Jesus continues: "There are those last [despised non-Jews, as well as downtrodden Jews] who will be first, and there are those first [the materially and religiously favored Jews] who will be last." Their being last means that such slothful, ungrateful ones will not be in the Kingdom of God at all.
Pharisees now come to Jesus and say: "Get out and be on your way from here, because Herod [Antipas] wants to kill you." It may be that Herod himself started this rumor to cause Jesus to flee from the territory. Herod may have been afraid of becoming involved in the death of another prophet of God as he was in the killing of John the Baptizer. But Jesus tells the Pharisees: "Go and tell that fox, 'Look! I am casting out demons and accomplishing healing today and tomorrow, and the third day I shall be finished.'"
After finishing his work there, Jesus continues his journey toward Jerusalem because, as he explains, "it is not admissible for a prophet to be destroyed outside of Jerusalem." Why is it to be expected that Jesus would be killed at Jerusalem? Because Jerusalem is the capital city, where the 71-member Sanhedrin high court is located and where the animal sacrifices are offered. Therefore, it would be inadmissible fore "the lamb of God" to be killed anywhere but Jerusalem.
"Jerusalem, Jerusalem, the killer of the prophets and stoner of those sent forth to her." Jesus laments, "how often I wanted to gather your children together in the manner that a hen gathers her brood of chicks under her wings, but you people did not want it! Look! Your house is abandoned to you." For rejecting the Son of God, the nation is doomed!
As Jesus continues toward Jerusalem, he is invited to the house of a ruler of the Pharisees. It is a Sabbath, and the people are closely watching him, since there is a man present who is suffering from dropsy, an accumulation of water probably in his arms and legs. Jesus addresses the Pharisees and the experts in the Law who are present, asking: "Is it lawful on the sabbath to cure or not?"
Nobody says a word. So Jesus heals the man and sends him away. Then he asks: "Who of you, if his son or bull falls into a well, will not immediately pull him out on the sabbath day?" Again, nobody says a word in reply. Luke 13:22-14:6; John 1:29.
Next time: Entertained By A Pharisee
The Greatest Man Who Ever Lived, 1991
3.30.2009
Jesus Again Heads For Jerusalem
SOON Jesus is on the road again, teaching from city to city and from village to village. Evidently he is in the district of Perea, across the Jordan River from Judea. But his final destination is Jerusalem.
The Jewish philosophy that only a limited number will merit salvation is what perhaps prompts a man to ask: "Lord, are those who are being saved few?" With his answer, Jesus forces the people to think of what is needed for salvation: "Exert yourselves vigorously [that is, struggle, or agonize] to get in through the narrow door."
Such vigorous effort is urgent "because many," Jesus continues, "will seek to get in but will not be able." Why will they not be able? He explains that 'once the householder has got up and locked the door and people stand outside and knock, saying, "Sir, open to us," he will say: "I do not know where you are from. Get away from me, all you workers of unrighteousness!"
The ones locked out apparently come at a time convenient only to themselves. But by then the door of opportunity is shut and bolted. To get in, they should have come earlier, even though it may then have been inconvenient to do so. Indeed, a sad outcome awaits those who put off making the worship of Jehovah their chief purpose in life!
The Jews to whom Jesus is sent to minister have, for the most part, failed to seize their marvelous opportunity of accepting God's provision for salvation. So Jesus says they will weep and gnash their teeth when they are thrown outside. On the other hand, people from "eastern parts and western, and from north and south," yes, from all nations, "will recline at the table in the Kingdom of God."
Next time: Conclusion of Jesus Again Heads For Jerusalem
The Greatest Man Who Ever Lived, 1991
The Jewish philosophy that only a limited number will merit salvation is what perhaps prompts a man to ask: "Lord, are those who are being saved few?" With his answer, Jesus forces the people to think of what is needed for salvation: "Exert yourselves vigorously [that is, struggle, or agonize] to get in through the narrow door."
Such vigorous effort is urgent "because many," Jesus continues, "will seek to get in but will not be able." Why will they not be able? He explains that 'once the householder has got up and locked the door and people stand outside and knock, saying, "Sir, open to us," he will say: "I do not know where you are from. Get away from me, all you workers of unrighteousness!"
The ones locked out apparently come at a time convenient only to themselves. But by then the door of opportunity is shut and bolted. To get in, they should have come earlier, even though it may then have been inconvenient to do so. Indeed, a sad outcome awaits those who put off making the worship of Jehovah their chief purpose in life!
The Jews to whom Jesus is sent to minister have, for the most part, failed to seize their marvelous opportunity of accepting God's provision for salvation. So Jesus says they will weep and gnash their teeth when they are thrown outside. On the other hand, people from "eastern parts and western, and from north and south," yes, from all nations, "will recline at the table in the Kingdom of God."
Next time: Conclusion of Jesus Again Heads For Jerusalem
The Greatest Man Who Ever Lived, 1991
3.29.2009
Conclusion Of Further Attempts To Kill Jesus
"We are stoning you, not for a fine work," they answer, "but for blasphemy, even because you, although being a man, make yourself a god." Since Jesus never claimed to be a god, why do the Jews say this? Evidently it is because Jesus attributes to himself powers that they belong exclusively to God. For example, he just said of the "sheep," "I give them everlasting life," which is something no human can do. The Jews, however, overlook that fact that Jesus acknowledges receiving authority from his Father.
That Jesus claims to be less than god, he next shows by asking: "Is it not written in your Law [at Psalms 82:6], 'I said: "You are gods?" If he called 'gods' those against whom the word of God came, . . . do you say to me whom the Father sanctified and dispatched into the world, 'You blaspheme,' because I said, I am God's Son?"
Since the Scriptures call even unjust human judges "gods," what fault can these Jews find with Jesus for saying, "I am God's Son?" Jesus adds: "If I am not doing the works of my Father, do not believe me, believe the works, in order that you may come to know and may continue knowing that the Father is in union with me and I am in union with the Father."
When Jesus says this, the Jews try to seize him. But he escapes, as he did earlier at the Festival of Tabernacles. He leaves Jerusalem and travels across the Jordan River to where John began baptizing near four years earlier. This location apparently is not far from the southern shore of the Sea of Galilee, a two-day journey or so from Jerusalem.
Many people come to Jesus at this place and begin to say: "John, indeed, did not perform a single sign, but as many things as John said about this man were all true." Thus many put faith in Jesus here. John 10:22-42; 4:26: 8:23, 58; Matthew 16:20.
Next time: Jesus Again Heads For Jerusalem
The Greatest Man Who Ever Lived, 1991
That Jesus claims to be less than god, he next shows by asking: "Is it not written in your Law [at Psalms 82:6], 'I said: "You are gods?" If he called 'gods' those against whom the word of God came, . . . do you say to me whom the Father sanctified and dispatched into the world, 'You blaspheme,' because I said, I am God's Son?"
Since the Scriptures call even unjust human judges "gods," what fault can these Jews find with Jesus for saying, "I am God's Son?" Jesus adds: "If I am not doing the works of my Father, do not believe me, believe the works, in order that you may come to know and may continue knowing that the Father is in union with me and I am in union with the Father."
When Jesus says this, the Jews try to seize him. But he escapes, as he did earlier at the Festival of Tabernacles. He leaves Jerusalem and travels across the Jordan River to where John began baptizing near four years earlier. This location apparently is not far from the southern shore of the Sea of Galilee, a two-day journey or so from Jerusalem.
Many people come to Jesus at this place and begin to say: "John, indeed, did not perform a single sign, but as many things as John said about this man were all true." Thus many put faith in Jesus here. John 10:22-42; 4:26: 8:23, 58; Matthew 16:20.
Next time: Jesus Again Heads For Jerusalem
The Greatest Man Who Ever Lived, 1991
3.28.2009
Further Attempts To Kill Jesus
SINCE it is wintertime, Jesus is walking in the sheltered area known as the colonnade of Solomon. It is alongside the temple. Here Jews encircle him and begin to say: "How long are you to keep our souls in suspense? If you are the Christ, tell us outspokenly." "I told you," Jesus replies, "and yet you do not believe." Jesus had not directly told them that he was the Christ, as he had told the Samaritan woman at the well. Yet he had in effect, revealed his identity when he explained to them that he was from the realms above and had existed before Abraham.
Jesus, however, wants people to reach the conclusion themselves that he is the Christ by comparing his activities with what the Bible foretold that the Christ would accomplish. That is why earlier he charged his disciples not to tell anyone that he was the Christ. And that is why he now goes on to say to these hostile Jews: "The works that I am doing in the name of my Father, these bear witness about me. But you do not believe.
Why do they not believe? Because of lack of evidence that Jesus is the Christ? No, but for the reason Jesus gives when he tells them: "You are none of my sheep. My sheep listen to my voice, and I know them, and they follow me. And I give them everlasting life, and they will by no means ever be destroyed, and no one will snatch them out of my hand. What my Father has given me is something greater than all other things, and no one can snatch them out of the hand of the Father.
Jesus then describes his close relationship with his Father, explaining: "I and the Father are one." Since Jesus in on earth and his Father is in heaven, clearly he is not saying that he and his Father are literally, or physically, one. Rather, he means that they are one in purpose, that they are at unity.
Angered by Jesus' words, the Jews pick up stones to kill him, even as they had earlier, during the Festival of Tabernacles, or Booths. Courageously facing his would-be-murderers, Jesus says: "I displayed to you many fine works from the Father. For which of those works are you stoning me?"
Next time: Conclusion of Further Attempts To Kill Jesus
The Greatest Man Who Ever Lived, 1991
Jesus, however, wants people to reach the conclusion themselves that he is the Christ by comparing his activities with what the Bible foretold that the Christ would accomplish. That is why earlier he charged his disciples not to tell anyone that he was the Christ. And that is why he now goes on to say to these hostile Jews: "The works that I am doing in the name of my Father, these bear witness about me. But you do not believe.
Why do they not believe? Because of lack of evidence that Jesus is the Christ? No, but for the reason Jesus gives when he tells them: "You are none of my sheep. My sheep listen to my voice, and I know them, and they follow me. And I give them everlasting life, and they will by no means ever be destroyed, and no one will snatch them out of my hand. What my Father has given me is something greater than all other things, and no one can snatch them out of the hand of the Father.
Jesus then describes his close relationship with his Father, explaining: "I and the Father are one." Since Jesus in on earth and his Father is in heaven, clearly he is not saying that he and his Father are literally, or physically, one. Rather, he means that they are one in purpose, that they are at unity.
Angered by Jesus' words, the Jews pick up stones to kill him, even as they had earlier, during the Festival of Tabernacles, or Booths. Courageously facing his would-be-murderers, Jesus says: "I displayed to you many fine works from the Father. For which of those works are you stoning me?"
Next time: Conclusion of Further Attempts To Kill Jesus
The Greatest Man Who Ever Lived, 1991
3.27.2009
Conclusion Of The Sheepfolds And The Shepherd
Further explaining his role, Jesus says: "I am the door; whoever enters through me will be saved, and he will go in and out and find pasturage. . . I have come that they might have life and might have it in abundance. . . .I am the fine shepherd, and I know my sheep and my sheep know me, just as the Father knows me and I know the Father; and I surrender my soul in behalf of the sheep."
Recently, Jesus had comforted his followers, saying: "Have no fear, little flock, because your Father has approved of giving you the kingdom." This little flock, which eventually numbers 144,000, comes into this new, or second, sheepfold. But Jesus goes on to observe: "I have other sheep, which are not of this fold; those also I must bring, and they will listen to my voice, and they will become one flock, one shepherd."
Since the "other sheep" are "not of this fold," they must be of another fold, a third one. These last two folds, or pens of sheep, have different destinies. The "little flock"in one fold will rule with Christ in heaven, and the "other sheep" in the other fold will live on the Paradise earth. Yet, despite being in two folds, the sheep have no jealously, no do they feel segregated, for as Jesus says, they "become one flock" under the shepherd."
The Fine Shepherd, Jesus Christ, willingly give his life for both fold of sheep. "I surrender it of my own initiative," he says. "I have authority to surrender it, and I have authority to receive it again. The commandment on this I received from my Father." When Jesus says this, a division result among the Jews.
Many of the crowd say: "He has a demon and is mad. Why do you listen to him?" But others respond: "These are not the sayings of a demonized man." then, evidently referring back a couple of months to his curing of the man born blind, they add: "A demon cannot open blind people's eyes, can it?" John 10:1-22; 9:1-7; Luke 12:32; Revelation 14:1, 3; 21:3, 4; Psalms 37:29.
Next time: Further Attempts To Kill Jesus
The Greatest Man Who Ever Lived, 1991
Recently, Jesus had comforted his followers, saying: "Have no fear, little flock, because your Father has approved of giving you the kingdom." This little flock, which eventually numbers 144,000, comes into this new, or second, sheepfold. But Jesus goes on to observe: "I have other sheep, which are not of this fold; those also I must bring, and they will listen to my voice, and they will become one flock, one shepherd."
Since the "other sheep" are "not of this fold," they must be of another fold, a third one. These last two folds, or pens of sheep, have different destinies. The "little flock"in one fold will rule with Christ in heaven, and the "other sheep" in the other fold will live on the Paradise earth. Yet, despite being in two folds, the sheep have no jealously, no do they feel segregated, for as Jesus says, they "become one flock" under the shepherd."
The Fine Shepherd, Jesus Christ, willingly give his life for both fold of sheep. "I surrender it of my own initiative," he says. "I have authority to surrender it, and I have authority to receive it again. The commandment on this I received from my Father." When Jesus says this, a division result among the Jews.
Many of the crowd say: "He has a demon and is mad. Why do you listen to him?" But others respond: "These are not the sayings of a demonized man." then, evidently referring back a couple of months to his curing of the man born blind, they add: "A demon cannot open blind people's eyes, can it?" John 10:1-22; 9:1-7; Luke 12:32; Revelation 14:1, 3; 21:3, 4; Psalms 37:29.
Next time: Further Attempts To Kill Jesus
The Greatest Man Who Ever Lived, 1991
3.26.2009
The Sheepfolds And The Shepherd
JESUS has come to Jerusalem for the Festival of Dedication, or Hanukkah, a festival that celebrates the rededication to Jehovah of the temple. In 168 B.C.E., about 200 years earlier, Antiochu IV Epiphanes captured Jerusalem and desecrated the temple and it altar. However, three years later Jerusalem was recaptured and the temple was rededicated. Afterward, an annual rededication celebration was held.
This Festival of Dedication takes place on Chislev 25, the Jewish month that corresponds to the last part of November and first part of December on our modern calendar. Thus, only a little over a hundred days remain until the momentous Passover of 33 C.E. Because it is the season of cold weather the apostle John calls it "wintertime."
Jesus now uses and illustration in which he mentions three sheepfolds and his role as the Fine Shepherd. The first sheepfold he speaks of is identified with the Mosaic Law covenant arrangement. The Law served as a fence, separating the Jews from the corrupting practices of those people not in this special covenant with God. Jesus explains: "Most truly I say to you, He that does not enter into the sheepfold through the door but climbs up some other place , that on is a thief and a plunderer. But he that enters through the door is shepherd of the sheep.
Others had come and claimed to be the Messiah, or Christ, but they were not the true shepherd of whom Jesus goes on to speak: "The doorkeeper opens to this one, and the sheep listen to his voice, and he calls his own sheep by name and leads them out. . . .A stranger they will by no means follow but will flee from him, because they do not know the voice of strangers."
The "doorkeeper" of the first sheepfold was John the Baptizer. As the doorkeeper, John 'opened to' Jesus by identifying him to those symbolic sheep that he would lead out to pasture. These sheep that Jesus calls by name and leads out are eventually admitted to another sheepfold, as he explains: "Most truly I say to you, I am the door of the sheep," that is, the door of a new sheepfold. When Jesus institutes the new covenant with his disciples and from heaven pours holy spirit upon them the following Pentecost, they are admitted to this new sheepfold.
Next time:Conclusion of The Sheepfolds And The Shepherd
The Greatest Man Who Ever Lived, 1991
This Festival of Dedication takes place on Chislev 25, the Jewish month that corresponds to the last part of November and first part of December on our modern calendar. Thus, only a little over a hundred days remain until the momentous Passover of 33 C.E. Because it is the season of cold weather the apostle John calls it "wintertime."
Jesus now uses and illustration in which he mentions three sheepfolds and his role as the Fine Shepherd. The first sheepfold he speaks of is identified with the Mosaic Law covenant arrangement. The Law served as a fence, separating the Jews from the corrupting practices of those people not in this special covenant with God. Jesus explains: "Most truly I say to you, He that does not enter into the sheepfold through the door but climbs up some other place , that on is a thief and a plunderer. But he that enters through the door is shepherd of the sheep.
Others had come and claimed to be the Messiah, or Christ, but they were not the true shepherd of whom Jesus goes on to speak: "The doorkeeper opens to this one, and the sheep listen to his voice, and he calls his own sheep by name and leads them out. . . .A stranger they will by no means follow but will flee from him, because they do not know the voice of strangers."
The "doorkeeper" of the first sheepfold was John the Baptizer. As the doorkeeper, John 'opened to' Jesus by identifying him to those symbolic sheep that he would lead out to pasture. These sheep that Jesus calls by name and leads out are eventually admitted to another sheepfold, as he explains: "Most truly I say to you, I am the door of the sheep," that is, the door of a new sheepfold. When Jesus institutes the new covenant with his disciples and from heaven pours holy spirit upon them the following Pentecost, they are admitted to this new sheepfold.
Next time:Conclusion of The Sheepfolds And The Shepherd
The Greatest Man Who Ever Lived, 1991
3.25.2009
Conclusion Of A Nation Lost, But Not All
Shortly afterward Jesus is teaching in a synagogue on a Sabbath. There he sees a woman who, because of a demon afflicting here, has been bent double for 18 years. Compassionately, Jesus addresses her: "Woman,you are released from your weakness." At that he lays his hands on her, and instantly she straightens up and begins glorifying God.
The presiding officer of the synagogue, however, is angry. "There are six days on which work ought to be done," he protests. "On them, therefore, come and be cured, and not on the sabbath day." The officer thus acknowledges Jesus' power to heal but condemns the people for coming to be healed on the Sabbath! "Hypocrites," Jesus answered, "does not each one of you on the Sabbath untie his bull or his ass from the stall and lead it away to give it a drink? Was it not due, then, for this woman who is a daughter of Abraham, and whom Satan held bound, look! eighteen years, to be loosed from this bond on the Sabbath day?"
Well, on hearing this, those opposing Jesus begin to feel shame. The crowd, however, rejoice at all the glorious things they see Jesus do. In response Jesus repeats two prophetic illustrations regarding the Kingdom of God, ones that he told from a boat on the Sea of Galilee about a year earlier. Luke 13:1-21; Ecclesiastes 9:11; Matthew 13:31-33.
Next time: The Sheepfolds And The Shepherd
The Greatest Man Who Ever Lived, 1991
The presiding officer of the synagogue, however, is angry. "There are six days on which work ought to be done," he protests. "On them, therefore, come and be cured, and not on the sabbath day." The officer thus acknowledges Jesus' power to heal but condemns the people for coming to be healed on the Sabbath! "Hypocrites," Jesus answered, "does not each one of you on the Sabbath untie his bull or his ass from the stall and lead it away to give it a drink? Was it not due, then, for this woman who is a daughter of Abraham, and whom Satan held bound, look! eighteen years, to be loosed from this bond on the Sabbath day?"
Well, on hearing this, those opposing Jesus begin to feel shame. The crowd, however, rejoice at all the glorious things they see Jesus do. In response Jesus repeats two prophetic illustrations regarding the Kingdom of God, ones that he told from a boat on the Sea of Galilee about a year earlier. Luke 13:1-21; Ecclesiastes 9:11; Matthew 13:31-33.
Next time: The Sheepfolds And The Shepherd
The Greatest Man Who Ever Lived, 1991
3.24.2009
A Nation Lost, But Not All
Shortly after Jesus' discussion with those who had gathered outside the house of a Pharisee, certain ones tell him" about the Galileans whose blood [the Roman governor Pontius] Pilate had mixed with their sacrifices." These Galileans are perhaps the ones who were killed when thousands of Jews protested Pilate's use of money from the temple treasury to build an aqueduct to bring water into Jerusalem. Those relating this matter to Jesus may be suggesting that the Galileans suffered the calamity because of their own wicked deeds.
Jesus, however, sets them straight, asking: "Do you imagine that those Galileans were proved worse sinners than all other Galileans because they have suffered these things? No, indeed," Jesus answers. Then he uses the incident to warn the Jews: "Unless you repent , you will all likewise be destroyed."
Continuing, Jesus recalls another local tragedy, perhaps also associated with the aqueduct construction. He asks: "Or those eighteen upon whom the tower in Siloam fell, thereby killing them, do you imagine that they were proved greater debtors than all other men inhabiting Jerusalem? "No, it was not because of the badness of these persons that t hey happened to die, Jesus says. Rather, "time and unforseen occurrence" are generally responsible for such tragedies. Jesus, however, once again uses the occasion to warn: "But, unless you repent, you will all be destroyed in the same way."
Jesus then goes on to give a fitting illustration, explaining: "A certain man had a fig tree planted in his vineyard, and he came looking for fruit on it, but found none. Then he said to the vinedresser, "Here it is three years that I have come looking for fruit on this fig tree, but have found none. Cut it down! Why really should it keep the ground useless?" In reply he said to him, 'Master, let it alone also this year, until I dig around it and put on manure; and if then it produces fruit in the future, well and good; but if not, you shall cut it down.'"
Jesus has tried for more than three years to cultivate faith among the Jewish nation. But only a few hundred disciples can be counted as fruitage of his labors. Now, during this fourth year of his ministry, he is intensifying his efforts, symbolically digging and putting manure around the Jewish fig tree by zealously preaching and teaching in Judea and Perea. Yet to no avail! The nation refuses to repent and so is in line for destruction. Only a remnant of the nation respond.
Next time: conclusion of A Nation Lost, But Not All
The Greatest Man Who Ever Lived, 1991
Jesus, however, sets them straight, asking: "Do you imagine that those Galileans were proved worse sinners than all other Galileans because they have suffered these things? No, indeed," Jesus answers. Then he uses the incident to warn the Jews: "Unless you repent , you will all likewise be destroyed."
Continuing, Jesus recalls another local tragedy, perhaps also associated with the aqueduct construction. He asks: "Or those eighteen upon whom the tower in Siloam fell, thereby killing them, do you imagine that they were proved greater debtors than all other men inhabiting Jerusalem? "No, it was not because of the badness of these persons that t hey happened to die, Jesus says. Rather, "time and unforseen occurrence" are generally responsible for such tragedies. Jesus, however, once again uses the occasion to warn: "But, unless you repent, you will all be destroyed in the same way."
Jesus then goes on to give a fitting illustration, explaining: "A certain man had a fig tree planted in his vineyard, and he came looking for fruit on it, but found none. Then he said to the vinedresser, "Here it is three years that I have come looking for fruit on this fig tree, but have found none. Cut it down! Why really should it keep the ground useless?" In reply he said to him, 'Master, let it alone also this year, until I dig around it and put on manure; and if then it produces fruit in the future, well and good; but if not, you shall cut it down.'"
Jesus has tried for more than three years to cultivate faith among the Jewish nation. But only a few hundred disciples can be counted as fruitage of his labors. Now, during this fourth year of his ministry, he is intensifying his efforts, symbolically digging and putting manure around the Jewish fig tree by zealously preaching and teaching in Judea and Perea. Yet to no avail! The nation refuses to repent and so is in line for destruction. Only a remnant of the nation respond.
Next time: conclusion of A Nation Lost, But Not All
The Greatest Man Who Ever Lived, 1991
3.23.2009
Conclusion Of Keep Ready!
The "master" obviously is Jesus Christ. The "steward" pictures the "little flock" of disciples as a collective body, and the "body of attendants" refers to this same group of 144,000 who receive the heavenly Kingdom, but this expression highlights their work as individuals. The "belongings" that the faithful steward is appointed to care for are the master's royal interests on earth, which include the Kingdom's earthly subjects.
Continuing the illustration, Jesus points to the possibility that not all members of that steward, or slave class will be loyal, explaining: "If ever that slave should say in his heart, 'My master delays in coming,' and should start to beat the menservants and the maidservants, and to eat and drink and get drunk, the master of that slave will come on a day that he is not expecting him. . . ., and he will punish him with the greatest severity."
Jesus notes that his coming has brought a fiery time for the Jews, as some accept and others reject his teachings. Over three years earlier, he was baptized in water, but now his baptism into death is drawing ever closer to a conclusion, and as he says: "I am being distressed until it is finished!"
After directing these remarks to his disciples, Jesus again addresses the crowds. He laments their stubborn refusal to accept the clear evidence of his identity and its significance. When you see a cloud rising in western parts," he observes, "at once you say, 'a storm is coming,' and it turns out so. And when you see that a south wind is blowing, you say, ' There will be a heat wave,' and it occurs. Hypocrites, you know how to examine the outward appearance of earth and sky, but how is it you do not know how to examine this particular time?" Luke 12:32-59.
Next time: A Nation Lost, But Not All
The Greatest Man Who Ever Lived, 1991
Continuing the illustration, Jesus points to the possibility that not all members of that steward, or slave class will be loyal, explaining: "If ever that slave should say in his heart, 'My master delays in coming,' and should start to beat the menservants and the maidservants, and to eat and drink and get drunk, the master of that slave will come on a day that he is not expecting him. . . ., and he will punish him with the greatest severity."
Jesus notes that his coming has brought a fiery time for the Jews, as some accept and others reject his teachings. Over three years earlier, he was baptized in water, but now his baptism into death is drawing ever closer to a conclusion, and as he says: "I am being distressed until it is finished!"
After directing these remarks to his disciples, Jesus again addresses the crowds. He laments their stubborn refusal to accept the clear evidence of his identity and its significance. When you see a cloud rising in western parts," he observes, "at once you say, 'a storm is coming,' and it turns out so. And when you see that a south wind is blowing, you say, ' There will be a heat wave,' and it occurs. Hypocrites, you know how to examine the outward appearance of earth and sky, but how is it you do not know how to examine this particular time?" Luke 12:32-59.
Next time: A Nation Lost, But Not All
The Greatest Man Who Ever Lived, 1991
3.22.2009
Keep Ready!
AFTER warning the crowds about covetousness, and cautioning his disciples about giving undue attention to material things, Jesus encourages: "Have no fear, little flock, because your Father has approved of giving you the kingdom." He thus reveals that only a relatively small number (later identified as 144,000) will be in the heavenly Kingdom." The majority of the ones who receive eternal life will be the earthly subjects of the Kingdom.
What a marvelous gift, "the kingdom!" Describing the proper response the disciples should have upon receiving it, Jesus urges them: "Sell the things belonging to you and give gifts of mercy." Yes, they should use their assets to benefit others spiritually and thus build upon "a never-failing treasure in the heavens."
Jesus next admonishes his disciples to keep ready for his return. He says: "Let your loins be girded and your lamps be burning, and you yourselves me like men waiting for their master when he returns from the marriage, so that at his arriving and knocking they may at once open up to him. Happy are those slave whom the master on arriving finds watching! Truly I say to you, He will gird himself and make them recline at the table and will come alongside and minister to them."
In this illustration, the readiness of the servants at their master's return is shown by their pulling up their long robs and fastening these under their girdles and their continuing to care for their duties on into the night by the light of well-fueled lamps. Jesus explains: 'If the master arrives in the second watch [from about nine in the evening to midnight] even if in the third [from about nine to about three in the morning], and finds them ready, happy are they!"
The master rewards his servants in an unusual way. He has them recline at the and table begins serving them. He treats them, not as slaves, but as loyal friends. What a fine reward for their continuing to work for their master throughout the night while waiting for his return! Jesus concludes: "You also, keep ready, because at an hour that you do not think likely the Son of man is coming."
Peter now asks: "Lord, are you saying this illustration to us or also to all?" Rather than answer directly, Jesus gives another illustration. "Who really is the faithful steward," he asks, "Whom his master will appoint over his body of attendants to keep giving them their measure of food supplies at the proper time? Happy is that slave if his master on arriving finds him doing so! I tell you truthfully, He will appoint him over all his belongings."
Next time: Conclusion of Keep Ready!
The Greatest Man Who Ever Lived, 1991
What a marvelous gift, "the kingdom!" Describing the proper response the disciples should have upon receiving it, Jesus urges them: "Sell the things belonging to you and give gifts of mercy." Yes, they should use their assets to benefit others spiritually and thus build upon "a never-failing treasure in the heavens."
Jesus next admonishes his disciples to keep ready for his return. He says: "Let your loins be girded and your lamps be burning, and you yourselves me like men waiting for their master when he returns from the marriage, so that at his arriving and knocking they may at once open up to him. Happy are those slave whom the master on arriving finds watching! Truly I say to you, He will gird himself and make them recline at the table and will come alongside and minister to them."
In this illustration, the readiness of the servants at their master's return is shown by their pulling up their long robs and fastening these under their girdles and their continuing to care for their duties on into the night by the light of well-fueled lamps. Jesus explains: 'If the master arrives in the second watch [from about nine in the evening to midnight] even if in the third [from about nine to about three in the morning], and finds them ready, happy are they!"
The master rewards his servants in an unusual way. He has them recline at the and table begins serving them. He treats them, not as slaves, but as loyal friends. What a fine reward for their continuing to work for their master throughout the night while waiting for his return! Jesus concludes: "You also, keep ready, because at an hour that you do not think likely the Son of man is coming."
Peter now asks: "Lord, are you saying this illustration to us or also to all?" Rather than answer directly, Jesus gives another illustration. "Who really is the faithful steward," he asks, "Whom his master will appoint over his body of attendants to keep giving them their measure of food supplies at the proper time? Happy is that slave if his master on arriving finds him doing so! I tell you truthfully, He will appoint him over all his belongings."
Next time: Conclusion of Keep Ready!
The Greatest Man Who Ever Lived, 1991
3.21.2009
The Conclusion Of The Question Of Inheritance
"The land of a certain rich man produced well. Consequently he began to reason with himself, saying, "what shall I do, now that I have nowhere to gather my crops?" So he said, 'I will do this: I will tear down my storehouses and build bigger ones, and there I will gather all my grain and all my good things; and I will say to my soul: "Soul, you have many good things laid up for many years; take your ease, eat, drink, enjoy yourself."' But God said to him, 'Unreasonable one, this night they are demanding your soul from you. Who, then, is to have the things you store up?'"
In conclusion, Jesus observes: "So it goes with the man that lays up treasures for himself but is not rich toward God." While the disciples may not be ensnared by the folly of piling up wealth, because of the daily cares of life they could easily be distracted from whole-souled service to Jehovah. So Jesus uses the occasion to repeat the fine counsel he had given about a year and a half earlier in the Sermon on the Mount. Turning to his disciples, he says: 'On this account I say to you, Quit being anxious about your souls as to what you will eat or about your bodies as to what you will wear. . . . Mark well that the ravens neither sow seed nor reap, and they have neither barn or storehouse, and yet God feeds them. . . . Mark well how the lilies grow; they neither toil nor spin; but I tell you, not even Solomon in all his glory was arrayed as one of these. . . .
"So quit seeking what you might eat and what you might drink, and quit being in anxious suspense; for all these are the things the nations of the world are eagerly pursuing, but your Father knows you need these things. Nevertheless, seek continually his kingdom, and these things will be added to you."
Especially during times of economic hardship do Jesus' words bear close consideration. The person who becomes overanxious about his material needs begins to slack off in spiritual pursuits is, in fact, demonstrating a lack of faith in God's ability to provide for His servants. Luke 12:1-31; Deuteronomy 21:17.
Next time: Keep Ready!
The Greatest Man Who Ever Lived,
In conclusion, Jesus observes: "So it goes with the man that lays up treasures for himself but is not rich toward God." While the disciples may not be ensnared by the folly of piling up wealth, because of the daily cares of life they could easily be distracted from whole-souled service to Jehovah. So Jesus uses the occasion to repeat the fine counsel he had given about a year and a half earlier in the Sermon on the Mount. Turning to his disciples, he says: 'On this account I say to you, Quit being anxious about your souls as to what you will eat or about your bodies as to what you will wear. . . . Mark well that the ravens neither sow seed nor reap, and they have neither barn or storehouse, and yet God feeds them. . . . Mark well how the lilies grow; they neither toil nor spin; but I tell you, not even Solomon in all his glory was arrayed as one of these. . . .
"So quit seeking what you might eat and what you might drink, and quit being in anxious suspense; for all these are the things the nations of the world are eagerly pursuing, but your Father knows you need these things. Nevertheless, seek continually his kingdom, and these things will be added to you."
Especially during times of economic hardship do Jesus' words bear close consideration. The person who becomes overanxious about his material needs begins to slack off in spiritual pursuits is, in fact, demonstrating a lack of faith in God's ability to provide for His servants. Luke 12:1-31; Deuteronomy 21:17.
Next time: Keep Ready!
The Greatest Man Who Ever Lived,
3.20.2009
The Question Of Inheritance
THE people evidently know that Jesus has been dining at the Pharisee's house. So they gather outside by the thousands and are waiting when Jesus comes out. Unlike the Pharisees who oppose Jesus and try to catch him in saying something wrong, the people eagerly listen to him with appreciation.
Turning first to his disciples, Jesus says: "Watch out for the leaven of the Pharisees, which is hypocrisy." As demonstrated during the meal, the whole religious system of the Pharisees is filled with hypocrisy. But even though the wickedness of the Pharisees may be concealed by a show of piety, eventually it will be exposed. "There is nothing carefully concealed ," Jesus says, that will not be revealed, and secret that will not become known."
Jesus goes on to repeat the encouragement that he had given to the 12 when he sent them forth on a preaching tour of Galilee. He says: "Do not fear those who kill the body and after this are not able to do anything more." Since God does not forget even a single sparrow, Jesus assures his followers that God will not forget them. He states: "When they bring you in before public assemblies and government officials and authorities, . . . the holy spirit will teach you in that very hour the things you ought to say."
A man from the crowd speaks up. "Teacher, he petitions, "tell my brother to divide the inheritance with me." The Law of Moses stipulates that the firstborn son is to receive two parts of the inheritance, so there should be no reason for a dispute. But the man apparently wants more than his legal share of the inheritance.
Jesus properly refuses to get involved. "Man, who appointed me judge or apportioner over you persons?" He asks. He then gives his vital admonition to the crowd: "Keep your eyes open and guard against every sort of covetousness, because even when a person has an abundance his life does not result from the things he possesses." Yes, no matter how much a man may come to have, normally he will die and leave it all behind. To emphasize this fact, as well as to show the folly of failing to build up a good reputation with God, Jesus uses an illustration. He explains:
Next time: Conclusion of The Question Of Inheritance
The Greatest Man Who Ever Lived, 1991
Turning first to his disciples, Jesus says: "Watch out for the leaven of the Pharisees, which is hypocrisy." As demonstrated during the meal, the whole religious system of the Pharisees is filled with hypocrisy. But even though the wickedness of the Pharisees may be concealed by a show of piety, eventually it will be exposed. "There is nothing carefully concealed ," Jesus says, that will not be revealed, and secret that will not become known."
Jesus goes on to repeat the encouragement that he had given to the 12 when he sent them forth on a preaching tour of Galilee. He says: "Do not fear those who kill the body and after this are not able to do anything more." Since God does not forget even a single sparrow, Jesus assures his followers that God will not forget them. He states: "When they bring you in before public assemblies and government officials and authorities, . . . the holy spirit will teach you in that very hour the things you ought to say."
A man from the crowd speaks up. "Teacher, he petitions, "tell my brother to divide the inheritance with me." The Law of Moses stipulates that the firstborn son is to receive two parts of the inheritance, so there should be no reason for a dispute. But the man apparently wants more than his legal share of the inheritance.
Jesus properly refuses to get involved. "Man, who appointed me judge or apportioner over you persons?" He asks. He then gives his vital admonition to the crowd: "Keep your eyes open and guard against every sort of covetousness, because even when a person has an abundance his life does not result from the things he possesses." Yes, no matter how much a man may come to have, normally he will die and leave it all behind. To emphasize this fact, as well as to show the folly of failing to build up a good reputation with God, Jesus uses an illustration. He explains:
Next time: Conclusion of The Question Of Inheritance
The Greatest Man Who Ever Lived, 1991
3.19.2009
Conclusion Of Dining With A Pharisee
Listening to such condemnation, a lawyer, one of those versed in God's Law, complains: "Teacher, in saying these things you also insult us." Jesus holds these experts on the Law responsible too, saying: "Woe also to you who are versed in the Law, because you load men with loads hard to be borne, but you yourselves do not touch the loads with one of your fingers! Woe to you because you build the memorial tombs of the prophets, but your forefathers killed them!"
The loads, Jesus mentions are the oral traditions, but these lawyers would not so much as lift one little regulation to make it easier for the people. Jesus reveals that they even consent to the murder of the prophets and he warns: "'The blood of all the prophets spilled from the founding of the world [will] be required from this generation, from the blood of Abel down to the blood of Zechariah, who was slain between the altar and the house.' Yes, I tell you, it will be required from this generation.A"
The world of redeemable mankind had its start with the birth of children to Adam and Eve; thus, Abel lived at "the founding of the world." Following the vicious murder of Zechariah, a Syrian force despoiled Judah. But Jesus foretells a worse despoiling of his own generation because of its greater wickedness. This despoiling occurs about 38 years later, in 70 C.E.
Continuing his condemnation, Jesus says: "Woe to you who are versed in the Law, because you took away the key of knowledge; you yourselves did not go in, and those going in you hindered!" The experts on the Law are duty-bound to explain Go's Word to the people, unlocking its meaning. But they fail to do this and even take away from the people the opportunity to understand.
The Pharisees and the legal experts are furious at Jesus for exposing them. When he leaves the house, they begin to try to trap him into saying something for which they can have him arrested. Luke 11:37-54; Deuteronomy 14:22; Micah 6:8; 2Chronicles 24:20-25.
Next time: The Question Of Inheritance
The Greatest Man Who Ever Lived, 1991
The loads, Jesus mentions are the oral traditions, but these lawyers would not so much as lift one little regulation to make it easier for the people. Jesus reveals that they even consent to the murder of the prophets and he warns: "'The blood of all the prophets spilled from the founding of the world [will] be required from this generation, from the blood of Abel down to the blood of Zechariah, who was slain between the altar and the house.' Yes, I tell you, it will be required from this generation.A"
The world of redeemable mankind had its start with the birth of children to Adam and Eve; thus, Abel lived at "the founding of the world." Following the vicious murder of Zechariah, a Syrian force despoiled Judah. But Jesus foretells a worse despoiling of his own generation because of its greater wickedness. This despoiling occurs about 38 years later, in 70 C.E.
Continuing his condemnation, Jesus says: "Woe to you who are versed in the Law, because you took away the key of knowledge; you yourselves did not go in, and those going in you hindered!" The experts on the Law are duty-bound to explain Go's Word to the people, unlocking its meaning. But they fail to do this and even take away from the people the opportunity to understand.
The Pharisees and the legal experts are furious at Jesus for exposing them. When he leaves the house, they begin to try to trap him into saying something for which they can have him arrested. Luke 11:37-54; Deuteronomy 14:22; Micah 6:8; 2Chronicles 24:20-25.
Next time: The Question Of Inheritance
The Greatest Man Who Ever Lived, 1991
3.18.2009
Dining With A Pharisee
AFTER Jesus answers critics who question the source of his power to heal a man who could not talk, a Pharisee invites them to dinner. Before they eat, the Pharisees engage in the ritual of washing their hands up to the elbow. They do this before and after a meal and even between courses. Although the tradition does not violate God's written law, it goes beyond what God requires in the matter of ceremonial cleanness.
When Jesus fails to observe the tradition his host is surprised. Even though his surprise may not be expressed verbally, Jesus detects it and says: "Now you Pharisees, you cleanse the outside of your cup and dish, but the inside of you is full of plunder and wickedness. Unreasonable persons! He that made the outside made also the inside did he not!"
Jesus thus exposes the hypocrisy of the Pharisees who ritualistically wash their hands but fail to wash their hearts from wickedness. He counsels: "Give as gifts of mercy the things that are inside, and, look! all other things by a loving heart, not by a desire to impress others with their pretense of righteousness.
"Woe to you Pharisees," Jesus continues, "because you give the tenth of the mint and the rue and of every other vegetable, but you pass by the justice and the love of God! These things you were under obligation to do, but those other things not to omit." God's Law to Israel requires the paying of tithes, or a tenth part, of the produce from the fields. The mint and the rue are small plants or herbs used in flavoring food. The Pharisees carefully pay a tenth of even these insignificant herbs, but Jesus condemns them for ignoring the more important requirement to show love, exercise kindness and be modest.
Condemning them further, Jesus says: "Woe to you Pharisees, because you love the front seats in the synagogues and the greetings in the marketplaces! Woe to you, because you are as those memorial tombs which are not in evidence, so that men walk upon them and do not know it!" Their uncleanness is not apparent. The religion of the Pharisees has outward show but no inner worth! It is based on hypocrisy.
Next time: Conclusion of Dining With A Pharisee
The Greatest Man Who Ever Lived, 1991
When Jesus fails to observe the tradition his host is surprised. Even though his surprise may not be expressed verbally, Jesus detects it and says: "Now you Pharisees, you cleanse the outside of your cup and dish, but the inside of you is full of plunder and wickedness. Unreasonable persons! He that made the outside made also the inside did he not!"
Jesus thus exposes the hypocrisy of the Pharisees who ritualistically wash their hands but fail to wash their hearts from wickedness. He counsels: "Give as gifts of mercy the things that are inside, and, look! all other things by a loving heart, not by a desire to impress others with their pretense of righteousness.
"Woe to you Pharisees," Jesus continues, "because you give the tenth of the mint and the rue and of every other vegetable, but you pass by the justice and the love of God! These things you were under obligation to do, but those other things not to omit." God's Law to Israel requires the paying of tithes, or a tenth part, of the produce from the fields. The mint and the rue are small plants or herbs used in flavoring food. The Pharisees carefully pay a tenth of even these insignificant herbs, but Jesus condemns them for ignoring the more important requirement to show love, exercise kindness and be modest.
Condemning them further, Jesus says: "Woe to you Pharisees, because you love the front seats in the synagogues and the greetings in the marketplaces! Woe to you, because you are as those memorial tombs which are not in evidence, so that men walk upon them and do not know it!" Their uncleanness is not apparent. The religion of the Pharisees has outward show but no inner worth! It is based on hypocrisy.
Next time: Conclusion of Dining With A Pharisee
The Greatest Man Who Ever Lived, 1991
3.17.2009
Conclusion of The Source Of Happiness
However, Jesus quickly corrects the woman regarding the true source of happiness. "No, he responds, "rather happy are those hearing the word of God and keeping it!" Never did Jesus imply that his mother, Mary, should be given special honor. Instead, he showed that true happiness is found in being a faithful servant of God, not in any physical ties or accomplishments.
As he did in Galilee, Jesus also goes on to rebuke the people in Judea for requesting a sign from heaven. He tells them that no sign will be given except the sign of Jonah. Jonah became a sign both by his three days in the fish and by his bold preaching, which resulted in the Ninevites' being moved to repent. "But, look!" Jesus says, "something more than Jonah is here." Similarly, the queen of Sheba marveled at Solomon's wisdom. "But, look!" Jesus also says, "something more than Solomon is here."
Jesus explains that when a person lights a lamp, he does not put it in a vault or under a basket but upon a lampstand so that people can see the light. Perhaps he is intimating that teaching and performing miracles before these obstinate persons in his audience is comparable to hiding the light of a lamp. The eyes of such observers are not simple, or in focus, so the intended purpose of his miracles is not accomplished.
Jesus had just expelled a demon and had caused a mute man to speak. This should motivate people with simple, or focused eyes to praise this glorious feat and proclaim the good news! Yet, with these critics, this is not what occurs. So Jesus concludes: "Be alert, therefore. Perhaps the light that is in you is darkness. Therefore, if your whole body is bright with no part at all dark, it will be as bright as when a lamp gives you light by its rays." Luke 11:14-36; Exodus 8:18, 19; 31:18; Matthew 12:22, 28.
Next time: Dining With A Pharisee
The Greatest Man Who Ever Lived, 1991
As he did in Galilee, Jesus also goes on to rebuke the people in Judea for requesting a sign from heaven. He tells them that no sign will be given except the sign of Jonah. Jonah became a sign both by his three days in the fish and by his bold preaching, which resulted in the Ninevites' being moved to repent. "But, look!" Jesus says, "something more than Jonah is here." Similarly, the queen of Sheba marveled at Solomon's wisdom. "But, look!" Jesus also says, "something more than Solomon is here."
Jesus explains that when a person lights a lamp, he does not put it in a vault or under a basket but upon a lampstand so that people can see the light. Perhaps he is intimating that teaching and performing miracles before these obstinate persons in his audience is comparable to hiding the light of a lamp. The eyes of such observers are not simple, or in focus, so the intended purpose of his miracles is not accomplished.
Jesus had just expelled a demon and had caused a mute man to speak. This should motivate people with simple, or focused eyes to praise this glorious feat and proclaim the good news! Yet, with these critics, this is not what occurs. So Jesus concludes: "Be alert, therefore. Perhaps the light that is in you is darkness. Therefore, if your whole body is bright with no part at all dark, it will be as bright as when a lamp gives you light by its rays." Luke 11:14-36; Exodus 8:18, 19; 31:18; Matthew 12:22, 28.
Next time: Dining With A Pharisee
The Greatest Man Who Ever Lived, 1991
3.16.2009
The Source Of Happiness
DURING his ministry in Galilee, Jesus performed miracles and he now repeats these in Judea. For instance, he cast out of a man a demon that has prevented him from speaking. The crowds are amazed, but critics raise the same objection as was raised in Galilee. "He expels the demons by means of Beelzebub the ruler of the demons," as they claim. Others want greater evidence from Jesus as to his identity, and they try to tempt him by asking for a sign from heaven.
Knowing what they are thinking, Jesus gives the same answer to his critics in Judea as he gave to those in Galilee. He observes that every kingdom divided against itself will fall. "So," he asks, "If Satan is also divided against himself, how will his kingdom stand?" He shows the dangerous position of his critics by saying: "If it is by means of God's finger I expel the demons, the kingdom of God has really overtaken you."
Those observing Jesus' miracles should respond to them in the same way as those who centuries before saw Moses perform a miracle. They exclaimed: "It is the finger of God!" It was also "God's finger" that carved the Ten Commandments on stone tablets. And "God's finger"-his holy spirit, or active force-is what enables Jesus to cast out demons and to cure the sick. So the Kingdom of God has indeed overtaken these critics, since Jesus, the designated King of the Kingdom, is right there in there midst.
Jesus then illustrates that his ability to expel demons is evidence of his power over Satan, even as when a stronger man comes along and overpowers a well-armed man guarding his palace. He also repeats the illustration he told in Galilee regarding an unclean spirit. The spirit leaves a man, but when the man does not fill the void with good things, the spirit returns with seven others, and the condition of the man becomes worse than at the first.
While listening to these teachings, a woman from the crowd is moved to exclaim loudly: "Happy is the womb that carried you and the breasts that you sucked!" Since the desired of every Jesus woman is to be the mother of a prophet and particularly the Messiah, it is understandable that this woman would say this. Apparently she thought Mary could especially be happy because of being Jesus' mother.
Next time: Conclusion of The Source Of Happiness
The Greatest Man Who Ever Lived, 1991
Knowing what they are thinking, Jesus gives the same answer to his critics in Judea as he gave to those in Galilee. He observes that every kingdom divided against itself will fall. "So," he asks, "If Satan is also divided against himself, how will his kingdom stand?" He shows the dangerous position of his critics by saying: "If it is by means of God's finger I expel the demons, the kingdom of God has really overtaken you."
Those observing Jesus' miracles should respond to them in the same way as those who centuries before saw Moses perform a miracle. They exclaimed: "It is the finger of God!" It was also "God's finger" that carved the Ten Commandments on stone tablets. And "God's finger"-his holy spirit, or active force-is what enables Jesus to cast out demons and to cure the sick. So the Kingdom of God has indeed overtaken these critics, since Jesus, the designated King of the Kingdom, is right there in there midst.
Jesus then illustrates that his ability to expel demons is evidence of his power over Satan, even as when a stronger man comes along and overpowers a well-armed man guarding his palace. He also repeats the illustration he told in Galilee regarding an unclean spirit. The spirit leaves a man, but when the man does not fill the void with good things, the spirit returns with seven others, and the condition of the man becomes worse than at the first.
While listening to these teachings, a woman from the crowd is moved to exclaim loudly: "Happy is the womb that carried you and the breasts that you sucked!" Since the desired of every Jesus woman is to be the mother of a prophet and particularly the Messiah, it is understandable that this woman would say this. Apparently she thought Mary could especially be happy because of being Jesus' mother.
Next time: Conclusion of The Source Of Happiness
The Greatest Man Who Ever Lived, 1991
3.15.2009
Conclusion of Counsel To Martha And Instruction On Prayer
"Who of you will have a friend," Jesus begins, "and will go to him at midnight and say to him, 'Friend, loan me three loaves, because a friend of mine has just come to me on a journey and I have nothing to set before him?' And that one from inside says in reply, 'Quit making me trouble. The door is already locked, and my young children are with me in bed; I cannot rise up and give you anything.' I tell you, although he will not rise up and give him anything because of being his friend, certainly because of his bold persistence he will get up and give him what he needs."
By this comparison, Jesus does not mean to imply that Jehovah God is unwilling to respond to petitions, as was the friend in his story. No, but he is illustrating that if an unwilling friend will respond to persistent requests, how much more so will our loving heavenly Father! So Jesus continues: "Accordingly I say to you, Keep on asking, and it will be given you; keep on seeking, and you will find; keep on knocking, and it will be opened to you. For everyone asking receives, and everyone seeking finds, and to everyone knocking, it will be opened."
Jesus then makes a reference to imperfect, sinful human fathers, saying: "Indeed, which father is there among you who, if his son asks for a fish, will perhaps hand him a serpent instead of a fish? Or if he also asks for an egg, will hand him a scorpion? Therefore, if you, although being wicked, know how to give good gifts to your children, how much more so will the Father in heaven give holy spirit to those asking him!" Indeed, what motivating encouragement Jesus provides to be persistent in prayer. Luke 10:38-11:13.
Next time: The Source Of Happiness
The Greatest Man Who Ever Lived, 1991
By this comparison, Jesus does not mean to imply that Jehovah God is unwilling to respond to petitions, as was the friend in his story. No, but he is illustrating that if an unwilling friend will respond to persistent requests, how much more so will our loving heavenly Father! So Jesus continues: "Accordingly I say to you, Keep on asking, and it will be given you; keep on seeking, and you will find; keep on knocking, and it will be opened to you. For everyone asking receives, and everyone seeking finds, and to everyone knocking, it will be opened."
Jesus then makes a reference to imperfect, sinful human fathers, saying: "Indeed, which father is there among you who, if his son asks for a fish, will perhaps hand him a serpent instead of a fish? Or if he also asks for an egg, will hand him a scorpion? Therefore, if you, although being wicked, know how to give good gifts to your children, how much more so will the Father in heaven give holy spirit to those asking him!" Indeed, what motivating encouragement Jesus provides to be persistent in prayer. Luke 10:38-11:13.
Next time: The Source Of Happiness
The Greatest Man Who Ever Lived, 1991
3.14.2009
Counsel To Martha And Instruction On Prayer
DURING the course of Jesus' Judean ministry, he enters the village of Bethany. This is where Martha, Mary and their brother Lazarus live, perhaps Jesus met these three earlier in his ministry and so is already a close friend of theirs. In any event, Jesus now goes to the home of Martha and is welcomed by her. Martha is eager to provide Jesus with the very best that she has. Indeed, it is a great honor to have the promised Messiah visit one's home! So Martha become involved in preparing an elaborate meal and seeing to many other details designed to make Jesus' stay more enjoyable and comfortable.
On the other hand, Martha's sister Mary sits down at Jesus' feet and listens to him. After a while, Martha approaches and says to Jesus: "Lord, does it matter to you that my sister has left me alone to attend to things? Tell her, therefore, to join in helping me." But Jesus refuses to say anything to Mary. Rather, he counsels Martha for being overly concerned with material things. "Martha, Martha," he kindly reproves, "you are anxious and disturbed about many things. a few things, though, are needed, or just one." Jesus is saying that it is not necessary to spend a lot of time preparing many dishes for a meal. Only a few or even just one dish is sufficient.
Martha's intentions are good; She wants to be a hospitable hostess. Yet, by her anxious attention to material provisions, she is missing out on the opportunity to receive personal instruction from God's own Son! So Jesus concludes: "For her part, Mary chose the good portion, and it will not be taken away from her."
Later, on another occasion, a disciple asks Jesus: "Lord, teach us how to pray, just as John also taught his disciples." Possibly this disciple was not present about a year and a half earlier when Jesus provided the model prayer in is Sermon on the Mount. So Jesus repeats his instructions but then goes on to give an illustration to emphasize the need to be persistent in prayer.
Next time: Conclusion of Counsel To Martha And Instruction On Prayer
The Greatest Man Who Ever Lived, 1991
On the other hand, Martha's sister Mary sits down at Jesus' feet and listens to him. After a while, Martha approaches and says to Jesus: "Lord, does it matter to you that my sister has left me alone to attend to things? Tell her, therefore, to join in helping me." But Jesus refuses to say anything to Mary. Rather, he counsels Martha for being overly concerned with material things. "Martha, Martha," he kindly reproves, "you are anxious and disturbed about many things. a few things, though, are needed, or just one." Jesus is saying that it is not necessary to spend a lot of time preparing many dishes for a meal. Only a few or even just one dish is sufficient.
Martha's intentions are good; She wants to be a hospitable hostess. Yet, by her anxious attention to material provisions, she is missing out on the opportunity to receive personal instruction from God's own Son! So Jesus concludes: "For her part, Mary chose the good portion, and it will not be taken away from her."
Later, on another occasion, a disciple asks Jesus: "Lord, teach us how to pray, just as John also taught his disciples." Possibly this disciple was not present about a year and a half earlier when Jesus provided the model prayer in is Sermon on the Mount. So Jesus repeats his instructions but then goes on to give an illustration to emphasize the need to be persistent in prayer.
Next time: Conclusion of Counsel To Martha And Instruction On Prayer
The Greatest Man Who Ever Lived, 1991
3.13.2009
Conclusion of A Neighborly Samaritan
Many priests and their Levite temple assistants live in Jericho, a distance of 14 miles on a dangerous road that descends 3,000 feet from where they serve at the temple in Jerusalem. The priest and the Levite would be expected to help a fellow Jew in distress. But they do not. Instead, a Samaritan does. The Jews hate Samaritans so much that recently they insulted Jesus in the strongest terms by calling him "a Samaritan."
What does Samaritan do to help the Jew? "He approached him," Jesus says, "and bound up his wounds, pouring oil and wine upon them. Then he mounted him upon his own beast and brought him to an inn and took care of him. And the next day he took out two denarii [about two days wages], gave them to the innkeeper, and said, 'Take care of him, and whatever you spend besides this, I will repay you when I come back here.'"
After telling the story, Jesus asks the lawyer: "Who of these three seems to you to have made himself neighbor to the man that fell among the robbers? Feeling uncomfortable about attributing any merit to a Samaritan, the lawyer answers simply: "The one that acted mercifully toward him." Go your way and be doing the same yourself," Jesus concludes.
Had Jesus told the lawyer directly that non-Jews also were his neighbors, not only would the man not have accepted this but most of the audience would probably have taken his side in the discussion with Jesus. This true-to-life story, however, made it obvious in a irrefutable way that our neighbors include people besides those of our own race and nationality. What a marvelous way Jesus has of teaching! Luke 10:25-37; Acts 10:28; John 4:9; 8:48.
Next time: Counsel To Martha, And Instruction On Prayer
The Greatest Man Who Ever Lived, 1991
What does Samaritan do to help the Jew? "He approached him," Jesus says, "and bound up his wounds, pouring oil and wine upon them. Then he mounted him upon his own beast and brought him to an inn and took care of him. And the next day he took out two denarii [about two days wages], gave them to the innkeeper, and said, 'Take care of him, and whatever you spend besides this, I will repay you when I come back here.'"
After telling the story, Jesus asks the lawyer: "Who of these three seems to you to have made himself neighbor to the man that fell among the robbers? Feeling uncomfortable about attributing any merit to a Samaritan, the lawyer answers simply: "The one that acted mercifully toward him." Go your way and be doing the same yourself," Jesus concludes.
Had Jesus told the lawyer directly that non-Jews also were his neighbors, not only would the man not have accepted this but most of the audience would probably have taken his side in the discussion with Jesus. This true-to-life story, however, made it obvious in a irrefutable way that our neighbors include people besides those of our own race and nationality. What a marvelous way Jesus has of teaching! Luke 10:25-37; Acts 10:28; John 4:9; 8:48.
Next time: Counsel To Martha, And Instruction On Prayer
The Greatest Man Who Ever Lived, 1991
3.12.2009
A Neighborly Samaritan
JESUS is perhaps near Bethany, a village about two miles from Jerusalem. A man who is an expert on the Law of Moses approaches him with a question, asking: "Teacher, by doing what shall I inherit everlasting life?" Jesus detects that the man, a lawyer, is asking not simply for information, but, rather, because he desires to test him. The lawyer's aim may be to get Jesus to answer in a way that will offend the sensibilities of the Jews. So Jesus gets the lawyer to commit himself, asking: "What is written in the Law? How do you read?"
In reply, the lawyer, exercising unusual insight, quotes from God's Laws at Deuteronomy 6:5 and Leviticus 19:18, saying: "You must love Jehovah God with your whole heart and with your whole souled and with your whole strength and with your whole mind,' and, 'your neighbor as yourself.'" "You answered correctly," Jesus responds. "Keep on doing this and you will get life."
The lawyer, however is not satisfied. Jesus' answer is not specific enough for him. He wants confirmation from Jesus that his own views are correct and hence that he is righteous in his treatment of others. Therefore, he asks: "Who really is my neighbor?"
The Jews believe that the term "neighbor" applies only to fellow Jews, as the context of Leviticus 19:18 seems to indicate. In fact, later even the apostle Peter said: "You will know how unlawful it is for a Jew to join himself to or approach a man of another race." So, the lawyer, and perhaps Jesus' fellow disciples too, believe that they are righteous if they treat only fellow Jews kindly, since, in their view, non-Jews are not really their neighbors.
Without offending his listeners, how can Jesus correct their view? He tells a story, possibly based on an actual happening. "A certain [Jew]," Jesus explains, "was going down from Jerusalem to Jericho and fell among robbers, who both stripped him and inflicted blows, and went off, leaving him half dead." Now, by coincidence," Jesus continues, "a certain priest was going down over that road, but, when he saw him, he want by on the opposite side. Likewise, a Levite also, when he got down to the place and saw him, went by on the opposite side. But a certain Samaritan traveling the road came upon him and, at seeing him, he was moved with pity."
Next time: Conclusion of A Neighborly Samaritan
The Greatest Man Who Ever Lived, 1991
In reply, the lawyer, exercising unusual insight, quotes from God's Laws at Deuteronomy 6:5 and Leviticus 19:18, saying: "You must love Jehovah God with your whole heart and with your whole souled and with your whole strength and with your whole mind,' and, 'your neighbor as yourself.'" "You answered correctly," Jesus responds. "Keep on doing this and you will get life."
The lawyer, however is not satisfied. Jesus' answer is not specific enough for him. He wants confirmation from Jesus that his own views are correct and hence that he is righteous in his treatment of others. Therefore, he asks: "Who really is my neighbor?"
The Jews believe that the term "neighbor" applies only to fellow Jews, as the context of Leviticus 19:18 seems to indicate. In fact, later even the apostle Peter said: "You will know how unlawful it is for a Jew to join himself to or approach a man of another race." So, the lawyer, and perhaps Jesus' fellow disciples too, believe that they are righteous if they treat only fellow Jews kindly, since, in their view, non-Jews are not really their neighbors.
Without offending his listeners, how can Jesus correct their view? He tells a story, possibly based on an actual happening. "A certain [Jew]," Jesus explains, "was going down from Jerusalem to Jericho and fell among robbers, who both stripped him and inflicted blows, and went off, leaving him half dead." Now, by coincidence," Jesus continues, "a certain priest was going down over that road, but, when he saw him, he want by on the opposite side. Likewise, a Levite also, when he got down to the place and saw him, went by on the opposite side. But a certain Samaritan traveling the road came upon him and, at seeing him, he was moved with pity."
Next time: Conclusion of A Neighborly Samaritan
The Greatest Man Who Ever Lived, 1991
3.11.2009
Conclusion Of Jesus Sends Out The 70
The preaching by the 70 and Jesus' follow-up work last a relatively short time. Soon the 35 teams of Kingdom preachers begin returning to Jesus. "Lord," they say joyfully, "even the demons are made subject to us by the use of your name." Such a fine service report surely thrills Jesus, for he responds: "I began to behold Satan already fallen like lightning from heaven. Look! I have given you the authority to trample underfoot serpents and scorpions."
Jesus knows that after the birth of God's Kingdom at the time of the end, Satan and his demons are to be cast out of heaven. But now this casting out of unseen demons by mere humans serves as added assurance of that coming event. Therefore, Jesus speaks of the future fall of Satan from heaven as an absolute certainty. Hence, it is a symbolic sense that the 70 are given authority to trample serpents and scorpions. Yet, Jesus says: "Do not rejoice over this, that the spirits are made subject to you, but rejoice because your names have been inscribed in the heavens."
Jesus is overjoyed and publicly praises his Father for using these humble servants of his in such a powerful way. Turning to his disciples, he says: "Happy are the eyes that behold the things you are beholding. For I say to you, many prophets and kings desired to see the things you are beholding but did not see them, and to hear the things you are haring but did not hear them." Luke 10:1-24; Matthew 10:1-42; Revelation 12:7-12.
Next time: A Neighborly Samaritan
The Greatest Man Who Ever Lived, 1991
Jesus knows that after the birth of God's Kingdom at the time of the end, Satan and his demons are to be cast out of heaven. But now this casting out of unseen demons by mere humans serves as added assurance of that coming event. Therefore, Jesus speaks of the future fall of Satan from heaven as an absolute certainty. Hence, it is a symbolic sense that the 70 are given authority to trample serpents and scorpions. Yet, Jesus says: "Do not rejoice over this, that the spirits are made subject to you, but rejoice because your names have been inscribed in the heavens."
Jesus is overjoyed and publicly praises his Father for using these humble servants of his in such a powerful way. Turning to his disciples, he says: "Happy are the eyes that behold the things you are beholding. For I say to you, many prophets and kings desired to see the things you are beholding but did not see them, and to hear the things you are haring but did not hear them." Luke 10:1-24; Matthew 10:1-42; Revelation 12:7-12.
Next time: A Neighborly Samaritan
The Greatest Man Who Ever Lived, 1991
3.10.2009
Jesus Sends Out The 70
IT IS the fall of 32 C.E., a full three years since Jesus' baptism. He and his disciples have recently attended the Festival of Tabernacles in Jerusalem, and apparently they are still nearby. In fact, Jesus spends most of the remaining six months of his ministry either in Judea or just across the Jordan River in the district of Perea. This territory needs to be covered too. True, after the Passover of 30 C.E., Jesus spent about eight months preaching in Judea. But after the Jews tried to kill him there on the Passover of 31 C.E., he spent the next year and a half teaching almost exclusively in Galilee. During that time, he developed a large, well-trained organization of preachers, something he did not have earlier. So he now launches a final intensive witnessing campaign in Judea.
Jesus gets this campaign under way by choosing 70 disciples and sending them out by twos. Thus, there are altogether 35 teams of Kingdom preachers to work the territory. These go in advance into every city and place to which Jesus, evidently accompanied by his apostles, is planning to go.
Instead of directing the 70 to go to synagogues, Jesus tells them to enter private homes, explaining: "Wherever you enter into a house say first, 'May this house have peace.' And if a friend of peace is there, your peace will rest upon him." What is to be their message? "Go on telling them,: Jesus says, "the kingdom of God has come near to you." Regarding the activity of the 70, Matthew Henry" Commentary reports: "Like their Master, wherever they visited , they preached from house to house."
Jesus' instruction to the 70 are similar to those given to the 12 when he sent these out on a preaching campaign in Galilee about a year earlier. Not only does he warn the 70 of the opposition they will face, preparing them to present the message to householders, but he empowers them to cure the sick. Thus, when Jesus arrives shortly afterward, many will be eager to meet the Master whose disciples are able to do such marvelous things.
Next time: Conclusion of Jesus Sends Out The 70
The Greatest Man Who Ever Lived, 1991
Jesus gets this campaign under way by choosing 70 disciples and sending them out by twos. Thus, there are altogether 35 teams of Kingdom preachers to work the territory. These go in advance into every city and place to which Jesus, evidently accompanied by his apostles, is planning to go.
Instead of directing the 70 to go to synagogues, Jesus tells them to enter private homes, explaining: "Wherever you enter into a house say first, 'May this house have peace.' And if a friend of peace is there, your peace will rest upon him." What is to be their message? "Go on telling them,: Jesus says, "the kingdom of God has come near to you." Regarding the activity of the 70, Matthew Henry" Commentary reports: "Like their Master, wherever they visited , they preached from house to house."
Jesus' instruction to the 70 are similar to those given to the 12 when he sent these out on a preaching campaign in Galilee about a year earlier. Not only does he warn the 70 of the opposition they will face, preparing them to present the message to householders, but he empowers them to cure the sick. Thus, when Jesus arrives shortly afterward, many will be eager to meet the Master whose disciples are able to do such marvelous things.
Next time: Conclusion of Jesus Sends Out The 70
The Greatest Man Who Ever Lived, 1991
3.09.2009
Conclusion of Pharisees' Willful Unbelief
The Pharisees have no answer for such straightforward, clear logic. They cannot face up to the truth, and so they revile the man: "You were altogether born in sins, and yet you are teaching us?" At this, they throw the man out, apparently expelling him from the synagogue. When Jesus learns about what they have done, he finds the man and says: "Are you putting faith in the Son of man?" In reply , the once blind beggar asks: "Who is he, sir, that I may put faith in him?"
He that is speaking with you is that one," Jesus replies. Immediately, that man bows before Jesus and says: "I do put faith in him, Lord." Jesus then explains: "For this judgment I came into this world: that those not seeing might see and those seeing might become blind." At that, Pharisees who are listening ask: "We are not blind also, are we?" If they would acknowledge that they are mentally blind, there would be an excuse for their opposition to Jesus. As Jesus tells them: "If you were blind, you would have no sin." Yet, they hardheartedly insist that they are not blind and need no spiritual enlightenment. So Jesus observes: "Now you say, 'We see,' Your sin remains." John 9:19-41.
Next time: Jesus Sends Out The 70
The Greatest Man Who Ever Lived, 1991
He that is speaking with you is that one," Jesus replies. Immediately, that man bows before Jesus and says: "I do put faith in him, Lord." Jesus then explains: "For this judgment I came into this world: that those not seeing might see and those seeing might become blind." At that, Pharisees who are listening ask: "We are not blind also, are we?" If they would acknowledge that they are mentally blind, there would be an excuse for their opposition to Jesus. As Jesus tells them: "If you were blind, you would have no sin." Yet, they hardheartedly insist that they are not blind and need no spiritual enlightenment. So Jesus observes: "Now you say, 'We see,' Your sin remains." John 9:19-41.
Next time: Jesus Sends Out The 70
The Greatest Man Who Ever Lived, 1991
3.08.2009
Pharisees' Willful Unbelief
THE parents of the one blind beggar are afraid when they are called before the Pharisees. They know that it has been determined that anyone who expresses faith in Jesus will be expelled from the synagogue. Such cutting off of fellowship with others in the community can work a tremendous hardship, especially on a poor family so the parents are cautious. "Is this your son who you say was born blind?" The Pharisees ask: "How, then, is it he sees a present?" We know that this is our son and that he was born blind," the parents confirm. "But how is it he now sees we do not know, or who opened his eyes we do not know." Surely their son must have told them all that has occurred, but discreetly the parents say: "Ask him. He is of age. He must speak for himself.
Therefore, the Pharisees again call the man. This time they try to intimidate him by indicating that they have gathered discriminating evidence against Jesus. "Give glory to God," they demand. "We know that this man is a sinner. The once blind man does not deny their charge, observing: "Whether he is a sinner I do not know." But he adds: "One thing I do know, that, whereas I was blind, I see at present." Trying to find a flaw in his testimony, the Pharisees again ask: "What did he do to you? How did he open your eyes?" "I told you already," the man complains, "and yet you did not listen. Why do you want to hear it again?" Sarcastically, he asks: "You do not want to become his disciples also, do you?"
This reply enrages the Pharisees. "You are a disciple of that man," they charge, "but we are disciples of Moses. We know that God has spoken to Moses; but as for this man, we do not know where he is from." Expressing surprise, the humble beggar responds: "This certainly is a marvel, that you do not know where he is from, and yet he opened my eyes." What conclusion should be drawn from this? The beggar points to the accepted premise: "We know that God does not listen to sinners, but if anyone is God-fearing and does his will, he listens to this one. From of old it has never been heard that anyone opened the eyes of one born blind." Thus, the conclusion should be obvious: "If this man were not from God, he could do nothing at all."
Next time: Conclusion of Pharisees' Willful Unbelief
The Greatest Man Who Ever Lived, 1991
Therefore, the Pharisees again call the man. This time they try to intimidate him by indicating that they have gathered discriminating evidence against Jesus. "Give glory to God," they demand. "We know that this man is a sinner. The once blind man does not deny their charge, observing: "Whether he is a sinner I do not know." But he adds: "One thing I do know, that, whereas I was blind, I see at present." Trying to find a flaw in his testimony, the Pharisees again ask: "What did he do to you? How did he open your eyes?" "I told you already," the man complains, "and yet you did not listen. Why do you want to hear it again?" Sarcastically, he asks: "You do not want to become his disciples also, do you?"
This reply enrages the Pharisees. "You are a disciple of that man," they charge, "but we are disciples of Moses. We know that God has spoken to Moses; but as for this man, we do not know where he is from." Expressing surprise, the humble beggar responds: "This certainly is a marvel, that you do not know where he is from, and yet he opened my eyes." What conclusion should be drawn from this? The beggar points to the accepted premise: "We know that God does not listen to sinners, but if anyone is God-fearing and does his will, he listens to this one. From of old it has never been heard that anyone opened the eyes of one born blind." Thus, the conclusion should be obvious: "If this man were not from God, he could do nothing at all."
Next time: Conclusion of Pharisees' Willful Unbelief
The Greatest Man Who Ever Lived, 1991
3.07.2009
Conclusion of Healing A Man Born Blind
The people now lead the once blind man to their religious leaders, the Pharisees. These also take up asking him how he gained sight. "He put a clay upon my eyes, and I washed and have sight," the man explains. Surely, the Pharisees should rejoice with the healed beggar! But instead, they denounce Jesus. "This is not a man from God," they claim Why do they say this? "Because he does not observe the Sabbath." And yet other Pharisees wonder: "How can a man that is a sinner perform signs of that sort?" So there is a division among them.
Hence, they ask the man: "What do you say about him, seeing that he opened your eyes?" "He is a prophet," he answers. The Pharisees refuse to believe this. They are convinced that there must be some secret agreement between Jesus and this man to fool the people. So to resolve the matter, they call the beggar's parents in order to question them. John 8:59; 9:1-18.
Next time:The Pharisees' Willful Unbelief
The Greatest Man Who Ever Lived,1991
Hence, they ask the man: "What do you say about him, seeing that he opened your eyes?" "He is a prophet," he answers. The Pharisees refuse to believe this. They are convinced that there must be some secret agreement between Jesus and this man to fool the people. So to resolve the matter, they call the beggar's parents in order to question them. John 8:59; 9:1-18.
Next time:The Pharisees' Willful Unbelief
The Greatest Man Who Ever Lived,1991
3.06.2009
Healing A Man Born Blind
WHEN the Jews try to stone Jesus, he does not leave Jerusalem. Later, on the Sabbath, he and his disciples are walking in the city when they see a man who has been blind from birth. The disciples ask Jesus: "Rabbi, who sinned, this man or his parents, so that he was born blind?" Perhaps the disciples believe, as some rabbis do,that a person can sin in his mother's womb. But Jesus answers: "Neither this man sinned nor his parent, but it was in order that the works of God might be made manifest in his case." The man's blindness is not the consequence of a specific error or sin committed by either the man or his parent. The sin of the fist man Adam resulted in all humans' being imperfect, and thus subject to defects such as being born blind. This defect in the man now furnishes an opportunity for Jesus to make manifest the works of God.
Jesus stresses an urgency in doing these works. "We must work the works of him that sent me while it is day," he says. "The night is coming when no man can work. As long as I am in the world, I am the world's light." Soon Jesus' death will plunge him into the darkness of the grave where he can not longer do anything. In the meantime, he is a source of enlightenment to the world.
After saying these things, Jesus spits on the ground and with the saliva makes some clay. He puts this on the blind man's eyes and say: "Go wash in the pool of Siloam." The man obeys and when he does, he can see! how he rejoices on his return seeing for the first time in his life!
Neighbors and others who know him are amazed. "This is the man that used to sit and bet, is it not?" They ask. "This is he, some answer. But others cannot believe it: "Not at all, but he is like him." Yet the man says: "I am he." "How, then, were your eyes opened?" The people want to know. "The man called Jesus made a clay and smeared it on my eyes and said to me. 'Go to Siloam and wash.' I therefore went and washed and gained sight." 'Where is that man?" They ask. "I do not know," he answers.
Next time: Conclusion of Healing A Man Born Blind
The Greatest Man Who Ever Lived, 1991
Jesus stresses an urgency in doing these works. "We must work the works of him that sent me while it is day," he says. "The night is coming when no man can work. As long as I am in the world, I am the world's light." Soon Jesus' death will plunge him into the darkness of the grave where he can not longer do anything. In the meantime, he is a source of enlightenment to the world.
After saying these things, Jesus spits on the ground and with the saliva makes some clay. He puts this on the blind man's eyes and say: "Go wash in the pool of Siloam." The man obeys and when he does, he can see! how he rejoices on his return seeing for the first time in his life!
Neighbors and others who know him are amazed. "This is the man that used to sit and bet, is it not?" They ask. "This is he, some answer. But others cannot believe it: "Not at all, but he is like him." Yet the man says: "I am he." "How, then, were your eyes opened?" The people want to know. "The man called Jesus made a clay and smeared it on my eyes and said to me. 'Go to Siloam and wash.' I therefore went and washed and gained sight." 'Where is that man?" They ask. "I do not know," he answers.
Next time: Conclusion of Healing A Man Born Blind
The Greatest Man Who Ever Lived, 1991
3.05.2009
Conclusion of The Question Of Fatherhood
Angered by Jesus' condemnation, the Jews answer: "Do we not rightly say, You are a Samaritan and have a demon?" The term "Samaritan" is used as an expression of contempt and reproach, the Samaritans being a people hated by the Jews. Ignoring the contemptuous slur about being a Samaritan, Jesus responds: "I do not have a demon, but I honor my Father, and you dishonor me." Going on, Jesus makes the startling promise: "If anyone observes my word, he will never see death at all." Of course, Jesus does not mean that all those who follow him will literally never see death. Rather, he means that they will never see eternal destruction, or "second death," from which there is no resurrection.
However, the Jews take Jesus' word literally. Hence, they say: "Now we do know you have a demon. Abraham died, also the prophets; but you say, 'if anyone observes my word, he will never taste death at all.' You are not greater than our father Abraham, who died, are you? Also, the prophets died. Who do you claim to be?"
In this whole discussion, it is obvious that Jesus is pointing these men to the fact that he is the promised Messiah. But rather than directly answer their question as to his identity, Jesus says: "If I glorify myself, my glory is nothing. It is my Father that glorifies me, he who you say is your God; and yet you have not known him. But I know him. And if I said I do not know him I should be like you, a liar."
Going on, Jesus refers again to faithful Abraham, saying: Abraham your father rejoiced greatly in the prospect of seeing my day, and he saw it and rejoiced." Yes, with eyes of faith, Abraham looked forward to the arrival of the promised Messiah. In disbelief, the Jews respond: "You are not yet fifty years old, and still you have seen Abraham?" Most truly I say to you," Jesus answers, "Before Abraham came into existence, I have been." Jesus is, of course, referring to his prehuman existence as a mighty spirit person in heaven.
Enraged by Jesus' claim to have existed before Abraham, the Jews pick up stones to hurl a him. But he hides and goes out of the temple unharmed. John 8:37-59; Revelation 3:14; 21:8.
Next time: Healing A Man Born Blind
The Greatest Man Who Ever Lived, 1991
However, the Jews take Jesus' word literally. Hence, they say: "Now we do know you have a demon. Abraham died, also the prophets; but you say, 'if anyone observes my word, he will never taste death at all.' You are not greater than our father Abraham, who died, are you? Also, the prophets died. Who do you claim to be?"
In this whole discussion, it is obvious that Jesus is pointing these men to the fact that he is the promised Messiah. But rather than directly answer their question as to his identity, Jesus says: "If I glorify myself, my glory is nothing. It is my Father that glorifies me, he who you say is your God; and yet you have not known him. But I know him. And if I said I do not know him I should be like you, a liar."
Going on, Jesus refers again to faithful Abraham, saying: Abraham your father rejoiced greatly in the prospect of seeing my day, and he saw it and rejoiced." Yes, with eyes of faith, Abraham looked forward to the arrival of the promised Messiah. In disbelief, the Jews respond: "You are not yet fifty years old, and still you have seen Abraham?" Most truly I say to you," Jesus answers, "Before Abraham came into existence, I have been." Jesus is, of course, referring to his prehuman existence as a mighty spirit person in heaven.
Enraged by Jesus' claim to have existed before Abraham, the Jews pick up stones to hurl a him. But he hides and goes out of the temple unharmed. John 8:37-59; Revelation 3:14; 21:8.
Next time: Healing A Man Born Blind
The Greatest Man Who Ever Lived, 1991
3.04.2009
The Question Of Fatherhood
DURING the festival, Jesus' discussion with the Jewish leaders grows more intense. "I know that you are Abraham's offspring," Jesus acknowledges, "but you are seeking to kill me, because my word makes no progress among you, therefore, do the things you have heard from your father."
Although not identifying their father, Jesus makes clear that their father is different from his. Unaware of whom Jesus has in mind, the Jewish leaders respond: "Our father is Abraham, who was God's friend.
However, Jesus shocks them with the reply: "If you re Abraham's children, do the works of Abraham." Indeed, a real son imitates his Father. "But now you are seeking to kill me," Jesus says, "a man that has told you the truth that I heard from God. Abraham did not do this." So Jesus again says: "You do the works of your father." Still they do not comprehend whom Jesus is talking about. They maintain that they are legitimate sons of Abraham, saying: "We were not born from fornication." Hence, claiming to be true worshipers like Abraham, they assert: "We have no one Father, God."
But is God really their Father? "If God were your Father," Jesus responds, "you would love me, for from God I came forth and am here. Neither have I come of my own initiative at all, but that One that sent me forth. Why is it you do not know what I am speaking?"
Jesus has tried to show these religious leaders the consequences of their rejection of him. But now he pointedly says: "You are from your father the Devil, and you wish to do the desires of your father." What kind of father is the Devil? Jesus identified him as a manslayer and also said: "He is a liar and the father of the lie." So Jesus concludes: "He that is from God listens to the sayings of God. This is why you do not listen because you are not from God."
Although not identifying their father, Jesus makes clear that their father is different from his. Unaware of whom Jesus has in mind, the Jewish leaders respond: "Our father is Abraham, who was God's friend.
However, Jesus shocks them with the reply: "If you re Abraham's children, do the works of Abraham." Indeed, a real son imitates his Father. "But now you are seeking to kill me," Jesus says, "a man that has told you the truth that I heard from God. Abraham did not do this." So Jesus again says: "You do the works of your father." Still they do not comprehend whom Jesus is talking about. They maintain that they are legitimate sons of Abraham, saying: "We were not born from fornication." Hence, claiming to be true worshipers like Abraham, they assert: "We have no one Father, God."
But is God really their Father? "If God were your Father," Jesus responds, "you would love me, for from God I came forth and am here. Neither have I come of my own initiative at all, but that One that sent me forth. Why is it you do not know what I am speaking?"
Jesus has tried to show these religious leaders the consequences of their rejection of him. But now he pointedly says: "You are from your father the Devil, and you wish to do the desires of your father." What kind of father is the Devil? Jesus identified him as a manslayer and also said: "He is a liar and the father of the lie." So Jesus concludes: "He that is from God listens to the sayings of God. This is why you do not listen because you are not from God."
3.03.2009
Conclusion Of Further Teaching On The Seventh Day
In the face of their rejection, Jesus answers: "Why am I even speaking to you at all?" Yet he goes on to say: "He that sent me is true, and the very things I heard from him I am speaking in the world." Jesus continues: "When once you have lifted up the Son of man, then you will know that I am he, and that I do nothing of my own initiative, but just as the Father taught me I speak these things., And he that sent me is with me; he did not abandon me to myself, because I always do the things pleasing to him." When Jesus says these things, many put faith in him. To these he says: "If you remain in my word, you are really my disciples, and you will know the truth, and the truth will set you free'?"
"We are Abraham's offspring," his opposers chime in, "and never have we been slaves to anybody. How is it you say, "You will become free.'?" Although the Jews have often been under foreign domination, they do not acknowledge any oppressor as master. they refuse to be called slaves. But Jesus points out that they are indeed slaves. In what way? "Most truly I say to you," Jesus says, "every doer of sin is a slave of sin."
Refusing to admit their slavery to sin puts the Jews in a dangerous position. "The slave does not remain forever." Jesus explains. "The Son remains forever." Since a slave has no inheritance rights, he may be in danger of dismissal at any time. Only the son actually born or adopted into the household remains "forever," that is, as long as he lives.
"Therefore if the Son sets you free," Jesus continues, "you will be actually free." Thus, the truth that sets people free is the truth regarding the Son, Jesus Christ. It is only by means of the sacrifice of his perfect human life that anyone can be freed from death-dealing sin. John 8:12-36.
Next time: The Question Of Fatherhood
The Greatest Man Who Ever Lived, 1991
"We are Abraham's offspring," his opposers chime in, "and never have we been slaves to anybody. How is it you say, "You will become free.'?" Although the Jews have often been under foreign domination, they do not acknowledge any oppressor as master. they refuse to be called slaves. But Jesus points out that they are indeed slaves. In what way? "Most truly I say to you," Jesus says, "every doer of sin is a slave of sin."
Refusing to admit their slavery to sin puts the Jews in a dangerous position. "The slave does not remain forever." Jesus explains. "The Son remains forever." Since a slave has no inheritance rights, he may be in danger of dismissal at any time. Only the son actually born or adopted into the household remains "forever," that is, as long as he lives.
"Therefore if the Son sets you free," Jesus continues, "you will be actually free." Thus, the truth that sets people free is the truth regarding the Son, Jesus Christ. It is only by means of the sacrifice of his perfect human life that anyone can be freed from death-dealing sin. John 8:12-36.
Next time: The Question Of Fatherhood
The Greatest Man Who Ever Lived, 1991
3.02.2009
Further Teaching On The Seventh Day
THE last day of the Festival of Tabernacles, the seventh day, is still in progress. Jesus is teaching in the portion of the temple termed "the treasury." This is apparently in the area called the Court of Women where there are chests in which people might deposit their contributions. Every night during the festival, there is a special illumination display in this area of the temple. Four giant lampstands are installed here, each with four large basins filled with oil. The light from these lamps, burning oil from the 16 basins, is strong enough to illuminate the surroundings to a great distance at night. What Jesus now says may remind his listeners of this display. "I am the light of the world," Jesus proclaims. "He that follows me will by no means walk in darkness, but will possess the light of life."
The Pharisees object: "You bear witness about yourself; your witness is not true." In answer Jesus replies: "Even if I do bear witness about myself, my witness is true, because I know where I came from and where I am going." He adds: "I am one that bears witness about myself, and the Father who sent me bears witness about me." "Where is your Father?" The Pharisees want to know.
"You know neither me or my Father," Jesus answers. "If you did know me, you would know my Father also." Even though the Pharisees still want Jesus arrested, no one touches him. I am going away," Jesus again says. "Where I am going you cannot come." At this the Jews begin to wonder: "He will not kill himself, will he? Because he says, "Where I am going you cannot come.'"
You are from the realms below," Jesus explains. "I am from the realms above. You are from this world; I am not from this world." Then he adds: "If you do not believe that I am he, you will die in your sins.
Jesus , of course, is referring to his prehuman existence and his being the promised Messiah, or Christ. Nevertheless, they ask, no doubt with great contempt: "Who are you?"
Next time: Conclusion of Further Teaching On The Sabbath Day
The Greatest Man Who Ever Lived, 1991
The Pharisees object: "You bear witness about yourself; your witness is not true." In answer Jesus replies: "Even if I do bear witness about myself, my witness is true, because I know where I came from and where I am going." He adds: "I am one that bears witness about myself, and the Father who sent me bears witness about me." "Where is your Father?" The Pharisees want to know.
"You know neither me or my Father," Jesus answers. "If you did know me, you would know my Father also." Even though the Pharisees still want Jesus arrested, no one touches him. I am going away," Jesus again says. "Where I am going you cannot come." At this the Jews begin to wonder: "He will not kill himself, will he? Because he says, "Where I am going you cannot come.'"
You are from the realms below," Jesus explains. "I am from the realms above. You are from this world; I am not from this world." Then he adds: "If you do not believe that I am he, you will die in your sins.
Jesus , of course, is referring to his prehuman existence and his being the promised Messiah, or Christ. Nevertheless, they ask, no doubt with great contempt: "Who are you?"
Next time: Conclusion of Further Teaching On The Sabbath Day
The Greatest Man Who Ever Lived, 1991
3.01.2009
Conclusion of They Fail To Arrest Him
So a division develops among the crowd. Some want Jesus arrested, but no one lays a hand on him. When the police officers return without Jesus, the chief priests and Pharisees ask: "Why is it you did not bring him in?" "Never has another man spoken like this," the officers reply.
Filled with anger, the religious leaders stoop to ridicule, misrepresentation, and name-calling . They sneer: "You have not been misled,also, have you? Not one of the rulers or of the Pharisees has put faith in him , has he? But this crowd that does not know the Law are accursed people."
At this Nicodemus, a Pharisee and a ruler of the Jews (that is, a member of the Sanhedrin), dares speak in Jesus' behalf. You may recall that two and a half years previously, Nicodemus came to Jesus at night and expressed faith in him. Now Nicodemus says: "Our law does not judge a man unless first it has heard from him and come to know what he is doing does it?" The Pharisees are angered even more that one of their own should defend Jesus. "You are not also out of Galilee, are you? They caustically remark. "Search and see that no prophet is to be raised up out of Galilee."
Although the Scriptures do not directly say that a prophet would come out of Galilee, they do point to the Christ as coming from there, saying that "a great light" would be seen in this region. Furthermore, Jesus was born in Bethlehem, and he was an offspring of David. While the Pharisees are probably aware of this, they are likely responsible for spreading the misconceptions that people have about Jesus. John 7:32-52; Isaiah 9:1, 2; Matthew 4:13-17.
Next time: Further Teaching On The Sabbath Day
The Greatest Man Who Ever Lived, 1991
Filled with anger, the religious leaders stoop to ridicule, misrepresentation, and name-calling . They sneer: "You have not been misled,also, have you? Not one of the rulers or of the Pharisees has put faith in him , has he? But this crowd that does not know the Law are accursed people."
At this Nicodemus, a Pharisee and a ruler of the Jews (that is, a member of the Sanhedrin), dares speak in Jesus' behalf. You may recall that two and a half years previously, Nicodemus came to Jesus at night and expressed faith in him. Now Nicodemus says: "Our law does not judge a man unless first it has heard from him and come to know what he is doing does it?" The Pharisees are angered even more that one of their own should defend Jesus. "You are not also out of Galilee, are you? They caustically remark. "Search and see that no prophet is to be raised up out of Galilee."
Although the Scriptures do not directly say that a prophet would come out of Galilee, they do point to the Christ as coming from there, saying that "a great light" would be seen in this region. Furthermore, Jesus was born in Bethlehem, and he was an offspring of David. While the Pharisees are probably aware of this, they are likely responsible for spreading the misconceptions that people have about Jesus. John 7:32-52; Isaiah 9:1, 2; Matthew 4:13-17.
Next time: Further Teaching On The Sabbath Day
The Greatest Man Who Ever Lived, 1991
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