet in applause because Colson struck a nerve with that comment.  What Colson came to realize was that in our culture of broken relationships those students were hungry to have at least one friend who would sacrifice on his or her behalf. Now consider the depth of Christ’s friendship, Paul reminds us that while we were still enemies with God Christ died for us (Rom 5:7-8). Paul continues in this verse  by pointing out that “scarcely will one die for a righteous person” Christ is the penultimate “friend”  and exhibits it in His selfless nature. For Christ it was not some ego trip of friending someone – it was the selfless sacrifice on behalf of friends who were still enemies with Him. Try to find a friend like that on Facebook!

 Bill

Heidelberg Catechism

Q. 32. But why art thou called a Christian? (a)

A. Because I am a member of Christ by faith, (b) and thus am partaker of his anointing; (c) that so I may confess his name, (d) and present myself a living sacrifice of thankfulness to him: (e) and also that with a free and good conscience I may fight against sin and Satan in this life (f) and afterwards I reign with him eternally, over all creatures. (g) (a) Acts 11:26. (b) 1 Cor.6:15. (c) 1 John 2:27; Acts 2:17. (d) Matt.10:32; Rom.10:10; Mark 8:38. (e) Rom.12:1; 1 Pet.2:5,9; Rev.5:8,10; Rev.1:6. (f) 1 Pet.2:11; Rom.6:12,13; Gal.5:16,17; Eph.6:11; 1 Tim.1:18,19. (g) 2 Tim.2:12; Matt.25:34.

John 15:12

Good morning friends,

  This is my commandment, that you love one another as I have loved you.

 The need for Jesus to command such a thing indicates to me that “love for one another” is not something a part of our nature and maybe even difficult. At the fall we became estranged from God, others, ourselves and nature. It put a rift in to every area of relationship in the human experience. Our view of the disciples is shaded by Sunday school material which tends to portray the disciples as sort of a band of first century hippies living a common life. They are in blissful harmony and no strife. Think about though – they have rubbed shoulders now for about three years and surely there have been toes stepped on. We know there had been and would continue to be striving for prominence. Sure there are some brothers in the bunch, but there are some among the group that would be easy to hate. A tax collector – who can love a tax collector? A zealot – no one really wants to hang around a zealot. Sound like the church doesn’t it? And it is here that Jesus says “love one another.” Love is a word that has been prostituted in our culture. Our understanding is so tainted by popular culture I don’t believe we have a hope this side of glory to grasp a hold of what love really means. We have all heard sermons covering the various twists on the Greek words translated “love,” but after the service is over we are back on default. One of the problems we face is that we tend to understand love as being something “other” or transcendent if you will. In one sense it is, it is “other” of what we are by nature. However we tend to put love in an area of non-reason, a mindless passion of heart. It is something that is of the soul and not touchable by reason. Though grossly misunderstood, we toss Pascal’s axiom “The heart has reason, reason knows nothing of” as if it were scripture. Why do we say “fall in” or “fall out” of love, surely because it is unconnected to reason and something outside our contorl. Here Jesus commands – commands are something that touches our reason. We must think about and act on what is commanded and here that is love. Christ love was not an act of non-reason. He did not sacrifice Himself in some magical moment of mindless passion. It was not some act of soulishness non-reason.  Christ’s love was and is a reasoned out purposeful act.  We have difficulty amongst ourselves over the color of carpet in the sanctuary. Our feathers become ruffled when something is done in the church that is not “the way we have always done it.” And we insist that “we don’t have to like them we just have to love them.” I want to suggest that is pure poppycock – loving someone insists that you like them as well. Consider the people that Jesus loved by way of reasoned act – blasphemers, God haters, murders – you get the picture. If anyone had reason to say “I don’t have to like them, I just have to love them” it would be Jesus.  I am not saying we must mindless agree and reduce ourselves of “tolerance.”  There is room for disagreement, but there is no place to say “I don’t have to like them, I just have to love them” as if that were on some higher spiritual plane.

 Bill

Heidelberg Catechism

Q. 32. But why art thou called a Christian? (a)

A. Because I am a member of Christ by faith, (b) and thus am partaker of his anointing; (c) that so I may confess his name, (d) and present myself a living sacrifice of thankfulness to him: (e) and also that with a free and good conscience I may fight against sin and Satan in this life (f) and afterwards I reign with him eternally, over all creatures. (g) (a) Acts 11:26. (b) 1 Cor.6:15. (c) 1 John 2:27; Acts 2:17. (d) Matt.10:32; Rom.10:10; Mark 8:38. (e) Rom.12:1; 1 Pet.2:5,9; Rev.5:8,10; Rev.1:6. (f) 1 Pet.2:11; Rom.6:12,13; Gal.5:16,17; Eph.6:11; 1 Tim.1:18,19. (g) 2 Tim.2:12; Matt.25:34.

 

John 15:11

Good morning friends,

 These things I have spoken to you, that my joy may be in you, and that your joy may be full.

 The Christian ought to be a person of true joy. Now I am not speaking of mindless silliness or artificial smiles, but the deep sense that in spite of the trials of the moment “it is all good.” The disciples at this moment were most likely far from being happy. Jesus had been speaking of His death and that they would be scattered. However He has told them of the organic connection the believer has in Christ. Yes He was going, but they would continue to draw their life from Him and in that connection His love would continue. When Jesus says joy here he wanted them and us to know that the Christian has a sense of calm delight or cheerfulness, in the present tense. Now we are all well aware of the reality that life does press down on us as Paul spoke of in 2 Corinthians 4: We are afflicted in every way, but not crushed; perplexed, but not driven to despair;  persecuted, but not forsaken; struck down, but not destroyed. I believe Jesus was saying here that the “joy” is not something we work up but live in. Because of our organic connection, Christ’s joy is in us thereby making our joy full.  Christ’s joy will always remain the same it is not based on the particular issues of moment by moment life.  Jesus promised that in this life we would have trials, but in our connection to Him we will have joy. The joy is ours and not based on life’s situations. It is ours because we are in Christ.

 Bill

 Heidelberg Catechism

Q. 32. But why art thou called a Christian? (a)

A. Because I am a member of Christ by faith, (b) and thus am partaker of his anointing; (c) that so I may confess his name, (d) and present myself a living sacrifice of thankfulness to him: (e) and also that with a free and good conscience I may fight against sin and Satan in this life (f) and afterwards I reign with him eternally, over all creatures. (g) (a) Acts 11:26. (b) 1 Cor.6:15. (c) 1 John 2:27; Acts 2:17. (d) Matt.10:32; Rom.10:10; Mark 8:38. (e) Rom.12:1; 1 Pet.2:5,9; Rev.5:8,10; Rev.1:6. (f) 1 Pet.2:11; Rom.6:12,13; Gal.5:16,17; Eph.6:11; 1 Tim.1:18,19. (g) 2 Tim.2:12; Matt.25:34.