John

Worship in the Book of Revelation and the Eastern Orthodox Liturgy

by

The Revelation to John makes dramatic use of the rich symbolism of the sacrificial ritual of the Jewish temple. A comparison of the language and imagery of the book of Revelation with the Divine Liturgy of the Orthodox churches suggests that in the Revelation we see an early stage in the development of Christian liturgy, especially that of the Eastern churches.

Recent studies on the worship described in the book of Revelation indicate its vision of worship made a significant impact on that of the early church, particularly Eastern Christian worship. This article points to images within this ancient vision of worship that correspond to images in the worship of the Orthodox churches.

Introduction

The Revelation of St. John the Theologian is a verbal icon of liturgy. The Revelation presents at once an almost kaleidoscopic image of the past, the present and the future, the earthly and the heavenly. Through our worship, the same phenomenon occurs. In liturgy, we thank God for and make “remembrance” of “all those things which have come to pass for us; the Cross, the tomb, the resurrection on the third day, the ascension into Heaven, the sitting at the right hand, and the glorious second coming.”

In Eastern Christian worship, God’s saving events of the future are “remembered” in anticipation.

The text states that the revelation itself was received on the Lord’s Day (i.e., Sunday—Revelation 1:10). The vision begins by setting the scene for the celestial liturgy. In fact, the whole of the Revelation was recorded in the context of the celestial liturgy. Tradition holds that it records the ecstasy that St. John experienced during the Sunday celebration of the eucharistic liturgy among the colony of persecuted Christians on the island of Patmos. While worshiping, St. John (called the Theologian in Orthodox Christianity) entered into the presence of the Holy One.

The Apocalypse, in its familiarity with Jewish sacrificial ritual, shows evidence of having been written by one intimately acquainted with the liturgy of the Jerusalem temple—a member of the priesthood, perhaps, or at least a member of a priestly family living in the vicinity. If the traditional identification of the apostle John with the anonymous “other disciple” in the fourth Gospel is well-founded, then the New Testament attests that John was well known to the Jewish high priest (John 18:15–16). Perhaps the Gospel intends to identify him as one of the two disciples (the other being Andrew) who left the circle of John the Baptizer to follow Jesus (John 1:37); John the Baptizer himself was from a priestly family (Luke 1:5–25). If John the Theologian was indeed from priestly circles, he was not unusual in this respect among Christians; the Acts of the Apostles records that many priests were converted to the Christian movement in the earliest days of the Jerusalem church (Acts 6:7).

In order to better understand worship in the Revelation, it is helpful to review certain elements in the worship of the Old Covenant.

The temple in Jerusalem had (by the time of the Savior) become the focal point of Israel’s whole life: everything was oriented and organized around it. The temple was the earthly dwelling of the Holy One, the place of theophany. In temple liturgy, Israel encountered the Almighty. By the first century, this temple liturgy had developed into an exacting and precise ritual. It basically consisted of the Tamid: the elaborate daily sacrificial offering of lambs (one in the morning and one in the evening) to pay the penalty of sin, and thus cleanse and purify the people of Israel. Other offerings and oblations were made in the temple throughout each day by various individuals and for various reasons. These were the private sacrifices (see Luke 2:2–28).

In brief, the twice-daily temple oblation ritual consisted of the following: the vesting of the priests; the casting of lots for the tasks involved in the ritual; the preparation of the victim; the slaughter and butchering of the sacrificial lamb; the lighting of the seven-branched candlestick; a service of prayer; the opening of the gates of the temple; silence followed by the thundering of percussion instruments; the billowing of smoke caused by casting incense upon the altar of incense and casting portions of the lamb on the altar; a full prostration toward the Holy of Holies by all present; the priestly blessing upon the assembled faithful; psalms and canticles sung to the accompaniment of trumpets, stringed instruments, and percussion that were played by the temple priests; and the final “Amen!”

Temple sacrifices were intended to establish a point of meeting between Israel and God: they were a means of communion, or, for those who had fallen away through sin, a restoration of that communion. The Hebrew word for “sacrifice” is qorban, the root meaning of which is “coming near.”

Next, some background into the worship of the Christians of the first century is necessary in order to understand the liturgical background of the Revelation. From the New Testament, we know that Paul, James, and other Christians continued to worship in the temple in Jerusalem. When the temple was destroyed in a.d. 70, it was the synagogue (which had its own services) through which early Christians continued to participate in formal worship.

Eventually, however, as the first century drew to a close, it became increasingly impossible to be a Christian and worship with one’s fellow Jews. Nonetheless, early Christians preserved a continuity of worship from the Old Covenant to the New. They did not invent a new manner of worship. They employed elements from the Jewish temple liturgy, the synagogue liturgy, and the rituals of the Jewish home.

The New Testament bears witness to the fact that the liturgy of early church included psalms, doctrinal hymns, spiritual songs, doxologies, confessions and creeds, readings, proclamations and acclamations, homilies, thanksgivings, prayers, the Sanctus (“holy, holy, holy”), supplications, the holy kiss, memorial meals, blessings, daily prayer. These liturgical elements were carried out in a consistent manner under the oversight of an ordained ministry.

The Scriptures, together with the witness of the Didachē, Ignatius of Antioch, and Justin and Clement of Rome all help to create a picture of the liturgical environment of the Revelation and its Christian community. These all bear witness to this one fact: The liturgy of the Old Covenant has become fulfilled and completed in the liturgy of the New Covenant.

These Old and New Testament liturgies are reflected in the liturgy of the book of Revelation, which in turn is reflected in the liturgy developed by Eastern Christian churches.

Worship Symbolism in Revelation and in Eastern Liturgy

The Throne. One of the most important liturgical images in the book of Revelation is the throne of the Holy One (4:2). This image appears frequently throughout the Old and New Testament and indicates the presence of God. This image is used over forty times in the Apocalypse itself. It is interesting to note that in Church Slavonic vocabulary, the word that refers to the altar is prestol, meaning literally, “throne.” Thus, the holy table in an Orthodox church is considered to be the throne of the Most High.

Pantocrator. We read in Revelation 1:8, “ ‘I am the Alpha and the Omega’ says the Lord God, who is, and who was, and who is to come, the Almighty.” This same text appears around the fresco of Christ in majesty, located in the central dome of a properly appointed Orthodox church. The name for this icon is “Pantocrator,” meaning “The Almighty.”

Lamb of God. Revelation 1:13 records that John saw “Someone ‘like a son of man,’ dressed in a robe reaching down to his feet and with a golden sash around his chest.” The vesture is that of the high priest of the temple. John later notes (5:6) that he “saw a Lamb, looking as if it had been slain.” This Lamb bears the marks of temple sacrifice, yet it is triumphant, standing in readiness for action. In both these instances, the reference is being made to the crucified victim who is also the victorious, risen Lord. As the Orthodox liturgy declares, the Savior is “the offerer and the offered; the receiver and the received.” He is the Lamb of God who takes away the sin of the world, and he is the heavenly High Priest.

Twenty-Four Elders. Around the throne of the Almighty there were “twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads” (4:4). They “fall down before him who sits on the throne, and worship him who lives forever and ever” (4:10). This “synthronos” of the twenty-four elders is the basis of the “synthronos” of the apse in an Orthodox church—the semicircle of presbyters that surrounds the holy Table during the celebration of the Divine Liturgy. The celestial presbyters in Revelation wear the vesture of the Old Testament priesthood.

The White Robe. The alb, or white robe, serves today as the basic priestly garment. It is an image of the baptismal garment given to all who have been clothed in Christ, the garment of salvation, the robe of light. It symbolizes blessedness, good deeds, purity and innocence, triumphal joy, eternal life, the resurrected and glorified body. It recalls the wedding banquet of Matthew 22:1–4, which is intended for all who are called to the wedding supper of the Lamb of God (Rev. 19:1–8).

The Celestial Court Liturgy. The synthronos of elders provides a concrete image of the celestial court liturgy. Vested in priestly attire, they fall down in worship. They sing hymns, they offer incense, they present the prayers of the saints, they play their instruments. They proclaim the mighty acts of salvation—as did the priests of the Old Covenant.

The Martyrs. Under the altar were “the souls of those who had been slain because of the word of God and the testimony they had maintained” (6:9). The words witness and testimony come from the Greek word marturia. The sacrifice of the martyrs was associated with the sacrifice of Christ. The imagery of the righteous dead dwelling under the altar comes from ancient Judaism (cf. J. Massyngberde Ford, Revelation, The Anchor Bible [Garden City, NY: Doubleday, 1975], 110). The early church continued to use this imagery. From the second century, memorials and eucharistic liturgies were celebrated on or near the tombs of the martyrs and other saints. When a bishop today consecrates an Orthodox church, he solemnly deposits the relics of the saints (ideally martyrs) under the top of the altar table. This practice is reflected in the petition of the Augmented Litany: “Furthermore, we pray for the blessed … believers, [who have] departed this life before us, who here and in all the world lie asleep in the Lord.”

Worship Components in Revelation and Eastern Liturgy

Hymns, doxologies, acclamations, the Wedding Supper of the Lamb of God, and Communion are five major components of the celestial liturgy as recorded in the Apocalypse. The Old Covenant liturgy contained these elements (either in fact or in “type”). We find them in the liturgy of the New Covenant as well.

Hymns and Doxologies. The hymns and doxologies of the Revelation are addressed to the Father, to the Lamb, or to both. At one time or another during the celestial liturgy, they are sung by the four living creatures, the twenty-four elders, the hosts of angels, the sealed ones, and finally by every creature in the universe. Much of what we find in the text of the Eastern liturgy reflects the very words of these hymns and doxologies.

We may compare a portion of the hymn of 11:17–18 to the dialogue between the celebrant and the faithful at the anaphora [Great Thanksgiving] of the divine liturgy: “We give thanks, O Lord God Almighty.… ” A segment of the hymn of 15:3–4 is quoted during the prayer blessing the water for baptism and for the Feast of the Theophany: “Great and marvelous are Your works, O Lord God Almighty!” “The Lord God Almighty … ” of 4:8a (inspired by Isaiah 6:3) was probably used in the synagogue liturgy of the first century and has continued in use in Christian liturgies since at least the fourth century. A slightly varied form, known as the trisagion (“Holy God, Holy Mighty, Holy Immortal … ”) has been a part of the Orthodox liturgy since the fifth century.

To God and to the Lamb are ascribed glory, dominion, blessing, honor, power, riches, and wisdom forever and ever. The various doxologies found in 1:6; 4:11; 5:12; 5:13; etc., reflect the liturgical practice of first-century Christianity. This can also be seen in the conclusion of the Lord’s Prayer as found in Matthew 6:13. The First Epistle of Clement, as well as Didachē bear witness to early Christian doxologies. It is important to note that exactly the same glory is given to the Lamb as to the Holy One. The Father and the Son are accorded the same divinity, equal in majesty and glory.

Amen. The doxology of 7:12 begins and ends with an “Amen!” “Amen” is a liturgical acclamation that was common in the liturgy of the Old Covenant. It signifies “so be it!” or “I ratify!” and acknowledges as one’s own whatever has been previously uttered by the liturgical celebrant. It was carried over into the Christian liturgical assembly, as we can see from the witness of 1 Corinthians, The Didachē, 1 Clement, and Justin’s First Apology. In Revelation this acclamation is found in 5:14; 19:4; and 22:20. In the Eastern Orthodox liturgy, it abounds. It is most solemnly proclaimed as a response to the initial “Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit!” immediately following the words of institution; and again as a response to the prayer of the epiklēsis, the prayer of the anaphora that calls down the Holy Spirit upon the gifts.

Alleluia. Next comes the “Alleluia.” The only place in the New Testament where the “alleluia” is found is in Revelation 19:1, 3–4, 6. This Hebrew liturgical word, which means “praise the Lord,” is found throughout the Psalms. It was sung in synagogue and temple alike. The primitive Christians did not desire to make a translation of it, so they kept the Hebrew in Greek transliteration. The Alleluia remains in the Orthodox liturgy today as a conclusion to the singing of Psalms. It follows the reading of the Epistle; it is sung during the offices of burial and memorial; it occurs during the Matins service of Great Lent; it is featured in the Divine Liturgy of Holy Saturday.

Worship in the Presence of the Holy One

Revelation 8:1–6 provides an important clue to the liturgy. “When [the Lamb] opened the seventh seal, there was silence in heaven for about half an hour. And I saw the seven angels who stand before God, and to them were given seven trumpets. Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all the saints, on the golden altar before the throne. The smoke of the incense, together with the prayers of the saints, went up before God from the angel’s hand. Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning, and an earthquake. Then the seven angels who had the seven trumpets prepared to sound them.” We find here an image of the temple ritual of Jerusalem, the liturgy of the church, and the celestial liturgy. The passage records something that has a direct correspondence with the most solemn portion of the temple liturgy; the act of worship in the presence of the Holy One. The occurrence of thunder, rumblings, lightning, and earthquakes is reminiscent of the theophanies recorded in the Old and New Testaments.

At the end of the whole scene, which begins with Revelation 8, the theophany occurs in the celestial liturgy: “Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a great hailstorm” (11:19). We later read, “ ‘Now, the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away’” (21:3–4). This proclamation, based on Isaiah 25:8, is echoed in the funeral liturgy of the church. The reality expressed here is this: In the final analysis, the new order of the universe will be that God’s people will partake of his divinity (2 Pet. 1:4). There will no longer be the need for anything that is merely an image of God’s presence, for his presence will be complete (Rev. 21:22). God will be all in all, filling all things with himself (1 Cor. 15:28; Eph. 1:23; Col. 3:11). The new order will simply be God.

The Wedding Supper of the Lamb

Finally, we come to the Wedding Supper of the Lamb of God: Holy Communion in Jesus Christ. This communion is announced by the hymn of 19:6–8: “Hallelujah! For our Lord God Almighty reigns. Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear.”

The concept of a marriage between God and his people is deeply rooted in the Old Testament where the covenant relationship is described as a marriage. This theme was proclaimed scripturally at the Feast of the Passover. In the New Covenant, it is applied to Jesus, who is the Bridegroom. It is with this theme that we enter into the services of Holy Week.

The image of a messianic banquet is taken from both the Old and New Testaments. Eating and drinking in the kingdom of God form one of the most significant images we can find to express the concept of Communion. Since the communion in Paradise was broken by a disobedient act of eating (Gen. 3), restoration of that communion (and return to paradise) comes about in part through the obedient act of eating (1 Cor. 11:24–25).

Eating of the tree of life (Rev. 2:7) and partaking of the hidden manna (Rev. 2:17), or tasting of the bread from heaven (John 6:31; Heb. 9:4) is linked with the spiritual food (1 Cor. 10:3) of the Eucharist. Ignatius describes the Eucharist as “the medicine of immortality.” The Lord declares: “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me” (Rev. 3:20). The mystical supper of the Lamb of God is the ultimate reality of the kingdom.

In this world, and until he comes, that reality is celebrated most profoundly at the feast of feasts, the Holy Pascha of the Lord (Easter). In the middle of the night, vested in bright and pure fine linen, the bride awaits her risen Bridegroom for the festal consummation of their love. Mystical communion with the Lord occurs by partaking of the bread that is his essence (Matt. 6:11) and by drinking of his cup of salvation (Ps. 116:13).

“The Spirit and the bride say, ‘Come!’ And let him who hears say, ‘Come!’ … Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life” (Rev. 22:17). In the Divine Liturgy, the celebrant exhorts the communicants, “With awesome fear of God, in faith, and in love, come near to the holy gifts.” The Bridegroom declares “Yes, I am coming soon!” (Rev. 22:20). His bride hears him. She recognizes the voice of her beloved and runs to meet him (Matt. 25:6). In the delight of their marriage, filled with excitement, she answers him, “Amen. Come, Lord Jesus.” (Rev. 22:20). Thus the mystical supper begins.

Through these images, it can be seen that those within the church “standing in the temple, stand in heaven.”Robert Gray

Biblical Roots of Baptism

by

Christian baptism has its origins in the various Jewish rites of ritual purification and in John’s baptism of repentance. Christian baptism differs from its antecedents, however, in important respects. It is baptism in the name of Jesus, signifying belonging to him, and is associated with the gifting of the Holy Spirit. Baptism symbolizes participation in Christ’s death and resurrection and the believer’s incorporation into the new covenant people of God. The New Testament does not lay out a specified order for the rite of baptism.

Baptismal Terminology and Water Symbolism

The English word baptism derives from the Greek verbs baptō and baptizō. In Greek, baptō means “dip,” “dye” by dipping something into dye, and “draw [water].” The intensive form baptizō means “dip,” or “cause to perish” by drowning or sinking (as a ship). The nouns derived from these verbs are baptismos (“dipping, washing”) and baptisma (“baptism”). The usual Hebrew equivalent for baptō and its cognates is taval; both terms imply an immersion and often carry the meaning of destruction by drowning. In the context of religious purifications the Greek verbs louō (“wash”), niptō (“wash, rinse”), and rainō (“sprinkle”) are more common than baptō or baptizō. The ambivalence expressed in the words baptō and baptizō is based on the natural symbolism of water, which holds an important place in all religious traditions. Water can refer to both the life-giving blessings of God and the evil forces opposing God’s authority.

Since all forms of biological life need water to exist, water is a natural symbol of life. Water quenches thirst and renews the human body. We use water to cleanse our bodies and to purify our food and all objects related to human life. An abundant supply of water— either through rain or from springs and rivers—brings growth, fertility, and prosperity. For those who live in dry climates water are a special sign of happiness and divine favor.

Yet water can be destructive as well as life-giving. Floods destroy homes, crops, and persons. Polluted water carries infectious diseases. The formlessness and force of water in a storm at sea or in a raging river make it a fitting symbol of chaos. In a religious setting, water can symbolize powers in opposition to the Creator God who imposes form and stability on creation. The ambivalence of the terminology for baptism and for water as a symbol finds expression in what the New Testament writers say about baptism.

Antecedents in Israelite and Jewish Practice

The remote antecedents of Christian baptism are to be found in Old Testament texts concerning ritual purification. Before carrying out rites in the tent of meeting (and later in the Jerusalem temple) priests washed themselves with water (Exod. 30–32; 40:2). On the Day of Atonement the high priest bathed his body before putting on the priestly garments and performing sacrifices (Lev. 16). The Pentateuch also prescribed washings as part of rites intended to end ritual uncleanness brought about through contact with unclean objects (Lev. 11:24–40; 14:1–8; 15:1–13; Num. 19:1–22). Ritual washings were so familiar to Old Testament writers that they used them in metaphors, thus endowing them with moral and spiritual dimensions (Pss. 24:4; 51:7) and in some cases eschatological overtones (Ezek. 36:25; Zech. 13:1).

Closer in time to early Christian baptism were Jewish practices that arose from or adapted the biblical rules about ritual purity. Part of the Pharisees’ program for a “priestly” Israel was the observance even by non-priests of the biblical rules for ritual purity. Ritual immersion baths from second temple times have been discovered by archaeologists at several sites in the land of Israel (Masada, Herodium, Jericho, Jerusalem, Qumran), a sign that ritual immersions were widely practiced.

The elaborate system of water channels found at Qumran indicates that ritual purification was a regular feature of life within the Essene community. The Community Rule (columns 2–3, 5–6) suggests that initiation into the Qumran community was accompanied by a special rite of washing that symbolized the initiate’s inner life: “And when his flesh is sprinkled with purifying water, it shall be made clean by the humble submission of his soul to all the precepts of God” (3:8–9). The community lived in expectation of the coming visitation of the Lord. From the beginning of their association with the sect, the members had a strong eschatological consciousness.

Two other possible antecedents for baptism are more controversial. The “proselyte baptism” in rabbinic literature (see b. Yebamot 46–47) is sometimes proposed as a model. A female convert to Judaism was required to undergo a ritual immersion, and a male convert underwent both circumcision and ritual immersion before undertaking Jewish life in its fullness. But doubts about how early this ritual was used and whether it should be called a “baptism” analogous to Christian baptism render it a questionable influence.

Likewise, the rites associated with initiation into Greco-Roman mystery religions are uncertain antecedents for baptism. That Jews of Jesus’ time knew about such rituals is entirely possible. But it is unlikely that such rites exercised more than a passing influence on the vocabulary and practice of baptism among the followers of John the Baptist and Jesus.

The Baptism of John

The Jewish rite most influential on early Christian baptism was the baptism of John the Baptist. John’s activity was centered in the Judean wilderness by the River Jordan. Not far from Qumran, this area seems to have attracted several “baptist” sects in the first century. The Mandaean movement probably originated in this milieu, though their claims to a direct tie to John the Baptist arose late, in response to Islam. Though part of a larger “baptist” movement, John was so striking a figure as to merit the title “the Baptist/Baptizer” from both Josephus (Antiquities 18:116–119) and the Evangelists (Mark 1:2–11 and parallels).

Whereas most of the Jewish ritual washings were self-administered, John’s baptism was administered by another. Whereas most Jewish ritual washings were repeated, John’s baptism seems to have been a once-for-all-time affair. John’s baptism demanded a turning around of one’s life in the face of the coming kingdom of God. Several important characteristics of early Christian baptism derive from John’s baptism: a water ritual, once for all time, administered by another, involving conversion and oriented toward the coming kingdom.

Two features distinguish Christian baptism from John’s baptism: Christian baptism is “in Jesus’ name” and involves the gift of the Spirit.

The point of contact between John’s baptism and Jesus’ baptism was Jesus’ membership in John’s movement (Mark 1:9) and the attraction of some of John’s disciples to Jesus when he went on his own (John 1:35–42). That Jesus accepted baptism from John is one of the best-attested facts of his life. Yet the accounts of his baptism (Mark 1:9–11; Matt. 3:13–17; Luke 3:21–22; John 1:31–34) are more concerned with presenting that event as the manifestation of God’s Son and Servant than as a model for Christian baptism. Despite the silence of the synoptic Gospels, it is possible that Jesus himself baptized (John 3:22, 26; 4:1), though this would not qualify as “Christian” baptism. [John 4:2, however, indicates that the actual baptisms were performed by Jesus’ disciples] The great commission of Matthew 28:19 reflects the liturgical language of the late first-century church. Neither Jesus’ own baptism by John, nor his activity as a baptizer, nor the great commission provides the one definitive link between John’s baptism and Jesus’ baptism. But given the common membership in the two movements, it seems that Jesus’ followers would have understood baptism “in Jesus’ name” and with the Holy Spirit (Mark 1:8 and parallels) as the continuation and fulfillment of John’s baptism.

Meanings of Christian Baptism

Baptism in Jesus’ Name. Christian baptism takes place “in Jesus’ name,” a formula that represents an earlier stage than the Trinitarian formula of Matthew 28:19. This Christological formula is taken for granted by Paul (Rom. 6:3; 1 Cor. 1:13, 15; Gal. 3:27) and expressed in various ways in Acts (Acts 2:38; 8:16; 10:48; 19:5). The Semitic expression underlying “in the name of” (lƒshem in Hebrew, lƒshum in Aramaic) allows several interpretations: with respect to, for the sake of, and with thought for. In any case, the baptized person now belongs to God through the saving event associated with Jesus. In baptism one belongs to Jesus (1 Cor. 1:10–17) and confesses him as Lord (1 Cor. 12:3; Rom. 10:9), thus putting aside all other masters. Perhaps with a deliberate allusion to slavery, Paul refers to baptism as the “seal” (2 Cor. 1:22). In baptism one is delivered from the dominion of darkness and transferred to the kingdom of God’s beloved Son (Col 1:13).

Baptism and the Spirit. Christian baptism also differs from John’s baptism by its association with the gift of the Holy Spirit (Mark 1:8; Acts 1:5; 11:16). Although the fullness of the Spirit is reserved for the eschaton, baptism brings the “firstfruits of the Spirit” (Rom. 8:23). The present experience of the Spirit is also described as the “down payment” or “first installment” (arrabōn) of what will be in the future (2 Cor. 1:22; 5:5; Eph. 1:14).

The precise relationship between water baptism and the gift of the Spirit seems to have been a problem for some early Christians. That the two belong together is affirmed by many New Testament texts (John 3:5; 1 Cor. 12:13; 2 Cor. 1:22; Titus 3:5). How they fit together is problematic mainly because of some strange texts in Acts. At Pentecost, the gift of the Spirit is a consequence of water baptism (Acts 2:38). Whereas some Samaritans had been baptized in Jesus’ name but had not yet received the Spirit (Acts 8:14–17), in the Cornelius episode Gentiles first receive the Spirit and then undergo water baptism (Acts 10:44–48). Those at Ephesus who had received John’s baptism need to receive the Spirit through the agency of Paul (Acts 19:1–7). Nevertheless, despite the variety in order, Luke’s point in all these texts is that water baptism and the gift of the Spirit belong together.

Baptism and the Death of Christ. The most extensive and profound reflection on the meaning of baptism appears in Romans 6. There Paul joins the baptismal themes of belonging to Jesus as Lord and the first installment of the gift of the Spirit to his theology of the cross: “Don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Rom. 6:3–4). The connection between baptism and Jesus’ death may have been suggested by the ambivalence of water as a symbol—both life-giving and death-dealing. Paul finds in baptism a death to the world ruled by the evil powers (sin and death) and the possibility of living a new life under the guidance of the Spirit (Rom. 8). Yet the new life is not yet fully realized; it demands conduct appropriate to one who is led by the Spirit (Rom. 12:1–8) and rejects the idea that “everything is permissible” (1 Cor. 6:12; 10:23). Thus in Romans 6 Paul specifies the point of identity between Christ and the baptized person as Jesus’ death and resurrection, underlines the preliminary nature of the gift of the Spirit, and challenges his readers to “walk” appropriately as they await the fullness of God’s kingdom.

The notion of baptism as passing from the dominion of sin, death, and the Law to the dominion of Jesus and the Spirit is Paul’s way of talking about a motif that runs from John’s baptism to Christian baptism: the forgiveness of sins (Mark 1:4; Luke 3:3; Acts 2:38; 10:43; 26:18). This motif is also the starting point for reflection on the problem of repentance after apostasy (Heb. 6:1–6; 10:26). Other New Testament baptismal motifs associated with the forgiveness of sins include baptism as “pledge of a good conscience toward God” (1 Pet. 3:21), as a means of rebirth (John 3:3, 5; 1 Pet. 1:3, 23; Titus 3:5–7), and as a washing (1 Cor. 6:11; Eph. 5:26; Titus 3:5; Heb. 10:22).

Baptism and Incorporation into the People of God. The communal dimension of baptism and its power to incorporate even non-Jews into the people of God emerges from Paul’s reflection on people of faith as the true children of Abraham: “For all of you who were baptized into Christ have clothed yourselves with Christ.… If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Gal. 3:27, 29). In the midst of that conclusion Paul quotes an early Christian baptismal slogan: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal. 3:28). Though Paul showed interest in only the first of the three pairs, the content of the slogan corresponds to his themes of non-partiality before God (Rom. 2:11) and the equality of access to God’s grace in Christ (1 Cor. 10:1–6; Eph. 2:1–16).

Baptismal motifs are so prominent in 1 Peter that it has been interpreted as a baptismal instruction or catechesis. Whatever the validity of this interpretation, it is fair to describe the spirituality of 1 Peter as thoroughly baptismal. A consequence of the author’s reflection on baptism is his bold address to a largely Gentile community in terms applied in Exodus 19:5–6 to Israel at Sinai: “a chosen people, a royal priesthood, a holy nation, a people belonging to God” (1 Pet. 2:9). What makes possible such assertions is the incorporation of non-Jews into God’s people through baptism “in Jesus’ name.” [Baptism, therefore, corresponds to circumcision as the sign of the covenant between the Lord and his people. Paul compares baptism with circumcision in Colossians 2:11–13.]

Order for New Testament Baptism

There is no explicit description of the rite of baptism in the New Testament. What can be said about that rite must be inferred from passing comments. This is a dangerous procedure since one can imagine all kinds of rituals on the basis of metaphors and other figures of speech.

With that caution in mind, it is possible to say the following about the rite of baptism in New Testament times. The person to be baptized received a form of instruction (1 Cor. 15:1–8, Heb. 6:1–2). As with John’s baptism, Christian baptism was administered by another (1 Cor. 1:14–17). The word baptizō, the imagery of baptism as a drowning (Rom. 6:1–11), and the practices associated with Jewish ritual ablutions and baths (miqva’ot) all indicate that immersion was the usual method of baptizing. Women may have been baptized by other women (Rom. 16:2), though this is never made explicit. Where there was not sufficient water available for immersion, it was allowable to “pour water three times on the head” (Didachē 7.3). The person was baptized “in the name of”—at first that of Jesus, and later that of the Father, Son, and Holy Spirit (Matt. 28:19; Didachē 7.3). There may also have been questions directed to the congregation about the candidate’s fitness (Acts 8:37; Mark 10:14), hymns (Col. 1:12–20; Eph. 5:14), confessions of faith (Rom. 10:9; 1 Cor. 12:13; Heb. 4:14; 1 John 4:15; 5:5), and the imposition of hands (Acts 8:16–17; 19:6).

The premise behind most New Testament baptismal texts is that candidates were adults. It cannot be proved (or disproved) that young children or infants were also baptized in New Testament times. It is not certain that texts about the baptisms of entire households (1 Cor. 1:16; Acts 2:38–39; 11:14; 16:15, 33–34; 18:8) really include infants. Peter’s promise “for you and your children” in Acts 2:39 refers to the succeeding generation(s), not to infant baptism. Jesus’ rebuke of his disciples, “Let the little children come to me, and do not hinder them” (Mark 10:14), had nothing to do with baptism in New Testament times. Whether young children or infants should be baptized raises the question about the nature of baptism. Is the essence of baptism the candidate’s confession of faith, or is it the reception and appropriation of the salvation offered “in Jesus’ name?” [Or is it the sign of membership in the covenant community, corresponding to circumcision? Jewish males were circumcised at the age of eight days, not by their own volition but by that of their parents; it seems reasonable that some Christian converts might have viewed the baptism of their children as a parallel rite.]

Perhaps the strangest element in the New Testament teaching about baptism is the practice of baptism for the dead: “What will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them?” (1 Cor. 15:29). It seems that people in Corinth had themselves baptized vicariously for dead people. Instead of criticizing this custom directly, Paul uses it to bolster his argument about the reality of the resurrection. The practice was continued by the Marcionites and other heretical groups but condemned by the church at large. Paul’s point was that this practice was a sign of belief in the resurrection at Corinth. The magical assumptions behind it ran counter to Paul’s insistence on “walk[ing] in newness of life” (Rom. 6:4 RSV), as his reflection on the wilderness generation shows: “all were baptized into Moses in the cloud and in the sea.… God was not pleased with most of them” (1 Cor. 10:2, 5).

A FEW GOOD MEN

by

Peter

In Mark’s gospel, chapter 3, Jesus has reached the point in His ministry where He is ready to appoint several men to assist Him as well as carry on the work once He is no longer physically present. In Mark 3:13-19 we read: “Jesus went up on a mountainside and called to him those he wanted, and they came to him. He appointed twelve–designating them apostles–that they might be with him and that he might send them out to preach and to have authority to drive out demons. These are the twelve he appointed: Simon (to whom he gave the name Peter); James son of Zebedee and his brother John (to them he gave the name Boanerges, which means Sons of Thunder); Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot, who betrayed him.”

The first name on the list is Peter. If Jesus were to give you a nickname, what do you think would it be? Thankfully, He sees us for what we can become, not just for what we are!

One of the great transformation stories in the Bible is that of Peter. His given name was Simon but Jesus nicknamed him Peter which in the Aramaic means “rock” (Rocky!). He gave him that name the first day they met, long before he was solid and stable. Jesus believed in Peter — and He believes in you!

Besides Jesus, Peter is by far the most prominent figure in the gospels — and the greatest contradiction in human flesh of any New Testament character! Concerning Peter, Pastor John MacArthur Jr. writes: “No disciple is so reproved by the Lord as Peter, and no disciple reproves the Lord but Peter. No disciple ever so boldly confessed and outspokenly acknowledged the Lordship of Christ as Peter, and no one denied it as boldly as Peter. No one is so praised and so blessed as Peter, and no one else is called Satan but Peter. The Lord had harder things to say to Peter than he ever said to anybody else.”

This is Peter. Yet God transformed the man into a pillar of strength and example for the early Christians. How did God do it? To see how, we’ll briefly study two aspects of Peter’s story: what God had to work with and how God worked with Peter, concluding with the results of Christ’s efforts.

First, Peter was inquisitive. In the gospels Peter asks more questions than all the other apostles combined. Is this a valuable trait? Jesus seemed to think so! Curiosity may kill the cat but have you ever seen what the lack of it does to the human spirit?

Peter not only asked all the questions, he was usually the one to answer questions posed by Jesus. You could count on Peter to respond, to take the initiative. This is a trait highly valued by God. God still speaks today to those who are not deafened by the sin of apathy and indifference.

Closely related to initiative was Peter’s involvement. As an extrovert, Peter was engaged; he threw himself into life. Wherever something was happening you’d find Peter in the thick of it!

T.S. Elliot wrote “Where is the life we have lost in living?” Most people merely exist, primarily because they’re not living for anything — or what they’re living for is of little value. Peter is an inspiration to be inquisitive, to take initiative, and to get involved in things that really matter. Life goes by too quickly not to. The prerequisite to impact is involvement. The best way to make our dreams come true is to wake up and engage who we are and what God has given us for the cause of Christ.

Perhaps the greatest strength possessed by Peter was his insatiable hunger for God. If you have a heart for God, He has a work for you! There is no sin too big for God to forgive; there is no heavenly assignment that God can’t enable you to fulfill. Trust God and let Him show you what He can do!

Have you ever bought a home? You haven’t lived until you’ve died in escrow! Qualifying for the loan is always the biggie. And it doesn’t stop with houses! We have to qualify for an automobile loan, credit cards, to get that job, to join the team.

It seems like everything we do requires that we qualify. But it’s interesting, isn’t it, that nobody qualifies to serve God! Since nobody qualifies, God has only one alternative: to use unqualified people to do the impossible. How’s that for a paradox!

It is truly astounding to look down through history at the people God has used to do the incredible. God demonstrates His power — and love — by honoring a simple, humble attitude: “I’m unqualified but available for Your service, Lord. I’m willing to be used.”

Christ’s disciples represent about every human flaw you can think of, yet over time God transformed them, and they became His hands, feet, and voice to this world. A major “piece of work” was Simon, whom Jesus nicknamed Peter (Rocky).

In my reflection we began looking at the raw materials Jesus had to work with. We learned that by nature Peter was inquisitive, was usually the one to answer questions posed by Jesus, and was an extrovert who threw himself into life. We also observed that Peter had an insatiable hunger for God.

Not everything about Peter was admirable! Continuing where we left off, let’s look at some of Peter’s negative traits.

Part of the raw materials Jesus had to contend with was impudence. At times Peter was downright rude and disrespectful (see Luke 5:4-5; 8:45)!

He was also impulsive, indecisive, and violent (see John 18:10).

In growing and grooming Peter, Jesus knew exactly what Peter needed, so He seized opportunities to teach him. An arrogant extrovert like Peter needed to learn about humility (Matthew 26:31-35; I Peter 5:5), forgiveness (Matthew 18:2135; I Peter 3:8), and submission (Matthew 17:24-27; I Peter 2:13-18). He also needed an eternal perspective (Matthew 16:21-23; I Peter 1:3-4). These are just a few of the rough edges Jesus had to contend with in maturing Peter.

How did Peter turn out? He lived up to his nickname! He…

  • preached the first apostolic sermon to the Jews at Pentecost
  • became the acknowledged leader of the church in Jerusalem
  • led the first Gentile to Christ (Cornelius)
  • defied the Sanhedrin (the Jewish Supreme Court who commanded him and John not to teach about Jesus Christ, Acts 4)
  • healed the sick
  • raised the dead
  • wrote two great epistles in which he repeats, for our instruction and benefit, the lessons Jesus had taught him.

How’s that for a legacy!

Unanimous tradition of the early Church is that Peter died by crucifixion, upside down at his own request because he said he was not worthy to die as his Lord.

Jesus said, “In this world you will have trouble. But be of good cheer! I have overcome the world.” (John 16:33) We can’t escape life’s difficulties but we can come through them with God’s help. Peter understood this — and teaches us how to do likewise by his example and in his epistles: I-II Peter!

James and John

I’m always on the lookout for interesting or unusual stories I can use in my sermons, Facebook posts, devotional thoughts, etc. In my research I came across an article entitled The Worst, The Most Unusual, And The Best. It was like reading Ripley’s Believe It or Not! One paragraph had the caption MOST UNUSUAL CANNON. It reads:

“The Chemical and Engineering News recently hailed the development of a cannon that can fire dead chickens at speeds up to 620 mph. The National Research Council of Canada devised this unique piece of artillery to test airplane parts likely to be struck by birds. The cannon will accommodate either the standard fourpound chicken (for testing windshields), or the rugged eight-pound bird (for testing tail assemblies). The big gun will also fire synthetic chickens.”

The Bible is full of “believe it or not” stories — stories that top 620 mph chickens! One of the most unbelievable accounts in Scripture concerns the men Jesus chose to train and send out as His representatives: The Twelve Apostles!

In all four gospels, Simon Peter is listed first. As we’ve noted already, Peter was quite the guy! Words that describe his temperament include:

  • Inquisitive
  • Impudent
  • Initiative
  • Impulsive
  • Involved
  • Indecisive
  • Insatiable
  • Injurious (violent)

Jesus took these characteristics and transformed Peter into a rock of stability and strength for the early church. In this devotional reflection, we’re going to begin considering the next two men on Mark’s list: James and John.

Obviously, James and John were brothers, James probably the older of the two (indicated by his name always appearing first). Their mother is thought to have been Salome, a follower of Jesus, and possibly the sister of Mary, the mother of Jesus. James and John were partners with their father Zebedee, Peter, and Andrew in a fishing enterprise. Since their father had hired men working for them, and since John knew the high priest well enough to enter his house unchallenged on the night of Jesus’ arrest, we can reasonably conclude that Zebedee, James, and John were financially well-to-do with some degree of social standing.

Now, what were they like as men? Well, the nickname given to them by Jesus is a tip-off: “Sons of Thunder.”

Various commentators explain what this name means:

  • Sons of Commotion
  • Thunderbolts
  • Sons of Tumult
  • Hot Tempered
  • Thunderers
  • Rage

These adjectives demonstrate that neither James nor John were meek, mild, pale-skinned, sentimentalist wimps! Examples of their hot-headed, fiery zeal and boldness include when they wanted to nuke the Samaritans for not welcoming Jesus (Luke 9:51-56)!

What great missionary hearts they had; what a compelling message: “Turn or burn!”

Of the twelve disciples, James and John were the only ones brazen enough to request honored seats in Christ’s kingdom (Mark 10:35-37)!

It’s also worth mentioning that in the gospels James and John are always mentioned together, except for Mark 9:38. Here, the only time John’s name appears by itself, he’s mad at somebody — a guy who was not part of their group casting out demons!

Interesting men: Hot-headed, intolerant, zealous, selfish, temperamental (90% temper, 10% mental!). What a work Jesus had ahead of Him with these two! Like the others they were slow to change.

Bear in mind that the incident with the Samaritans and the request for status in the kingdom took place on the tailend of Jesus’ ministry! What does that mean? It means that in spite of three or more years of mentoring, by Jesus Himself, these guys hadn’t learned squat!

Can God ever do anything with stubborn, slow-to-learn people like this? You bet, for with God all things are possible!

I cited earlier Robert Coleman’s observation concerning Christ’s twelve disciples from his classic book The Master Plan of Evangelism: “…By any standard of sophisticated culture then and now they would surely be considered as a rather ragged aggregation of souls. One might wonder how Jesus could ever use them. They were impulsive, temperamental, easily offended, and had all the prejudices of their environment. In short, these men selected by the Lord to be His assistants represented an average cross-section of a lot of society in their day. Not the kind of group one would expect to win the world for Christ.”

As we consider together the lives of these twelve flawed, failing, foolhardy men, we will see ourselves — and we will be encouraged as we see what Jesus was able to accomplish with and through them.

In Acts 12:1-2 we read: “It was about this time that King Herod arrested some who belonged to the church, intending to persecute them. He had James, the brother of John, put to death with the sword. When he saw that this pleased the Jews, he proceeded to seize Peter also.”

In his desire to curry the favor of the Jews by attacking the church, who, of all the apostles, who, of all the early Christians, did Herod go for? James! In A.D. 44, James was singled out for execution — no doubt because he was the most feared and hated of the early Christians. James posed the greatest threat to the religious and moral corruption of his day. Why? Because he was a Son of Thunder, zealous now for Jesus, intolerant of evil. He feared no man, only God. In fact, in church tradition he is known as James the Great to distinguish him from James the Less, the son of Alpheaus (one of the Twelve).

You see, in time, James was able to focus his energy and apply his fiery disposition to kingdom work and not his own agenda.

Tradition tells us that the soldier who escorted James to his execution was so moved by James’ courage and steadfast zeal that he fell down at the apostle’s feet and begged him to forgive him for the part he had in roughing James up prior to his execution. It’s is said James lifted the man up, embraced him, then said, “Peace, my son, peace be to you — and the pardon of your faults.”

The soldier immediately, publicly gave his life to Christ — and was beheaded alongside James.

In a day when people are zealous for protecting the spotted owl, the trees they perch in, and the humpback whale, we’ve got to keep our perspective: It’s all gonna burn! All creation is temporary.

I’m all for protecting the environment, the animals of this beautiful earth, but unregenerate man has elevated the temporary above the eternal. Paul addresses this type of idolatry in Romans 1:25: “They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator — who is forever praised. Amen.”

James turned his back on a lucrative business enterprise and chose to live for the eternal things of God. In his case that meant forfeiting his life. I’m sure the words of Jesus resonated in his soul, particularly when he was being led away for his execution: “What good is it for a man to gain the whole world, yet forfeit his soul?” Mark 8:36

Many years ago, two infidels (rejecters of Christianity) were riding in a train, discussing the life of Christ. One of the men was Robert Ingersol, the noted atheist. The other man was General Lew Wallace who had served in the Union Army during the Civil War. Wallace was also a writer.

Ingersol suggested that a fanciful novel be written about Christ, stripping away His divinity, showing Him to be simply a great man. Wallace agreed, but in the process of researching the life of Jesus, Wallace was confronted with overwhelming evidence that a mere novel could not be written — Jesus was more than a man; there was too much power and too much love to be a mere mortal.

Through his own study of Scripture, Lew Wallace became a Christian! He continued his writing project — but with a decidedly different objective. The end result was a fantastic book that Hollywood later turned into a movie: Ben Hur! Wallace portrays the love of Jesus and how it compelled Judah Ben-Hur to become a believer.

Concerning John, it was Christ’s love for him that changed him as it did Wallace — and countless millions over the centuries: “But God demonstrates His own love for us in this: While we were still sinners, Christ died for us” Romans 5:8.

We know John as the Apostle of Love. Those who knew him best said they remembered a phrase he often used: “My little children, love one another.”

In his writings, John talks about love more than all the gospel writers combined — nearly 100 references to love! As we’ve seen, John did not begin with that reputation but ended with it! How? I’m so glad you asked!

In Matthew, Mark, and Luke we don’t see much of John unless it’s with his brother James. But in his own gospel, he appears several times — always the same way “One of them, the disciple whom Jesus loved, was reclining next to Him” John 13:23.

Throughout his Gospel, John never uses his name. He just refers to himself as the disciple “whom Jesus loved” (e.g. John 13:23; 19:26-27; 20:2a; 21:7, 20, 24). In other words, it was “the disciple whom Jesus loved” who wrote the gospel of John.

As one commentator has pointed out, John became the apostle of love because he was literally in awe that Jesus loved him. He didn’t refer to himself as “the disciple whom Jesus loved” out of being proud or boastful — he was amazed that Jesus could ever love the one who wanted to destroy the Samaritans and who wanted the place of honor in the kingdom.

We give nothing away that we haven’t received. John became a teacher and giver of love because he had received it from Jesus. There is transforming power in love.

John was not just the teacher of love, he was also a testifier to the truth — a black-and-white preacher of God’s Word, proclaimed in love!

“And this is the testimony: God has given us eternal life, and this life is in his Son. He who has the Son has life; he who does not have the Son of God does not have life” I John 5:11-12.

“If anyone says, ‘I love God,’ yet hates his brother, he is a liar” I John 4:20.

John became a lover, but a lover whose love was controlled by the truth, not emotions, not sentimentalism. If we really love, we’ll always let the truth prevail.

  • It was John, the Son of Thunder, tempered by the love of Christ, who wrote, “Dear friends, let us love one another” (I John 4:7) yet denounces false teachers in I-III John.
  • It was John, the Son of Thunder, who wrote “God is love” (I John 4:7) yet in his gospel boldly distinguishes between the people of God and the people of Satan, the redeemed and the lost, the righteous and the unrighteous.

John knew where the lines were to be drawn, so his love never turned into sentimentalism. John consistently spoke the truth in love in tandem with a passionate devotion to the truth. What an inspiring example for us to immulate!

Historical points of interest: As per Jesus’ request from the cross, John is said to have taken care of Mary, the mother of Jesus, in his home.

As to John’s death, most commentators agree that he was the only one of the original twelve disciples to die a natural death from old age (95-100 years old). History records that John had a significant ministry impact in Asia Minor (modern day Turkey), centering in the city of Ephesus. He was eventually exiled to the isle of Patmos at the end of the reign of Domitian (A.D. 96). While in exile, John received, then wrote down, his “revelation” of end-time events, contained in the last book of the New Testament: Revelation. John is said to have lived on into the reign of Emperor Trajan (98-117), dying about the turn of the first century.

Epilogue: Of John the disciple, an insightful author writes…

“It is of this John that the story is told that in the evening of his long life, he would sit for hours with his younger disciples gathered at his feet. One day, as it is related in this well-established tradition, one of his disciples complained: ‘John, you always talk about love, about God’s love for us and about our love for one another. Why don’t you tell us about something else besides love?’ The evangelist, who once as a youth had laid his head over the heart of God made man [Jesus], is said to have replied: ‘Because there is nothing else, just love…love…love.”

By way of application, the author concludes: “It is a long and hard road. It is an altar of sacrifice. It asks an enormous price in self-forgetfulness. It must seek nothing for itself. Love is the only way to our human destiny and to the feet of God, who is Love.”

Andrew

One of the great things about being a part of God’s family is that there’s something for everybody to do! It’s not just the outgoing extroverts like Peter, or the thundering, in-your-face James and John types that God uses. You’d be surprised at how many of the really great things done for God have been accomplished by quiet, behind-the-scenes-type people. There were such personality types even among the twelve apostles! One of them was Andrew, Peter’s brother!

The name “Andrew” means manly — and I see in Andrew a great example of what it truly means to be a man. Matthew 4:18-20 reads: “As Jesus was walking beside the Sea of Galilee, He saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. ‘Come, follow me,’ Jesus said, ‘and I will make you fishers of men.’ At once they left their nets and followed Him.”

Andrew fished the freshwater Sea of Galilee for his livelihood. This profession involved long, hard, sometimes hazardous hours of labor. Fishing all night was a common reality. In addition to catching fish, Andrew’s trade also included salting and marketing the fish — along with mending nets and keeping the boats in working order.

Prior to meeting Jesus, Andrew had been a God-fearing Jew, a disciple of John the Baptist. We know he was sold-out to God because of the way he managed his life, even before he knew Jesus! In spite of a demanding schedule and physically draining work, Andrew took time to seek the Lord; he made God a priority in his life. Jesus said “Seek first the kingdom of God…”

When it came to choosing between his lucrative profession and a call to follow Christ, Andrew chose Jesus, leaving the security and prestige of a good, stable job behind. True discipleship involves the willingness to follow Christ, whatever the cost. If you have balked somewhere along the way in your faith, and if you are willing to make the commitment, tell God you’re ready to go forward today!

Andrew’s walk with God was also demonstrated by his talk, by bringing others to Jesus. This was a consistent pattern throughout his life. Andrew models our assignment: introducing others to Jesus, using our God-given personalities and gifts!

Here’s something else to think about: Andrew probably spent his whole life being known as “Simon’s brother” — or later on, “Simon Peter’s brother”! But early on, Andrew grasped the bigger picture: His concern was for the work to be done, not who’s in charge! Andrew represents all who humbly and quietly work for Jesus behind the scenes, hidden from view but tremendously effective; Andrew demonstrates how it takes all kinds to reach the world for Christ. Whether you are a Peter, James, John, or Andrew-type personality, you can affect people around you for Jesus.

Church tradition tells us that Andrew had the privilege of sharing Christ in a province where the governor’s wife responded to the gospel, trusting Christ as her Savior. The governor was so upset he demanded that his wife recant her faith. When she refused, he had Andrew crucified on an X-shaped cross. Andrew survived two days on the cross — and in the midst of his agony continued to preach the gospel of Christ. Even in the throes of death, he was still trying to bring people to Jesus!

Andrew was always bringing people to the Lord. Andrew models our assignment: Introducing others to Jesus through our God-given personalities and gifts, That, ultimately, is our mission in life.

Philip

Most of us work at jobs we’re qualified to do. But it’s interesting, isn’t it, that nobody qualifies to serve God! Since none of us qualify, God’s only alternative is to use unqualified people to do the impossible! How’s that for a paradox! That is essentially how God operates. In His grace He sets apart incapable, unqualified people, moves into their life and transforms them into useful instruments to accomplish His divine purposes.

What a great example of this we have in Christ’s twelve apostles! In our reflections on the Twelve, we’re seeing that Jesus had His hands full! Although His men were flawed in many ways, they did have strengths, one in particular: They had hearts for God!

Our focus now will be the 5th man on Mark’s list of disciples: Philip. Allow me to introduce you to Philip by telling you a true story.

When I was a wee lad back in junior high, I had a paper route. There is one customer I remember in particular. He was an impressive guy, even to an 8th grader! He was a Hispanic man, probably in his mid-30s. I recall…

  • His yards — neat as a pin
  • Modest but nicely-kept home
  • Always neatly groomed and nicely dressed
  • Very friendly and kind to me
  • His kids were courteous and obedient
  • I think they were church-goers
  • A simple, blue-collar worker
  • Had a very cool car: a 1957 Chevy (in 1964 = only 7 years old!). It was a blue and white two-door hardtop in immaculate condition. Its future was all planned out (he’d drive it/care for it/pass it down to one of his kids).

This guy seemed to me to be a well-planned, organized, careful, practical sort of guy. My point? You’ve just met Philip, the 5th disciple on Mark’s list! If Philip was alive today, he’d probably look a lot like my paper route customer. Indeed, Philip could be called the practical apostle.

This comes out in John’s description of him in his gospel. Mark doesn’t really tell us anything about Philip. Neither do Matthew and Luke. They just give his name. But in John’s gospel there are four glimpses into the life of Philip.

John’s first glimpse of Philip (1:43-46) shows him to be realistic.

“The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, ‘Follow me.’ Philip, like Andrew and Peter, was from the town of Bethsaida. Philip found Nathanael and told him, ‘We have found the one Moses wrote about in the Law, and about whom the prophets also wrote — Jesus of Nazareth, the son of Joseph.’ ‘Nazareth! Can anything good come from there?’ Nathanael asked. ‘Come and see,’ said Philip.’”

The first thing we discover about Philip is that some of the disciples sought Jesus out. Not Philip! He was too practical and sensible to be taken in by the reports concerning Jesus. Jesus took the initiative, Philip looked and saw for himself and was convinced.

Folks like Philip can be very valuable because they’re not easily led astray by emotions, by every new wind of doctrine that comes along. It’s apparent that someone like Philip was valuable to Jesus because He went after him!

John’s account also shows us how Philip used a very practical, simple approach to evangelism, one we see modeled elsewhere in the New Testament: sharing Christ with those we already know! In this case, it was Philip sharing about Jesus with his friend Nathanael (v. 45).

The greatest potential for winning people to Jesus lies with the people we already know! Why not follow Philip’s example; why not use the Biblical pattern of sharing Jesus with our friends, neighbors, our family; why not invite them to church? A strength overused can get in the way. Philip’s realistic, practical, sensible approach led him to operate from a rational rather than a supernatural mindset. We see this in John’s account in 6:5-7: “When Jesus looked up and saw a great crowd coming toward him, he said to Philip, ‘Where shall we buy bread for these people to eat?’ He asked this only to test him, for he already had in mind what he was going to do. Philip answered him, ‘Eight months’ wages would not buy enough bread for each one to have a bite!’”

Keep in mind that Philip has already witnessed the supernatural power of Jesus many times; in fact he’s just observed Jesus spending an entire day teaching and healing the diseases of this crowd of multiple thousands! Who does Jesus single out to ask about food? Philip! Why? He knows Philip. He does this to test Philip, to let him see for himself where he is in his spiritual maturity.

It wouldn’t take a lot of brains to see immediately that they couldn’t buy enough bread for all those people — 5,000 men plus who knows how many women and children! That was Philip’s assessment (v. 7): “Lord, it can’t be done!”

The point I want to make here is that it apparently never entered Philip’s mind that Jesus was supernatural; he didn’t fully understand Jesus’ power; the miraculous resources of Jesus never occurred to him! Instead, he just calculated everything out. He got stuck on facts and missed faith altogether! You’d think he would have said “Lord, humanly speaking, it’s impossible. This calls for a miracle. You can do it Lord — if You choose to!

The downside to a realistic and rational temperament like Philip’s is that the rational can overshadow the supernatural; the need for facts can squelch the demand for faith. If you tend to be a Philip that’s alright. We need balance, we need caution. It’s alright if you’re willing to at least be open to the possibility that God can break into our dimension of reality and do the impossible!

Christ’s twelve disciples were a composite of some of the worst/best traits known to man! Among them we have bold, extroverted, impudent, impulsive Peter; hot-headed, turn-orburn James and John; and rugged, quiet, behind-the-scenes Andrew. And then there was Philip, the “practical” disciple… the cautious, sensible, rational disciple. Like the rest of Christ’s men, his great strength was no doubt his desire to be God’s man; his primary handicap seems to have been realism run amuck: Philip was a guy who allowed the need for facts to squelch the demand for faith.

Further study of Philip’s characteristics reveal he could also be reluctant, even ridiculous at times — yet in spite of these weaknesses, he grew in Christ and became rock-solid in his faith.

The third glimpse into Philip’s life is found in John 12:20-22. Here we find a reluctant Philip: “Now there were some Greeks among those who went up to worship at the Feast. They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.” Philip went to tell Andrew; Andrew and Philip, in turn, told Jesus.”

Philip, the “practical” disciple, quite naturally takes a request to see Jesus to Andrew — the guy who was always bringing people to Jesus! Another possible reason for Philip’s reluctance to simply take the Greek inquirers to Jesus himself is that he was, for some reason, intimidated by them.

Intimidation that leads to depending on someone else to do what God intends for us to do is called the fear of man is Scripture. It’s a type of idolatry because we are allowing a mere mortal to eclipse our Almighty, Sovereign Lord (see Jeremiah 17:5-8). Sometimes the best thing we can do in intimidating situations is simply take the initiative whether we feel like it or not! God, in His grace, doesn’t often put us in situations that go contrary to our personalities or interests, but He does do it on occasion. We should be willing to rise to that occasion!

Realistic Philip; Rational Philip; Reluctant Philip. John 14:8-11 shows yet another weak point in Philip’s life — one that might seem a bit unbelievable — in fact, ridiculous might be a better word! Keep in mind Philip has been with Jesus for several years now. He’s witnessed the life of Christ first-hand; he’s seen and heard Jesus prove over and over who He is. John 14 places us in the Upper Room with Jesus at the Last Supper. Jesus has given His disciples the grim news of both His and their immediate future — understandably bewildering and discouraging news. Jesus then says, “… ‘I am the way and the truth and the life. No one comes to the Father except through me. If you really knew me, you would know my Father as well. From now on, you do know him and have seen him.’

“Philip said, ‘Lord, show us the Father and that will be enough for us.’ Jesus answered: ‘Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father.

“How can you say, `Show us the Father’? Don’t you believe that I am in the Father and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and the Father is in me, or at least believe on the evidence of the miracles themselves.’”

Notice verse 8 again: “Lord, show us the Father and that will be enough for us.”

So what is so wrong with Philip’s request? They’ve been with God for over 3 years, yet Philip still doesn’t recognize who Jesus is!

“Don’t you know me, Philip?” Jesus says, “Even after I’ve been among you such a long time? All that God is, I am!”

How could God ever use someone like Philip? The same way He uses us: He loves us, is patient, and grows us into capable servants! If Philip, one of the Christ’s eyewitness apostles, wrestled with doubt and skepticism and yet was not disqualified by Jesus, how much more does He understand our struggle: we’ve never seen Him! For us it’s always been the invisible hand of God at work. We’ve read the stories — Philip lived them.

God is compassionate. He knows we’re not going to “get it” much of the time. Does He give up? We’ll give up before He does! Psalm 103:13-14 says, “As a father has compassion on his children, so the LORD has compassion on those who fear him; for He knows how we are formed, He remembers that we are dust.”

God had a job for Philip and He used him even though it took years to overcome his being overly rational, reluctant to take the initiative, and ridiculously slow to comprehend spiritual truth.

Eusebius, the 4th-century church historian, tells us that Philip went on to have a powerful witness in Asia (modern Turkey) and was tortured to death because he refused to deny Christ. Think of it: The disciple who said to Jesus, “If you’ll just let us see God, then we can make it,” became the disciple who said, “I’ve seen Him, I know Him, I’ve lived for Him and now I’ll die for Him!”

It’s said that Philip was stripped naked, hung upside down by his feet and pierced in his ankles and thighs so that he would bleed to death.

Philip, the practical apostle, was faithful to the end. God help us all to do likewise, come what may!

“Nathanael”

Many years ago a young man was attending a university in London and came under the influence of Christianity. The more he studied it, the more he became convinced that Jesus really was who He claimed to be and that Christianity was the one, true religion.

When he graduated, he accepted a job in South Africa and lived there with a Christian family for 7 months. What he saw in that home gave him a jolt:

  • They were Sunday-only Christians.
  • They were apathetic toward spiritual things.
  • They had a complaining attitude about being called upon to serve Jesus.
  • There was no spiritual life in the home.

Well, eventually this young man said in his heart, “No, Christianity is not the one true, supernatural religion I had hoped to find. A good religion, but just one more of the many religions in the world.”

That young man was Mahatma Gandhi (1869-1948)! Millions of people have been impacted by Gandhi and Hinduism. Why? Because of phony, lifeless Christians!

Stories like this are tragic and discouraging. On the other hand, isn’t it refreshing to find people who are real, sincere, trustworthy believers, people you can trust implicitly?

Jesus met and called a man like that to become one of His apostles. His name was Nathanael. Nathanael and Bartholomew are thought to be one and the same person, Nathanael being his first name and Bartholomew his last. Nathanael means gift of God and Bartholomew means son of Tolmai. Unlike his friend Philip, Nathanael was full of faith, easily convinced, and spiritually perceptive.

From John 1:45 -51, we discover five things about Nathanael that can inspire us in our commitment to being real Christians! John writes: “Philip went to look for Nathanael and told him, ‘We have found the very person Moses and the prophets wrote about! His name is Jesus, the son of Joseph from Nazareth.’

“Nazareth!’ exclaimed Nathanael. ‘Can anything good come from Nazareth?’ ‘Come and see for yourself,’ Philip replied. As they approached, Jesus said, ‘Now here is a genuine son of Israel — a man of complete integrity.’ ‘How do you know about me?’ Nathanael asked. Jesus replied, ‘I could see you under the fig tree before Philip found you.’ Then Nathanael exclaimed, ‘Rabbi, you are the Son of God — the King of Israel!’ Jesus asked him, ‘Do you believe this just because I told you I had seen you under the fig tree? You will see greater things than this.’ Then he said, ‘I tell you the truth, you will all see heaven open and the angels of God going up and down on the Son of Man, the one who is the stairway between heaven and earth.’”

Nathanael was apparently a student of the Old Testament Scriptures, a seeker of truth, and familiar with Messianic prophecy.

Jesus called Nathanael a true Israelite, meaning he was a true Jew, a God-fearing man with a sincere heart. “A man of complete integrity” suggests sincerity, no hypocrisy, deceit, or impure motives. He was transparent and open, a man with a single focus: The things of God.

Nathanael set aside time to be in quiet solitude with God. Engaging our minds and hearts in meditating upon the Lord is not necessarily easy or convenient — but it’s imperative to our growth and understanding of God’s will for our lives. After all, what is there of real value in this life that comes with little or no effort?

The result of a disciplined devotional life, quiet times under the fig tree, was that Nathanael had spiritual perception: He recognized things about Jesus that others missed! What great application for us today: The more time we spend “under the fig tree,” the easier it will be to recognize the hand and presence of God in our life!

Jesus assured Nathanael that he (and the other apostles) would witness God breaking into human history with signs and wonders through Messiah.

As for believers today, if we’ll put forth the effort to develop our relationship with God, the heavens will be opened for us. Just remember: God can’t pour out His blessings on folded hands; He can’t speak to deaf ears; we won’t see with closed eyes!

Nathanael went on to have a marvelous impact for Christ. John Foxe, author of Foxe’s Book Of Martyrs, tells us that Nathanael is said to have taken the gospel all the way to India, translating Matthew’s gospel into the Indian dialect. Sometime later, after much persecution, Nathanael Bartholomew was apprehended and beaten to the ground with boards, crucified, apparently removed from the cross and skinned alive — then beheaded. Nathanael, a real Christian to the end.

To this very hour people suffer martyrdom for Christ; indeed, we all — those of us who like Nathanael, serve God from sincere hearts — suffer daily the devices and persecutions of the evil one. If that’s you, be encouraged: Your faith is not in vain. Indeed, Paul reminds us in I Corinthians 15:58… “Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.”

Matthew

I’ll never forget the day I was working, running a gas station by myself. I was 18, a senior, and was wearing a T-shirt with short sleeves. A “friend” had given me some homemade tattoos, one on each upper arm. I was swamped with customers, and one impatient guy looked at me, saw my tattoos, and said, “Ya, you look like someone that would work here!”

We would do well to remember that things are not always as they seem! No, I was not walking with Christ at that time, but by God’s grace I turned out alright — no thanks to guys like that! We ought to be quick to give what we have received: mercy and grace.

What is our attitude toward folks we encounter who appear questionable as to character, morals, background? One of Christ’s chosen disciples was a man of known ill repute; his given-name was Levi, later changed to Matthew (which means the gift of God), apparently to commemorate his conversion and call to follow Jesus.

Mark introduces us to Matthew in 2:13-17: “Once again Jesus went out beside the lake. A large crowd came to him, and he began to teach them.. As he walked along, he saw Levi son of Alphaeus sitting at the tax collector’s booth. ‘Follow me,’ Jesus told him, and Levi got up and followed him.”

“While Jesus was having dinner at Levi’s house, many tax collectors and ‘sinners’ were eating with him and his disciples, for there were many who followed him. When the teachers of the law who were Pharisees saw him eating with the ‘sinners’ and tax collectors, they asked his disciples: ‘Why does he eat with tax collectors and ‘sinners?’

“On hearing this, Jesus said to them, ‘It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.’”

Levi was a Jew, working under the “beloved” Herod Antipas, governor of Galilee, who in turn worked for Rome. He is the Herod who earlier had arrested John the Baptist — and eventually had Him executed. Herod Antipas would later be one of Jesus’ judges.

Tax collectors were typically immoral and dishonest, charging more than was due, pocketing the difference. Ripping people off in conjunction with working for Herod and Rome brought hatred and condemnation from the Jews: Tax collectors were traitors as far as they were concerned. Well, instead of lecturing Levi or condemning him, when Jesus sees him, He calls him to be a disciple!

Choosing people like Levi to share in your work is not a good way to win friends and influence people, at least religious people and pious church-goers. It certainly didn’t enhance Jesus’ reputation! But you see, that’s the point: Jesus came to call and convert sinners, not impress the self-righteous. To Him it didn’t matter what people thought, His concern was with what people needed!

Now, as if calling Levi wasn’t shocking enough, Levi throws a party in honor of Jesus, a “great banquet” according to Luke (Luke 5:29). And guess who shows up for the festivities? All of Levi’s buddies-in-crime: “tax collectors and sinners” — a “large crowd” of them (Luke 5). These people were no doubt invited by Levi because he wanted them to meet Jesus.

Folks, this would not be your typical punch and crackers social! This would have been a full-on, worldly party with all the feasting, drinking, and revelry that go with it. You can imagine how this must have looked, particularly to the pious scribes and Pharisees: scandalous! It had the appearance of evil and gross compromise on the part of Jesus. Ah, but Jesus loved these people so He was willing to put His reputation and credibility at risk by attending this party.

Herein lies the key to Jesus’ effectiveness: Rather than push rules, Jesus presented Himself! It was His love that compelled people to turn to God. Jesus’ justification for associating with Levi and company? They knew they needed Him, unlike the self-righteous Pharisees.

The only people Jesus can minister to are the sick, folks who know they’re sick, and want help. They are humble enough to admit they are not capable of making it on their own so they call upon God for help. The self-righteous will never make it because they don’t feel they need a “crutch” like Jesus.

Let us never forget: We enter the kingdom by humility, and become of use to God only by maintaining and growing in that same attitude. Jesus’ explanation for associating with and choosing the likes of Levi and friends is that these folks know who they are and what they need.

“God opposes the proud but gives grace to the humble. Humble yourselves, therefore, under God’s mighty hand, that He may lift you up in due time” I Peter 5:5b-6.

As with the other apostles, Matthew was faithful to his charge to follow the Master. Although we don’t know the full extent of his ministry, we do know he took the time to write the gospel bearing his name (c. A.D. 50). Tradition says he ministered for many years in Palestine, then, in obedience to the Great Commission (Matthew 28), Matthew took the gospel to other lands e.g. Ethiopia, Persia, Macedonia and Syria (North, East, South, and West!). Ancient testimony records for us that Matthew died a martyr’s death, though specific details of his death vary. Strong tradition (Foxe’s Book of Martyrs) says he was run through with a spear.

Thomas

There was once a concert violinist who wanted to demonstrate a very important point, so he rented a music hall and announced he would play a concert on a $20K violin. On the night of the concert the place was packed with violin lovers, curious to hear such an expensive instrument played. The violinist came out on stage and gave an exquisite performance. When he was done, he bowed and received their applause — then suddenly threw the violin onto the stage, stomped it to pieces, and walked off!

The people were stunned! The stage manager then came out and said “Ladies and gentlemen, to put you at ease, the violin that was just destroyed was only a $200.00 violin! He will now return to play on the $20K instrument.”

He did so, and few people could tell the difference. The point he wanted to make was this: It isn’t the violin that makes the music, it’s the violinist! Most of us are $200.00 violins at best, but in the Master’s hands we can make beautiful music. The Lord really can use you and me!

In these daily devotions, we have been examining the characteristics of Christ’s twelve apostles. For the next three days our focus will be Thomas, often known as “doubting Thomas.” For those of us who tend to be pessimistic, introspective, and melancholy, Thomas will be an encouragement — Jesus selected and used him to share in God’s work!

Of the four gospels, only John provides insight into Thomas the man. There are three texts from which we get to know him. With each text, we’ll look at a problem then a solution for Thomas — and for us.

Thomas: The Pessimist, John 11:14-16

The Problem: Among other things, Thomas was a pessimist, someone who often managed to see the worst side of things. Pessimism is actually a poor view of God because it maintains that evil outweighs good; it is dangerous because it blinds us to the truth; pessimism clouds our thinking.

In John 11: 7-8, 16 we meet Thomas the pessimist! Jesus and the disciples have left Jerusalem because of an attempt to kill Jesus. They’ve gone to the Jordan river, where John had ministered earlier. While there, they get word that a dear friend back in Judea is very ill: Lazarus.

“Then he said to his disciples, ‘Let us go back to Judea.’ ‘But Rabbi,’ they said, ‘a short while ago the Jews tried to stone you, and yet you are going back there?’” (vss. 7-8)

When Jesus said “Let’s go back to Judea” the disciples panicked because Lazarus was in Bethany, only two miles east of Jerusalem! A few more words are exchanged and then Thomas enters the picture. We find his reaction in verse 16: “Let us also go, that we may die with Him.”

Who said anything about dying! It wasn’t Jesus! He said He would be glorified in this situation (verse 4)! So, how did Thomas get death out of this trip back into Judea? He was a pessimist! Some great strengths of course are also evident here: courage and utter devotion to Jesus. But what I want to emphasize is his pessimism because of its potentially devastating consequences: It can blind us to the truth; it clouds our thinking.

Did Jesus die in Bethany? Did the Twelve suffer in any way? What did happen? Just what Jesus said would happen:

  • He was glorified.
  • Lazarus was resurrected.
  • Faith in Jesus was increased.
  • People came to believe in Jesus.

I submit to you that Satan is ultimately the father of pessimism because it exalts evil over good; it attempts to rob God of His sovereignty, omnipotence, goodness and love for man.

The Solution

So what is the solution to pessimism? I believe we can learn to be optimistic as we focus on this truth: OUR GOD REIGNS! While we can’t change our God-given temperaments, we can keep the negative aspects of them in tow by the attitudes we adopt and live by. For the pessimist, that attitude must be:

“Since God is for me, who or what can possibly stand against me and defeat me?”

Thomas got in trouble by feeding on the thoughts and gloom of the others instead of hearing what Jesus had said: “I will be glorified and you will believe.”

Our God reigns! There’s more to the cosmic picture than meets the finite eye of man!

In John 14:1-5 we read of problem number two for the disciple Thomas.

The Problem

Thomas feared being abandoned by the One who meant more to Him than anything or anyone else — Jesus. Thomas: The Forlorn Lover of Jesus. Jesus is with the disciples in the Upper Room. It’s after the Passover meal: “‘Do not let your hearts be troubled. Trust in God; trust also in me. In my Father’s house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going.’ Thomas said to him, ‘Lord, we don’t know where you are going, so how can we know the way?’”

There are several things to pick up on if we’re going to understand Thomas’ statement: “Lord, we don’t know where you are going, so how can we know the way?” First of all, Jesus said, “Do not let your hearts be troubled. Trust in God; trust also in Me.” I think we’re safe in assuming the disciples were troubled.

Just moments before, Jesus had told them that:

  • He was going away.
  • He would die.
  • One of the Twelve was a traitor.
  • Peter would disown Him three times.

So, understandably, they were hurting, heartsick, and confused. Then we have Jesus’ comments in verses 2-3: “In my Father’s house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.”

What did the men hear in this? Thomas verbalizes it in verse 5: ““Lord, we don’t know where you are going, so how can we know the way?”

Jesus was leaving. “Lord, where are You going? Don’t leave us because we won’t be able to find You!”

Who verbalized the concern? Thomas? Why? Well, we’d expect it from a pessimist, right? But I think, even more significantly, it reveals how much Jesus meant to him: Jesus was everything to Thomas. The thought of life without Him was overwhelming. That’s what forlorn means: it’s a desperation for someone; you honestly don’t know if you can go on without them.

For Thomas, the one he needed more than anyone else, the one who had been there, who’d loved and accepted him, flaws and all — was leaving. And so his devastated heart cries out, “Don’t leave me, Jesus.”

The Solution

What’s the solution for forlorn Thomas? We see it in verse 6: Jesus assured Thomas He wasn’t leaving him; He would take him, and the others, with Him: “Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me. If you really knew me, you would know my Father as well. From now on, you do know him and have seen him.’”

In other words, “I’m not leaving you!” Though they didn’t understand, and though they did feel abandoned when Jesus died, it was short-lived: He rose from the dead and returned to them, then gave them His Spirit to indwell them permanently.

Notice our Heavenly Father’s promise to us in Isaiah 49:15-16: “Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you! See, I have engraved you on the palms of my hands; your walls are ever before me.”

This was a wonderful promise Thomas eventually experienced for himself. So can we! Pray that God will enable you to believe He will never abandon you; pray that He will enable you to believe, in life’s dark hours, what He showed in the light: “God is [present tense] our refuge and strength, an ever-present help in trouble” Psalm 46:1.

Do you know what the all-time bestselling musical score is? Irving Berlin’s “I’m Dreaming Of A White Christmas.” In an interview for the San Diego Union, Don Freeman asked Berlin, “Is there any question you’ve never been asked that you would like someone to ask you?”

“Well, yes, there is one,” he replied. ‘What do you think of the many songs you’ve written that didn’t become hits?’ My reply would be that I still think they are wonderful.”

Why wouldn’t it be the same with God? After all, the psalmist writes: “For the Lord takes delight in His people…” Psalm 149:4.

Paul makes this incredible observation in Romans 5:8 — “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”

Whether we are a “hit” in the eyes of others or not, God seems to think we are! That’s not to say He isn’t disappointed in our choices sometimes, but because His love for us has no conditions attached to it, it would be like someone asking Him,

“‘God, what do you think of the many children you’ve created and redeemed that didn’t become hits?’ My reply would be that I still think they are wonderful.”

In our study of Christ’s twelve apostles, we’re seeing that these guys were not exactly Billboard hits — at least not at first! These were real, regular, rough individuals that Jesus called and consecrated for His service.

For those of us who tend to be pessimistic, introspective, and melancholy, Thomas will be an encouragement — Jesus selected and used him to share in God’s work!

Thus far we’ve considered Thomas: The Pessimist and Thomas: The Forlorn Lover of Jesus. In John 20:24-29 we’ll see yet another side of Thomas — Thomas: The Melancholy Man! When I say “melancholy man,” bear in mind being melancholy goes way beyond the “Eeyore” complex: down, sad, sounding depressed, sort of just shuffling your way through life.

That can be part of the melancholy personality-type. But the melancholy person is more accurately a combination of the following:

  • introversion
  • introspective
  • a thinker
  • someone who may be capable of deep emotions
  • typically serious
  • creative — musically, artistically
  • sensitive both to others and about themselves

In John 20:19-25, we find a devastated Thomas — His Jesus has been crucified: “On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jews, Jesus came and stood among them and said, ‘Peace be with you!’ After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord. Again Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’ And with that he breathed on them and said, ‘Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven.’”

“Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came. So the other disciples told him, ‘We have seen the Lord!’ But he said to them, ‘Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it.’”

The Problem

The problem was that Thomas took his feelings of loss, hurt, abandonment, depression, and retreated off into his shell. Ever tried to talk with someone who is that depressed? How do we like it when we’re hurting and some “happy-jack” comes along with those wonderful, well-meaning words “Cheer up, it can’t be that bad!”

When we’re depressed, it’s hard for people to reason with us. Well, Thomas was depressed, hurt, and feeling abandoned, so he retreated into his shell, off by himself. Remember, he’s also a pessimist.

In essence, what Thomas meant when he said, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it.” is this: “Talk is cheap. My redemption will be to see Jesus again — alive!”

Now, before we get down on Thomas here and stick him with the title “doubting Thomas,” let’s remember that none of the disciples believed that Jesus had risen until they saw Him! After all, resurrections don’t happen every day! Thomas was simply a depressed, loving pessimist.

The Solution

The solution to Thomas’ feelings of depression, hurt, and abandonment, and to us when we feel like this, is simply this: Surety comes most often in the fellowship of others!

Thomas missed out the first time Jesus appeared because he wasn’t there to see Him! Sure, we need times alone with God, but Hebrews 10:24-25 also exhorts us to meet togeth er regularly, both to receive and to give encouragement! God gives preachers and teachers to the church as His instruments of communication; He also gives us each other, enabled by the Holy Spirit, to comfort and to encourage.

So, had Thomas not gone off by himself, forsaking the fellowship of the others, he would have seen Jesus when He appeared in the upper room the first time, and his fears would have been relieved.

How did Thomas turn out? History tells us that Thomas, like Nathanael, took the gospel to India — today called the Mar Thoma Church, thought to be named after Thomas!

One tradition says that because of his unshakable, steadfast, loving loyalty to Jesus, Thomas eventually suffered a martyr’s death, being run through with a spear.

Thomas: the pessimistic, introspective, deep-feeling, melancholy lover of Jesus. God had a mission for Thomas and it was accomplished. God has a message for us: “I love you; you’re a hit in my eyes; I can use you!”

Do you believe it? If so, then God says to you: “Call to Me and I will answer you and tell you great and unsearchable things you do not know” Jeremiah 33:3.

James, Son Of Alphaeus

Jesus Christ chooses human hands to do His heavenly work. Sometimes they seem to be the weakest, most incapable, least qualified hands — but those are the hands God uses.

We’ve studied the lives of eight of Christ’s disciples. We’ve seen how each one of them had infirmed hands, real weaknesses — weaknesses that were minimized in time as Jesus transformed these men into capable, faithful Kingdom servants.

Let’s consider another one of Christ’s men: James, the son of Alphaeus. The Bible doesn’t say much at all about this James. But one thing we do know: He was chosen by Christ to be an apostle — and in that capacity he taught the truths of the Kingdom, healed the sick, cast out demons. He served God’s purposes for him.

The only thing the Bible tells us about James, son of Alphaeus, is his name! We don’t know if he ever wrote anything; nothing he ever said, asked, or did is recorded in Scripture. There are some inferences we can look at though.

His Inferred Characteristics, Mark 15:40: “Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome.”

Some commentators feel that the James mentioned here is James the apostle, the son of Alphaeus. If this is the same James, notice what he’s called: “James the younger.” Younger is probably better translated as less — James the less. The Greek word for younger/less is micros, which means “little.” In other words, he was “little James.”

From this reference we can make some inferences:

His stature: James was possibly a small man.

His age: He was possibly young in age.

His influence: James possibly had little influence. Along with the possible reference to size and age, he perhaps was called “James the less” simply to distinguish him from James, brother of John, who came to be known as James the Great — a fearless threat to hostile Jews and Romans alike — the first of the Twelve to be martyred.

So, it may well be that James was just a small, young guy with a personality that was not particularly powerful. It’s encouraging to know the Lord doesn’t depend on superstars, isn’t it?

His invisibility: James, son of Alphaeus, will sit on a throne, reining over one of the tribes of Israel during the Millennium (Matthew 19:28) — and yet what do we know about him? Nothing! That’s his distinguishing mark biblically and historically: obscurity, at least in our eyes. Only his name remains.

You and I will one day be forgotten as far as this world is concerned. But God remembers. We’re called to serve God, not seek glory. Peter put it like this: “Humble yourselves…under God’s mighty hand, that He may lift you up in due time.” I Peter 5:6

His Implied Family, Mark 2:14: “As He [Jesus] walked along, He saw Levi [Matthew] son of Alphaeus sitting at the tax collector’s booth. ‘Follow Me,’ Jesus told him, and Levi got up and followed Him.”

So according to Mark, Levi was son of Alphaeus. Since James was also the son of Alphaeus, there can be little doubt that James and Matthew were brothers.

So what encouragement is there for us today from James, son of Alphaeus? We know very little about James, son of Alphaeus, and perhaps that’s by design. Too often our focus is on personalities and the genius of men, instead of the Creator of these people. The human instrument is immaterial to God!

Perhaps you are a James, an obscure, modestly gifted child of God. I hope you’re content with that! Remember: To whom much is given much will be required! God’s grace is all we need — and is all we should seek in our desire to make our mark for the Master. God decides what our impact will be.

“For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do” Ephesians 2:10.

Thaddaeus

Josh McDowell once wrote: “No one in the world is like you…Your prayer can be: ‘God, I want to be, with all my uniqueness, what You created me to be… not to glorify myself but to glorify You…’ David praised God for the way He made him: ‘I will give thanks to You for I have been awesomely and wonderfully made.’ As Christians, we need to daily express a similar attitude.”

Getting to that place of acceptance of what God has made you to be is so liberating! Everyone has to work through this. Rest assured Christ’s twelve apostles struggled with this as well! Human nature is the same today as it was then! There was bickering, jealousy, and envy among them. They learned to accept their strengths and weaknesses as God-given.

That, in part, is what it means to fight the good fight; to be steadfast; accepting and using what God has given us; we also accept what He has chosen to give others for His glory!

Next on our list of Christ’s disciples is Thaddaeus. Actually, there are three names attributed to this man in the New Testament!

Thaddaeus: This was his surname/family name (equivalent to our last name)

Judas: In Luke 6:16 and Acts 1:13 he’s called “Judas son of James.” In John 14:22 he’s “Judas, not Iscariot” to distinguish him from the traitor. Judas was probably his given name (first name). So, he would have been Judas Thaddaeus.

Lebbaeus: In Matthew 10:3 the King James Version calls him “Lebbaeus, whose surname was Thaddaeus.” Most New Testament Greek manuscripts do not have Lebbaeus in them, but the KJV is based on manuscripts that do. “Lebbaeus” comes from a Hebrew word meaning “heart” or “heart child.” This quite possibly was a nickname meaning beloved child or may refer to someone who was courageous. This might indicate that Thaddaeus put his whole heart into his commitment to Christ so he was nicknamed “Lebbaeus, heart-child.”

The Specifics of His Appearance

Like James son of Alphaeus, Judas Lebbaeus Thaddaeus is wrapped in obscurity as far as the New Testament is concerned. He did ask one very important question though, which tells us a little about him. In John 14:21-22, we find Jesus and eleven disciples in the Upper Room. Jesus says to them: “Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him” 14:21.

Now, notice Judas Thaddaeus’ response in verse 22: “Then Judas (not Judas Iscariot) said, ‘But, Lord, why do you intend to show yourself to us and not to the world?’ Jesus replied, ‘If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him’” 14:22-23.

In answer to Judas, Jesus points out that anyone who loves Him obeys Him, and that Jesus and the Father will be real to these people. In chapter 15, Jesus goes on to say that the world is hostile to the things of God and His will (vv. 18-21).

Notice with me 16:27: “No, the Father himself loves you because you have loved me and have believed that I came from God.”

That’s why Jesus would manifest Himself to Judas Thaddaeus and the others — and not the world: They hungered to know and obey God. What does this question asked by Judas tell us about Judas Thaddaeus?

  • His concept of Messiah: It might reveal the prevailing view held at that time of Messiah — conqueror.
  • His humility: “Who are we Lord that you would honor us with this?”
  • His heart: Jesus would be real and powerful toward Judas Thaddaeus and the others because they were willing to live for Him, to obey Him — and that’s the starting point for you and me as well (John 14:21).

God becomes real as we commit to releasing all we have and are to Him. It took a while for the apostles to get that point. In the beginning they had to give up all they possessed. But it was only at the end of Christ’s ministry that they began to give up themselves. In John 14:22, John is careful to distinguish between the two Judases. Judas Iscariot became a traitor, quit, and sold Jesus to his enemies. Judas Thaddaeus, in stark contrast, didn’t quit or betray our Lord. He remained committed to Jesus. He was steadfast.

Early church tradition tells us that Judas Thaddaeus was given the spiritual gift of healing. It is said that a certain king in Syria by the name of Agar was very ill. When he heard about Thaddaeus’ God-given power to heal, he sent for him. On his way to the king, the Lord used Thaddaeus to heal hundreds of people in Syria. When he finally reached Agar, he healed him, presented the gospel, and Agar became a Christian.

Unfortunately, the country was thrown into such chaos over the king’s conversion that an apostate nephew of the king took Thaddaeus prisoner and martyred him. His symbol, in old church history books, is a big club, because tradition says he was beaten to death with a club. If this story is true, it demonstrates his steadfastness to the end. This is such an important characteristic to emulate!

“Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, because you know that your labor in the Lord is not in vain” I Corinthians 15:58.

Feel like quitting? Remember the two Judases! We can sell out or be sold out — the choice is ours!

Simon the Zealot

During the second World War, a church in Strasbourg, France, was destroyed. After the bombing, the members of this particular church went to see what was left. They found the entire roof had fallen in, pretty much destroying everything underneath. Much to their surprise, however, a centuries-old statue of Christ with outstretched hands was still standing erect. It was virtually unharmed except that both hands had been sheared off by a falling beam. The people hurried to a sculptor in town and asked if he could replace the hands of the statue. He said he could do it, and that he would fix the statue free-of-charge.

The church leaders met to consider the sculptor’s offer. They decided to decline. Why? Because they felt that the statue without the hands would serve as a great illustration that God’s work is done through His people!

How true it is: Jesus Christ chooses human hands to do His heavenly work. Sometimes they seem to be the weakest, most incapable, least qualified hands — but those are the hands God uses.

We’ve studied the lives of ten of Christ’s disciples. We’ve seen how each one of them had infirmed hands, real weaknesses — weaknesses that were minimized in time as Jesus transformed these men into capable, faithful Kingdom servants. Let’s now focus on yet another one of Christ’s men: Simon the Zealot.

Simon was probably called “the zealot” because prior to following the Lord, he belonged to a Jewish faction called The Zealots. These were fanatical patriots; freedom fighters banded together to liberate Israel from Roman rule. For them it was “anything goes”: murder, plunder, looting, fires, terrorism. The reason? They felt God would intervene and usher in the millennial age if Israel would totally reject any ruler over Israel except Jehovah.

The zealot threat got so intense that in A.D. 70, that the Romans destroyed Jerusalem and slaughtered thousands of people throughout Galilee where the Zealot attacks were fiercest.

How in the world do you suppose Simon ever linked up with Jesus? Jesus was a non-violent revolutionary. As a Zealot, Simon would have advocated violence to establish the rule of God. Why did Simon listen to Jesus and follow Him? Many possibilities have been suggested — but perhaps the more important question would be, “Why would Jesus choose Simon?” This was the ultimate risk! Think of the “sophisticates” He already had:

  • Impetuous, wavering, vocal Peter
  • Turn-or-burn James and John
  • Rugged, quiet, man’s-man Andrew
  • Thick-headed Phillip
  • Crook Matthew
  • Thomas the forlorn pessimist
  • James, son a of Alphaeus, a first-century Pee Wee Herman
  • Steadfast, plodder Thaddaeus

And now Jesus selects an assassin? There is probably more than one reason why Jesus chose Simon the Zealot:

  • Variety? He certainly pulled that one off!
  • A man with guts, intensity? Simon — good choice!

There are probably many reasons why Jesus chose Simon the Zealot as an apostle. I think that when Jesus looked at Simon He was able to see the end product: zeal and passion channeled for God’s glory.

You know, when Jesus looks at us, He doesn’t see us as we see us, or like our friends or relatives see us. He doesn’t necessarily look for the same things they do. He looks for the attitude David expresses in Psalm 40:7-8: “Then I said, “Here I am, I have come… I desire to do your will, O my God; your law is within my heart.”

If our heart is open to Jesus, He’s pleased because, as the Scripture says in Jeremiah 32:17 — “Ah, Sovereign LORD, you have made the heavens and the earth by your great power and outstretched arm. Nothing is too hard for you.”

God can do great things through an open, committed heart. Simon’s zeal stuck with him throughout his ministry for Christ’s kingdom. He preached in Africa and in Britain, according to John Foxe in Foxe’s Book of Martyrs, eventually dying by crucifixion.

I close with the question Judas Lebbaeus Thaddaeus asked Jesus in John 14:22 — and Jesus’ answer in verse 23: “Then Judas (not Judas Iscariot) said, ‘But, Lord, why do you intend to show yourself to us and not to the world?’ Jesus replied, ‘If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him.’”

The only condition mentioned for God dwelling with us, revealing Himself to us is obedience; a contrite heart. That’s the secret to impact as a Christian. To fear the Lord is to obey the Lord.

Judas Iscariot

In Cleveland, Ohio, a robber broke into the home of an 81-year-old woman. In the house and face-to-face with his victim, he recognized her as one of his old schoolteachers. She also recognized him. He said: “You were always good to me!”

He then kissed her on the cheek — and ran out with $210!

This true story is a fitting introduction to our character study of Judas Iscariot — Judas who betrayed the Lord Jesus for pocket change and the same sign of affection — a kiss. This will be a three-part reflection in which we’ll analyze the Facts and the Fate of Judas; from there we’ll ponder several Fitting Lessons from the life and death of Judas.

Facts Concerning Judas Iscariot

Judas is the Greek form of Judah; Iscariot means “Man of Kerioth,” a small town 23 miles south of Jerusalem. As to his call, Judas is simply listed with the Twelve; he followed Jesus and stuck with Him longer than most of Christ’s followers (e.g. John 6:66-68). Judas is always placed last on the roster of Christ’s twelve disciples, and is designated as the traitor; he served as the group’s trusted treasurer, and is the only Apostle mentioned prophetically in the Old Testament (Psalm 41:9; 109:8; Zechariah 11:12-13).

Fate Of Judas Iscariot

Jesus knew Judas would betray Him and this factors into why He chose him. Jesus knew the plan: He knew the Old Testament scriptures which predicted the betrayal of the Messiah by a close, trusted friend, and He knew Judas was that man. Biblical prophecies concerning Christ’s betrayal include Psalm 41:9, John 13:18-19, Psalm 109:8, Acts 1:20, and Zechariah 11:12-13.

The Potential for Judas

Judas was exposed to relevant spiritual lessons: Money (Matthew 6:19-34); Greed (Luke 12:13-21); Pride (Matt. 23:112); Pure Motives (Matt. 6:1-18); Selfless Love (John 13:2627, 30, e.g. The Last Supper: When Jesus gave the bread to Judas, He was honoring him, loving him, and lifting him up!). So, along with teaching and warning Judas, Jesus actually honored him! He was always reaching out, but Judas never responded!

The Progressive Disaster of Judas Iscariot

As early as John 6:70, Judas is referred to as a devil. In John 12:1-6, we read of the anointing of Jesus and the greed of Judas.

Mark Twain once told the following story in a speech he delivered on honesty — and greed! “When I was a boy, I was walking along a street and happened to spy a cart full of watermelons. I was fond of watermelons, so I sneaked quietly up to the cart and snitched one. Then I ran into a nearby alley and sank my teeth into the melon. No sooner had I done so, however, than a strange feeling came over me. Without a moment’s hesitation, I made my decision. I walked back to the cart, replaced the melon — and took a ripe one!”

As to Judas, his subtle flaws led eventually to open retaliation: Betrayal based on greed ( Matthew 26:14-16); disappointment, (Matt. 26:11-12); inspiration of Satan (Luke 22:3-6; John 13:2,10); and ultimately betrayal consummated (John 13:26-27; 18:2-12).

Tragic Result

Death by suicide (Matthew 27:3-5; Acts 1:18) and destruction in Hades (Acts 1:25; Matt. 26:240) were the horrific consequences of Judas’ treachery.

Think about the depth of Christ’s love for Judas, about the countless opportunities he had to forsake the temporary things of this world — and think about the freedom Judas had to choose his course. Jesus loves us with the same intensity. We too can choose to respond to that love — or choose to go our own, independent way.

“A wise lover values not so much the gift of the lover as the love of the giver.” Thomas à Kempis

Many years ago Victor Hugo said, “The supreme happiness of life is the conviction that we are loved.” That was the message Jesus brought to the world — and died to prove.

Yesterday’s pondering concerned the Facts and Fate of Judas Iscariot, the only one of the Twelve who failed to follow Christ and live according to Matthew 6:33. I find it interesting that there is a marked, clear distinction between Judas Iscariot and the other apostle who shared the same first name, Judas Thaddaeus!

  • Judas Thaddaeus: Stable, steadfast, loyal, spiritual
  • Judas Iscariot: Unstable, uncommitted, disloyal, materialistic

Consider some Fitting Lessons From Judas Iscariot. In his study of Judas Iscariot, pastor John MacArthur came up with what he calls, “Five of the world’s greatest lessons to be learned.” I’m going to borrow from Dr. MacArthur a bit, putting my own spin on his insights.

Judas Is The World’s Greatest Example Of Wasted Privilege

Judas was a materialist. His own physical wellbeing and material possessions were his pursuit in life. He could have had the riches of eternity; he could have served Christ like the other disciples did and had an impact for all eternity, but he gave it all away for 30 silver coins — $600.00 in today’s currency!

This brings us face to face with the familiar question: “What really matters?”

During the Great Depression, my grandparents, Dean and Thelma McCament, seized the opportunity they were given to use their resources to bless our family. Because my grandfather worked for the US Postal Service, his job was secure, so they took it upon themselves to take sacks of groceries to cousins, aunts, uncles, nephews, etc.

Growing up, they took me in emotionally and spiritually; they loved me with all the tenderness and unconditional love grandparents can give. They were the first Christian witnesses in my life.

They’re gone now, but they are enjoying the rewards of their sacrifice:

  • “interest” on their gifts given during the Depression
  • interest on their faithful tithing over the years
  • anything good that happens through me is credited to their account as well!

They gave what they had and gained more. Judas threw what he had away — and will pay for that decision forever! Dear reader, what really matters? Jesus sums it up for us in Matthew 6:19-21, 33:

“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also… But seek first his kingdom and his righteousness, and all these things will be given to you as well.”

Someone penned this little jingle for Christian shoppers: Onward Christian shoppers, marching as to war, Stopping at each shop, to buy a little more.

Judas Is The World’s Greatest Illustration Of The Love Of Money Being A Root Of Evil

Judas Iscariot loved money so much that he actually sold the living God! That’s how far greed can take a man. Judas is a monument to the deception and destructiveness of greed.

Greed is based on an idolatrous assumption: Money can satisfy the needs of the soul.

“Money never made a man happy yet, nor will it. There is nothing in its nature to produce happiness. The more man has, the more he wants. Instead of its filling a vacuum, it makes one. If it satisfies one want, it doubles and triples that want another way. That was a true proverb of the wise man; rely on it: Better is little with the fear of the Lord, than great treasures, and trouble therewith.” Benjamin Franklin (1706-1790)

I think this young fella had the right idea — sort of : A woman from the Cleveland Heights area lost her purse in a shopping mall. This honest young lad found it and returned it to her.

“That’s funny,” commented the woman, “before I lost my purse, there was a $20 bill in it. Now I find two fives and ten one-dollar bills.”

“That’s right, lady,” agreed the honest lad. “The last time I found a lady’s purse, she didn’t have any change for a reward.”

Judas Is The World’s Greatest Lesson On Human Responsibility

Question: “If God predetermined the betrayal of Jesus, mapped it out prophetically, and fit Judas into the plan, was Judas really responsible? Can he, or will he, be held accountable?”

I don’t understand how it all works, because I don’t have the infinite mind of God, but the answer is yes, Judas is responsible! In Luke 22:21-22 we read: “But the hand of him who is going to betray Me is with mine on the table. The Son of Man will go as it has been decreed, but woe to that man who betrays him.”

On the one hand, the betrayal was predetermined, yet on the other hand Judas is held responsible.

“The overruling power and providence of God can allow such a man as Judas to desire to follow Christ of his own choice, and yet be in utter fulfillment of the divine plan. That is the power of God.” John MacArthur

The application for us is this — and I quote from an unknown source: “None of us can be blamed for our start in life — it is the finish for which we will be held responsible.”

We can blame our parents for our problems and complain that life isn’t fair; we can shake our fist at God and blame Him for our lot in life, but the reality is that we will all give an account, to Jesus Christ the just Judge, for what we did or did not do, with the resources He made available to us to have an impact for Him in this life.

God said His grace is sufficient, that our needs would be met (Romans 8:28) if we’d put Him first. That’s our responsibility. His is to back up the promises of the Bible. In this book we’ll find promises for every need we have!

Judas Is The World’s Greatest Example Of Lost Opportunity

Twelve men had the privilege of walking for 3-4 years in the presence of the eternal God. Eleven of them seized the opportunity to turn to Him, but Judas turned his back on it.

Christ walks the earth today, speaking primarily through His Word and through committed Christians. According to Romans 1, everyone on this planet is given opportunity to know and walk with Him. There are only so many opportunities.

For some of you reading these words, this might be God giving you another chance to respond to Christ. Don’t count on another occasion to receive Him. You might die tonight! Don’t wait for the perfect time: Judas stood in the fairest surroundings ever known, yet he never came to that decision. And because of it he’s lost forever. Today is your day.

Judas Is The World’s Greatest Lesson On The Forbearing, Patient Love Of God

Only Jesus could have known what He knew — and tolerated Judas for as long as He did, and still reach out to him in affection, offering him the bread at the Passover meal. Jesus even called him “friend” after the kiss of betrayal (Matthew 26:50)! Judas gives us incredible insight into the patience, love, and grace of God.

It’s staggering to ponder, but I believe Jesus loved Judas every bit as much as the others! This kind of unbiased love reminds me of a story I read about the mother of President Dwight D. Eisenhower (1890-1969).

Some years ago, old and grey, Ida Elizabeth Eisenhower sat waiting for the arrival of her famous son. Someone standing nearby said to her, “You must be very proud of your great and illustrious son!”

Mrs. Eisenhower turned to this person and asked, “Which one?”

In her eyes, each of her children were equally great and equally loved.

I’m sure Judas broke the heart of Jesus — like any wayward child breaks the heart of their parents. One thing is clear from Scripture: Jesus never gave up on Judas; He loved him to the end; He loved him with the same intensity with which he loved the other men.

You may be a Judas: you’ve betrayed the One who loves you so much; you’ve lost your first love. The good news is you can come back to Him this very moment! Perhaps you know and love someone who is on the Judas-path. You can bring them to the Father right now, through prayer. The invitation is set before us to lay our burden, whatever it is, on the shoulders of the One who knows us the best — and loves us the most.

WHY JAMES?

by

Matthew 17:1-6 presents the Transfiguration of Jesus. Verses 1-2 really hits me: “After six days Jesus took with him Peter, James, and John the brother of James, and led them up a high mountain by themselves. There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light.”

Peter, James, and John were part of what we might call the “inner circle” of the disciples. Question: Why was James selected to be a part of this close group?

Why was he privy to private, intimate times with Jesus? It’s puzzling when we consider that James was the first of the Twelve to be martyred (Acts12:2)! We know absolutely nothing of what he accomplished for the kingdom; he didn’t write anything down nor is there any testimony as to what he did for the cause of Christ. The only thing we know for sure is this: He was the most feared of the Twelve!

This explains why Herod, in his desire to curry the favor of the Jews by attacking the church, singled out James for execution (A.D. 44). James was the most feared and hated of the early Christians and posed the greatest threat to the religious and moral corruption of his day

Perhaps you recall that Jesus gave James (and his brother John as well) the name Sons of Thunder! James was zealous for Jesus, intolerant of evil. He feared no man, only God. In fact, in church tradition, he is known as James the Great to distinguish him from James the Less, the son of Alpheus (one of the Twelve).

Perhaps James accomplished much that we know nothing of! God’s ways truly are not our ways; He works His will, often hidden from our view and understanding. Heaven will be filled with “unknown” saints who did much for the kingdom of God.

“Why James?” is a reminder that God works, God allows, God orchestrates events and circumstances in our life that sometimes seem random and meaningless. Well, they’re not! “My times are in Your hands,” says the psalmist (31:15). Paul confidently boasts, “We know God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Romans 8:28).

A Prayer from the Revelation of John

by

Revelation 22:20 (NLT)
He who is the faithful witness to all these things says, “Yes, I am coming soon!”
Amen! Come, Lord Jesus!

A Theme to Remember:
The words of the Bible’s final prayer will remain on the lips of believers until that certain day when the Lord returns triumphantly for His people.

Words to Remember:
Thou art coming, Thou art coming;
We shall meet Thee on Thy way,
We shall see Thee, we shall know Thee,
We shall bless Thee, we shall show Thee
All our hearts could ever say:
What an anthem that will be,
Ringing out our love to Thee,
Pouring out our rapture sweet
At Thine own all glorious feet.
–Frances R. Havergal