Great Plains Conference of the United Methodist Church Wichita, Kansas, United States - Daily Devotional for Friday, 3 April 2015
Today please be in prayer for:
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Jamison UMC
Elkhorn Valley District
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Amelia UMC
Chambers UMC
Elkhorn Valley District
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Atkinson First UMC
Elkhorn Valley District
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Friday of Holy Week - No Color
Good Friday
Isaiah 52:13 “See how my servant will succeed!
He will be raised up, exalted, highly honored!
14 Just as many were appalled at him,
because he was so disfigured
that he didn’t even seem human
and simply no longer looked like a man,
15 so now he will startle many nations;
because of him, kings will be speechless.
For they will see what they had not been told,
they will ponder things they had never heard.”
53:1 Who believes our report?
To whom is the arm of Adonai revealed?
2 For before him he grew up like a young plant,
like a root out of dry ground.
He was not well-formed or especially handsome;
we saw him, but his appearance did not attract us.
3 People despised and avoided him,
a man of pains, well acquainted with illness.
Like someone from whom people turn their faces,
he was despised; we did not value him.
4 In fact, it was our diseases he bore,
our pains from which he suffered;
yet we regarded him as punished,
stricken and afflicted by God.
5 But he was wounded because of our crimes,
crushed because of our sins;
the disciplining that makes us whole fell on him,
and by his bruises* we are healed.
6 We all, like sheep, went astray;
we turned, each one, to his own way;
yet Adonai laid on him
the guilt of all of us.
7 Though mistreated, he was submissive —
he did not open his mouth.
Like a lamb led to be slaughtered,
like a sheep silent before its shearers,
he did not open his mouth.
8 After forcible arrest and sentencing,
he was taken away;
and none of his generation protested
his being cut off from the land of the living
for the crimes of my people,
who deserved the punishment themselves.
9 He was given a grave among the wicked;
in his death he was with a rich man.
Although he had done no violence
and had said nothing deceptive,
10 yet it pleased Adonai to crush him with illness,
to see if he would present himself as a guilt offering.
If he does, he will see his offspring;
and he will prolong his days;
and at his hand Adonai’s desire
will be accomplished.
11 After this ordeal, he will see satisfaction.
“By his knowing [pain and sacrifice],
my righteous servant makes many righteous;
it is for their sins that he suffers.
12 Therefore I will assign him a share with the great,
he will divide the spoil with the mighty,
for having exposed himself to death
and being counted among the sinners,
while actually bearing the sin of many
and interceding for the offenders.”
Psalm 22: (0) For the leader. Set to “Sunrise.” A psalm of David:
2 (1) My God! My God!
Why have you abandoned me?
Why so far from helping me,
so far from my anguished cries?
3 (2) My God, by day I call to you,
but you don’t answer;
likewise at night,
but I get no relief.
4 (3) Nevertheless, you are holy,
enthroned on the praises of Isra’el.
5 (4) In you our ancestors put their trust;
they trusted, and you rescued them.
6 (5) They cried to you and escaped;
they trusted in you and were not disappointed.
7 (6) But I am a worm, not a man,
scorned by everyone, despised by the people.
8 (7) All who see me jeer at me;
they sneer and shake their heads:
9 (8) “He committed himself to Adonai,
so let him rescue him!
Let him set him free
if he takes such delight in him!”
10 (9) But you are the one who took me from the womb,
you made me trust when I was on my mother’s breasts.
11 (10) Since my birth I’ve been thrown on you;
you are my God from my mother’s womb.
12 (11) Don’t stay far from me, for trouble is near;
and there is no one to help.
13 (12) Many bulls surround me,
wild bulls of Bashan close in on me.
14 (13) They open their mouths wide against me,
like ravening, roaring lions.
15 (14) I am poured out like water;
all my bones are out of joint;
my heart has become like wax —
it melts inside me;
16 (15) my mouth is as dry as a fragment of a pot,
my tongue sticks to my palate;
you lay me down in the dust of death.
17 (16) Dogs are all around me,
a pack of villains closes in on me
like a lion [at] my hands and feet.[a]
18 (17) I can count every one of my bones,
while they gaze at me and gloat.
19 (18) They divide my garments among themselves;
for my clothing they throw dice.
20 (19) But you, Adonai, don’t stay far away!
My strength, come quickly to help me!
21 (20) Rescue me from the sword,
my life from the power of the dogs.
22 (21) Save me from the lion’s mouth!
You have answered me from the wild bulls’ horns.
23 (22) I will proclaim your name to my kinsmen;
right there in the assembly I will praise you:
24 (23) “You who fear Adonai, praise him!
All descendants of Ya‘akov, glorify him!
All descendants of Isra’el, stand in awe of him!
25 (24) For he has not despised or abhorred
the poverty of the poor;
he did not hide his face from him
but listened to his cry.”
26 (25) Because of you
I give praise in the great assembly;
I will fulfill my vows
in the sight of those who fear him.
27 (26) The poor will eat and be satisfied;
those who seek Adonai will praise him;
Your hearts will enjoy life forever.
28 (27) All the ends of the earth
will remember and turn to Adonai;
all the clans of the nations
will worship in your presence.
29 (28) For the kingdom belongs to Adonai,
and he rules the nations.
30 (29) All who prosper on the earth
will eat and worship;
all who go down to the dust
will kneel before him,
including him who can’t keep himself alive,
31 (30) A descendant will serve him;
the next generation will be told of Adonai.
32 (31) They will come and proclaim
his righteousness
to a people yet unborn,
that he is the one who did it.[Footnotes:
Psalm 22:17 Or: “They pierced my hands and feet.” See Introduction, Section VIII, paragraph 6, and Section XIV, footnote 70.]
Hebrews 10:16 “ ‘This is the covenant which I will make
with them after those days,’ says Adonai:
‘I will put my Torah on their hearts,
and write it on their minds . . . ,’ ”[a]
17 he then adds,
“ ‘And their sins and their wickednesses
I will remember no more.’ ”[b]
18 Now where there is forgiveness for these, an offering for sins is no longer needed.
19 So, brothers, we have confidence to use the way into the Holiest Place opened by the blood of Yeshua. 20 He inaugurated it for us as a new and living way through the parokhet, by means of his flesh. 21 We also have a great cohen over God’s household. 22 Therefore, let us approach the Holiest Place with a sincere heart, in the full assurance that comes from trusting — with our hearts sprinkled clean from a bad conscience and our bodies washed with pure water.[c] 23 Let us continue holding fast to the hope we acknowledge, without wavering; for the One who made the promise is trustworthy. 24 And let us keep paying attention to one another, in order to spur each other on to love and good deeds, 25 not neglecting our own congregational meetings, as some have made a practice of doing, but, rather, encouraging each other.
And let us do this all the more as you see the Day approaching.[Footnotes:
Hebrews 10:16 Jeremiah 31:32(33)
Hebrews 10:17 Jeremiah 31:33(34)
Hebrews 10:22 Ezekiel 36:25]
John 18:1 After Yeshua had said all this, he went out with his talmidim across the stream that flows in winter through the Vadi Kidron, to a spot where there was a grove of trees; and he and his talmidim went into it. 2 Now Y’hudah, who was betraying him, also knew the place; because Yeshua had often met there with his talmidim. 3 So Y’hudah went there, taking with him a detachment of Roman soldiers and some Temple guards provided by the head cohanim and the P’rushim; they carried weapons, lanterns and torches. 4 Yeshua, who knew everything that was going to happen to him, went out and asked them, “Whom do you want?” 5 “Yeshua from Natzeret,” they answered. He said to them, “I AM.” Also standing with them was Y’hudah, the one who was betraying him. 6 When he said, “I AM,” they went backward from him and fell to the ground. 7 So he inquired of them once more, “Whom do you want?” and they said, “Yeshua from Natzeret.” 8 “I told you, ‘I AM,’” answered Yeshua, “so if I’m the one you want, let these others go.” 9 This happened so that what he had said might be fulfilled, “I have not lost one of those you gave me.”
10 Then Shim‘on Kefa, who had a sword, drew it and struck the slave of the cohen hagadol, cutting off his right ear; the slave’s name was Melekh. 11 Yeshua said to Kefa, “Put your sword back in its scabbard! This is the cup the Father has given me; am I not to drink it?”
12 So the detachment of Roman soldiers and their captain, together with the Temple Guard of the Judeans, arrested Yeshua, tied him up, 13 and took him first to ‘Anan, the father-in-law of Kayafa, who was cohen gadol that fateful year. 14 (It was Kayafa who had advised the Judeans that it would be good for one man to die on behalf of the people.) 15 Shim‘on Kefa and another talmid followed Yeshua. The second talmid was known to the cohen hagadol, and he went with Yeshua into the courtyard of the cohen hagadol; 16 but Kefa stood outside by the gate. So the other talmid, the one known to the cohen hagadol, went back out and spoke to the woman on duty at the gate, then brought Kefa inside. 17 The woman at the gate said to Kefa, “Aren’t you another of that man’s talmidim?” He said, “No, I’m not.” 18 Now the slaves and guards had lit a fire because it was cold, and they were standing around it warming themselves; Kefa joined them and stood warming himself too.
19 The cohen hagadol questioned Yeshua about his talmidim and about what he taught. 20 Yeshua answered, “I have spoken quite openly to everyone; I have always taught in a synagogue or in the Temple where all Jews meet together, and I have said nothing in secret; 21 so why are you questioning me? Question the ones who heard what I said to them; look, they know what I said.” 22 At these words, one of the guards standing by slapped Yeshua in the face and said, “This is how you talk to the cohen hagadol?” 23 Yeshua answered him, “If I said something wrong, state publicly what was wrong; but if I was right, why are you hitting me?” 24 So ‘Anan sent him, still tied up, to Kayafa the cohen hagadol.
25 Meanwhile, Shim‘on Kefa was standing and warming himself. They said to him, “Aren’t you also one of his talmidim?” He denied it, saying, “No, I am not.” 26 One of the slaves of the cohen hagadol, a relative of the man whose ear Kefa had cut off, said, “Didn’t I see you with him in the grove of trees?” 27 So again Kefa denied it, and instantly a rooster crowed.
28 They led Yeshua from Kayafa to the governor’s headquarters. By now it was early morning. They did not enter the headquarters building because they didn’t want to become ritually defiled and thus unable to eat the Pesach meal. 29 So Pilate went outside to them and said, “What charge are you bringing against this man?” 30 They answered, “If he hadn’t done something wrong, we wouldn’t have brought him to you.” 31 Pilate said to them, “You take him and judge him according to your own law.” The Judeans replied, “We don’t have the legal power to put anyone to death.” 32 This was so that what Yeshua had said, about how he was going to die, might be fulfilled.
33 So Pilate went back into the headquarters, called Yeshua and said to him, “Are you the king of the Jews?” 34 Yeshua answered, “Are you asking this on your own, or have other people told you about me?” 35 Pilate replied, “Am I a Jew? Your own nation and head cohanim have handed you over to me; what have you done?” 36 Yeshua answered, “My kingship does not derive its authority from this world’s order of things. If it did, my men would have fought to keep me from being arrested by the Judeans. But my kingship does not come from here.” 37 “So then,” Pilate said to him, “You are a king, after all.” Yeshua answered, “You say I am a king. The reason I have been born, the reason I have come into the world, is to bear witness to the truth. Every one who belongs to the truth listens to me.” 38 Pilate asked him, “What is truth?”
Having said this, Pilate went outside again to the Judeans and told them, “I don’t find any case against him. 39 However, you have a custom that at Passover I set one prisoner free. Do you want me to set free for you the ‘king of the Jews’?” 40 But they yelled back, “No, not this man but Bar-Abba!” (Bar-Abba was a revolutionary.)
19:1 Pilate then took Yeshua and had him flogged. 2 The soldiers twisted thorn-branches into a crown and placed it on his head, put a purple robe on him, 3 and went up to him, saying over and over, “Hail, ‘king of the Jews’!” and hitting him in the face.
4 Pilate went outside once more and said to the crowd, “Look, I’m bringing him out to you to get you to understand that I find no case against him.” 5 So Yeshua came out, wearing the thorn-branch crown and the purple robe. Pilate said to them, “Look at the man!” 6 When the head cohanim and the Temple guards saw him they shouted, “Put him to death on the stake! Put him to death on the stake!” Pilate said to them, “You take him out yourselves and put him to death on the stake, because I don’t find any case against him.” 7 The Judeans answered him, “We have a law; according to that law, he ought to be put to death, because he made himself out to be the Son of God.” 8 On hearing this, Pilate became even more frightened.
9 He went back into the headquarters and asked Yeshua, “Where are you from?” But Yeshua didn’t answer. 10 So Pilate said to him, “You refuse to speak to me? Don’t you understand that it is in my power either to set you free or to have you executed on the stake?” 11 Yeshua answered, “You would have no power over me if it hadn’t been given to you from above; this is why the one who handed me over to you is guilty of a greater sin.” 12 On hearing this, Pilate tried to find a way to set him free; but the Judeans shouted, “If you set this man free, it means you’re not a ‘Friend of the Emperor’! Everyone who claims to be a king is opposing the Emperor!” 13 When Pilate heard what they were saying, he brought Yeshua outside and sat down on the judge’s seat in the place called The Pavement (in Aramaic, Gabta); 14 it was about noon on Preparation Day for Pesach. He said to the Judeans, “Here’s your king!” 15 They shouted, “Take him away! Take him away! Put him to death on the stake!” Pilate said to them, “You want me to execute your king on a stake?” The head cohanim answered, “We have no king but the Emperor.” 16 Then Pilate handed Yeshua over to them to have him put to death on the stake.
So they took charge of Yeshua. 17 Carrying the stake himself he went out to the place called Skull (in Aramaic, Gulgolta). 18 There they nailed him to the stake along with two others, one on either side, with Yeshua in the middle. 19 Pilate also had a notice written and posted on the stake; it read,
YESHUA FROM NATZERET
THE KING OF THE JEWS
20 Many of the Judeans read this notice, because the place where Yeshua was put on the stake was close to the city; and it had been written in Hebrew, in Latin and in Greek. 21 The Judeans’ head cohanim therefore said to Pilate, “Don’t write, ‘The King of the Jews,’ but ‘He said, “I am King of the Jews.”’” 22 Pilate answered, “What I have written, I have written.”
23 When the soldiers had nailed Yeshua to the stake, they took his clothes and divided them into four shares, a share for each soldier, with the under-robe left over. Now the under-robe was seamless, woven in one piece from top to bottom; 24 so they said to one another, “We shouldn’t tear it in pieces; let’s draw for it.” This happened in order to fulfill the words from the Tanakh,
“They divided my clothes among themselves
and gambled for my robe.”[a]
This is why the soldiers did these things.
25 Nearby Yeshua’s execution stake stood his mother, his mother’s sister Miryam the wife of K’lofah, and Miryam from Magdala. 26 When Yeshua saw his mother and the talmid whom he loved standing there, he said to his mother, “Mother, this is your son.” 27 Then he said to the talmid, “This is your mother.” And from that time on, the talmid took her into his own home.
28 After this, knowing that all things had accomplished their purpose, Yeshua, in order to fulfill the words of the Tanakh, said, “I’m thirsty.” 29 A jar full of cheap sour wine was there; so they soaked a sponge in the wine, coated it with oregano leaves and held it up to his mouth. 30 After Yeshua had taken the wine, he said, “It is accomplished!” And, letting his head droop, he delivered up his spirit.
31 It was Preparation Day, and the Judeans did not want the bodies to remain on the stake on Shabbat, since it was an especially important Shabbat. So they asked Pilate to have the legs broken and the bodies removed. 32 The soldiers came and broke the legs of the first man who had been put on a stake beside Yeshua, then the legs of the other one; 33 but when they got to Yeshua and saw that he was already dead, they didn’t break his legs. 34 However, one of the soldiers stabbed his side with a spear, and at once blood and water flowed out. 35 The man who saw it has testified about it, and his testimony is true. And he knows that he tells the truth, so you too can trust. 36 For these things happened in order to fulfill this passage of the Tanakh:
“Not one of his bones will be broken.”[b]
37 And again, another passage says,
“They will look at him whom they have pierced.”[c]
38 After this, Yosef of Ramatayim, who was a talmid of Yeshua, but a secret one out of fear of the Judeans, asked Pilate if he could have Yeshua’s body. Pilate gave his consent, so Yosef came and took the body away. 39 Also Nakdimon, who at first had gone to see Yeshua by night, came with some seventy pounds of spices — a mixture of myrrh and aloes. 40 They took Yeshua’s body and wrapped it up in linen sheets with the spices, in keeping with Judean burial practice. 41 In the vicinity of where he had been executed was a garden, and in the garden was a new tomb in which no one had ever been buried. 42 So, because it was Preparation Day for the Judeans, and because the tomb was close by, that is where they buried Yeshua.[Footnotes:
John 19:24 Psalm 22:19(18)
John 19:36 Psalm 34:21(20); Exodus 12:46; Numbers 9:12
John 19:37 Zechariah 12:10]
John Wesley's Notes-Commentary for:
Today's Devotional:
Good Friday
Isaiah 52:13-53:12
Verse 13
[13] Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
Behold — This is the beginning of a new prophecy, which is continued from hence to the end of the next chapter.
My servant — That it is Christ who is here spoken of, is so evident, that the Chaldee paraphrast, and other ancient, and some later Hebrew doctors, understand it directly of him, and that divers Jews have been convinced and converted to the Christian faith, by the evidence of this prophecy.
Prosper — This is fitly put in the first place to prevent those scandals which otherwise might arise from the succeeding passages, which describe his state of humiliation.
Very high — Here are three words signifying the same thing to express the height and glory of his exaltation.
Verse 14
[14] As many were astoished at thee; his visage was so marred more than any man, and his form more than the sons of men:
Astonished — At his humiliation.
Thee — At thee, O my servant.
His form — Christ, in respect of his birth, breeding, and manner of life, was most obscure and contemptible. His countenance also was so marred with frequent watchings, and fastings, and troubles, that he was thought to be near fifty years old when he was but about thirty, John 8:57, and was farther spoiled with buffetings, and crowning with thorns, and other cruel and despiteful usages.
Verse 15
[15] So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
So — His exaltation shall be answerable to his humiliation.
Sprinkle — With his word or doctrine; which being often compared to rain or water, may be said to be sprinkled, as it is said to be dropped, Deuteronomy 32:2;Ezekiel 20:46.
Kings — Shall be silent before him out of profound humility, reverence, and admiration of his wisdom.
For — They shall hear from his mouth many excellent doctrines, which will be new and strange to them. And particularly that comfortable doctrine of the salvation of the Gentiles, which was not only new to them, but strange and incredible to the Jews themselves.
Verse 1
[1] Who hath believed our report and to whom is the arm of the LORD revealed?
Who — Who, not only of the Gentiles, but even of the Jews, will believe the truth of what I say? And this premonition was highly necessary, both to caution the Jews that they should not stumble at this stone, and to instruct the Gentiles that they should not be seduced with their example.
The arm — The Messiah, called the arm or power of God, because the almighty power of God was seated in him.
Revealed — Inwardly and with power.
Verse 2
[2] For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
As a root — And the reason why the Jews will generally reject their Messiah, is, because he shall not come into the world with secular pomp, but he shall grow up, (or spring up, out of the ground) before him, (before the unbelieving Jews, of whom he spake verse 1, and that in the singular number, as here, who were witnesses of his mean original; and therefore despised him) as a tender plant (small and inconsiderable) and as a root, or branch, grows out of a dry, barren ground.
No form — His bodily presence shall be mean and contemptible.
No beauty — This the prophet speaks in the person of the unbelieving Jews.
We — Our people, the Jewish nation.
Verse 3
[3] He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
We hid — We scorned to look upon him.
Verse 4
[4] Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
Yet — Our people believed that he was thus punished by the just judgment of God.
Verse 5
[5] But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Wounded — Which word comprehends all his pains and punishments.
For our iniquities — For the guilt of their sins, which he had voluntarily taken upon himself, and for the expiation of their sins, which was hereby purchased.
The chastisement — Those punishments by which our peace, our reconciliation to God, was to be purchased, were laid upon him by God's justice with his own consent.
Healed — By his sufferings we are saved from our sins.
Verse 6
[6] All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
We — All mankind.
Astray — From God.
Have turned — In general, to the way of sin, which may well be called a man's own way, because sin is natural to us, inherent in us, born with us; and in particular, to those several paths, which several men chuse, according to their different opinions, and circumstances.
Hath laid — Heb. hath made to meet, as all the rivers meet in the sea.
The iniquity — Not properly, for he knew no sin; but the punishment of iniquity, as that word is frequently used. That which was due for all the sins of all mankind, which must needs be so heavy a load, that if he had not been God as well as man, he must have sunk under the burden.
Verse 7
[7] He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
He opened not — He neither murmured against God, nor reviled men.
Verse 8
[8] He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
Taken away — Out of this life.
By distress and judgment — By oppression and violence. and a pretence of justice.
His generation — His posterity. For his death shall not be unfruitful; when he is raised from the dead, he shall have a spiritual seed, a numberless multitude of those who shall believe in him.
Cut off — By a violent death. And this may be added as a reason of the blessing of a numerous posterity conferred upon him, because he was willing to be cut off for the transgression of his people.
Verse 9
[9] And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
With the wicked — This was a farther degree of humiliation. He saith, he made his grave, because this was Christ's own act, and he willingly yielded up himself to death and burial. And that which follows, with the wicked, does not denote the sameness of place, as if he should be buried in the same grave with other malefactors, but the sameness of condition.
Verse 10
[10] Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
He — God was the principal cause of all his sufferings, tho' mens sins were the deserving cause.
When — When thou, O God, shalt have made, thy son a sacrifice, by giving him up to death for the atonement of mens sins. His soul is here put for his life, or for himself.
Shall see — He shall have a numerous issue of believers reconciled by God, and saved by his death.
Prolong — He shall live and reign with God for ever.
The pleasure — God's gracious decree for the salvation of mankind shall be effectually carried on by his ministry and mediation.
Verse 11
[11] He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Shall see — He shall enjoy.
The travel — The blessed fruit of all his labours, and sufferings.
Satisfied — He shall esteem his own and his father's glory, and the salvation of his people, an abundant recompence.
By his knowledge — By the knowledge of him.
Justify — Acquit them from the guilt of their sins, and all the dreadful consequences thereof. And Christ is said to justify sinners meritoriously, because he purchases and procures it for us.
Many — An innumerable company of all nations.
For — For he shall satisfy the justice of God, by bearing the punishment due to their sins.
Verse 12
[12] Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
I — God the father.
A portion — Which is very commodiously supplied out of the next clause.
With the strong — God will give him happy success in his glorious undertaking: he shall conquer all his enemies, and set up his universal and everlasting kingdom in the world.
Because — Because he willingly laid down his life.
Transgressors — He prayed upon earth for all sinners, and particularly for those that crucified him, and in heaven he still intercedes for them, by a legal demand of those good things which he purchased; by the sacrifice of himself, which, though past, he continually represents to his father, as if it were present.
Psalm 22
Isaiah 52:13-53:12
Verse 13
[13] Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
Behold — This is the beginning of a new prophecy, which is continued from hence to the end of the next chapter.
My servant — That it is Christ who is here spoken of, is so evident, that the Chaldee paraphrast, and other ancient, and some later Hebrew doctors, understand it directly of him, and that divers Jews have been convinced and converted to the Christian faith, by the evidence of this prophecy.
Prosper — This is fitly put in the first place to prevent those scandals which otherwise might arise from the succeeding passages, which describe his state of humiliation.
Very high — Here are three words signifying the same thing to express the height and glory of his exaltation.
Verse 14
[14] As many were astoished at thee; his visage was so marred more than any man, and his form more than the sons of men:
Astonished — At his humiliation.
Thee — At thee, O my servant.
His form — Christ, in respect of his birth, breeding, and manner of life, was most obscure and contemptible. His countenance also was so marred with frequent watchings, and fastings, and troubles, that he was thought to be near fifty years old when he was but about thirty, John 8:57, and was farther spoiled with buffetings, and crowning with thorns, and other cruel and despiteful usages.
Verse 15
[15] So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
So — His exaltation shall be answerable to his humiliation.
Sprinkle — With his word or doctrine; which being often compared to rain or water, may be said to be sprinkled, as it is said to be dropped, Deuteronomy 32:2;Ezekiel 20:46.
Kings — Shall be silent before him out of profound humility, reverence, and admiration of his wisdom.
For — They shall hear from his mouth many excellent doctrines, which will be new and strange to them. And particularly that comfortable doctrine of the salvation of the Gentiles, which was not only new to them, but strange and incredible to the Jews themselves.
Verse 1
[1] Who hath believed our report and to whom is the arm of the LORD revealed?
Who — Who, not only of the Gentiles, but even of the Jews, will believe the truth of what I say? And this premonition was highly necessary, both to caution the Jews that they should not stumble at this stone, and to instruct the Gentiles that they should not be seduced with their example.
The arm — The Messiah, called the arm or power of God, because the almighty power of God was seated in him.
Revealed — Inwardly and with power.
Verse 2
[2] For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
As a root — And the reason why the Jews will generally reject their Messiah, is, because he shall not come into the world with secular pomp, but he shall grow up, (or spring up, out of the ground) before him, (before the unbelieving Jews, of whom he spake verse 1, and that in the singular number, as here, who were witnesses of his mean original; and therefore despised him) as a tender plant (small and inconsiderable) and as a root, or branch, grows out of a dry, barren ground.
No form — His bodily presence shall be mean and contemptible.
No beauty — This the prophet speaks in the person of the unbelieving Jews.
We — Our people, the Jewish nation.
Verse 3
[3] He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
We hid — We scorned to look upon him.
Verse 4
[4] Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
Yet — Our people believed that he was thus punished by the just judgment of God.
Verse 5
[5] But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Wounded — Which word comprehends all his pains and punishments.
For our iniquities — For the guilt of their sins, which he had voluntarily taken upon himself, and for the expiation of their sins, which was hereby purchased.
The chastisement — Those punishments by which our peace, our reconciliation to God, was to be purchased, were laid upon him by God's justice with his own consent.
Healed — By his sufferings we are saved from our sins.
Verse 6
[6] All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
We — All mankind.
Astray — From God.
Have turned — In general, to the way of sin, which may well be called a man's own way, because sin is natural to us, inherent in us, born with us; and in particular, to those several paths, which several men chuse, according to their different opinions, and circumstances.
Hath laid — Heb. hath made to meet, as all the rivers meet in the sea.
The iniquity — Not properly, for he knew no sin; but the punishment of iniquity, as that word is frequently used. That which was due for all the sins of all mankind, which must needs be so heavy a load, that if he had not been God as well as man, he must have sunk under the burden.
Verse 7
[7] He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
He opened not — He neither murmured against God, nor reviled men.
Verse 8
[8] He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
Taken away — Out of this life.
By distress and judgment — By oppression and violence. and a pretence of justice.
His generation — His posterity. For his death shall not be unfruitful; when he is raised from the dead, he shall have a spiritual seed, a numberless multitude of those who shall believe in him.
Cut off — By a violent death. And this may be added as a reason of the blessing of a numerous posterity conferred upon him, because he was willing to be cut off for the transgression of his people.
Verse 9
[9] And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
With the wicked — This was a farther degree of humiliation. He saith, he made his grave, because this was Christ's own act, and he willingly yielded up himself to death and burial. And that which follows, with the wicked, does not denote the sameness of place, as if he should be buried in the same grave with other malefactors, but the sameness of condition.
Verse 10
[10] Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
He — God was the principal cause of all his sufferings, tho' mens sins were the deserving cause.
When — When thou, O God, shalt have made, thy son a sacrifice, by giving him up to death for the atonement of mens sins. His soul is here put for his life, or for himself.
Shall see — He shall have a numerous issue of believers reconciled by God, and saved by his death.
Prolong — He shall live and reign with God for ever.
The pleasure — God's gracious decree for the salvation of mankind shall be effectually carried on by his ministry and mediation.
Verse 11
[11] He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Shall see — He shall enjoy.
The travel — The blessed fruit of all his labours, and sufferings.
Satisfied — He shall esteem his own and his father's glory, and the salvation of his people, an abundant recompence.
By his knowledge — By the knowledge of him.
Justify — Acquit them from the guilt of their sins, and all the dreadful consequences thereof. And Christ is said to justify sinners meritoriously, because he purchases and procures it for us.
Many — An innumerable company of all nations.
For — For he shall satisfy the justice of God, by bearing the punishment due to their sins.
Verse 12
[12] Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
I — God the father.
A portion — Which is very commodiously supplied out of the next clause.
With the strong — God will give him happy success in his glorious undertaking: he shall conquer all his enemies, and set up his universal and everlasting kingdom in the world.
Because — Because he willingly laid down his life.
Transgressors — He prayed upon earth for all sinners, and particularly for those that crucified him, and in heaven he still intercedes for them, by a legal demand of those good things which he purchased; by the sacrifice of himself, which, though past, he continually represents to his father, as if it were present.
Psalm 22
Verse 1
[1] My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
My God — Who art my friend and father, though now thou frownest upon me. The repetition denotes, the depth of his distress, which made him cry so earnestly.
Forsaken — Withdrawn the light of thy countenance, the supports and comforts of thy spirit, and filled me with the terrors of thy wrath: this was in part verified in David, but much more fully in Christ.
Roaring — My out-cries forced from me, by my miseries.
Verse 3
[3] But thou art holy, O thou that inhabitest the praises of Israel.
But thou art — Just and true in all thy ways, this he adds to strengthen his faith, and to enforce his prayers, and prevail with God for the honour of his holy name, to hear and help him.
Inhabitest — Whom thy people are perpetually praising.
Verse 6
[6] But I am a worm, and no man; a reproach of men, and despised of the people.
A worm — Neglected and despised.
People — Not only of the great men, but also of the common people. Which doth not so truly agree to David as to Christ.
Verse 7
[7] All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
Shoot out — They gape with their mouths, in mockery. This and the next verse are applied to Christ, Matthew 27:39,43.
Verse 12
[12] Many bulls have compassed me: strong bulls of Bashan have beset me round.
Bulls — Wicked and violent, and potent enemies; for such are so called, Ezekiel 39:18; Amos 4:1.
Of Bashan — As the cattle there bred were, and therefore fierce and furious.
Verse 14
[14] I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
Water — My spirits are spent and gone like water which once spilt can never be recovered; my very flesh is melted within me, and I am become as weak as water.
Bones — I am as unable to help myself, and as full of torment, as if all my bones were disjointed.
Wax — Melted, through fear and overwhelming grief.
Verse 15
[15] My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
Dried — I have in a manner no more moisture left in me, than is in a dry potsherd.
Cleaveth — Through excessive thirst and drought.
Death — Thy providence, delivering me into the power of mine enemies, and by thy terrors in my soul.
Verse 16
[16] For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
Dogs — So he calls his enemies for their insatiable greediness, and implacable fierceness against him.
Pierced — These words cannot with any probability be applied to David, but were properly and literally verified in Christ.
Verse 17
[17] I may tell all my bones: they look and stare upon me.
May tell — By my being stretched out upon the cross.
Verse 18
[18] They part my garments among them, and cast lots upon my vesture.
They part — This also cannot be applied to David, but was literally fulfilled in Christ, Matthew 27:35; John 19:24.
Verse 20
[20] Deliver my soul from the sword; my darling from the power of the dog.
Darling — Heb. my only one; his soul, which he so calls, because it was left alone and destitute of friends and helpers.
Verse 21
[21] Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
Heard — Answered and delivered me.
Verse 22
[22] I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
Declare — When thou hast delivered me.
Thy name — that power and faithfulness and goodness, which thou hast manifested on my behalf.
Congregations — The same whom he calls the congregation, and the seed of Jacob and Israel: which also does not so fitly agree to David, who never gives this title to any, but such as were near a-kin to him, as it does to Christ, who extends this name to all his disciples, Matthew 12:48,49, and to whom this very text is applied,Hebrews 2:11,12.
Verse 24
[24] For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
Abhorred — He did not turn away his face from it, as men do from things which they abhor.
From him — For ever: tho' he did so for a time.
Verse 25
[25] My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
Great congregation — In the universal church, of Jews and Gentiles.
Verse 26
[26] The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
Satisfied — This is doubtless to be understood, of those spiritual blessings, that grace and peace, and comfort, which all believing souls have in the sense of God's love, the pardon of their sins, and the influences of God's spirit.
Seek him — That seek his favour.
Your heart — He speaks of the same persons still, though there be a change from the third to the second person, as is usual in these poetical books.
For ever — Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.
Verse 27
[27] All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
The world — All nations from one end of the world to the other. So this is an evident prophecy of the calling of the Gentiles, and a clear proof, that this psalm immediately speaks of Christ; to whom alone, this and divers other passages of it, belong.
Remember — They shall remember their former wickedness with grief and shame, and fear; particularly in worshiping dead and impotent idols. They shall remember their great and manifold obligation to God, which they had quite forgotten, his patience in sparing them so long, in the midst of all their impieties, and in giving his son for them: they shall remember the gracious words and glorious works of Christ, what he did, and suffered for them; which possibly divers of them had been eye and ear-witnesses of.
The Lord — Into the only true God, and unto Jesus Christ, to whom this name of Jehovah is often ascribed in scripture.
Verse 28
[28] For the kingdom is the LORD's: and he is the governor among the nations.
For — This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and of all nations.
Verse 29
[29] All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
Fat — Kings and princes, and the great men of the world.
Shall eat — Shall feed upon the bread of life, Christ and all his benefits.
Worship — This is added to shew what kind of eating he spoke of.
Go down — That is, all mankind, for none can escape death.
Verse 30
[30] A seed shall serve him; it shall be accounted to the Lord for a generation.
A seed — Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.
A generation — That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.
Verse 31
[31] They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
They — The seed last mentioned.
Come — From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.
His — God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kindness.
Unto — Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things which were to be done in after-ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.
That he — They shall declare that this is the work of God, and not of man.
Hebrews 10:16-25
Verse 16
[16] This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
Jeremiah 31:33, etc.
Verse 19
[19] Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
Having finished the doctrinal part of his epistle, the apostle now proceeds to exhortation deduced from what has been treated of Hebrews 5:4, which he begins by a brief recapitulation.
Having therefore liberty to enter, —
Verse 20
[20] By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
By a living way — The way of faith, whereby we live indeed.
Which he hath consecrated — Prepared, dedicated, and established for us.
Through the veil, that is, his flesh — As by rending the veil in the temple, the holy of holies became visible and accessible; so by wounding the body of Christ, the God of heaven was manifested, and the way to heaven opened.
Verse 22
[22] Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Let us draw near — To God.
With a true heart — In godly sincerity.
Having our hearts sprinkled from an evil conscience — So as to condemn us no longer And our bodies washed with pure water - All our conversation spotless and holy, which is far more acceptable to God than all the legal sprinklings and washings.
Verse 23
[23] Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)
The profession of our hope — The hope which we professed at our baptism.
Verse 25
[25] Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
Not forsaking the assembling ourselves — In public or private worship.
As the manner of some is — Either through fear of persecution, or from a vain imagination that they were above external ordinances.
But exhorting one another — To faith, love, and good works.
And so much the more, as ye see the day approaching — The great day is ever in your eye.
John 18:1-19:42
Verse 2
[2] And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
Mark 14:43; Luke 22:47.
Verse 3
[3] Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
A troop of soldiers — A cohort of Roman foot.
Verse 6
[6] As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
As soon as he said, I am he, they went backward and fell to the ground — How amazing is it, that they should renew the assault, after so sensible an experience both of his power and mercy! But probably the priests among them might persuade themselves and their attendants, that this also was done by Beelzebub; and that it was through the providence of God, not the indulgence of Jesus, that they received no farther damage.
Verse 8
[8] Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
If ye seek me, let these (my disciples) go - It was an eminent instance of his power over the spirits of men, that they so far obeyed this word, as not to seize even Peter, when he had cut off the ear of Malchus.
Verse 9
[9] That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
John 17:12.
Verse 10
[10] Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
Then Simon Peter — No other evangelist names him. Nor could they safely. But St. John, writing after his death, might do it without any such inconvenience.
Verse 13
[13] And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
Annas had been high priest before his son-in-law Caiaphas. And though he had for some time resigned that office, yet they paid so much regard to his age and experience, that they brought Christ to Annas first. But we do not read of any thing remarkable which passed at the house of Annas; for, which reason, his being carried thither is omitted by the other evangelists. Matthew 26:57; Mark 14:53; Luke 22:54.
Verse 17
[17] Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.
Art thou also — As well as the others, one of this man's disciples - She does not appear to have asked with any design to hurt him.
Verse 20
[20] Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.
I spake openly — As to the manner: continually - As to the time: in the synagogue and temple - As to the place.
In secret have I said nothing — No point of doctrine which I have not taught in public.
Verse 21
[21] Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
Why askest thou me — Whom thou wilt not believe?
Verse 22
[22] And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
Answerest thou the high priest so? — With so little reverence?
Verse 24
[24] Now Annas had sent him bound unto Caiaphas the high priest.
Now Annas had sent him to Caiaphas — As is implied John 18:13.
Bound — Being still bound, John 18:12.
Verse 28
[28] Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
They went not into the palace themselves, lest they should be defiled — By going into a house which was not purged from leaven, Deuteronomy 16:4. Matthew 27:2; Mark 15:1; Luke 23:1.
Verse 31
[31] Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
It is not lawful for us to put any man to death — The power of inflicting capital punishment had been taken from them that very year. So the sceptre was departed from Judah, and transferred to the Romans.
Verse 32
[32] That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
Signifying what death he should die — For crucifixion was not a Jewish, but a Roman punishment. So that had he not been condemned by the Roman governor, he could not have been crucified. John 3:14.
Verse 36
[36] Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
My kingdom is not of this world — Is not an external, but a spiritual kingdom; that I might not be delivered to the Jews - Which Pilate had already attempted to do, John 18:31, and afterward actually did, John 19:16.
Verse 37
[37] Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
Thou sayest — The truth.
To this end was I born — Speaking of his human origin: his Divine was above Pilate's comprehension. Yet it is intimated in the following words, I came into the world, that I might witness to the truth - Which was both declared to the Jews, and in the process of his passion to the princes of the Gentiles also.
Every one that is of the truth — That is, a lover of it, heareth my voice - A universal maxim. Every sincere lover of truth will hear him, so as to understand and practise what he saith.
Verse 38
[38] Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
What is truth? — Said Pilate, a courtier; perhaps meaning what signifies truth? Is that a thing worth hazarding your life for? So he left him presently, to plead with the Jews for him, looking upon him as an innocent but weak man.
Verse 7
[7] The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
By our law he ought to die, because he made himself the Son of God — Which they understood in the highest sense, and therefore accounted blasphemy.
Verse 8
[8] When Pilate therefore heard that saying, he was the more afraid;
He was the more afraid — He seems to have been afraid before of shedding innocent blood.
Verse 9
[9] And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
Whence art thou? — That is, whose son art thou?
Verse 11
[11] Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
Thou couldst have no power over me — For I have done nothing to expose me to the power of any magistrate. Therefore he that delivered me to thee, namely, Caiaphas, knowing this, is more blamable than thou.
Verse 13
[13] When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
Pilate sat down on the judgment seat — Which was then without the palace, in a place called, in Greek, the pavement, on account of a beautiful piece of Mosaic work, with which the floor was adorned: but in Hebrew, Gabbatha - Or the high place, because it stood on an eminence, so that the judge sitting on his throne might be seen and heard by a considerable number of people.
Verse 14
[14] And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
It was the preparation of the passover — For this reason both the Jews and Pilate were desirous to bring the matter to a conclusion. Every Friday was called the preparation, (namely, for the Sabbath.) And as often as the passover fell on a Friday, that day was called the preparation of the passover.
Verse 17
[17] And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
Bearing his cross — Not the whole cross, (for that was too large and heavy,) but the transverse beam of it, to which his hands were afterward fastened. This they used to make the person to be executed carry. Matthew 27:31; Mark 15:20; Luke 23:26.
Verse 19
[19] And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
Jesus of Nazareth, the king of the Jews — Undoubtedly these were the very words, although the other evangelists do not express them at large.
Verse 20
[20] This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.
It was written in Latin — For the majesty of the Roman empire; in Hebrew - Because it was the language of the nation; and in Greek - For the information of the Hellenists, who spoke that language, and came in great numbers to the feast.
Verse 22
[22] Pilate answered, What I have written I have written.
What I have written, I have written — That shall stand.
Verse 23
[23] Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
The vesture — The upper garment.
Verse 24
[24] They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
They parted my garments among them — No circumstance of David's life bore any resemblance to this, or to several other passages in the 22d Psalm. So that in this scripture, as in some others, the prophet seems to have been thrown into a preternatural ecstacy, wherein, personating the Messiah, he spoke barely what the Spirit dictated, without any regard to himself. Psalms 22:18.
Verse 25
[25] Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
His mother's sister — But we do not read she had any brother. She was her father's heir, and as such transmitted the right of the kingdom of David to Jesus: Mary, the wife of Cleopas - Called likewise Alpheus, the father, as Mary was the mother of James, and Joses, and Simon, and Judas.
Verse 27
[27] Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
Behold thy mother — To whom thou art now to perform the part of a son in my place, a peculiar honour which Christ conferred on him.
From that hour — From the time of our Lord's death.
Verse 29
[29] Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
A stalk of hyssop — Which in those countries grows exceeding large and strong. Psalms 69:21.
Verse 30
[30] When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
It is finished — My suffering: the purchase of man's redemption.
He delivered up his spirit — To God, Matthew 27:50.
Verse 31
[31] The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
Lest the bodies should remain on the cross on the Sabbath — Which they would have accounted a profanation of any Sabbath, but of that in particular.
For that Sabbath was a great day — Being not only a Sabbath, but the second day of the feast of unleavened bread (from whence they reckoned the weeks to pentecost:) and also the day for presenting and offering the sheaf of new corn: so that it was a treble solemnity.
Verse 34
[34] But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
Forthwith there came out blood and water — It was strange, seeing he was dead, that blood should come out; more strange, that water also; and most strange of all, that both should come out immediately, at one time, and yet distinctly. It was pure and true water, as well as pure and true blood. The asseveration of the beholder and testifier of it, shows both the truth and greatness of the miracle and mystery.
Verse 35
[35] And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
His testimony is true — Valid, unexceptionable.
And he knoweth — And his conscience beareth him witness, that he testifieth this for no other end, than that ye may believe.
Verse 36
[36] For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
A bone of it shall not be broken — This was originally spoken of the paschal lamb, an eminent type of Christ. Exodus 12:46.
Verse 37
[37] And again another scripture saith, They shall look on him whom they pierced.
They shall look on him whom they have pierced — He was pierced by the soldier's spear. They who have occasioned his sufferings by their sins (and who has not?) shall either look upon him in this world with penitential sorrow: or with terror, when he cometh in the clouds of heaven, Revelation 1:7. Zechariah 12:10.
Verse 38
[38] And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
Joseph of Arimathea asked Pilate — And Nicodemus also came - Acknowledging Christ, when even his chosen disciples forsook him. In that extremity Joseph was no longer afraid, Nicodemus no longer ashamed.
Verse 41
[41] Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
In the place where he was crucified — There was a garden in the same tract of land: but the cross did not stand in the garden.
Verse 42
[42] There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.
Because of the preparation — That is, they chose the rather to lay him in that sepulchre which was nigh, because it was the day before the Sabbath, which also was drawing to an end, so that they had no time to carry him far.
____________________________[1] My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
My God — Who art my friend and father, though now thou frownest upon me. The repetition denotes, the depth of his distress, which made him cry so earnestly.
Forsaken — Withdrawn the light of thy countenance, the supports and comforts of thy spirit, and filled me with the terrors of thy wrath: this was in part verified in David, but much more fully in Christ.
Roaring — My out-cries forced from me, by my miseries.
Verse 3
[3] But thou art holy, O thou that inhabitest the praises of Israel.
But thou art — Just and true in all thy ways, this he adds to strengthen his faith, and to enforce his prayers, and prevail with God for the honour of his holy name, to hear and help him.
Inhabitest — Whom thy people are perpetually praising.
Verse 6
[6] But I am a worm, and no man; a reproach of men, and despised of the people.
A worm — Neglected and despised.
People — Not only of the great men, but also of the common people. Which doth not so truly agree to David as to Christ.
Verse 7
[7] All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
Shoot out — They gape with their mouths, in mockery. This and the next verse are applied to Christ, Matthew 27:39,43.
Verse 12
[12] Many bulls have compassed me: strong bulls of Bashan have beset me round.
Bulls — Wicked and violent, and potent enemies; for such are so called, Ezekiel 39:18; Amos 4:1.
Of Bashan — As the cattle there bred were, and therefore fierce and furious.
Verse 14
[14] I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
Water — My spirits are spent and gone like water which once spilt can never be recovered; my very flesh is melted within me, and I am become as weak as water.
Bones — I am as unable to help myself, and as full of torment, as if all my bones were disjointed.
Wax — Melted, through fear and overwhelming grief.
Verse 15
[15] My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
Dried — I have in a manner no more moisture left in me, than is in a dry potsherd.
Cleaveth — Through excessive thirst and drought.
Death — Thy providence, delivering me into the power of mine enemies, and by thy terrors in my soul.
Verse 16
[16] For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
Dogs — So he calls his enemies for their insatiable greediness, and implacable fierceness against him.
Pierced — These words cannot with any probability be applied to David, but were properly and literally verified in Christ.
Verse 17
[17] I may tell all my bones: they look and stare upon me.
May tell — By my being stretched out upon the cross.
Verse 18
[18] They part my garments among them, and cast lots upon my vesture.
They part — This also cannot be applied to David, but was literally fulfilled in Christ, Matthew 27:35; John 19:24.
Verse 20
[20] Deliver my soul from the sword; my darling from the power of the dog.
Darling — Heb. my only one; his soul, which he so calls, because it was left alone and destitute of friends and helpers.
Verse 21
[21] Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
Heard — Answered and delivered me.
Verse 22
[22] I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
Declare — When thou hast delivered me.
Thy name — that power and faithfulness and goodness, which thou hast manifested on my behalf.
Congregations — The same whom he calls the congregation, and the seed of Jacob and Israel: which also does not so fitly agree to David, who never gives this title to any, but such as were near a-kin to him, as it does to Christ, who extends this name to all his disciples, Matthew 12:48,49, and to whom this very text is applied,Hebrews 2:11,12.
Verse 24
[24] For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
Abhorred — He did not turn away his face from it, as men do from things which they abhor.
From him — For ever: tho' he did so for a time.
Verse 25
[25] My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
Great congregation — In the universal church, of Jews and Gentiles.
Verse 26
[26] The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
Satisfied — This is doubtless to be understood, of those spiritual blessings, that grace and peace, and comfort, which all believing souls have in the sense of God's love, the pardon of their sins, and the influences of God's spirit.
Seek him — That seek his favour.
Your heart — He speaks of the same persons still, though there be a change from the third to the second person, as is usual in these poetical books.
For ever — Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.
Verse 27
[27] All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
The world — All nations from one end of the world to the other. So this is an evident prophecy of the calling of the Gentiles, and a clear proof, that this psalm immediately speaks of Christ; to whom alone, this and divers other passages of it, belong.
Remember — They shall remember their former wickedness with grief and shame, and fear; particularly in worshiping dead and impotent idols. They shall remember their great and manifold obligation to God, which they had quite forgotten, his patience in sparing them so long, in the midst of all their impieties, and in giving his son for them: they shall remember the gracious words and glorious works of Christ, what he did, and suffered for them; which possibly divers of them had been eye and ear-witnesses of.
The Lord — Into the only true God, and unto Jesus Christ, to whom this name of Jehovah is often ascribed in scripture.
Verse 28
[28] For the kingdom is the LORD's: and he is the governor among the nations.
For — This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and of all nations.
Verse 29
[29] All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
Fat — Kings and princes, and the great men of the world.
Shall eat — Shall feed upon the bread of life, Christ and all his benefits.
Worship — This is added to shew what kind of eating he spoke of.
Go down — That is, all mankind, for none can escape death.
Verse 30
[30] A seed shall serve him; it shall be accounted to the Lord for a generation.
A seed — Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.
A generation — That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.
Verse 31
[31] They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
They — The seed last mentioned.
Come — From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.
His — God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kindness.
Unto — Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things which were to be done in after-ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.
That he — They shall declare that this is the work of God, and not of man.
Hebrews 10:16-25
Verse 16
[16] This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
Jeremiah 31:33, etc.
Verse 19
[19] Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
Having finished the doctrinal part of his epistle, the apostle now proceeds to exhortation deduced from what has been treated of Hebrews 5:4, which he begins by a brief recapitulation.
Having therefore liberty to enter, —
Verse 20
[20] By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
By a living way — The way of faith, whereby we live indeed.
Which he hath consecrated — Prepared, dedicated, and established for us.
Through the veil, that is, his flesh — As by rending the veil in the temple, the holy of holies became visible and accessible; so by wounding the body of Christ, the God of heaven was manifested, and the way to heaven opened.
Verse 22
[22] Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Let us draw near — To God.
With a true heart — In godly sincerity.
Having our hearts sprinkled from an evil conscience — So as to condemn us no longer And our bodies washed with pure water - All our conversation spotless and holy, which is far more acceptable to God than all the legal sprinklings and washings.
Verse 23
[23] Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)
The profession of our hope — The hope which we professed at our baptism.
Verse 25
[25] Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
Not forsaking the assembling ourselves — In public or private worship.
As the manner of some is — Either through fear of persecution, or from a vain imagination that they were above external ordinances.
But exhorting one another — To faith, love, and good works.
And so much the more, as ye see the day approaching — The great day is ever in your eye.
John 18:1-19:42
Verse 2
[2] And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
Mark 14:43; Luke 22:47.
Verse 3
[3] Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
A troop of soldiers — A cohort of Roman foot.
Verse 6
[6] As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
As soon as he said, I am he, they went backward and fell to the ground — How amazing is it, that they should renew the assault, after so sensible an experience both of his power and mercy! But probably the priests among them might persuade themselves and their attendants, that this also was done by Beelzebub; and that it was through the providence of God, not the indulgence of Jesus, that they received no farther damage.
Verse 8
[8] Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
If ye seek me, let these (my disciples) go - It was an eminent instance of his power over the spirits of men, that they so far obeyed this word, as not to seize even Peter, when he had cut off the ear of Malchus.
Verse 9
[9] That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
John 17:12.
Verse 10
[10] Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
Then Simon Peter — No other evangelist names him. Nor could they safely. But St. John, writing after his death, might do it without any such inconvenience.
Verse 13
[13] And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
Annas had been high priest before his son-in-law Caiaphas. And though he had for some time resigned that office, yet they paid so much regard to his age and experience, that they brought Christ to Annas first. But we do not read of any thing remarkable which passed at the house of Annas; for, which reason, his being carried thither is omitted by the other evangelists. Matthew 26:57; Mark 14:53; Luke 22:54.
Verse 17
[17] Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.
Art thou also — As well as the others, one of this man's disciples - She does not appear to have asked with any design to hurt him.
Verse 20
[20] Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.
I spake openly — As to the manner: continually - As to the time: in the synagogue and temple - As to the place.
In secret have I said nothing — No point of doctrine which I have not taught in public.
Verse 21
[21] Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
Why askest thou me — Whom thou wilt not believe?
Verse 22
[22] And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
Answerest thou the high priest so? — With so little reverence?
Verse 24
[24] Now Annas had sent him bound unto Caiaphas the high priest.
Now Annas had sent him to Caiaphas — As is implied John 18:13.
Bound — Being still bound, John 18:12.
Verse 28
[28] Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
They went not into the palace themselves, lest they should be defiled — By going into a house which was not purged from leaven, Deuteronomy 16:4. Matthew 27:2; Mark 15:1; Luke 23:1.
Verse 31
[31] Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
It is not lawful for us to put any man to death — The power of inflicting capital punishment had been taken from them that very year. So the sceptre was departed from Judah, and transferred to the Romans.
Verse 32
[32] That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
Signifying what death he should die — For crucifixion was not a Jewish, but a Roman punishment. So that had he not been condemned by the Roman governor, he could not have been crucified. John 3:14.
Verse 36
[36] Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
My kingdom is not of this world — Is not an external, but a spiritual kingdom; that I might not be delivered to the Jews - Which Pilate had already attempted to do, John 18:31, and afterward actually did, John 19:16.
Verse 37
[37] Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
Thou sayest — The truth.
To this end was I born — Speaking of his human origin: his Divine was above Pilate's comprehension. Yet it is intimated in the following words, I came into the world, that I might witness to the truth - Which was both declared to the Jews, and in the process of his passion to the princes of the Gentiles also.
Every one that is of the truth — That is, a lover of it, heareth my voice - A universal maxim. Every sincere lover of truth will hear him, so as to understand and practise what he saith.
Verse 38
[38] Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
What is truth? — Said Pilate, a courtier; perhaps meaning what signifies truth? Is that a thing worth hazarding your life for? So he left him presently, to plead with the Jews for him, looking upon him as an innocent but weak man.
Verse 7
[7] The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
By our law he ought to die, because he made himself the Son of God — Which they understood in the highest sense, and therefore accounted blasphemy.
Verse 8
[8] When Pilate therefore heard that saying, he was the more afraid;
He was the more afraid — He seems to have been afraid before of shedding innocent blood.
Verse 9
[9] And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
Whence art thou? — That is, whose son art thou?
Verse 11
[11] Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
Thou couldst have no power over me — For I have done nothing to expose me to the power of any magistrate. Therefore he that delivered me to thee, namely, Caiaphas, knowing this, is more blamable than thou.
Verse 13
[13] When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
Pilate sat down on the judgment seat — Which was then without the palace, in a place called, in Greek, the pavement, on account of a beautiful piece of Mosaic work, with which the floor was adorned: but in Hebrew, Gabbatha - Or the high place, because it stood on an eminence, so that the judge sitting on his throne might be seen and heard by a considerable number of people.
Verse 14
[14] And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
It was the preparation of the passover — For this reason both the Jews and Pilate were desirous to bring the matter to a conclusion. Every Friday was called the preparation, (namely, for the Sabbath.) And as often as the passover fell on a Friday, that day was called the preparation of the passover.
Verse 17
[17] And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
Bearing his cross — Not the whole cross, (for that was too large and heavy,) but the transverse beam of it, to which his hands were afterward fastened. This they used to make the person to be executed carry. Matthew 27:31; Mark 15:20; Luke 23:26.
Verse 19
[19] And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
Jesus of Nazareth, the king of the Jews — Undoubtedly these were the very words, although the other evangelists do not express them at large.
Verse 20
[20] This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.
It was written in Latin — For the majesty of the Roman empire; in Hebrew - Because it was the language of the nation; and in Greek - For the information of the Hellenists, who spoke that language, and came in great numbers to the feast.
Verse 22
[22] Pilate answered, What I have written I have written.
What I have written, I have written — That shall stand.
Verse 23
[23] Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
The vesture — The upper garment.
Verse 24
[24] They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
They parted my garments among them — No circumstance of David's life bore any resemblance to this, or to several other passages in the 22d Psalm. So that in this scripture, as in some others, the prophet seems to have been thrown into a preternatural ecstacy, wherein, personating the Messiah, he spoke barely what the Spirit dictated, without any regard to himself. Psalms 22:18.
Verse 25
[25] Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
His mother's sister — But we do not read she had any brother. She was her father's heir, and as such transmitted the right of the kingdom of David to Jesus: Mary, the wife of Cleopas - Called likewise Alpheus, the father, as Mary was the mother of James, and Joses, and Simon, and Judas.
Verse 27
[27] Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
Behold thy mother — To whom thou art now to perform the part of a son in my place, a peculiar honour which Christ conferred on him.
From that hour — From the time of our Lord's death.
Verse 29
[29] Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
A stalk of hyssop — Which in those countries grows exceeding large and strong. Psalms 69:21.
Verse 30
[30] When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
It is finished — My suffering: the purchase of man's redemption.
He delivered up his spirit — To God, Matthew 27:50.
Verse 31
[31] The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
Lest the bodies should remain on the cross on the Sabbath — Which they would have accounted a profanation of any Sabbath, but of that in particular.
For that Sabbath was a great day — Being not only a Sabbath, but the second day of the feast of unleavened bread (from whence they reckoned the weeks to pentecost:) and also the day for presenting and offering the sheaf of new corn: so that it was a treble solemnity.
Verse 34
[34] But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
Forthwith there came out blood and water — It was strange, seeing he was dead, that blood should come out; more strange, that water also; and most strange of all, that both should come out immediately, at one time, and yet distinctly. It was pure and true water, as well as pure and true blood. The asseveration of the beholder and testifier of it, shows both the truth and greatness of the miracle and mystery.
Verse 35
[35] And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
His testimony is true — Valid, unexceptionable.
And he knoweth — And his conscience beareth him witness, that he testifieth this for no other end, than that ye may believe.
Verse 36
[36] For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
A bone of it shall not be broken — This was originally spoken of the paschal lamb, an eminent type of Christ. Exodus 12:46.
Verse 37
[37] And again another scripture saith, They shall look on him whom they pierced.
They shall look on him whom they have pierced — He was pierced by the soldier's spear. They who have occasioned his sufferings by their sins (and who has not?) shall either look upon him in this world with penitential sorrow: or with terror, when he cometh in the clouds of heaven, Revelation 1:7. Zechariah 12:10.
Verse 38
[38] And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
Joseph of Arimathea asked Pilate — And Nicodemus also came - Acknowledging Christ, when even his chosen disciples forsook him. In that extremity Joseph was no longer afraid, Nicodemus no longer ashamed.
Verse 41
[41] Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
In the place where he was crucified — There was a garden in the same tract of land: but the cross did not stand in the garden.
Verse 42
[42] There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.
Because of the preparation — That is, they chose the rather to lay him in that sepulchre which was nigh, because it was the day before the Sabbath, which also was drawing to an end, so that they had no time to carry him far.
The Upper Room Daily Devotional Nashville, Tennessee, United States “Good Friday" for Friday, 3 April 2015 - Scripture: John 16: 20 Yes, it’s true. I tell you that you will sob and mourn, and the world will rejoice; you will grieve, but your grief will turn to joy. 21 When a woman is giving birth, she is in pain; because her time has come. But when the baby is born, she forgets her suffering out of joy that a child has come into the world. 22 So you do indeed feel grief now, but I am going to see you again. Then your hearts will be full of joy, and no one will take your joy away from you.23 “When that day comes, you won’t ask anything of me! Yes, indeed! I tell you that whatever you ask from the Father, he will give you in my name. 24 Till now you haven’t asked for anything in my name. Keep asking, and you will receive, so that your joy may be complete.
25 “I have said these things to you with the help of illustrations; however, a time is coming when I will no longer speak indirectly but will talk about the Father in plain language. 26 When that day comes, you will ask in my name. I am not telling you that I will pray to the Father on your behalf, 27 for the Father himself loves you, because you have loved me and have believed that I came from God.
For the joy set before him [Jesus] endured the cross, scorning its shame, and sat down at the right hand of the throne of God.[Hebrews 12:2 (NIV)]
Like many other people, I live with pain. My pain is physical because of the early onset of arthritis. But I have known others whose pain is mental, emotional, or spiritual in nature, and their hurt is often greater than bodily pain.
Jesus endured the suffering of the cross, which included every type of pain. He suffered obvious physical pain; but along with that came the sorrow and grief of leaving his disciples, the shame of public humiliation, and the feeling of rejection by his Father as he hung on the cross. Yet, Jesus was able to look ahead to the joy that was to come.
The use of the word joy is amazing to me. Joy goes beyond the relief of pain; in fact, it seems to be the very opposite of pain. The definition of joy includes feelings of happiness, gladness, and delight.
Faith calls us to look beyond our pain to a time when our health, happiness, and even our joy can be restored. Jesus Christ is always our example and guide for overcoming the difficulties of life, especially when we are hurting.
The Author: Lois M. Baker (Arkansas, USA)
Thought for the Day: Joy comes from trusting God’s love for us.
Prayer: Dear Lord, be with us in our difficult times. May weabide in your presence, where we can always find joy. Amen.
Prayer focus: Someone Living With Chronic Pain
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Great Plains Conference of the United Methodist Church
9440 E Boston, Suite 160
Wichita KS 67207
316-686-0600
800-745-2350
info@greatplainsumc.org
Great Plains Conference of the United Methodist Church
9440 E Boston, Suite 160
Wichita KS 67207
316-686-0600
800-745-2350
info@greatplainsumc.org
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