Psalm 4

To be honest, Watts struggles with Psalm 4. The long meter version struggles along, though it contains one or two gems; and the common meter version is a little pedestrian. Just like the Scottish Metrical versions of the psalms, Watts strives to put Hebrew poetry into singable English; sometimes he fails. Nevertheless, there are some memorable phrases. "How long will scoffers love to lie" complains the Psalmist in the second stanza. By the fourth stanza he has realized that all the works of human righteousness are worth nothing at the side of God's pardoning grace, made known in Christ. That would have been a good place to stop; unfortunately, Watts decided to continue to the bitter end. I can't imagine us singing the sixth stanza today. However, this shouldn't prevent us from seeing the underlying truth - we cannot satisfy our hungering hearts with anything this world can supply. Grace alone satisfies.

O God of grace and righteousness,

Hear and attend while I complain;

Thou hast enlarg'd me in distress,

Bow down a gracious ear again.

Ye sons of men, in vain ye try

To turn my glory into shame;

How long will scoffers love to lie,

And dare reproach my Savior's name?

Know that the Lord divides His saints

From all the tribes of men beside;

He hears the cry of penitents

For the dear sake of Christ who dy'd.

When our obedient hands have done

A thousand works of righteousness,

We put our trust in God alone,

And glory in His pard'ning grace.

Let the unthinking many say,

Who will bestow some earthly good?

But, Lord, Thy light and love we pray;

Our souls desire this heavenly food.

Then shall my cheerful powers rejoice

At grace and favor so divine;

Nor will I change my happy choice

For all their corn and all their wine.

Psalm 3

There are only two versions of Psalm 3  in Watts' collection of paraphrases, set to common and long meters. The common meter version uses the imagery from Genesis 3:15 in which the promise is given that, one day, the Lord's Anointed One will crush the serpent's head.

The lying tempter would persuade

There's no relief in heaven;

And all my swelling sins appear

Too big to be forgiven. 

But Thou, my glory and my strength,

Shalt on the tempter tread,

Shalt silence all my threatening guilt,

And raise my drooping head. 

The prophecy contained in Genesis 3:15 is understood to refer to the Messiah. Christ will crush the serpent's head. Even though it strikes Him in response (a reference to Calvary), He shall be victorious. Though he may tempt God's chosen One with all the kingdoms of this world, Satan shall not succeed.

The psalmist calls out to God, just as Christ cried out  from the cross. Watts understands the suffering expressed through the lens of the cross and finds, in God, our defense against both Satan and sin. Sections set in parentheses relate more closely to the experience of Jesus. Strictly speaking these sections are interpretations of the psalm, not paraphrases, but they help us to bring New Testament truth to Old Testament experience. Suffering is set in the context of the victory of Christ.

Arise, O Lord, fulfill Thy grace,

While I Thy glory sing;

My God has broke the serpent's teeth,

And death has lost its sting.

Salvation to the Lord belongs;

His arm alone can save;

Blessings attend Thy people here,

And reach beyond the grave.

The long meter version, which also merits our attention, concentrates on the first five verses of Psalm 3. It is set as a morning song. The psalmist remembers how the last thing he did, before sleep, was to pray, and to commend himself into the care and keeping of the Almighty. Though "daily discomposed" by his foes, he "slept secure", knowing that in life or in death he belonged to God. Safe in the assurance of eternal life and in the presence of God, his defense and his hope, he "laid me down." The last stanza is a joy:

But God sustain'd me all the night;

Salvation doth to God belong;

He rais'd my head to see the light,

And makes His praise my morning song.

Psalm 2

The second Psalm gives us a good illustration of how Watts sees Jesus in the Old Testament. He takes the words as prophecy, then interprets them through the lens of the cross. He gives us three versions of the same psalm in short, common and long meters. I particularly appreciate the imagery of a rebellious people in the second verse of the long meter.

"Come, let us break his bands, they say,

"This man shall never give us laws;"

and thus they cast his yoke away,

and nail'd the Monarch to the cross.

But the common meter is easier to read. It reminds us both of God's mercy, in sending His Son, and of His wrath, which we should be anxious to avoid. The last two lines are particularly apt.

Those are secure, and those alone,

Who on His grace rely.

I like brief phrases like this. I find it helpful to squirrel them away for when they are needed. You might write them on a slip of paper (be sure to add where they come from or it will drive you crazy trying to remember). Put them in a book or your Bible; when you rediscover them they will be a source of blessing to you. You might also keep phrases that strike you in your journal, or write them on cards to give to friends.

Why did the nations join to slay

The Lord's anointed Son?

Why did they cast His laws away,

And tread His gospel down?

The Lord, who sits above the skies,

Derides their rage below,

He speaks with vengeance in His eyes,

And strikes their spirits through.

"I call Him my eternal Son,

"And raise Him from the dead;

"I make my holy hill His throne,

"And wide His kingdom spread.

"Ask me, my Son, and then enjoy

"The utmost heathen lands:

"Thy rod of iron shall destroy

"The rebel who withstands."

Be wise, ye rulers of the earth,

Obey th' anointed Lord,

Adore the King of heavenly birth,

And tremble at His word.

With humble love address His throne;

For, if He frown, ye die:

Those are secure, and those alone,

Who on His grace rely.

Psalm 1

I've been reading Isaac Watt's metrical psalms as devotional aids. I intend to post a few selections, as they strike me as interesting. If you want to follow along, read the psalm in the Bible (I tend to read the KJV then the NIV), then read Watt's paraphrase out loud, enjoying the cadence of the words. Take time to meditate upon God's Word. End in prayer. This is a simple exercise that I have found helpful over the years. You can add journaling if you wish. If you spend time in prayer at a regular time, twice a day, as many of us do, I suggest reading the New Testament in a structured manner during your other devotional exercise.

A helpful division of the Psalms into morning and evening readings for every day of the month, was made available at our Fall Study this year. Contact the Church Office if you would like a copy. For my purposes here, I'll just make my way through Watt's hymnal. The version I'm using was printed in 1808 in Boston and is titled The Psalms of David, Imitated in the Language of the New Testament. Isaac Watts (1674-1748) was a nonconfomist (Congregational) minister who lived in the South of England. He is credited with being the first person to introduce "sacred songs" to public worship in Reformed Churches. Previously, the only songs used were adaptations of the psalms. Watts wrote hymns based on other biblical texts. Some of them are still popular today, such as, O God, our Help in Ages Past; Joy to the World; When I Survey the Wondrous Cross; and Jesus Shall Reign Where'er the Sun. In the hymnal, Watts gives versions of the psalms based on several musical meters. He often includes specifically Christian terminology, especially when he understands the text to refer to the Messiah, or to find its fulfillment in Christ.
Here's Watt's version of Psalm 1, in long meter.

Happy the man, whose cautious feet

Shun the broad way which sinners go,

Who hates the place where atheists meet,

And fears to talk as scoffers do.

He loves t'employ his morning light

Amongst the statutes of the Lord;

And spends the wakeful hours of night

With pleasure, pond'ring o'er His word.

He, like a plant, by gentle streams,

Shall flourish in immortal green;

And heaven will shine with kindest beams

On every work his hands begin.

But sinners find their councils cross'd:

As chaff before the tempest flies,

So shall their hopes be blown and lost,

When the last trumpet shakes the skies.

In vain the rebel seeks to stand

In judgment with the pious race;

The dreadful Judge, with stern command,

Divides him to a different place.

"Straight is the way my saints have trod;

"I blest the path, and drew it plain;

But you would choose the crooked road,

"And down it leads to endless pain."

FIVE SOLAS

REFORMATION FAITH AND THE PRESBYTERIAN CHURCH (USA)

In the sixteenth century the Christian Faith was often expressed in terms of five “solas” of the Protestant Reformation. How does the PC(USA) relate to these standards?

5.     SOLI DEO GLORIA – TO GOD ALONE THE GLORY

Soli Deo Gloria affirms that, because salvation is of God and has been accomplished by God, our worship must glorify Him at all times. We must live our entire lives before the face of God, under the authority of God, and for His glory alone.

The Erosion of Exclusivity                                                                                                                                                       The PC(USA) says that it glorifies God, but can appear more interested in being politically-correct. For example, commitment to diversity and inclusivity at any cost has led to universalism.
- The new Form of Government begins with the claim that “the triune God…redeems…all people” (F-1.01), this is universalism, the belief that all people will be saved, irrespective of belief in Christ.
- The new Form of Government guarantees the full inclusion of all people “irrespective of theological conviction” (F-1.0403), without mention of Christ as the means of salvation.
- Traditional language for God as Father, Son and Holy Spirit has been rejected, both by radical feminists who disapprove of masculine language, and by those who do not wish to offend people of other religions or those with no religion at all.[i]

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[i] gamc.pcusa.org/ministries/interfaith/interfaith-toolkit/

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FIVE SOLAS

REFORMATION FAITH AND THE PRESBYTERIAN CHURCH (USA)

In the sixteenth century the Christian Faith was often expressed in terms of five “solas” of the Protestant Reformation. How does the PC(USA) relate to these standards?

4.     SOLA FIDE – FAITH ALONE

Sola Fide affirms that justification is by grace alone through faith alone because of Christ alone. In justification, Christ’s righteousness is imputed to us as the only perfect satisfaction of God’s perfect justice.

The Erosion of the Atonement                                                                                                                                               The PC(USA) continues to issue a call to faith, but the focus of that faith is often not the finished work of Christ.
- In 1993, at the “Re-Imagining” conference, supported by PC(USA) funds, one speaker declared, “I don’t think we need folks hanging on crosses and blood dripping and weird stuff…” [i]                                                                                           - In 2002, at a Covenant Network conference, a speaker declared the atoning death of Christ to be an outdated doctrine.[ii]
- In 2010, Margaret Miles gave the Sprunt Lecture at Union Seminary in Richmond, VA in which she suggested replacing the cross with a lactating breast.[iii] She said, “The cross is inappropriate as a symbol of God’s love.”

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[i] brfwitness.org/?p=628

[ii] covnetpres.org/2002/11/who-do-you-say-that-i-am/

[iii] christiancentury.org/article/2008-01/gods-love-mothers-milk

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FIVE SOLAS

REFORMATION FAITH AND THE PRESBYTERIAN CHURCH (USA)

In the sixteenth century the Christian Faith was often expressed in terms of five “solas” of the Protestant Reformation. How does the PC(USA) relate to these standards?

3.     SOLA GRATIA – GRACE ALONE

Sola Gratia affirms that, in salvation, we are rescued from the consequences of our rebellion by God’s grace alone. It is the work of the Holy Spirit that brings us to Christ, overcoming the effects of the Fall, releasing us from bondage to sin, and raising us from spiritual death to spiritual life.

The Erosion of the Gospel                                                                                                                                                  The PC(USA) makes frequent references to grace, but has a humanistic (optimistic) understanding of the nature of fallen humanity. From what are we saved? Injustice and oppression are the usual answers.                                                              - Liberation Theology, with Marxist overtones, has replaced salvation with justice and evangelism with political activism. Many extreme left wing causes have received support.[i]                                                                                                          - Liberation theology has also led the denomination to denounce the state of Israel and to compare its policies to Nazism. Divestment from companies seen to be helping Israel is being promoted.[ii]
- St. Andrew’s Presbyterian Church in Austin, TX, received an avowed atheist into membership, not because of religious conviction, but because he approved of the church’s politics.[iii] Grace is cheapened when it is not linked to either sincere repentance or saving faith.

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[i] layman.org/Commentaries/Columns_by_Parker_T_Williamson/Robert_Mugabe_Presbyterian_financial_beneficiary.aspx

[ii] archive.frontpagemag.com/readArticle.aspx?ARTID=4322

[iii] likethedew.com/2011/11/07/my-presbyterian-cult/

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FIVE SOLAS

REFORMATION FAITH AND THE PRESBYTERIAN CHURCH (USA)

In the sixteenth century the Christian Faith was often expressed in terms of five “solas” of the Protestant Reformation.  How does the PC(USA) relate to these standards?

2.     SOLUS CHRISTUS – CHRIST ALONE

Solus Christus affirms that our salvation is accomplished by the work of Christ alone, our Mediator. His divine nature, sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation with the Father.

The Erosion of Christology                                                                                                                                            Although the PC(USA) still affirms the importance of the example, teachings and work of Christ, it seems much less certain about His lordship.
- The Advocacy Committee for Women’s Concerns is bringing a resolution to the 2012 General Assembly encouraging participation in the “Words Matter” project, which seeks to eradicate the term “Lord” for Jesus.[i]
- According to the Fall 2011 Presbyterian Panel Report, only 41% of pastors agree that “only followers of Jesus Christ can be saved.” The number drops to 27% of specialized clergy.[ii]
- The 2001 General Assembly failed to support a motion to declare “the singular, saving lordship of Jesus Christ.”

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[i] pc-biz.org/IOBView.aspx?m=ro&id=3941&promoid=238

[ii] pcusa.org/media/uploads/research/pdfs/panel_profile_survey_2011_summary_color.pdf

FIVE SOLAS

REFORMATION FAITH AND THE PRESBYTERIAN CHURCH (USA)

In the sixteenth century the Christian Faith was often expressed in terms of five “solas” of the Protestant Reformation.[i] How does the PC(USA) relate to these standards?

1.     SOLA SCRIPTURA – SCRIPTURE ALONE

Sola Scriptura affirms the Bible to be without error in all matters pertaining to faith and life, the sole source of written divine revelation, which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation and is the standard by which all Christian behavior must be measured.

The Erosion of Authority                                                                                                                                               Although the PC(USA) still affirms in its Confessions that the Bible is the source of our faith and life, in its practice, individual interpretations are valued above the propositional truths of Scripture.
- The Confession of 1967 states that Scriptural authority is determined not by Scripture but by the interpreter. In effect this means that our intellect is valued above the plain meaning of the text (C67 - 9.27)
- Those who deny key biblical doctrines remain unchallenged. For example, in a sermon on Pentecost 2012, Rev John Shuck denied that most of the events in the Book of the Acts of the Apostles ever happened.[ii] Previously, Shuck has denied many of the central tenets of the Christian faith.
- In the recent GA Permanent Judicial Commission Parnell case, those who sought to reference the authority of Scripture were told that, since there are so many interpretations of the Bible, it cannot be used to prove any one position. [iii]

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[i] What follows is based, loosely, on the 1996 Cambridge Declaration. monergism.com/The%20Cambridge%20Declaration.pdf

[ii] shuckandjive.org/2012/05/pentecosts-miracle-sermon.html

[iii] oga.pcusa.org/media/uploads/oga/pdf/pjc22003.pdf

Day of Resurrection

April 8 Day of Resurrection John 20:1-18

“(T)he voice of the Shepherd penetrates Mary’s mind, opens her eyes, arouses all her senses and so affects her that she forthwith entrusts herself to Christ. Thus in Mary we have an image of our calling. For the only entrance to the true knowledge of Christ is when He first knows us and then intimately invites us to Himself, not by the ordinary voice which sounds in everyone’s ears indiscriminately, but by the voice with which He especially calls the sheep whom the Father has given Him.” John Calvin “Commentary on John” Vol. 5:198

Suddenly, there is a lightness to the text. The slow, steady inevitability of Jesus’ last week gives way to breathless anticipation. A new day had dawned. Early on Sunday morning, Mary Magdalene came to Jesus’ borrowed tomb. She had been among the women who had gathered at the Cross. She had seen Him breathe His last. Now, she was coming to mourn. But when she reached the tomb, Mary discovered that he stone had been rolled away from its entrance. Resurrection was not on her mind as she ran to Peter and John, to tell them what she had seen. “They have taken away my Lord,” she cried, “and we don’t know where they have put Him.”

Peter and John ran to the gravesite. John outstripped his fellow-disciple but hesitated at the entrance. Peter barged past him into the tomb, but he found no body there, only the strips of linen that had bound Him, and the burial cloth from His head. These had been folded and placed to one side – surely not something that a grave-robber would have troubled to do. John, following, felt the first, faint flutterings of hope within Him. Could it be? Overcome with wonder the disciples left, making their way to their homes. Mary remained.

Confused and still distressed by what she had witnessed, Mary stood by the stone and wept. As she bent over to look into the tomb her morning took another dramatic turn. Two men in white, angels, messengers from the Lord, were there, sitting on the raised shelf where Jesus’ body had lain. They asked why she wept and she replied with the same phrase: “They have taken away my Lord, and I don’t know where they have put Him.”

Behind her a figure stirred. Taking Him to be a gardener, Mary repeated her question. If only she could find out where they had taken Him, she would go to find Him. One word awakened her. Jesus spoke her name, and in that instant she knew. “Rabboni” she exclaimed, meaning “Dear Master.” The intimate form of her instinctive response demonstrated the depth of her love. Still kneeling, she made to grasp His feet. “Don’t hold me now,” He said, “but go instead to my brothers and tell them…” Gladly, joyfully, she did as she had been asked. If, then, she shed yet more tears, this time they were tears of joy. She ran to tell them, all pretense of decorum gone. Her world had changed. Despair had turned to hope; grief had turned to joy, all because of an empty tomb and a risen Savior. Mary’s enthusiasm was contagious. It took time for the shocked disciples to catch up with her, but they did. Soon, the Gospel was being whispered around Jerusalem. From there it spread until even mighty Rome heard the amazing story.

And what a story it was – a love story without equal. The Gospel proclaims that the God who made us loves us still. Despite the folly and the rebelliousness of the human race, in Jesus Christ, God has made a way whereby, through repentance and faith, we can be reconciled to our Father in heaven. That reconciliation is not only for this world; it extends beyond the grave. Death itself holds no horrors now for those who trust in Christ.

Breathless, excited beyond words, Mary reached the place where many of the disciples waited. It was an upper room. She broke the wondering silence with words that echo down the centuries. Wicked men did their worst, but death could not hold Him. “I” said Mary, “have seen the Lord.”

For further reading: Psalm 113

It is Finished

April 7 It is Finished John 19:1-42

“It is finished – Now this word of Christ is most memorable, for it teaches us that the whole accomplishing of our salvation and all the parts of it are contained in His death… The meaning therefore is that everything contributing to men’s salvation is in Christ and is not to be sought elsewhere; or – what is the same thing – that the perfection of salvation is found in Him.” John Calvin “Commentary on John” Vol. 5:183

Soldiers took Jesus away to scourge Him. Normally, this preceded execution, but it is unclear whether, at this stage, Pilate had made up his mind how to deal with the Carpenter from Nazareth. Certainly, he ordered the scourging. Innocent or not, this man had disturbed Pilate’s peace. Strips of leather, embedded with stone and metal, flayed His back. Jesus had claimed to be a king, so the soldiers dressed Him as such and took great delight in striking Him. Did they think of their commanding officer as the blows fell? “Hail, King of the Jews!” they cried, adding mockery to cruelty. Pilate merely looked on. Eventually, bloodied and beaten, Jesus was brought before the Jews. “Behold the Man!” said Pilate.

The Roman official must have thought that he had done enough to merit leniency from the crowd. He had expected the torn body of Jesus to have evoked sympathy, but he was wrong, “Crucify him,” they cried. Once again, Pilate hesitated. He tried to pass responsibility to the local, Jewish courts, but was reminded that they had no power to execute prisoners. So Pilate questioned Jesus, looking for a way out. He did not find one. There was some sympathy, at least in his tone, but eventually Pilate realized that, in order to placate the Jews, he was going to have to agree to their demands. When they threatened to report him to Caesar for supporting a rival king, Pilate gave in – Jesus would have to die.

Soldiers took Him and made Jesus carry the cross, the means of His execution, to a hill called Golgatha, the place of the skull. There they crucified Him, driving rough nails through His feet and hands; they set Him between two criminals and waited for Jesus to die. Pilate had had a sign made and placed above His head. In three languages it proclaimed: “Jesus of Nazareth, King of the Jews.” It was Pilate’s pitiful protest against the sentence. The Jews objected strenuously to the notice, but Pilate refused to have it removed. “What I have written, I have written” he responded, petulantly. The sign stayed. Beneath it soldiers cast lots for His clothes. In abject humiliation the Word made flesh suffered unspeakable torment.

Four soldiers argued over Jesus’ meager belongings; nearby, four women huddled together in their grief. His mother was among them; loving her still, the dying Jesus commended her into John’s care. At the foot of the Cross their families became one, as do ours. Human distinctions cease to matter before such amazing love.

They gave Him wine vinegar with which to moisten His lips, lifted on the stalk of a hyssop plant. This was the plant that had been used to sprinkle the blood of the paschal lamb on the doorposts of the Israelites in Egypt. Now, the blood of the Lamb of God was being shed for the sins of the world. Then, having taken the foul liquid, Jesus said, “It is finished!” then He bowed His head, and died.

Jesus’ work was done. His hour had come, but it had also passed. He said that it was finished, not in resignation but in triumph. He had fought the good fight; He had stayed faithful to His Father’s will; He had given God the glory in all things. Now, all that awaited Him was the cool quietness of the tomb, and the promise of new life.

For further reading: Psalm 116

Arrest and Trial

April 6 Arrest and Trial John 18:1-40

“(I)f we want to read the story of Christ’s death with profit, the chief point is to look to God’s eternal counsel. The Son of God is set before the judgment-seat of a mortal man. If we think that this was done by men’s will and do not raise our eyes to God, our faith must needs be put to shame and confounded. But when we realize that our condemnation is blotted out by Christ’s, because it pleased the heavenly Father thus to reconcile mankind to Himself, we are raised on high by this alone and boldly and without shame glory even in Christ’s ignominy.” John Calvin “Commentary on John” Vol. 5:164-165

After passing through the Kidron valley, whose stream would soon run red with the blood of sacrificed Passover lambs, Jesus ascended to the Garden of Gethsemane. Humanity’s problems had begun in a garden, in Eden; God’s solution made His way to the garden on the Mount of Olives. He had been there before to pray. It was not difficult for Judas to find Him. Soldiers arrested Jesus there to take Him to trial. They came with lanterns to find the Light of the World, but He did not hide from them. Indeed, John’s account suggests that they were intimidated by Jesus. There was no question who was in ultimate control. They did not seize Him; He gave Himself up to them. When Peter swung his sword in frustration he only succeeded in wounding a slave named Malchus on the ear. Even then, Jesus calmed them before His arrest could turn into a bloodbath. They bound Him and took Him away.

Jesus was taken to the home of Caiaphas, the high priest. Annas, his father-in-law, the former high priest who still wielded considerable influence, was also there. There was a courtyard between their homes; it seems that some of the proceedings took place there. This may have been the place where Peter was recognized, where he denied his Lord. This was an important story for the early Church. If even Peter cold be forgiven after he had fallen so badly, surely there was also hope for those whose courage had wavered under persecution? We don’t need to be perfect; we simply need to cling to the One who is.

Several members of the high priestly family questioned Jesus, led by the wily elder statesman, Annas. They wanted Jesus to condemn Himself, but He was not easily cowed. Instead, Jesus radiated authority. It was as if He ought to have been questioning them. But they abused Him by striking Him in the face; then they sent Him on to be questioned further. Meanwhile, Peter was lurching from one denial to another, his courage long gone. Did he see the Lord being taken out, through the courtyard? Was it then that the cock crowed?

Jesus was taken before Plate, the Roman Governor, Procurator of Judea. Pilate’s primary concern was not justice, but expediency. He wanted to prevent any kind of popular uprising that could have tarnished his reputation. He was a career politician who was not averse to using violence or dirty tricks in order to climb the ladder. He didn’t know what to make of the rabbi from Galilee. The charge was sedition. The Jewish authorities wanted to have Jesus crucified, a manner of death that they did not have the power to impose but that, if administered would, they believed, carry the curse of God. There would be no popular cult of Jesus if the Romans crucified Him.

They left Jesus at the entrance to the Praetorium, not wishing to be rendered ritually unclean by association with the pagan Romans. But they did not hesitate to hand over the Lamb of God to the same pagans, even as they dusted themselves off in preparation for the Passover. Pilate was not eager to get involved, but the Jews insisted so he agreed to question the prisoner. Pilate probably concluded that Jesus was a harmless dreamer, scarcely deserving of death. He even tried to have Him released, but the baying crowd chose Barabbas, a bandit, instead. Not for the last time a weak man gave in to the demands of a hostile crowd. Jesus was condemned.

For further reading: Psalm 40:1-14

The Greatest Prayer

April 5 The Greatest Prayer John 17:1-26

“He again places the end of our happiness in unity, and justly. For the ruin of the human race is that, alienated from God, it is also broken and scattered in itself. Conversely, therefore, its restoration lies in its proper coalescence in one body, the perfection of the Church being joined together in one Spirit.” John Calvin “Commentary on John” Vol. 5:147-148

The seventeenth chapter of John’s Gospel is sometimes called Jesus’ “high priestly prayer.” The title is a little misleading, in that Jesus did not achieve priestly office until He ascended to be with His Father, there to intercede for us. Nevertheless, it is probably the greatest and most-loved prayer in the Scriptures. In it, Jesus re-emphasizes His need to glorify the Father through His obedience, and through the preparation of the disciples. He would not be with them for much longer, and so He prayed for them, and for us. Some commentators imagine Jesus praying as He made His way to the Mount of Olives, to Gethsemane. These were among Jesus’ final words before His arrest.

Jesus had spent His entire earthly ministry striving to bring glory to the Father. In His prayer, Jesus asked that He might share in that glory. He was thinking about the Cross. He knew full well that His death was to be the means of His triumph, but He also knew what He would have to endure. To share in the glory of God was to overcome the terrors of the grave and to draw sinners to Himself. This, then, was a prayer of exaltation. Jesus saw the time, rapidly approaching, when He would no longer be rejected as a victim, but hailed as the victor. His arms, outstretched upon the Cross, radiant with the glory of the Father, would be a symbol not of agony but of welcome.

Jesus continued by praying for His disciples. He had been their Good Shepherd; He did not want to leave them to fend for themselves against ravenous wolves. So He prayed for them. He asked for their continued unity in Him and in the Father. He did not ask that they be taken out of the world, only that they be kept safe from the evil one. And He prayed for their remarkable mission, that they should be empowered from on high to take up the works of the Son. Jesus had glorified the Father through His obedience; now the disciples would have their opportunity to give God the glory as they reached out with the Gospel of Christ.

Finally, Jesus prayed for disciples yet to be born, those who would believe because of the message passed on by the first believers. Second generation Christians must have read these words and been encouraged. So should we; these words have not lost their power. Again, He prayed for unity in the truth, not a political unity that fails to recognize cultural differences, but the unity that prevails when believers stand united on the fundamentals of the faith. Jesus also prayed that, one day, all believers might be with Him, beyond the veil of death, to see His glory and to delight in His presence.

We, too, should be amazed that, on the night before He was taken away to be crucified, Jesus looked down the centuries and saw us. More than that, He prayed for us, that we might find unity in the truth, that we might be ardent in passing on that truth to others, and that we might know the blessed hope of eternal life with Him. In humility, we must admit that we do not know everything that there is to know about this Jesus; but at the same time we must not hesitate to say that we do know Him, and that we look forward to the day when we shall know Him fully, even as we are fully known.

For further reading: Psalm 39

The Comforter

April 4 The Comforter John 16:1-15

“That same Spirit led them into all truth… Whoever thinks that anything ought to be added to their doctrine, as if it were imperfect and incomplete, not only accuses the apostles of dishonesty, but blasphemes against the Spirit.” John Calvin “Commentary on John” Vol. 5:119

Most of those who came together to form the early Church did so from a Jewish background. Within a few years they were facing persecution. Some were evicted from their synagogues; others faced more severe trials, including martyrdom. Jesus warned His followers about what was going to happen and encouraged them to stand firm. They were to remain connected to the True Vine, abiding in Him.

It was, strangely, to the advantage of His followers that Jesus should leave. In the first place, it would make it less likely that they would be caught up in His fate. In the second place, they would benefit because only when Jesus left would the Holy Spirit come. This was the Counselor, of whom Jesus had spoken previously. The Holy Spirit would convict the world of its guilt “with regard to sin and righteousness and judgment.” To convict is to bring that which has been hidden into the light. Jesus gave warning that one of the primary functions of the coming Holy Spirit would be to convict sinners by persuading them of their fallen state. The Spirit would convict people: of their sin of not believing in Jesus; of their unrighteousness in standing by as the Son of righteousness was put to death; and, of judgment since, along with the devil, the prince of this world, they had been judged.

In addition, the Spirit would reveal many things that, at that time, they could not bear or understand. The Spirit would explain the significance of the Cross to them and help them to recognize the truth of God’s self-revelation. In all this, the Spirit would glorify the Son by expounding His nature and ministry, just as Jesus had glorified the Father by explaining the Gospel of God’s grace. The Spirit would, therefore, be taking what the Father had given to the Son and explaining its significance to followers of Jesus. In this way, the things that had previously been hidden would become known to them and they could, in turn, pass them on to the next generation. So, the Holy Spirit would be their teacher, working in their minds to enable them to perceive, accept, and teach the truth as it is found in Jesus Christ..

In response to some of the excesses that have elevated the person and work of the Holy Spirit, almost at the expense of Jesus, some Christians have ignored the third person the Trinity. For some people, the Holy Spirit has become little more than an abstract power, devoid of any sense of personality. This is unfortunate. Clearly, Jesus valued the work of the Spirit in convicting of sin and teaching about salvation. That He spent precious time, just before His death, to teach His disciples about the coming of the Comforter, should persuade us to take the Holy Spirit seriously.

The Holy Spirit is not interested in self-promotion. He does not advance His own cause. Like John the Baptist, the Spirit is content to point beyond Himself to Christ. In His ministries of convicting and converting, the Holy Spirit is always most concerned to give the glory to Christ.

For further reading: Psalm 31

The True Vine

April 3 The True Vine John 15:1-17

“When He calls Himself the true vine, it is as if He were saying, ‘I am truly the vine; and therefore men toil in vain when seeking strength elsewhere. Useful fruit will proceed from none but the branches produced by Me.’” John Calvin “Commentary on John” Vol. 5:94

As Jesus and the disciples walked, down the Kidron valley then across to the Mount of Olives, they would have had the Temple in plain sight. On the front of the Temple was a great golden vine, the national symbol of Israel. Could this have been the illustration that led Jesus to speak of Himself as the True Vine?

Over the preceding months, Jesus had made repeated use of a linguistic device in order to claim divinity. “I AM,” He said, echoing the name-that-should-never-be-uttered from the Old Testament. He had claimed, for example, to be the Resurrection and the Life, the Good Shepherd, the Way, Truth, and Life. Now, for one last time, He repeated the form. “I am the True Vine,” He said. Jesus was claiming to be the true Israel, the recipient of His Father’s blessing and care. His body, the Church, would become the focus of the New Covenant. Jesus’ words were a plea for His disciples to stay connected to the vine, and to bear fruit. Any branch that did not bear fruit would be subject to God’s pruning.

We need not to push the extended metaphor too far. It is not important for us to argue about whether the branches that are removed represent faithful, if fruitless, Christians. The details of the metaphor should not be the source of doctrine. Neither should we waste our time using these words to debate whether or not Christians can lose their salvation. Jesus’ main point remains clear – Christians are to remain connected to Him, and they are to bear fruit. And the greatest fruit any Christian can produce for a weary world is love.

Jesus commanded His disciples to love one another as He had loved them. They were not to pursue power or prestige, they were to serve one another, and they were to love one another. The supreme example of love, for Jesus, is when we are willing to lay down our life for our friends. Of course, this is precisely what He was about to do. To emphasize His intentions, Jesus assured the disciples that they were no longer to think of themselves as servants of a master, or as followers of a teacher, but as friends.

Five elements of Christian love are outlined in this passage: it is sacrificial; it is lived out in willing obedience to Christ; it always communicates the truth; it is anxious to meet the needs of others; and it bears fruit. Clearly, we can distinguish each of these elements in the life and ministry of Jesus. We are also expected to demonstrate them in our lives. Our motivation in doing so is not that we are followers of a divine rule, or even that we are members of a fellowship of believers. We are to love as Jesus loved because we are His friends. The God of the Ages does not treat us disdainfully as rebellious creatures; He comforts us in our sorrows and calls us His friends. If we live in line with His will, we are no longer servants; we are friends of the living God.

For further reading: Psalm 27

A Place Prepared

April 2 A Place Prepared John 14:1-14

“He is the way because He leads us to the Father. He is the truth and the life because in Him we apprehend the Father… For Christ proves that He is the life, inasmuch as God, with whom is the fountain of life, can be possessed in no other way than in Him. Therefore, all theology separated from Christ is not only confused and empty but also mad, deceiving and counterfeit.” John Calvin “Commentary on John” Vol. 5:77

More questions followed Peter’s. This should have been a time for sympathy and support, an opportunity for the disciples to encourage Jesus, instead, graciously, He comforted them. They were going to have to trust Him, even though the coming hours would be incredibly discouraging and dispiriting for them. They had given up so much for Jesus; now He was telling them that He was about to leave them. No wonder they were afraid. Once again, in a simple yet exalted claim, Jesus showed His equality with the Father: they must trust Him, just as they must trust God.

Jesus spoke of “His Father’s house,” meaning heaven, as the place to which He must go. In that house, many rooms were prepared for those who put their trust in Him. The imagery behind the words is of opulence, which is why “rooms” was originally translated as “mansions.” The idea is that there will be no poverty in heaven, and no want. We shall have all that we need and more, for we shall be in the presence of God Himself. Jesus promised a place in heaven for His disciples; but He also promised that He would return. Some commentators take this as a reference to the Rapture, as they call it, but there is really no justification for doing so. Jesus promised that, one day, He would return, and that those who trust Him will join Him in His Father’s house.

There seems to be a reference here to Jewish wedding customs. Following the ceremony, the groom would take the bride from her home to a specially prepared apartment in his father’s house. There, she would take her place of honor. Jesus promised His disciples that they would have a place of honor in His Father’s house. And they knew the way there.

Thomas objected. They didn’t know where Jesus was going, so how could they know the way? Jesus replied with one of the best-known texts in the New Testament. They knew where they were going because Jesus Himself was the way, the truth , and the life. He was the way to God because He had the truth about God and because He imparted the life of God. He was the truth because He was the embodiment of God’s self-revelation. He was the life because He imparted divine life to those who believed. Moreover, Jesus was not one way among many. In order to come to the Father and to gain eternal life, the only way was to come through Him.

Evidently, the time for ambiguous language was over. When Philip asked to see the Father, Jesus replied that those who had seen Him had seen the Father. He claimed identification with God. He was not just a gifted teacher; He was more than a prophet; He was not just the Messiah sent by God. He was the Word incarnate, God made flesh. His words were God’s; His miracles were signs of His divinity. He intended to glorify His Father by His obedience, and encouraged His disciples to do the same. If they, too, would seek to live in accordance with the will of God, then they could ask for anything and it would be done.

For further reading: Psalm 41

Love

April 1 Love John 13:31-38

“The last hour was at hand. Christ knew how weak the minds of the disciples were, and He wanted to support them in every possible way so that they might not fail. Even today, the very thought of the cross of Christ would make us tremble were we not at once met by the consolation that on the cross He triumphed, victorious over Satan, sin and death.” John Calvin “Commentary on John” Vol. 5:68

With Judas gone, Jesus was able to launch into an intensive teaching experience for the remaining disciples. Realizing that time was running out, He tried to prepare them for the difficult days ahead. He began by reminding them that His main concern was to glorify His Father in heaven. This was a glory in which He shared, yet Jesus understood that in order to bring glory to the Father, He had to do the Father’s will. In effect, this was what He required of the disciples. They, too, would glorify God if they did as He asked.

Jesus’ command was that they should love one another. He had given them a practical demonstration of selfless love when He washed their feet. Now, they must lay aside the competition that divides and commit to love. They had been the recipients of Jesus’ love as they traveled with Him throughout His ministry. They would witness the supreme expression of sacrificial love when Jesus took up the Cross for their sakes. Therefore, they must learn to love.

This was not really a new commandment. Leviticus 19:18 speaks of the necessity of loving others “as you love yourself.” Jesus’ interpretation made this into a higher standard. They were to love one another “as I have loved you.” The principle of sacrifice was to be the guiding influence upon their lives. It was also to be the foundation of the new community which would become the Church. Unlike human institutions, designed to further the ambitions of individuals, the Church was to be begun, continued, and ended in Christ-like love.

Peter, as always, rebelled. He was sure, by this stage, that Jesus was walking into a trap and that His death would surely follow. Rather than attempting to dissuade Jesus, Peter offered to join Him. If Jesus died, so would he! Tradition suggests that Peter was, indeed, martyred for the Gospel, but Jesus was adamant that this was not the time. Peter would be needed as a leader in the fledgling Church; his enthusiasm and breadth of vision would be essential. So Jesus told Peter that, for now, he could not follow.

Peter came close to insisting. He was willing to lay down his life for Jesus. No doubt, in that moment, he was totally sincere. But it is one thing to protest your loyalty in the safety of an upper room, surrounded by friends, with the lingering effects of a good meal. It would be a very different matter out in the cold night. Jesus knew Peter’s heart. He knew that he would not be able to resist temptation. Before the cock crowed, Peter would have denied his Lord three times.

Did Peter’s brave words stick in his throat? Did he realize, in that moment, that he was not very far from betraying Jesus? Perhaps that was why the disciples made no attempt to restrain Judas – they saw the darkness in their own hearts. They did not trust themselves. Fortunately, Jesus saw beyond Peter’s denial to Peter’s faith. He would fall down, but Peter would not stay down. By grace, even the disciple who denied the Lord would end up giving the glory to God.

For further reading: Psalm 61