The Life of Christ

In this passage, it is as though Jesus were telling his foremost apostle the following: You, Peter, have demonstrated your rock-like stability in these difficult circumstances when you declared the reality of my existence as being both the human Christ and the Son of the Living God in one person. I tell you that I will build my Church on the rock of this fundamental truth which you have now uttered through revelation from my heavenly Father. All the world's opposition and hell's power will never be able to defeat the Church because it is founded on this truth. I see in you, my disciples, the signs of fitness to undertake this great work for which I have authorised you. I give you the keys of the kingdom of heaven so that through your witness, you will be able to open salvation's door in all countries, bringing into my Church those who will belong to the family of the saved because they have accepted the conditions of salvation. I also give you authority to declare eternal damnation to those who reject the terms of salvation, putting off repentance, faith, and righteousness. Through the accounts of the Gospel, which the Lord's Spirit will inspire you to write, this authority will be established. Thus, each of the accounts that you place in this Book will be approved in heaven, and all that you leave out will be left out in heaven. This Book will therefore be the rule for my Church for all time because the commands and prohibitions you will write in it will be those which you have heard from me or received through divine inspiration. I have appointed you to represent me and to finish my work after I have ascended into heaven. I shall also give you a special anointing of the spirit of prophecy, and of discernment, to equip you for this extraordinary task. By a miraculous outpouring of the Holy Ghost upon you, I will make you my authorised representatives. I will seal this authority by giving you power to perform great miracles. I am entrusting you with this momentous work because I will empower you to accomplish it.

After Peter confessed Christ as the Son of the living God, Jesus requested his disciples not to tell anyone because his hour had not yet come. He went on to declare to them plainly, for the first time, the purpose of his coming from heaven. He started to teach them that he would suffer many things in Jerusalem. He would be rejected by the elders, be put to death, and would rise again on the third day. He waited until they understood the mystery of his incarnation clearly, and were confessing it openly, before he told them that he would suffer, die, and rise from the dead. In order for them to understand the work of Redemption, through his death, they had to first understand the Incarnation; that is, his being both God and man at the same time. Unless they knew him as the Christ, the Son of God and Son of Man, they would not understand the full meaning of his death and resurrection. Whoever denies the fact of the Incarnation will also deny the Redemption. Those who deny the divinity of Christ will also deny his sacrificial death because the two themes are inextricably bound.

This new declaration was contrary to all the aspirations of the disciples, however. Thus, Peter could not keep quiet. He took Christ aside and started to rebuke him. How strange! The one who had just confessed -- not only that his master was the great Messiah but also the Son of the Living God --was contradicting him, saying, Far be it from You, Lord; this shall never happen to you! What Peter thought was loving zeal towards his Master was, in reality, a satanic utterance. The Devil who, like a roaring lion, lay waiting for this important apostle, sprang on him in his hour of exaltation and dragged him to the ground, wounded! All successful people should be aware that the Devil has destructive tricks intended for their downfall. We find this warning in the words of the Apostle Paul: So, if you think you are standing firm, be careful that you don't fall! (1 Corinthians 10:12). The wise Solomon said: Pride goes before destruction, a haughty spirit before a fall (Proverbs 16:18).

Christ could not tolerate these words, so he rebuked Satan who had spoken through Peter. He scolded him bitterly and said, Get behind Me, Satan! Jesus, who could see the hidden things of the heart, saw that Peter's motives were not free from worldly glory, and so he deserved this sharp correction. Because Peter was a true disciple, he accepted the rebuke in love, knowing that Christ was only interested in the very best for him. Solomon said: ...Rebuke a wise man and he will love you (Proverbs 9:8); also, ... Rebuke a discerning man, and he will gain knowledge. (Proverbs 19:25).

Christ gathered his disciples to him and announced three conditions which those who follow him are expected to fulfil:

Jesus made it clear that these three conditions are based on an important truth in the law of grace; namely, that those who first of all seek safety will lose it, while those who seek first to serve, will find it. When our first concern is self-preservation, the Lord will not protect us and we will suffer loss. By contrast, the one who devotes himself primarily to God's service and is willing to take risks in the process will be under God's care and protection.

Christ then added, What good is it for a man to gain the whole world, yet forfeit his soul? Here, Christ is asking his listeners if the value of the entire world equals that of one human soul? The answer is, of course, "Impossible!" As long as the world and all its wealth and glory pass away, the immortal soul remains infinitely more valuable. How great is the folly of the one who ignores the affairs of the Spirit in his quest for worldly gain! Supposing he did acquire the whole world, and, with it tried to buy his salvation. he would find his resources to be far too insufficient.

Christ warned his hearers not to be ashamed of him or his words. Even if his own wicked and sinful generation disowned him, there will come a day when he will return in the glory of his Father, with the angels, to reward everyone according to his works. He will then be ashamed of those who were ashamed of him.

The topic of conversation between Peter, James, and John concerned the imminent death of Christ which had upset the disciples so. The word which the Gospel uses here for "death" is "departure" -- the same noun we find in the Torah describing the passage of Israel from the bondage of Egypt to the Promised Land. Luke the Evangelist stated that Moses and Elijah spoke with Christ about his death which he was about to accomplish in Jerusalem (Luke 9:31). He was saying that Christ's death would not be forced upon him, but it would be by his own choosing -- something which he had purposed and would complete.

The Transfiguration was the only moment in history where the one, universal Christian Church of which Christ spoke was represented. Jesus, the only head of this Church, stood on that mountain, conversing with the two leaders of the Old Testament who represented that part of the Church already in heaven. Close by, stood the three great apostles -- the leaders of the New Testament age -- who represented the earthly component of this one Church.

The Apostle Paul took pride in the subject and importance of this conversation, for he said, For I resolved to know nothing while I was with you except Jesus Christ and him crucified (1 Corinthians 2:2). In their praises, the angels and saints in heaven repeat the theme of the glorious death of Christ, his splendid crown of glory for which the Father loves him. Those who are silent about the redemptive death of Jesus or deny it, do not profit from the knowledge of Christ themselves, nor do those around them, for Jesus said: I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds (John 12:24).

Christ may have ended his conversation with these two heavenly visitors as his three disciples awoke from their deep sleep. They suddenly noticed that their master was no longer kneeling in prayer but that he was in the company of two others whom they knew had not come up to the mountain with them. The sight of the two glorified prophets made a greater impact on them than if they had been in the presence of angels. Here they saw their friend and master, wonderfully glorified. With him, were Moses and Elijah, clothed in heavenly splendour. They were now fully awake and knew that they were not having a vision. They probably were upset at having missed this glory while they were sleeping; and now Moses and Elijah were preparing to depart. Thus, we are not surprised that Peter, in his impulsiveness, tried to prevent them from leaving.

We have already seen Peter, in his boldness, trying to hinder Christ, but now, in his enthusiasm, he attempted to offer Christ a plan of action. He had forgotten that it was his duty to await Jesus' ideas and perfect will, and not offer his own, as if he were wiser than his master. He suggested that he and his two companions would get to work in order to erect some booths, like the ones they set up in the outskirts of Jerusalem during the Feast of Tabernacles.

Heaven responded to Peter's suggestion, for we are told that a voice came from the cloud. The disciples' fear heightened and they fell down on their faces and heard these words: This is my Son, whom I love. Listen to him!

When Christ stated that he would be crucified, Peter rebuked him and said, Far be it from You, Lord; this shall never happen to you! But when the heavenly voice of God, on the Mount of Transfiguration, testified about Christ's identity and authority, it said, Listen to him! It was as though God were telling the disciples, Accept what Christ is telling you; the Cross is a predetermined necessity.

The previous week, Christ had accepted the disciples' testimony concerning his being the Son of God, not merely the Son of Man. Now, the voice of God was confirming this testimony, proving to them what their eyes had seen and their ears had heard on the Mount of Transfiguration. Was there any room left for doubt? When these men spoke about this truth later, they based their case on this unique incident.

The disciples learned a very important lesson from the heavenly voice which told them to seek divine approval, not human admiration. All those who obtain God's approval do not fear the anger of the greatest man. They are not frightened by opposition, however fierce. In the phrase, "Listen to him", the disciples were given the exhortation to listen to Christ, not the chief scribes, Pharisees, and High Priests. Although Moses and Elijah were also present, the divine order told them not to listen to them. Does not this heavenly voice ring in the ear of every believer, telling him to listen to Christ alone? When he does, it will prevent him from following human teaching, unless that teaching is an echo of the Divine Teacher's instruction.

While those three lay on the ground in fear, a cloud carried Moses and Elijah back to heaven, for they had fulfilled their purpose. Heaven did not approve of the fact that the disciples welcomed Moses and Elijah more than they did the voice which ordered them to listen to Christ, the beloved Son. The voice gently rebuked the disciples for their preoccupation with Moses and Elijah. They were acting as if they had profited more, by their presence, than they already had from Christ. It was also as though the voice were telling them, Your future does not depend on those who will not remain with you (such as the Lawgiver and the Prophet) but on the one who is your permanent companion, even though you have not realised his true worth yet.

The disciples did not realise the absence of Moses and Elijah in the cloud until Christ touched them and said, Arise, and do not fear. They looked up suddenly and found Jesus alone with them. How wonderful is the fear which is followed by the peace of mind from the Lord! How blessed is the vision which concentrates on Christ alone! This was the case with Peter, James, and John at that moment. Now, they did not see anyone else except the one who is the All in All, for there is no need of another. Jesus is the only Saviour, Mediator, and Lord of our lives.

Every doubt concerning life after death vanished from the minds of these men after seeing Moses and Elijah. For the disciples, who would be the teachers of the new Christian Church, this incident was an important proof against the Sadducees who denied life after death and the world of spirits. It was made evident to them that the faithful dead are not asleep, awaiting the Day of Resurrection, as some claimed, but that they are already standing before the throne of God, ready to serve him. These three also learned that every believer will have a glorified body after death because they saw a definite connection between glorified and earthly bodies. The glorified body is not subject to the restrictions to which it is limited on earth.

Christ returned to his place in Capernaum after a long absence. By that time, the tax collectors at the Temple were awaiting his return in order to demand from him the two drachmas imposed on every Jew twenty years old and over. Maybe the demand was first made at the request of the leaders who wanted to humiliate Jesus by making him pay a tax that prophets and religious teachers did not have to pay. They may also have wanted to see if he would refuse payment, so that they would have reason to accuse him. It is possible that Christ used to pay this small tax every year. The tax collectors met Peter outside the house and asked him: Doesn't your teacher pay the temple tax?

Peter should have asked the Master what to do before he answered. In his impulsive way, he said, Yes, he does. After they had gone into the house, Christ showed him his mistake by asking him: From whom do the kings of the earth collect duty and taxes-- from their own sons or from others? Peter replied, From strangers. Christ then said, Then the sons are exempt. He was, in effect, telling Peter, You yourself have confessed that I am God's Son; how can it be that they demand the tax from me for my Father's house?

Christ was content to state his rights, without insisting on them. Had he refused to pay outright, he would have offended the others; for, the rulers and the public did not recognise him as the Messiah. His refusal would have been interpreted as rebellion and an insult to the dignity of the Temple and religion. This tax did not originate from the elders' tradition but was Mosaic in origin. He did not intend to abolish ordinances of a divine nature until they had been fulfilled -- after his redemptive work on the Cross was accomplished. Therefore, he obeyed the law. In so doing, he gave his followers an example of not insisting on their rights in situations where it might result in harm, quarrelling, or suspicions. If people would only not insist on their own rights, most of the problems and friction between people could be alleviated.

It is possible that the money bag entrusted to Judas lscariot was empty at that time. Christ may have wished to unite his submission to the Law with a miracle, strengthening Peter's faith while, at the same time, showing that his yielding was not out of weakness. Thus, while submitting himself to an injustice in his Father's earthly house -- the Temple -- he would exercise his legitimate authority in his Father's larger house which is nature. He instructed Peter to fetch a hook and told him that when he opened the mouth of his first catch, he would find a four-drachma coin -- just enough to pay both his and his master's tax. He added, ...give it to them for my tax and yours, not ...for both of us, since Peter was legally responsible, whereas Christ was not. Thus, payment would be voluntary and in a liberal spirit.

Here, Jesus is speaking about another important subject; namely, offences. He had already mentioned it in his Sermon on the Mount, and was now repeating it privately for the benefit of his disciples. By his paying the temple tax, he gave a guideline for instructing them in avoiding offences and paying taxes. Then, he rebuked them for offending the unknown disciple who was casting out devils in Christ's name. Now, he is saying that it is preferable to drown in the sea rather than give offence to one of the little ones. No doubt, what he meant by an offence was causing others to stumble and fall into sin, as well as causing annoyance and insult without cause. Whoever does that to a true believer will reap a dreadful retribution. worse than sinking with a millstone round ones neck.

To avoid giving them the impression that offences could be stopped in this world entirely, he said, ...Offences must come. Is this an excuse for continual offending? To prevent any such misunderstanding, he quickly added, ...but woe to the man through whom they come!

Christ then said, ...If your hand or your foot causes you to sin cut it off and throw it away ... And if your eye causes you to sin, gouge it out and throw it away. Of course, Jesus was speaking figuratively, because removing these members literally does not remove the sin which is in the heart of man; every sin is first committed in the mind and heart. God who alone is judge in the matter of sin and damnation, looks at what is in the heart, not at what is in the members of the body. These words mean that everything which leads a man to sin should be put away, even though it may be as dear to him as his right hand or eye.

The Creator intended each member of the body to be a blessing and an instrument of good in the service of others. That is why the Apostle Paul described our bodies as temples of the Holy Spirit (1 Corinthians 6:19). Whoever disfigures or misuses this temple insults the Maker. Jesus, therefore, did not ask us to amputate parts of our bodies but to care for them and set them apart for his rightful service. This service would, of course, be impossible for the one who would destroy his members.

Christ added that everyone who causes others to stumble is in danger of hellfire, where the worm does not die and the fire is not quenched. These words are not meant to frighten but are a caution and a warning from the mouth of the Loving One who came down from heaven to save us from this fearful, eternal punishment. It is impossible to overemphasise the terrors of hell. Christ described hell to us because he wants those whom he loves to escape this damnation by repenting and returning to the Father.

Christ warned his disciples not to despise people who seem unimportant because God cares for them. Indeed, he provides special angelic protection for them. What right do people have to scorn those whose angels behold the very countenance of God? He made it clear that his salvation includes all children by saying, your Father in heaven is not willing that any of these little ones should be lost. This not only applies to those who are young in years but also includes those with childlike hearts -- especially those undergoing persecution, or those who are about to sink in the sea of ridicule.

Using his title, Son of Man, Christ said something beautiful about the purpose of his coming from heaven: The Son of Man came to save what was lost. He likened his task to a man who leaves the ninety-nine sheep which are not lost, in order to find the one which has gone astray. When he finds it, he rejoices over it more than over the ninety-nine. Truly, God's concern and joy over one sinner's repentance is greater than over all the rest who do not need to repent. It is something which is beyond human understanding, for his thoughts are not our thoughts!

Christ went on to address another vital issue occurring among believers in the Church: How does a believer behave when a brother offends him? First, he should not enter into a quarrel with him but should keep himself from anger. Then, he should maintain brotherly love by not allowing the matter to spread and become harder to correct. He should explain the matter to the offender privately and kindly, in the hope that he will not become angry and uncontrolled, but will recognise his error quickly, so as not to repeat it. Quite often, when the offender encounters a spirit of love and peace, he will become ashamed and sorry. This will lead him to stop the offence and try to correct the matter. For this reason, Jesus said, If he listens to you, you have won your brother over.

If the offender hardens his heart against his brother, however, and does not feel shame nor the need to repent, a small group should try to solve the problem, acting as a referee between the two. But, if even this well-intended intervention is unsuccessful, the problem is to be turned over to the Church to investigate and to seek to reform the offender. This approach is helpful, for it helps the offender to submit. If he does not recognise the judgement of the Church, the one who has been wronged has the right to avoid him and not regard him as a brother because he has proven, by his conduct, that he lacks the basic quality of Christian love.

According to Jewish law, one could forgive another's offence three times, but if the offender did not stop, one was under no obligation to continue forgiving. Peter, feeling that Christ's law was more generous than that, asked him if he should forgive someone up to seven times. He evidently thought that seven times was the most which would be expected; thus, thought he was being generous. But how ashamed he was of himself when Jesus replied, ...seventy-seven times. By saying this, Jesus meant that forgiveness should have no limits.

How difficult this matter is in practice, because human nature cannot forgive in this way without the help of divine grace. But the Spirit which leads to heartfelt forgiveness the first time, leads again the second time, and so on infinitely. This is especially true because the person who forgives once is strengthened to do it again and again. On the other hand, the one who cannot pardon the hundredth time shows that his first act of forgiveness was not done in a true Christian spirit. Everyone who is conscious of God's forgiveness cannot possibly bring his brother to account, however greatly he may have been offended by him.

It was necessary to explain the basis of this difficult rule in order to convince the disciples that it is possible. Jesus clarified the issue through the example e of an unmerciful servant. This man, despite having been forgiven a large debt by his king, would not cancel a much smaller debt which one of his fellow servants owed him, but insisted on having him arrested and thrown into prison. When the others heard of this, they reported it to the king who became furious. He called the man, rebuked him for not being merciful, and then delivered him to the jailers until he paid all his debt. Little chance did he have to repay all those thousands while in prison!

In this parable, Christ likened God to a king and sinners to debtors. Since a sinner's debt to God is enormous, it is impossible for him to repay it. But God, in his mercy, and on the basis of Christ's work of Redemption, forgives even the greatest sinner when he confesses, asks for mercy, and chooses to lead a new life. A man's debt to his fellow man is insignificant when compared with what he owes God. When a person receives God's forgiveness, he has no right to withhold pardon from someone else who has wronged him, however often that may occur. He also has no right to judge his brother before meeting him and listening to his case. It may be that he has sinned unintentionally or was a victim of slander. How terrifying is the final statement Christ used in response to Peter: This is how my heavenly Father will treat each of you unless you forgive your brother from your heart.

In the Lord's Prayer, we have proof of the importance of not harbouring hatred: Forgive us our debts, as we also have forgiven our debtors (Matthew 6:12). An innocent person should not wait for the guilty party to come and seek forgiveness but should be the first to seek reconciliation, in accordance with the command: If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. (Matthew 18:15). By doing this, we will be like Christ who did not wait for sinners to repent and come to him first, but came down from heaven in order to save what was lost. (Matthew 18:11).

There is no doubt that a large number of people followed Jesus as disciples. Among those, were seventy-two men who were sent out in pairs. They were to preach, teach, and heal in the villages and towns, just as Christ had done with the twelve. Having them go in pairs would be more effective, for one could encourage the other, and they could take turns speaking and serving. More than two would be a strain on their hosts and their opportunities to, preach would be lessened. By having the power to heal diseases, they could capture the attention of the people, gaining their confidence and affection. In this way, they would show their master's concern for the temporal and spiritual welfare of all. They would spread word of the kingdom which was now near and the king who had sent them as ambassadors.

He gave these seventy-two men advice and instruction similar to that which he had given the twelve. However, he also told them not to greet anyone on the way, due to the shortness of the time. Easterners are fond of lengthy greetings which tend to be time-consuming. Furthermore, he advised them to eat whatever was offered, without question or comment, ignoring the Jewish ceremonial laws concerning food. These could be a barrier between them and those who would receive them in their homes. He supported this by saying, ...the worker deserves his wages.

Most likely, this group of disciples returned gradually. But they all came back joyful and amazed. The authority which Christ granted them may not have specifically included the driving out evil spirits, so when they attempted this task and were successful, they were overjoyed. This accomplishment was foremost in their reports to the one who had sent them, for they told him, Lord, even the demons submit to us in your name.

Why was this achieved in Christ's name and not God's? What effectiveness could there have been in a mere name, unless Christ was truly there with them in spirit?

In his reply, Christ pointed out that their success was due to his earlier, divine act of casting Satan out of heaven because of his pride. It was as though he were saying, You have witnessed the defeat of some soldiers, but I have seen the defeat and fall of their commander -- his ultimate defeat. Christ will take him captive who had always enslaved men and bound them with the shackles of a corrupt nature and despicable habits. From Satan's title, prince of this world (John 16:11), we recognise his kingdom, and from his description, ruler of the kingdom of the air (Ephesians 2:2), we see his residence. From his realm, the dominion of darkness (Colossians 1:13), we understand the nature of his works, and from the phrase, those who are disobedient (Ephesians 2:2), we see the behaviour of those who are his subjects.

Jesus said, Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' (Matthew 7:22,23). Did they not realise that their true success was not in casting out demons, which would likely make them proud because it would seem to have been the result of their own actions? True success, however, would consist in having their names written in heaven -- a work of God and a free gift of his grace. Blessed are those to whom Christ confirms the reality of their names being written in the Book of Life. Can a mere man have the right to tell people that their names are written in heaven? Does this not tell us clearly that Christ is both the Son of Man and the Son of God?

In all of Christ's earthly life, we do not read that he was full of joy except here. However, we do know of three instances where he wept, and of several occasions when he was annoyed, troubled in spirit, or sorrowful. He was very happy to see his disciples' victory over Satan and the resulting blessings for the people. It was the greatest success of his ministry. In his joy, his soul naturally reached out, not toward people, but to his heavenly Father. Jesus thanked him in words that he had used previously. Then, he turned his attention to the disciples, telling them privately that many prophets and kings had not been as privileged as they were, considering what they had just experienced.

We should not overlook the great benefits which those seventy gained, and which we ourselves enjoy today as a result of their service. When Jesus entrusted these men with the work he had previously given the twelve, he taught us that the work of evangelism is not limited to clergy, but rather, it is a privileged duty of every believer who should devote part of his time and money to spreading the Gospel. If only all Christians would understand this truth and follow it, they could accomplish miracles! Christ was referring to this when he said, I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father (John 14:12). The truth of this principle was manifested in the history of the early Church. This truth is manifested today as well, with the spread of the Gospel throughout many lands.

Christ and his disciples continued their journey towards Jerusalem until they reached Bethany which is three quarters of an hour's walk from the city. It occupies a special place in history because of a devout family that lived there. The members of that family were personal friends of Jesus and they offered him and his disciples comfortable accommodations whenever they were in need. When Jesus and his disciples entered this home, others from the village joined them and he would teach them, as was his habit. It was then that the two sisters, Martha and Mary, served their distinguished guest, although in different ways. Martha, the older of the two, was in charge of the house and looked after their physical needs. She was kept very busy with preparing food for the crowds that came to their door whenever the great Prophet and Miracle-worker visited them.

As for Mary, she understood that Christ was not a typical teacher who wanted lavish treatment, but one whose true joy lay in the people's attentiveness to his instructions. He had said, Blessed are those who hunger and thirst for righteousness, for they will be filled (Matthew 5:6). Therefore, Mary sat at his feet, listening to his words. In so doing, she beautifully represented that small minority of people for whom everything the world offers is far inferior to faith in God. These people do not seek to leave the world and its evils; they place their faith above it. They are those whose names are written in the Book of Life because God has chosen them for everlasting glory.

Martha's error was in putting the world's good above faith in God. How often is the "good" the enemy of the "best"! Because sin leads to more sin, she grumbled at her sister in her heart and envied her for sitting at the feet of Jesus. This led her to complain to the Master himself. She should have been glad that her sister had this unique opportunity to learn. She could have at least said to her, Please help me first, and then we can sit together at the Teacher's feet. But instead, she objected, saying, ...Tell her to help me!

Christ well understood the necessity of material things and often met those needs along with the spiritual ones. However, he made it clear that he preferred that she should sit and listen to him instead of attending to his physical needs.

Martha, Martha, he said to her, you are worried and upset about many things. It was as if he were telling her that being occupied with worldly matters robbed her of the peace, quiet, and joy she would have found by seeking first God's kingdom instead of material well-being. Only one thing was important; and Mary had chosen that which could not be taken away from her.

A theologian once wrote: The true shepherd of men is the one who assumes his position out of love for Christ, seeking to glorify Christ, doing his work in Christ's strength, teaching his teachings, walking in his steps, and seeking to bring souls to him. There is no entry into pastoral service except through Christ, "the door". There is also no exit except through him. A pastor is not permitted to leave this work without the permission of Christ, for he said, I am the door. Moreover, the door for the shepherds is also the door for the sheep, the individual believers.

Some have interpreted the door, mentioned here, to be the Holy Spirit, meaning that the shepherd's spiritual ability to lead and feed his flock cannot take place except through the working of the Spirit. In support of this interpretation, we can draw on the fact that Christ's influential and powerful preaching came directly from the Holy Spirit.

Christ described himself as the Good Shepherd. The Psalmist said, Hear us, O Shepherd of Israel, you who lead Joseph like a flock; you who sit enthroned between the cherubim, shine forth (Psalm 80:1). The prophet Isaiah said: He tends his flock like a shepherd: He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young (Isaiah 40:11). The most beautiful Psalm is that of the Shepherd: The LORD is my shepherd, I shall not be in want... (Psalm 23:1).

A shepherd's job is not an easy one. It is subject to hardships and danger from wild beasts. Christ, as the Good Shepherd, endured the greatest hardships and perils, and then laid down his life to save his own sheep. By contrast, those whom he called "thieves" do not come except to steal and kill; those he called "hired hands" do not defend the sheep when they are in danger, but run away, leaving the flock to scatter and perish because they do not really care for the sheep.

Christ is the Good Shepherd who has given his life for the sheep. In order to spare the sheep from Satan's grasp, he experienced a death which he did not deserve and brought life to those who were spiritually dead. This shows the great value he places on his sheep, both corporately and individually. He knows all members in his flock personally, including their names and innermost secrets. His wonderful knowledge and care for each of his own is measureless and is the same today as when he laid down his life on the Cross.

Christ noticed that they had not understood his words and so he repeated them, explaining that he would lay down his life willingly. He alone had the right to say, The reason my Father loves me is that I lay down my life.... Those words are similar to those of Isaiah who declared:

Christ also made it clear to them that he had the power to take up his life again after laying it down, meaning that he would rise from death in his own strength after his voluntary submission to it. Then, he stated his interest in those not of this sheep pen, saying, ...I must bring them also. These words refer to the foreign Gentile nations.

These teachings were too lofty for his listeners. Some said, He is demon-possessed and raving mad. Why listen to him? Others disagreed, saying, These are not the sayings of a man possessed by a demon. These dissenters based their response on his latest miracle which they said could not possibly be attributed to Satan. We could add another argument: Supposing Satan had the power to open the eyes of the blind; would he do anything good for man? If he would, surely he would not be Satan, the adversary!

The elders showed how foolish they were by attributing Christ's good works to Satan, confirming the truth of Christ's judgement against those that are spiritually blind. Why did these scholars forget that, in the Torah, giving sight to the blind was to be one of the signs of the Messiah?

Christ clearly stated that he was the Good Shepherd and that his sheep hear his voice and follow him. These Jewish leaders were not his sheep. They denied the clearest evidence of his being their Messiah, rejecting him because he did not conform to their wishes. But his strong attraction to those who were true "sheep" in the spiritual sense is proof that he was their coming Saviour. These were drawn to the Good Shepherd through the working of the Divine Spirit in their rebirth, and like sheep, they followed him.

Jesus spoke to his sheep concerning their eternal security. As for those who are commonly supposed to be his sheep, but who backslide from the faith, their case is described in the words of the Apostle John: They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us (1 John 2:19). Whoever is sure that he is one of Christ's sheep has come into his care and will not perish. No power can take him out of the Heavenly Shepherd's care. Jesus will restore his soul and lead him in paths of righteousness for his name's sake (Psalm 23:3).

When the believer puts his trust in God's promises, he finds a secure anchor for his soul -- especially in the hour of defeat. But in case some imagine that their security in Christ permits them freedom to indulge in sin, we say that the eternal life, which Christ gives, causes his sheep to hate sin and love pleasing the heavenly Father. All those who are content to remain in any kind of sin, nurturing it in their heart, prove that they are not one of his true sheep. Those who only seek to escape eternal punishment will have no place among the sheep whom the King will gather on his right hand on the Day of Judgement. All who love the Saviour sincerely and seek honestly to be saved from all that opposes his will can rest secure, despite their occasional falls. They can claim the words of the Apostle Paul: ...being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus (Philippians 1:6). The Wise Man said: For though a righteous man falls seven times, he rises again, but the wicked are brought down by calamity (Proverbs 24:16). It is not reasonable that the Saviour, who was God Incarnate, would start a salvation and fail to complete it. This is a mystery which those who are not his sheep never understand, for it concerns only his own.

In this address, we have clear proof of the divine nature of Christ which enabled him to speak in a way no mere human could. He called all true believers his sheep and said that they will hear his voice, not the voice of the God, as the prophets had in the past. He said that his sheep would hear his words and follow him and that he would give them eternal life and no one would snatch them from his hand. Then, he added that no one could take them out of his Father's hand either. The last few statements seem to contradict each other, but they really point more clearly to the unity of the Godhead. Jesus himself said, I and the Father are one.

This grave conclusion was like a thunderbolt in the elders' ears. They were left with only two choices: Either worship him as the Messiah, the only Son of God, or stone him as a blasphemer, in accordance with their Law. They decided to pick up stones to stone him. He faced this bravely, asking them for which of the many good deeds of his Father they were stoning him. They replied, ...because you, a mere man, claim to be God. He responded: ...what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, 'I am God's Son'? Do not believe me unless I do what my Father does. But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father (John 10:33,36-38).

No prophet says of himself that the Father set him apart as his very own and sent him into the world. When Christ denied that he had blasphemed, the truth of his words were clear. When the Jews again tried to seize him, he escaped and went to the place where John had baptised. Here, his preaching had great effect, for many believed in him.

Once, when Christ had finished praying, one of his disciples asked him to teach them to pray as the Baptist had taught his followers. He replied by repeating the "Lord's Prayer" slightly different from the form given in the Sermon on the Mount (Matthew 6:9-13). He followed it with the parable of a man who tried to borrow some bread from his friend at night, but was at first unsuccessful. He eventually succeeded by his energetic persistence. Expounding on this parable, Jesus said: ...Ask and it will be given to you; seek, and you will find; knock, and the door will be opened to you. In other words, first make a simple request, then, if unsuccessful, a more urgent one. If that also fails, one should knock. What we obtain immediately is good; what we find after seeking actively is greater; and what we obtain after knocking is the best.

Christ went on to clarify the believers' affectionate relationship with God. This relationship ensures their receiving good from him since it is impossible for him to withhold good from those he loves as his children. If a human father does not hesitate to give good things to his children, how can the perfect heavenly Father delay giving good things to his children, especially if they request the gift of the Holy Spirit, the choicest of gifts.

When a man came to Christ, asking him to intervene in the matter of dividing his inheritance, Jesus refused to interfere because he restricted his work to essentials which none other could perform. Christ did not do his work with any leanings toward certain religious or political groups. He did not want people to regard him as the head of a denomination, acting as a judge in his subjects' worldly affairs. In this instance, Christ attacked a sin that is common and generally tolerated: the sin of greed, the heart's fondness for money.

To clarify what greed is, Jesus told his disciples the story of one whose wealth increased. But instead of being grateful to God, he chose to live independently of him. He should have realised that his riches were not his but the Lord's; he was only a steward over them, to use in responsible and unselfish ways. What right did he have to God's care as long as he lived only for himself? His life was cut short, even as his wealth increased. God told him: You fool! This very night your life will be demanded from you. God does not restrict earthly riches to those who love him but gives sunshine and water to the unjust as well as the just (Matthew 5:45). He does this so that religion will not be corrupted by reducing it to the fulfilling of earthly aspirations.

After telling his disciples the reality of God's care for their earthly needs, using illustrations from nature, Jesus reassured them that the Father was pleased to give them the kingdom despite their utter weakness. He encouraged them to give because only that which a man expends in doing good will remain, whereas that which he stores up for himself will be lost. When you give money for the sake of righteousness, it will draw your heart closer to God, For where your treasure is, there your heart will be also (Luke 12:34).

Christ described his Second Coming as unexpected. His servants need to be watchful so that they will be ready to welcome him gladly, for those who are ready will be rewarded and counted blessed. When Peter asked him if he were telling this parable only to them or to everyone, Jesus told them another parable to show his displeasure at unfaithful stewards. He will cut all those who are unfaithful in two, and appoint for them a portion with the unbelievers (Luke 12:46). He expects much from those to whom he gives much, and little from those who have little (Luke 12:48). No one is exempt from Jesus' claims. Not only does God make demands from what a man possesses, and what has been bestowed on him, but he also demands from him what he could have achieved, had he worked earnestly. God punishes a person not only for neglecting his duty, but also for failing to do what he knows he should have done.

In this speech, Christ showed that he had come to the world with teachings which, like fire, would consume the thorns of falsehood and its followers. When light comes into the world and men prefer darkness, it, is inevitable that conflict will arise between its followers and the followers darkness. Conflict is the nature of darkness. Wherever there is total darkness or total light, there is no conflict. But when light approaches darkness, the darkness attacks it and a rift occurs. Thus, division is an inevitable result of the coming of Christ and the spread of his teachings.

Christ then likened his Jewish nation to a fig tree, condemned to be cut down for unfruitfulness. He likened the Father with the owner of the vineyard, and himself with the man who took care of it. He was the mediator between God and man who holds back divine wrath on humanity. He begged the Father to be patient with them until he could complete his plans for their salvation. He admitted that God was patient with them three years while he was teaching and serving them in different ways. His last act was to offer himself as a sacrifice in their place. If they would have accepted him, they would have been safe, if not, they would be cut off. History has recorded for us the sad ending of the nation depicted in this parable. John the Baptist's words were fulfilled when he said, The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. (Matthew 3:10).

Christ entered a synagogue in a village one Sabbath, and started teaching. Among the worshippers was a woman with a bent back who, for eighteen years, was not able to stand upright. She had lost all hope of regaining her health, but her piety kept her attending worship despite her disability. Apparently, she did not ask to be healed, for she was listening intently to Jesus. He called her to himself in order to heal her and illustrate his teaching on the subject of the Sabbath and its blessings. When she came forward, he touched her like a physician, straightening her back. He said, ...You are set free from your infirmity. She immediately straightened up and showed her faith by praising God. The synagogue ruler was upset. Although he respected Jesus, he advised the congregation not to come for healing on the Sabbath, since there were six other days for that.

Christ, however, released this poor woman and the others from this oppressive law. He reminded this hypocritical ruler that, on the Sabbath, people were permitted to perform tasks for their animals, whenever the need suddenly arose. Those tasks often required more labour than what he had done in healing this woman. For instance, they could untie and lead an animal to water. Why should Christ not untie her from her physical and spiritual bondage after she had been oppressed by Satan for so many years? The people were pleased with his words and glorious works, and those who opposed him were put to shame.

A Pharisee invited Jesus to a meal on the Sabbath where he saw a man suffering from dropsy. Jesus asked those present if it was permissible to heal on the Sabbath. They realised that if they said anything, they would be confounded like they were at the synagogue; so they kept quiet. Christ healed the sick man and sent him away after rebuking his opponents for their evil thoughts and criticism. Christ also noticed how the guests at this meal fought for the best seats. He used this situation to teach them a lesson in humility: God exalts the humble and puts the proud to shame.

Jesus then turned to his host and reminded him that the one who invites his friends and the rich to his banquets earns his reward in this world, because they usually invite him back to their feasts. However, the one seeking reward at the resurrection will invite and feed those who are poor and despised. True hospitality is extended to others, out of love for God, regardless of compensation either in this world or the next. This kind of hospitality is assured God's favour and reward.

One of those present commented on Christ's teaching pertaining to banquets, saying, Blessed is the man who will eat at the feast in the kingdom of God. He was sure that he would be included among such. Christ presented a parable, using the banquet as a symbol of religion because true religion or spirituality feeds and delights the soul. God offers us this feast freely and gives us complete liberty to accept or reject the invitation. He embraces all those who heed the divine bidding. In the parable, Jesus told of a nobleman who invited many guests to a great feast in his home, but they gave many excuses and stayed away.

Christ invited the religious, but since they refused to come, he invited the tax gatherers and sinners, similar to the man who invited the poor and crippled in the parable. He opened his great feast to those in the streets and alleys -- that is, the Gentiles who would accept what the Jews had rejected, finding their way to repentance and faith.

Christ likened the religious leaders with those who say, I have just bought a field or I have just bought five yoke of oxen or I just got married, so I can't come. False excuses in matters of religion are common; they are widespread and dangerous. Christ declared God's wrath at people who make excuses, because that indicates a disrespect towards his divine feast of salvation. They also demonstrate the folly of those who place worldly profit above heavenly gain. Such people think their lame excuses will help them, or that the door to eternal life will always remain open for them.

Dear Reader,

Has Christ's invitation to his love feast reached you so that you want to find satisfaction for your soul? He wants to feast with you (Revelation 3:20). Will you accept the invitation? Will you open the door of your heart to him? Leave your excuses and let your soul feast with him at the great banquet.