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| 1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. |
Six days before – On Sunday afternoon. R4212:1
The Jewish Sabbath, which ended at six o'clock in the evening. R2447:3
They probably arrived on what corresponded to our Friday, or the Jewish sixth day of the week. R3534:2
To Bethany – To the home of Lazarus, Martha and Mary; called the house of Simon the leper either because he was the father of the family, or the husband of Martha, who at this time was a widow. R3534:2, 3363:3
Our Lord and his disciples were en route to Jerusalem, and Bethany was on the way, in the suburbs. R3534:2
To whatever extent we have comfortable surroundings, in that same proportion we need to be specially on guard against the cares of this life and the deceitfulness of riches. R3534:6
Economically, the Bethany house was probably of a comfortable class. They had their own home, their own tomb, and on this occasion Mary was able as well as willing to spend considerable in honoring the Lord. R3534:5
Our Lord was a visitor in those parts, his home, to the extent that he ever had one, being in Galilee, and the most of his time spent there. R2448:1, 3363:3
The town is now called in Arabic El' Azireyeh, or the town of Lazarus. R1395:3
About two miles from Jerusalem. R668:3
Where Lazarus was – Also one of the table-guests. R2447:3
Whom he raised – Greek, egeiro, simply meaning, "to awaken, arouse, stir" (Liddell and Scott); used in speaking of temporary awakenings. R1512:2
Probably the first visit the Lord had made to the Bethany home since that great event. R3534:3
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Six days before the Passover – This would seem to have reference to that portion of the Passover that had the Jews attention, i.e., the Feast of Unleavened Bread. In other words, the 15th of Nisan ("the Jews Passover") and not the 14th ("the LORDs Passover") which refers to the killing of the lamb.
If he travelled and arrived during the daytime (certainly a logical assumption), this would indicate six days before Nisan 15, or the 9th of Nisan - Sunday was the 9th (in 33 A.D.) |
| 2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. |
They made him – In harmony with the Jewish rules governing in such cases, the dishes were evidently prepared in advance, as Sabbath labor was prohibited. R3534:3
A supper – No ordinary supper, but in the nature of a feast or banquet in our Lord's honor. R2448:1
On Sunday night. R4212:1
On the eve of the Jewish Sabbath. R3852:2, 2447:3
Saturday night, the evening following the Jewish Sabbath, after six p.m. R3534:2
Martha served – The two sisters evidently had the matter planned between them: Martha served at the table and Mary served in an especial manner with the ointment. R3534:6
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| 3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. |
A pound – Nearly a pint, the Roman pound being twelve ounces. R2448:2
Of ointment – A misimpression: the word perfume would more nearly describe the liquid used. R3535:1, 2448:1
Hers was a literal perfume and in time lost its virtue; but the little acts of kindness and helpfulness we may render one to another will never lose their merit in the estimation of the Lord, nor their fragrance in the estimation of each other. R3536:3
The sweetest perfume that the home circle ever knows arises from the deeds of loving service which its members do for each other. R2448:6
Very costly – The amount that love is willing to expend for others is, to some extent at least, a measure of the love. R2448:2
The use of such expensive perfumes was very rare; indeed, even the emperors used it sparingly, but when used it was generally poured upon the head. R3535:1
Nero was the first of the Emperors to indulge in the use of costly perfumes for his anointing. R2448:2
Considered in the light of the odor and blessing which it has shed upon all of the Lord's people, Mary's alabaster box of precious perfume, very costly, has proven to be extremely cheap. R3535:2
And anointed – It is not our privilege to come into personal contact with our dear Redeemer. It is our privilege to anoint the Lord's "brethren" with the sweet perfume of love; and the more costly as respects our self-denials, the more precious it will be in the estimation of our Elder Brother. R2448:5
Those who bring the alabaster boxes of the perfume of praise and thanksgiving very generally have little to ask. Rather, they realize that they are already debtors. R3535:4
The feet – Our Lord, reclining at the table, both his head and feet were conveniently accessible to Mary, who proceeded to anoint first his head and afterward his feet with the ointment. R3535:1
John seems to have forgotten entirely the anointing of our Lord's head, so deeply was he impressed with the still more expressive devotion manifested in the anointing of the feet and the wiping with the hair. R2448:4
The entire Church of Christ, in the largest sense, is the "body of Christ." The Mary class would rather purchase perfume at a great cost whereby to serve the anointed Church, than to spend it upon themselves. R3536:2
Not only was the Head of the body anointed, perfumed, but all of the members of the body since have likewise received a blessing from the spikenard Mary class. R3536:2
It is our privilege to pour the perfume upon the feet of Christ, the last members of his Church of this Gospel age. R2448:5
We may all be of the Mary class as well as of the feet class. In other words, each member of the body may to some extent serve the fellow-members of the body, the fellow-members of the feet, as Mary served the feet of Jesus. R3536:3
Not to imply any neglect of our natural families, but our interests and efforts are not to be confined to those of fleshly ties, but to be "especially to the household of faith." (Gal. 6:10) R2448:6
Wiped his feet – Those feet which had trodden the valleys and hillsides of Palestine, and that were so weary at times, symbolize the feet of consecration treading the narrow way. They soon would be pierced with nails on the cross, but now highly honored by one which appreciated and trusted them. R3536:1
She could not put him on the throne of earth, but she would show that she was his devoted servant forever. She showed her devotion to the best of her ability. R3535:2
With her hair – She took woman's chief ornament and devoted it to wiping the travel-stained feet of her teacher. She devoted the best she had to even the least honorable service for him. R2448:4
The feet, recognized as the humblest members of the human frame, and the woman's hair, recognized as her special treasure, are brought together in a way which signifies that Mary esteemed her Lord as infinitely above and beyond her. R3535:2
The Church are to wash one another's feet, not in the rudest and clumsiest manner imaginable, but with appreciation symbolized by Mary's spikenard, and in the love and solicitation represented in her using the very locks of her head. R3536:4
With the odour – And we doubt not that the odor remained for a long time; but far more precious was the sweet odor of Mary's heartaffections. R2448:5
Ours is a sacrifice of sweet odor unto God; but the Gospel refers to it as of life unto life to some, and of death unto death to others. (2 Cor. 2:16) R3537:1
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Then .. Mary .. anointed .. Jesus – The account from vs 2-8 would appear to take place six days before the Passover as recorded in vs 1. However, this would be in conflict with the accounts given in both Matthew (26:2-13) and Mark (14:1-9) wich both declare that this was done two days before the (Jews) Passover, i.e., on the 13th of Nisan.
We suggest that John is simply doing the same thing he does elsewhere, i.e., noting where they were, he then remembers something else that took place there at another time and, recalling that event, describes it. It does not indicate that this event (Mary anointing the feet of Jesus) too place two separate times in the same week (one on Sunday Nisan 9 and the other on Wednesday evening Nisan 13 - Matt. 26:1-7; Mark 14:1-3.) - For another example of John doing this please see John 2:13-22. |
| 4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, |
Then saith one – Matthew says "the disciples." Mark says, "There were some." John mentions Judas only. Quite probably all the accounts are correct. Judas, no doubt was the instigator. R3535:3, 2448:3
Judas Iscariot – At Bethany, the sweet odors that filled the house had a very different effect upon Judas. R3537:4
Nothing appeals to us more than does the evident unselfishness of the Master and his specially chosen ones, Judas being the only exception, and his avarice cost him his fall. F286
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| 5 Why was not this ointment sold for three hundred pence, and given to the poor? |
Why was not – It is necessary to be economical, not extravagant, as in the gathering of the fragments of broken bread after feeding the multitude. But the person who is economical in his dealings with the Lord is the loser thereby. R3535:3
It is for us to learn to be economical in respect to our own affairs, and to be liberal to the extent of extravagance in matters which pertain to the Lord and his service. R3535:4
Money is not the only thing of which people are sorely in need; some need love and sympathy who do not need money. R2448:3
It is the deep, loving hearts like that of Mary, which delight in costly sacrifices at times, which are also likely to be deeply sympathetic and helpful to the physically poor. R2448:3
The love of money and the begging system of Babylon today is much against its powerful influence; and the absence of this spirit amongst the Lord's faithful now, as at the first advent, tells much in their favor. F286
Three hundred pence – Greek, denarii. One denarius is represented as being the average daily wage at that time. (Matt. 20:2) R2448:2
Probably not an extreme valuation, worth about six dollars. Then the silver penny represented a day's labor and three hundred pence would practically represent the labor of a year. R5541:4
About $48. R3535:1
About $50. R3877:5
The equivalent in wages of $150 of our money. R2448:2
Given to the poor – Judas thought to himself, There are the poor; I am the poor one. Q616:1
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| 6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. |
He was a thief – As though he were a deliberate thief. When the Lord had been telling them that he would be crucified, Judas was thinking at the time about the money. Q616:1
The beginning of his downfall was the harboring of a love of money. R4906:2, 2779:3
The difficulty with him being that he loved the Lord too little and money too much. R2448:2
The selfish spirit not only led him to rob the Lord and his fellow-disciples, but eventually led him to think of how he could obtain money from the priests for the betrayal of the Master. R4487:6
His passion for money, like all other abnormal propensities of our fallen nature, grew stronger as it was encouraged, until finally he was ready to sell his loving Master for thirty pieces of silver. R4906:2, 2779:3; Q616:1
Some of the Lord's brethren may be killed, symbolically, as the Master was actually betrayed and killed, by the "money-lovers." R2045:5
Judas is probably not the only person who has plead for the poor and at the same time sought to divert funds to himself. R5541:2
In many instances people who are so careful lest money should be spent except for the poor are often like Judas, so avaricious that whatever money gets into their possession very little of it gets to the poor. R2448:3
Doubtless, even when appropriating the moneys contributed to the support of the little company of disciples, Judas could have some plausible excuse; for sin is always deceptive. R5552:3, 4488:1
Judas began to feel that if he was not to sit upon the throne as at first expected, he had best be "feathering his nest" financially, so that however matters may go with the others, he would not have made such a failure as they. R4487:6, 3887:5
It is possible for any consecrated one to let himself go and allow wrong motives to rule in his heart. I do not think this is possible for anyone who is loyal to the Lord. Q616:1
Not at first, but afterward apparently, did the disciples learn that Judas, who carried the treasurer's bag, was a thief. R5552:3
Had the bag – We may surmise that he chose the office of treasurer for the little company, whereas, had he been sufficiently alive to his own weakness, his proper course would have been to refuse it. R4906:2, 2779:3
Accustomed to voluntary giving to the Levites, the Jews evidently extended this usage to everything religious that appealed to them as being of God. F286
They evidently never lacked; though it is equally evident that they never solicited alms. F286
Bare what was put therein – The Revised Version renders it: "He was a thief, and having the bag, took away what was put therein." R3535:3
"He was a thief and had the box, and stole what things were deposited in it." (Diaglott) R2448:3
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| 7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.
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Let her alone – Trouble her not, take it not from her, as though when the first motion was made to use the spikenard, the apostles had wished to have it spared that they might sell it. "Hinder her not." R3536:1
In the nature of a severe reproof to those whose sentiments of love had no other measure than that of money. R2448:3
The day of my burying – A little while and his sufferings would be ended and he would be glorified, beyond the veil, beyond the power of human attention. R3536:1
If Mary had waited another week she might have used the perfume upon herself, but not upon the Lord. R3536:5
Flowers on the coffin cast no fragrance backward on the weary road. R3537:1, 2449:4
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| 8 For the poor always ye have with you; but me ye have not always.
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The poor always ye have – Indeed there were plenty of poor, and there would still be plenty of poor, and plenty of opportunities to minister to them; but the opportunity to specially honor the Lord would not be for long. R2448:3
Many of them have been the Lord's precious ones. Poverty has proven itself a blessing in many ways in many senses of the word under present conditions. R3535:6
There will be other and future opportunities of doing good to mankind in general, but the opportunity for serving "the body of Christ" is limited to the present age. R2448:6
Looking into the future, we rejoice to know that under the reign of the Kingdom, there will be no more poor, no more sorrow, no more want. R3535:6; Q813:4
Me ye have not – Our Lord, his own heart full of love, found comparatively little companionship even amongst his apostles. In Mary he seemed to find the depth of love and devotion which was to him an odor of sweet incense. R2448:4
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| 9 Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. |
They came – The next day probably. R3537:4
That they might see – And when they had seen, the people were convinced that this must be the Messiah, the king long foretold by the prophets; and upon the spur of their convictions, they acknowledged him publicly as their king. R668:6
Three and a half years of public teaching and works, ending with the raising of Lazarus, culminated in a seeming triumph which raised high the hopes of his disciples and many in Israel that their king had indeed come. R1795:1, 668:6; B111
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| 10 But the chief priests consulted that they might put Lazarus also to death;
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To death – Who was a living witness to Jesus' Messianic power. R2448:1
"For the good of the cause." This has nearly always been the basis for every mean and despicable act against the truth from first to last. Let us beware of such a sectarian spirit. R3537:4
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Put Lazarus also to death – What a deplorable condition! Instead of singing the praises of God who had wrought such an amazing miracle in their midst, the religous leaders responded with the opposite spirit. |
| 11 Because that by reason of him many of the Jews went away, and believed on Jesus. |
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| 12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, |
On the next day – On Monday forenoon. R4212:1
The first day of the week--Sunday. R3852:2, 2447:6
Just five days before his crucifixion. (See verse 1) R839:2, 465:3, 211:3*
As the high priest leaves the holy on the tenth day of the seventh month, he starts from heaven; five days before the fifteenth, as when going to Jerusalem. HG73:3
Typified by the choosing of the Passover lamb on the tenth day, four days before his crucifixion. And it was on that very date that our Lord offered himself as their King, riding into the city on the colt. R5191:4, 2270:6, 1289:4 NS74:5
Much people – Not only from every quarter of Palestine, but from Babylon, Egypt, Greece and Spain. It is estimated that at some of these Passover feasts a couple of millions assembled within and on the outskirts of Jerusalem. R3537:3
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On the next day – The day after that mentioned in vs 1, i.e., 5 days befor the (Jews') Passover - the 10th of Nisan - Monday 33 A.D. |
| 13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. |
Branches of palm trees – Fernlike in shape and sometimes ten feet long. These were symbols of rejoicing and honor, symbols representing in this case that our Lord was the hero of the hour, whom they delighted to distinguish. R3538:1
Fulfilling the prophecy of Zech. 9:9. B224; R2447:6, 1795:1; Q522:7
Palm Sunday was not established by the Roman Catholic Church, it was given to us by Jesus centuries before there was a Catholic Church; likewise, if any desire to keep Good Friday as a remembrancer of Christ's death, I have no objection. Q522:7
To meet him – Evidently divine providence had much to do with this entire arrangement, the meeting of the two companies, etc. R3537:6
Hosanna – The word Hosanna is a word of praise and confidence and expectancy and very closely resembles in thought the word hallelujah. R3538:2
There was a joyous uproar of praise and thankfulness to God; they were carried away with the enthusiasm of the moment. R3538:1
Jesus knew that the shout now around him, gladly hailing him as the Messenger of the Covenant, would be disconcerted by the wolves--that they would be fearful of their own lives and interests. R3538:3, 1795:2
He knew that their unstable and fickle minds, swayed by false teachers, and unwilling to act upon their convictions in the face of opposition, would only a few days later cry, Crucify him! Crucify him! R1795:2
Blessed is – Their hearts were right. They had not yet been spoiled by the doubts and fears of human wisdom. R3538:1
So it sometimes is with the Lord's people today. In the simplicity of our hearts we see precious promises in his Word and are ready to believe them; then the Adversary brings along objections, fears and doubts. R3538:2
The King of Israel – For over sixteen centuries, since they had come into Canaan, they had been waiting for Messiah. The majestic personality of our Lord fitted to their grandest conceptions of Immanuel. R3538:1
The term "Jew" had come to be synonymous with the term "Israel." Pilate wrote for the cross, "Jesus, the King of the Jews;" while here the people shouted, "Blessed is the King of Israel." R2085:1
Evidence that the House of Israel was no longer regarded by our Lord and the apostles as the "ten tribes" merely. R1341:1; C293
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| 14 And Jesus, when he had found a young ass, sat thereon; as it is written, |
Ass – Donkey. R3537:6
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| 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. |
Thy King cometh – It was on account of the covenant of God with their fathers that Jesus, instructed by the prophecies, offered himself to fleshly Israel as their King. R1795:1
The triumphal entry prefigured the coming of Christ as King, in the end of this Gospel age, 1878 AD, which is the antitype of the Jewish age, the two being exact parallels in both time and circumstances. R1795:2
A message to test the people. C136
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| 16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. |
Understood not – A detailed reference of a number of statements which were fulfilled in Jesus, but mixed up with other statements not specially applicable to him, that they might never have been so applied had not the holy Spirit brought them to the attention of the apostles. R435:3
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| 17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. |
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| 18 For this cause the people also met him, for that they heard that he had done this miracle. |
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| 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. |
The Pharisees – The "rulers." R4351:6
Gone after him – Our expectation is that the truth will have a very brief season of wonderful prosperity, which will draw the attention of Christendom to it through the pens and tongues of foes. R4351:6
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| 20 And there were certain Greeks among them that came up to worship at the feast: |
Certain Greeks – These Greeks were Jewish proselytes, hence not permitted to approach nearer the holy places than the Court of the Gentiles. R2757:3
Many Greeks were attracted to the early Christian Church because they recognized the wisdom of some of our Lord's teachings. His Sermon on the Mount, for instance, appealed strongly to their philosophical minds. NS41:2
The movement started by these Greeks continued for several centuries, and there was quite a commingling of the Greeks and Christians, to such an extent that Grecian philosophy engrafted many of its tenets upon Christian doctrine. NS41:4
Among them – Our Lord continued his teachings in the Temple daily after his triumphal entry, going to Bethany at night, and returning to the Temple each morning during the few days that intervened prior to his arrest and crucifixion. R2757:3, 3539:6
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| 21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. |
To Philip – They naturally enough went to Philip and Andrew, whose names of Greek origin implied that they had a knowledge of the Greek language. R3539:6
Probably the only two of the disciples who spoke Greek, they coming from Bethsaida in which the Greek language was considerably used. R2757:3
Desired him – Our Lord was at this time in a part of the Temple inaccessible to any except Jews by birth. R2757:3
Realizing that the Lord was not appreciated by his hearers, they apparently thought to invite him to go with them to their homes. R3539:6
Eusebius, a church historian of early days, relates that an emissary was sent to Jesus by the king of Edessa, Syria, inviting him to take up his abode with him, and promising him a royal welcome. R2757:6
We would see Jesus – Their request was that Jesus come out to where they were for an interview. R2757:3
Our Lord doubtless responded to their request for an interview, but the subject of their converse has not been considered necessary for the Church, and hence has not been recorded. R2757:6
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| 22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. |
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| 23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
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Answered them – We do not presume that our Lord's words here were addressed to the Greeks, but rather that a break in the narrative occurs. R2757:6
Probably after the interview with the Greeks the apostles' hearts anticipated that the world would shortly exalt their Master to the Messianic position and them as joint-heirs in the Kingdom. R2758:1
Jesus sought to prepare them in a measure to receive the coming disappointment, talking of the necessity of entire consecration, even unto death, and that the Father would reward and honor such service. R669:1
The hour is come – To show how his sufferings of the immediate future were the foundation upon which all the future glory must rest. R2758:1
His heart, fully consecrated, was merely waiting for the opportunity to finish the work which the Father had given him to do. R3539:6
At no other time was it possible for our Lord to have finished in death the sacrifice which he began when he was thirty; hence, though the Jews often sought to take him, no man could because "his hour was not yet fully come." ( John 7:30) NS74:4
Not sixty minutes, just as "day" does not always signify 24 hours, but a comparatively short period. As compared with "Jesus' day," these experiences were properly enough said to occur in an "hour," or short time. R2758:2
Should be glorified – The disciples at first would take this as intimating his earthly exaltation, but he speedily drew their attention to the fact that while the beginning of this glorification was near, it must be preceded by the suffering of death. R2758:1
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| 24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
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Verily, verily – Truly, truly; most positively; emphatically. R2758:2
Except a corn – The grain of wheat was himself, "the man Christ Jesus." He alone had life. R729:1
In furnishing a reason for his death, the Lord drew an illustration from nature, likening himself to the seed grain whose death becomes a source of life to many grains of like kind. R1238:2
A dark saying. No wonder that the apostles and the Jews were mystified by such statements of the truth. R3539:6
And die – The grain of wheat which dies never revives, never rises; it is gone forever, it has ceased to be; its life is given as a substitute for the lives of the grains which receive their life and nature instead of it. R1238:2, 729:1
This illustration shows only the death of the man Christ Jesus as our ransom price; it does not show his previous condition as a spirit being, nor his subsequent exaltation. R1238:3, 729:4
Jesus did fall into the earth and die. We become sharers with him in his death, which the world will never do. They share in its outcome. R5343:4
It abideth alone – Had our Lord chosen to do so, he at one time had the privilege of remaining alone--of not dying on our behalf. If he had done so, he could have brought forth no fruitage. R2758:2, 1238:3
As in the natural life Christ was alone (he had no Church, then); so Adam was alone for a time. R67:6*
But if it die – If Jesus had kept his life, had not sacrificed it, he might indeed have maintained it forever, but would not in that event been privileged to bestow life upon the Church and the world. R3540:1
Much fruit – Our Lord Jesus was the only kernel which had a germ of life, the only man who had a right to life since Adam lost his rights by disobedience. R1238:3
The immediate fruitage of our Lord's death was the bringing forth of the Church and the "household of faith." R4354:3
His death brings forth choice fruit in his Church, and indirectly, the fruitage will be still larger, for his disciples are invited to lay down their lives with him--the resulting fruitage will mean a larger crop in the age to come. R3540:1, 729:5
Our Lord's going down into death brought forth the first fruits, the Church, the 144,000. If the Church brings forth the same in proportion, that number would bring forth 144,000 times 144,000, or 20,736,000,000. R3626:5*, 3540:1
All the work of this Gospel age is the getting ready of the food for the world. R5343:4
If a grain of wheat is planted and dies, it brings forth other grains like itself, and never produces grains of another kind or sort. R1238:2
All the blessings which result directly from our Lord's death are human and earthly. R1238:5
The man Christ gave all that he had in order to reproduce the human race lost in death through Adam. R729:3
"There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon." (Psa. 72:16) R4354:3
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| 25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
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Loveth his life – That loves to keep it after having consecrated it to sacrifice. R729:3
Supremely loveth. R669:5
That is to say, if we esteem highly our present existence we will not be willing to lay down our lives in the Lord's service in the hope of future life, seen only by the eye of faith. R3540:1
Those who would be the followers of, and sharers with, Jesus, must during this world willingly lay down existence in his service. R667:5
A new creature is no longer to be controlled by phileo or duty-love toward earthly life, but, moved by agapee love, he is to willingly lay down his natural life in the service of God--"for the brethren." R2807:2
Greek, psuche--soul, being. E337
Life is the Greek psuche. Young defines it and the corresponding Hebrew nephesh to mean "animal soul," limiting the word to earthly existence; but we cannot agree with this definition. R667:1
Being, or existence, is not life, neither is it body or organism, though both are needed. Heat is a good illustration: coal is not heat, nor is oxygen heat; but properly united they produce heat. R667:1
Shall lose it – Prove himself unworthy of the future existence God has proffered us, unworthy to have his soul, his being, restored in the first resurrection. E337
If now, after consecrating his life, voluntarily engaging to sacrifice himself in accord with his Father's will; if he should love his life he should lose it. R2758:3
This verse was applicable to our Lord alone, and not to his followers, for they had no life to lose. R2758:3
As soon as the ransom was given, the redeemed ones could be reckoned as having life-rights which they could consecrate and exchange for the heavenly life, following in the footsteps of Jesus. R2758:3
Hateth his life – Greek, psuche--soul, being. E337
Is willing to sacrifice it. R729:3
Faithfulness to God under present evil conditions necessarily means dissatisfaction with present conditions, and a willingness to sacrifice them all in the service of God. E337
Subordinates. R667:5
He must indeed despise the present life in comparison with the future and eternal one which the Father had promised him as a reward for obedience unto death. R2758:3
In this world – The Lord's words do not apply beyond the Gospel age. In the Millennial age things will be greatly reorganized. The Lord limits this matter, saying, "in this world"--that is, this kosmos or order of things. R3540:4
Shall keep it – Be accounted worthy of existence (soul, being) under the more favorable conditions of the dispensation to come. E337
Thus they can preserve their (psuche) existence unto eternal (zoe) life. But with them as with him, it will not be the same kind of existence. R667:5, 53:2*
Shall have it. R729:3
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| 26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
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Serve me – The idea of service is one which is becoming more and more obnoxious to the minds of all classes of people, the understood motto being, The least possible service for the largest compensation. R1707:3
The reverse of this is the spirit of Christ, whose pleasure it was, in the execution of God's plan of salvation, to render the greatest possible service without money and without price. (Isa. 55:1) R1707:6
The only men and women worthy of remembrance when they have passed away are those who have faithfully and ably served their fellow men, such as, Moses, Elijah and Paul, and more recently, Washington and Lincoln. R1708:1
Follow me – To serve Christ is to enlist under his captaincy in the very service to which he devoted all his energies, even unto death--the service of mankind along the exact lines of the divine plan. R1708:1
Let him sacrifice the human nature to which he is justified by my sacrifice. R729:6
Follow him in this experience--the consecration and then the despising of his earthly existence compared with the spirit life and the heavenly glory promised. R2758:3
Our Lord Jesus was not only the Redeemer, but also the Great Shepherd and Guide of his followers. SM629:1
He does not say, Go in yonder way of humiliation and self-sacrificing service; but he says, Come, follow where I have led the way! I have not despised humble service, and the servant is not greater than his lord. R1708:1
There shall also – Whosoever will suffer with him during this Gospel age will attain to the same divine nature, the same glory, the same immortality--the difference being that our Lord will always be Head over all. R5621:4, 5588:4, 3540:4, 1708:4
Servant – Disciple. R5588:4
Serve me – Share with me in this service. R729:6
The same thought is expressed by Paul when he speaks of filling up that which is behind of the afflictions of Christ. (Col. 1:24) R729:6
Father honour – All such will receive abundance of honor in due time, but the crown must not be looked for until the cross has been borne to the end. R1708:5
The Father honored the Son because of his faithfulness unto death. Those who faithfully walk in his steps the Father will surely honor as he honored Jesus, whom he raised from the dead to glory, honor and immortality. R3540:4
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| 27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
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My soul troubled – While the world's representative crisis was reached at the time appointed for Jesus to lay down his life in sacrifice, it was also a crisis to him as an individual. R669:6
My feelings are turbulent; I am in a commotion. R2758:6
At that critical hour the whole world's salvation hung upon the shoulders of the trembling, suffering Lord. R669:2
To Jesus, undeluded by Satan's sophistries, death was a bitter cup. He knew of death as the great enemy. R729:2
No wonder if when he came to Gethsemane, he again found it needful to go to the Father for help to do his will. R146:6
Father, save me – Spare me. R729:1
Shall I pray, Father, deliver me from this hour? Shall I not, on the contrary, remember that for this very cause I am come to this hour. R2758:6, 669:1
Prayer proper before believers and unbelievers. R3698:5, 2252:1
From this hour – From death! R729:1
But – But no. R669:1
For this cause – Or purpose, to sacrifice. R729:3
He had come to this dread hour for the very purpose of suffering death. R669:1
He undoubtedly knew of his own pre-human existence. R146:2
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| 28 Father, glorify thy name.
Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. |
Glorify thy name – Faith questioned but for a moment, when his knowledge and past experience triumphed and he answers, Father, do as seemeth to thee best. R729:2
In thine own way, at whatever the cost to me. R2758:6, 3161:3
Jesus' self-denial meant the relinquishment of all desires to accomplish his beneficent work by any methods that might glorify himself, and a complete surrender of his own will to that of the Father. R814:4*
A voice from heaven – God does not today speak to his people by such an audible voice; but he speaks none the less forcibly to us--through his Word and through his providences. Yet, now as then, some hear and appreciate more than others. R2759:1
Such a voice was heard on three different occasions: here, at the time of our Lord's baptism, and on the mount of transfiguration. R2237:4
It – "I have already glorified [honored] thee, and I will glorify [honor] thee additionally." (Vatican MS) F66; R5269:1
And will glorify – Our Lord's present condition in the heavenly, the spirit condition, is not only as high a condition as before he came into the world, but still higher. R5269:1
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| 29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. |
It thundered – A voice which some understood, and others misunderstood, as is always the case with the voice of God. The world hears no message; believers hear partially; but begotten ones, in full accord with the Father, hear and understand fully. R2758:6
The voices from heaven, while understood and appreciated by some as attestations of our Lord's acceptance with the Father, were by others variously attributed. So it is with every manifestation of divine truth. R2237:5
We use this same form of expression today. If someone speaks in a low or indistinct voice, we say that we did not hear. We mean that although we heard the voice, we did not understand or comprehend it. R2117:6
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| 30 Jesus answered and said, This voice came not because of me, but for your sakes.
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Not because of me – No doubt our Lord received a blessing through this message from the Father, and yet it was not sent specially for him. R2759:1
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| 31 Now is the judgment of this world: now shall the prince of this world be cast out.
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Now – Now, notwithstanding the fact that it would be centuries before these things would be accomplished. R2759:4
By the arrangement of Christ's death, Satan is to be cast out. By this means will finally be accomplished the judgment of this world. R433:5*
He evidently meant by "now" the same as in his previous expression, "The hour is come." (verse 23) But a little space of time now intervened until this would be accomplished. R2759:2
When our Lord Jesus by obedience upheld the Law, and proved that it was within the range of a perfect man's ability to keep it, he thereby "condemned sin in the flesh" (Rom. 8:3), and incidentally condemned Satan's entire rule. R3032:2
There could be no individual judgment until there was individual untainted life, and there was no individual untainted life until Christ brought it in. R1328:5*
In another sense, the world is now passing judgment upon its rulership and condemning it. The world, by acclamation, will cast out the prince of this world, and the universal desire will be for a different ruler. R518:6*
The final judgment of all mankind began with the Head of the Church, who, of course, passed his trial triumphantly. HG40:3
The judgment or testing of this world is now about to begin. R1226:3
The Lord uses the word "now" in the sense of applying it to the whole time from Christ's first to his second coming; as though he had said, the time to "begin" the work of salvation has come. R518:4*
Is the judgment – Most authorities have it, Is a judgment. R517:6
Greek, krisis, or trial. R2759:2
The same Greek word from which our English word "crisis" is derived, and to which the same exact meaning is given, the turning point. R668:3
From the moment that Jesus said, "It is finished" ( John 19:30), and died, the crisis was past. That was the great turning point. R669:2
As judgment means trial, it follows that where probation ends, the judgment ends. With the gospel Church it ends at death; and with the world it will end with their time of trial. HG40:5
As in a crisis of a disease, the patient may be entirely unaware of the change which takes place at the critical moment, yet it may be clearly discerned by the skilled physician, so with the world's crisis. R669:3
The world has passed through two crises in its two representatives, Adam and Jesus, though unaware of both. R669:4, 1328:5
As the crisis with Adam was followed by the krima, or sentence of death, so this crisis is followed by the krima, or sentence which came by the one man Christ Jesus, unto "justification to life." (Rom. 5:17-19) R669:4
The Greek here for judgment is the same word as in Matt. 11:24, and that class of texts; and evidently refers to the final and decisive judgment. HG40:3
The first trial took place in Eden, father Adam being the one who was on trial; now Jesus was on trial and the fate of the whole world was in the balance and depended upon his victory. R2759:2, 669:2
Satan and his rulership of disorder and sin had received no particular sentence or rebuke from the Lord up to this time. R3032:1
Of this world – The order of things then in vogue and still in vogue, was condemned, sentenced to overthrow, from the time that our Lord Jesus was lifted up. R3032:4
Society, as at present organized under civil and so-called religious restraint, is to be dissolved. R716:1*
The great overthrow of Satan, and the great liberation of mankind has been delayed, waiting for the gathering out of the elect, the full lifting up of the whole Body of Christ. R3032:4
Prince of this world – Or, age. CR78:1
The prince of darkness. R2976:5
Satan, who fell from his holy estate and became the adversary of God through unholy ambition, has blinded the minds of mankind. R5909:3, 3032:1
There are three great ages in the Bible: "the world that was" (2 Pet. 3:6), "the world that now is," and "the world to come." (Heb. 2:5) "The world that now is," or "present evil world" (Gal. 1:4), is the one over which Satan is the "Prince" or ruler. (2 Cor. 4:4) Q826:6; NS70:6
It is because Satan is the ruler over this present order of things that it is termed an "evil world." Q827:T; R4350:3, 3032:4, 2303:4
He is not the Church's adversary alone, but that of all mankind. F611
Whose very existence is now denied by many. F609
Who now dominates the world and who sways fallen men by ignorance, superstition and fear. R1226:3, 5304:3
Unwittingly represented, not by murderous thugs, but by very intelligent, cultivated, refined people, who under various names represent the wisdom of this world, the aristocracy and wealth of this world. NS377:3
Who now operates through the disobedient, through those not in harmony with God, who constitute the vast majority in Christendom and elsewhere. OV246:3
Not by right, but by usurpation; through fraud, deception and control of fallen men. It is because he is a usurper that he will be summarily deposed. Had he a real title as prince of this world, he would not thus be dealt with. A250
Not by divine commission, but by getting possession of mankind through misrepresentation of darkness as light, he has so blinded the world that he easily held the position of master of "god of this world." (2 Cor. 4:4) E113
Our own flesh does not oppose us from bitterness or hatred; the opposition of the world is likewise not malicious; Satan alone is the willful, intelligent plotter and schemer. F611
This age is the one in which evil, as personified in Satan, prevails, and in which the Lord's cause and his people are more or less set at naught. HG681:2; NS71:1
In contrast with Jesus, the Prince or Ruler of the coming age, the Millennial age. OV246:3
We would not at all agree with Wakefield's suggestion, as given in the Diaglott footnote (on John 14:30). R3032:1
His kingdoms are falsely called "Kingdoms of God." R720:5
How absurd to say that the present governments are of divine appointment, or Christian governments in any sense. R362:4
A detailed contrast between Satan's reign and the reign of Christ. R492:2
Jesus refers to himself as the Prince or Ruler of the coming age, the Millennial age. CR78:1
Not a reference to Christ himself, nor the "judgment of this world" to his trial before the Sanhedrin and Pilate, as some say. R519:1*
Be cast out – From the moment of Jesus' death it was a settled thing that Satan, the prince of this world, should be cast out. Satan's sentence of ejectment was sealed at Calvary. R669:2
The trial now in progress in my own person will result not only in a cancellation of the death sentence, but it will also result in the present rule of evil in the hands of Satan. R2759:4
He shall be chained for the period of the Millennial reign, and shall subsequently be destroyed. R2759:4
The casting out of the prince of this world would be the deliverance of those held captive by him. Their resurrection will be their emancipation not only from bondage in death, but from the yoke of Satan. R1082:4*
The casting out of Satan followed the redemptive work by Christ. He is cast out so far as the Church is concerned: for we are not to allow Satan or sin to bear rule in our mortal bodies. R3032:4
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| 32 And I, if I be lifted up from the earth, will draw all men unto me.
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If I – The drawing of mankind was dependent on the death, the lifting up, of Christ. R1054:5
Showing that the decisive act which determined the change of rulership and turned the condemnation from the world was the death of Christ. R669:3
Be lifted up – Clearly the lifting up referred to was a lifting up at the cross. R1054:2
To say that the lifting up of the Son of man meant his glorification--"I, if I be glorified, will draw all men unto my glorified condition"--would be a wresting of Scripture. R1054:2
It is a fact that our Lord Jesus after he was lifted up on the cross was highly exalted, but this fact is not taught in this passage. R1054:3
He has indeed been lifted up on the cross, but only a few as yet appreciate the fact; but he is to be lifted up in glory during the Millennium, and then the message will go forth, "Look unto me, all ye ends of the earth." (Isa. 45:22) NS568:6
The day is nearing when he who was lifted up at Calvary, and afterward lifted up in resurrection power, will be manifested in power and great glory. R5316:1
We do not claim that our Lord's lifting up to the glory of power was separate or apart from his being lifted up on the cross. On the contrary, "no cross, no crown." R4476:3
The fiery serpent of sin has bitten our race. We are all dying. Only by exercise of faith in the Crucified One can any be healed. R5316:4
As the sin offering. R2467:4
The result of the lifting up of Christ will eventually be the drawing of all men unto him. R1849:3
It will be the power of the cross of Christ, it will be the love of Christ and of God there manifested, that will be the drawing power upon the hearts of men. R1849:3
The same Greek words rendered "lifted up" are used in John 8:28 and John 3:14. R1054:2
Will draw all men – "In due time," granting them blessed opportunities for knowledge and blessing and restitution. R4507:4
Whether they hear or forbear, during the Millennium. R4476:2
This universal drawing belongs to the coming Millennial age. It will not be the drawing of a few nor of a class, nor of a nation, as in the past, but the drawing of all mankind, redeemed with the precious blood. E414
The drawing will continue throughout the Millennial age, until every member of the race shall have felt its influence and all the willing and obedient shall have been blessed, uplifted, restored to perfection. R4476:3
All men are not yet drawn to the Lord because the lifting up is not yet complete. The Head was lifted up, not only at Calvary, but subsequently was highly exalted. His Body must finish their course and also be highly exalted. R4148:2, 4476:3
Not that all men will come into a condition where they will be everlastingly saved; not Universalism, but merely a universal opportunity which must be decided by each individual for himself. HG353:5
Mark the distinctive difference between the drawing of the present time by the Father and that later drawing of the Millennial age, which will not be by the Father, but by the Son, and which will not be exclusive, but inclusive, including all mankind. R4148:2, 2759:5, 2397:3, 1056:1
The drawing of all men is a future work, to be accomplished by the Christ, while the drawing of the Little Flock in this present time is the Father's work through various agencies. R4049:1, 4367:6, 4148:2, 1849:5, 1227:1; E146; HG181:6; 353:5; NS568:6
Men cannot be drawn until they hear of him, therefore all men are to hear of him. R691:1*
Not only will the way be much more favorable than the narrow way, but the call and drawing will be more attractive to mankind. Instead of being called to leave the human and earthly, it will be a drawing in perfect harmony with all that is good of human nature in mankind. R1227:4
The Father draws to the Son for "justification by faith in his blood" those who love righteousness and hate iniquity, and who are feeling after God, if haply they might find him. (Acts 17:27) R4352:5
All this time the drawing power of Christ has been exerted upon a special class, a Little Flock. Christ does draw some now to be his bride. It is the love of Christ that constraineth or draweth us now. (2 Cor. 5:14) R1055:1
The residue of mankind will not even be called or drawn until the Christ (Head and Body) has been lifted up, both in sufferings and in glory. E414
The Glorified One will draw all men by the influence of truth and righteousness. Only those who resist and refuse this drawing shall ultimately die the second death. NS568:6
The power which constrains or draws the saints into harmony and union with Christ, and through him with our Heavenly Father, is the truth. R1055:2
A knowledge of the same truth of God, of which the lifting up of Christ is the foundation principle, will be the drawing and moving power of the Millennial age. R1055:3
The Father's method of drawing is a proper sample of the drawing which our Lord Jesus will do. The word draw in both cases is from the same Greek word helkuo. ( John 6:44) R1227:3
The Father draws us by the truth and by his providences. R1056:2
There will be no coercion or compulsion. It will be by the cords of truth that all will be drawn. Those who resist will be privileged to do so, none being drawn against their wills. R1227:3, 1056:2
The drawing is one thing and the coming another. It is God's prerogative to invite, and man's privilege to come. R1056:2
Even when being drawn by the opening of our mental eyes to the truth under the unfavorable conditions of the present time, we are not compelled to follow; we may "go away." ( John 6:66,67) R1056:2
We have two cords binding us--first, the truth coming out from God and fastening upon honest hearts; and secondly, the faith and trust of our consecrated hearts reaching back unto God again. So it will be with all mankind. R1056:4
As the Father drew the Bride by the special promise of the heavenly estate, so our Lord Jesus will hold out an earthly calling. R1227:3
The "undrawn" and "uncalled" of the present time, the vast majority of the human family, are not reprobated to an eternity of torture, but will be given a fair and gracious trial for life. R1941:1
The testimony of the ransom is universal. R2633:1*
Calvinists see in the word "all" no more than the elect, and in the word "draw" nothing but force and compulsion; Universalists get the "all" right, but hold the same erroneous view of "draw"; Arminians have a correct view of "draw," but not of "all." R1226:3
Unto me – The Greek word here rendered "unto" is pros, signifying toward. R1226:6, 2759:5
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| 33 This he said, signifying what death he should die. |
What death – The narrator states what these words signified; nevertheless, they meant more than this. They meant also the high exaltation which was promised Jesus. R2759:5
And not with reference to his exaltation to glory. R1054:3; 78:1*
The Jewish Talmud states, "Forty years before the destruction of the Temple the judgment of capital crimes was taken away from Israel. The Jews never crucified anyone. Only by the taking away of this authority from the Jews that very year was the matter put in such a form that Jesus was not stoned to death, but was crucified. R3554:4
Predicting that though our Lord's death by crucifixion might seem like Satan's victory, it would lead to his exaltation and power to draw all away from error and the service of Satan, to himself. R1226:6
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| 34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? |
The Son of man – The Scriptures identify "The Son of Man" with the Lord of glory, and with the man Christ Jesus, who gave himself, and with the prehuman Logos, which came down from heaven and was made flesh. E150
This Son of man – The Jews evidently identified this expression, "The Son of Man," with their hoped-for Messiah, no doubt basing their hopes in large measure upon Dan. 7:13. E150
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| 35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
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| 36 While ye have light, believe in the light, that ye may be the children of light.
These things spake Jesus, and departed, and did hide himself from them. |
Believe in the light – But alas! Israel heeded not the light, nor the warning. R2036:2
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| 37 But though he had done so many miracles before them, yet they believed not on him: |
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| 38 That the saying of Isaiah the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? |
Who hath believed – The joyful message, which, rightly appreciated, should bring ready responses from every class, is generally rejected. E489
The vast majority of mankind are blind, so that they cannot see the light; some are stone blind, so as to see nothing; others partially blind and get a little glimmer by which they can discern some things indistinctly. R2414:4
The Church is to realize that her mission is not to the blind and deaf, but, To him "that hath an ear [to hear], let him hear." (Rev. 2:7) R2414:4
Our report – Preaching. E47
To whom – Few recognize the Lord's Arm during this age--"not many great," etc. E47
The arm of the Lord – Our Lord Jesus is prophetically represented as the "right arm" or strength of Jehovah. E47
Christ is the power of God unto salvation. E489
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| 39 Therefore they could not believe, because that Isaiah said again, |
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| 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. |
He hath blinded – "Unto you [not only the disciples of that day, but the disciples all through the age] it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables." (Mark 4:11) R1742:1
These minds are so prejudiced and blinded that they cannot receive the message of redemption and reconciliation until the next age, when all the blinded eyes shall be opened. (Isa. 35:5) R790:5
Hardened their heart – That is to say, they were in a faithless attitude, not readily impressionable, but rather inclined to be skeptical. Therefore the evidences of the seal of God upon Jesus were not sufficient for them. R2651:3
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| 41 These things said Isaiah, when he saw his glory, and spake of him. |
Esaias – Greek for Isaiah. E47
Saw his glory – In fulfillment of the divine promise, Jesus appeared at his first advent and tentatively offered himself to Israel as their great King of Glory. R4787:2
Applying Isa. 6:1; but in neither case referring to Jehovah, but Adonai, which in this text does not apply to the Father but to the Son. E47
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| 42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: |
Many believed – Such as Simon and Nicodemus. Nicodemus came to the Lord by night to interview him, but Simon more shrewdly thought to get the opportunity of a conversation directly with the Lord by inviting him to dinner. R2201:1
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| 43 For they loved the praise of men more than the praise of God. |
Loved the praise of men – Jesus' doctrines so conflicted with the popular customs that they could be accepted only at the cost of social position. Thus the integrity of his hearers was put to the test. R582:1*
Many modern preachers and intelligent lay members are fully convinced of the fallacy of modern theology, but their love of popularity and ease cause them to remain through life in a false and hypocritical position. R582:1*
"Ye are they who justify yourselves before men; but God knoweth your hearts; for that which is highly esteemed among men is abomination in the sight of God." (Luke 16:15) R582:4*
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| 44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
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| 45 And he that seeth me seeth him that sent me.
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| 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness.
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Not abide in darkness – Throughout the Scriptures light is used to represent God, his servants and their messages; and, contrariwise, darkness is the synonym for Satan, the prince of darkness, and all his deluded followers. SM241:2
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| 47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.
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Not to judge – The Lord's own testimony that the judgment of the world did not begin at his first advent. R2434:4, 1405:2*
While judgment begins in a measure with every man as soon as he begins to comprehend the divine testimony, it does not, in the case of the world in general, reach its final decision until the Millennial age. R2057:6*
Though our Lord's mission at the first advent was not to judge, but to redeem the world, the testimony is unmistakable that, at his second advent, he will judge the world, and his saints will be associate judges. R1383:6
As it was the mission of our Lord not to judge the world at his first advent, but to lay down his life for the world; so it is the mission of the Church now not to judge the world, but to "lay down our lives for the brethren." (1 John 3:16) R2415:3
We are not to judge the world now, but on the contrary to judge nothing before the time. But in God's due time the saints shall judge the world, and that to the world's blessing. R2415:3
That the world has not yet been judged is evident; the wicked are not yet overthrown. R1383:6
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| 48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.
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That judgeth him – Greek, krino, is here used in referring to the judgment or trial of the Millennial age when the Christ, Head and Body, will be the judges. R2426:4
The word – The Scriptures. R2677:5
In Rev. 20:12, the books opened (according to the rulings of which men will be tried) we understand to be the books of the Bible. None are now on trial to whom those books are not to some degree opened, understood. R332:6; HG233:2
Not only the words of the Master and the apostles of the New Testament, but also the message through the prophets of old. According to these standards, each who would have eternal life must conform his living and his thinking. NS858:1
The same law and the same understanding of the divine character that is now presented to us will then be presented to them. God changes not, his plain law changes not. HG233:2
The removal of the Jewish ban from the New Testament is the beginning of the fulfillment of these words. R2420:4
The truth concerning the divine plan which he has been revealing since 1874 is doing its separating work; and the saints can see clearly where the lines of judgment are being drawn between the faithful and the unfaithful. R1362:2
Happy has it been for the comparatively few who have heard the Master's Word in this present life, and have judged themselves thereby, and submitted themselves to his righteous precepts. NS857:6
Individual Christians cannot shirk personal responsibility, placing it upon pastors, teachers, councils and creeds. It is by the Word of the Lord that we are judged and not by the opinions or precedents of our fellowmen. D66
When judgment shall begin at the nominal house of God, the nominal systems will fall, condemned by that Word. R5574:1
The Lord's Word is the test now to the nominal church--judging them, telling them where the right line is, not only telling you and me, but telling through us the fallen angels. Q19:T
We read also that they will be judged according to their works, and this is quite contrary to the judgment that is now upon the Church; for we are judged according to our faith, our endeavors, and not the actual results. HG233:3; NS858:4
That I have spoken – Directly, and through the apostles. R2420:5
The same – The judgment will not be along new lines, but along old lines. OV41:5
Judge him – The same word is in Rev. 20:12 and 1 Cor. 6:1; and is rendered "sue at the law" in Matt. 5:40. R332:6
The last day – The day of judgment, now present, since 1874. R5574:1, 2420:5, 1362:2
The day of final reckoning. R2057:6
The last thousand-year day of the seven, the Millennial day. R2434:4, 2057:6; HG233:3
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| 49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
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What I should say – Our Lord's discourses were along the lines of divine revelation, the Law and the prophets, and the fulfillment of these. Our teaching should be along the same line, not human speculations and philosophies, but the Word of God. R3726:5
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| 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.
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As the Father said – Our Lord Jesus in all matters acts as the representative of the Father, Jehovah, in the work of salvation. E35
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