Saturday, July 26, 2008
You don't think of Jesus as having a bad day, do you? Nevertheless, I want to look in this study at what was quite probably one of the worst days of Jesus' life, and how he handled the challenge he was faced with.
(36) Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.
(37) And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.
(38) Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
(39) And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt].
Have you ever been so depressed that you wanted to die? That's how Jesus felt on this day. There is no record elsewhere in the gospels where he felt so bad that he told any of his disciples about it, but that's what he did here. And, he didn't bare his heart before all of his disciples; he went off with only Peter, James and John into the Garden of Gethsemane, where he sometimes went to pray, and let them know how he was feeling. He didn't try to put on a good, "spiritual looking" front for them. He was honest with them about how bad he was feeling.
Now here's something to think about: If Jesus was so depressed, what was he doing wrong that caused it? Was he focusing his mind on the wrong things? Was he failing to look at things from God's perspective? Was he failing to exercise proper control over his mind?
We know even as we ask this question that Jesus was doing nothing wrong. There was no sin or guilt in his life to pull him down. There was no shortcoming or failure in his walk with God that could have caused this. He was as fully committed to God as always, and as disciplined in his walk with God as he had ever been. And he was still so depressed that he wanted to die.
This lets us know that depression is not always the result of something you or I have done wrong. Depression can occur even when we are doing things right. If Jesus could get depressed in spite of his perfect walk with God, perhaps we should not be so quick to condemn ourselves or others when depression occurs.
Now being depressed is one thing; handling it the right way is another.
How did Jesus handle his depression? Did he seek for comfort at the bottom of a bottle? Did he look for recreational herbs to numb his mind? Did he gorge himself with food, or seek to forget his troubles in the arms of a woman? Did he seek out entertainments? Did he cut himself off from those around him? Did he curl up by himself somewhere and sleep for hours on end, unable to do anything?
How did Jesus handle his depression? He prayed. And he did something else that you never see him doing throughout the gospels: he asked three of his disciples to pray with him.
Can you imagine being Peter, James or John and having this weight dropped on you? It's hard enough that Jesus is depressed; it's another thing entirely to be asked to pray with him about his problem. The disciples had prayed for other people; they were not strangers to prayer. But praying for Jesus in a crisis situation was something entirely new -- and, no doubt, frightening -- to them.
What would you do in that situation? Wouldn't you be on your best prayer behavior? This would be the most important prayer you've ever prayed. The farthest thing from your mind would be taking a nap. Yet, when Jesus returned to them after going off a little way to pray, he found them all asleep.
Why was Jesus depressed? Verse 39 gives us a clue. Jesus knew what it was that God wanted him to do, but he didn't want to do it. There was a conflict here between the will of God and the will of Jesus. But rather than running off and doing his own will, Jesus went right to God in prayer.
What was the conflict? We don't have to guess about this. The Scriptures tell us.
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
To put it quite simply, Jesus did not want to die. The "cup" that he asked God to let pass from him was his death.
God's plan for the redemption of mankind was for Jesus, the one sinless man, to die in the place of sinful man, and for God to raise him from the dead. Now let's be frank for a moment and forget that we're talking about Jesus Christ. What kind of plan does this sound like to you? If God's plan was for you to die and for him to raise you from the dead, how excited would you be about the idea? Would you follow right along, no questions asked, because of your trust in God? Or would you have some serious questions about whether it was really God who was talking to you, or whether you had understood Him correctly?
Doesn't this sound suspiciously like the “Heaven's Gate” incident, where a group of misguided religious men and women gave up their lives in the hope that they would be resurrected on a spaceship somewhere? We think of people who act like that as crazy, and if they say that God told them to do it, we consider it a confirmation of our suspicions!
Jesus trusted God, and he had always done what God told him to do; but this went far beyond anything God had ever asked of him before. Jesus was just as determined as he ever was to obey God at all costs, but here he did something he had never done before: he asked God to change His will. He asked this not once, but three times. And he didn't ask calmly, dispassionately. He went before his Father with "strong crying and tears."
What was he praying so hard for? What was he agonizing about in the garden? He wanted God to save him from death. He wanted to obey God, but he didn't want to die. Jesus made it clear in his prayer that if there was no change in God's plan for him, he would carry out God's will; but he also prayed that if it were possible, "this cup" would pass from him.
Jesus was heard by God when he prayed, but he didn't get the answer that he prayed for. God did not change His will. Instead, Jesus "was heard in that he feared." What does this mean? Jesus' prayer was answered by his being given what he needed to carry out God's will willingly. The "fear" referred to here is obedience.
(8) Though he were a Son, yet learned he obedience by the things which he suffered;
(9) And being made perfect, he became the author of eternal salvation unto all them that obey him;
And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Once Jesus rose up from this intense time of prayer, there is no further hint of depression on his part. There is no sign of hesitation or unwillingness to carry out the assignment God had given him. Why is this? What had changed? What enabled Jesus to face the cruel, agonizing and shameful death of the cross without looking back?
Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
There's the answer. Jesus was able to endure the cross because of "the joy that was set before him." God's solution to Jesus' depression was to give him joy.
What was it that Jesus was joyful about? There was nothing in his immediate situation that called for joy; he still faced the suffering and humiliation of the cross. The answer is right here in the same verse: God had him look beyond the cross, not just to his resurrection, but to what he would be doing after his resurrection. Where is Jesus now? He is seated at God's right hand. That's what God set before him, and that was the source of the joy that kept him going unhesitatingly to the Cross.
The right hand of God is a position of authority and power. According to Psalm 16, it is also a place of joy.
(8) I have set the Lord always before me: because [he is] at my right hand, I shall not be moved.
(9) Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
(10) For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
(11) Thou wilt shew me the path of life: in thy presence [is] fullness of joy; at thy right hand [there are] pleasures for evermore.
(6) Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre.
(7) Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
God enabled Jesus to overcome his depression by focusing his attention on something that he could not have yet, but which was guaranteed to him in the future. In other words, God gave him something to hope for.
There are two vantage points available to the Christian that enable him or her to set in proper perspective the things that are happening in life. The first is to look at things from our legal position, where we are seated with Christ at God's right hand.
(4) But God, who is rich in mercy, for his great love wherewith he loved us,
(5) Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
(6) And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus:
(7) That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus.
God has raised us up together with Christ and made us sit together in the heavens in Christ Jesus. When you're sitting in the heavens in Christ, everything on earth looks small. No matter how immense or unsolvable our situation may seem from the vantage point of the earth, they all seem small and manageable from the vantage point of the heavens. Our Heavenly Father is more than able to deal with anything we are confronted with in life.
The second vantage point that sets things in proper perspective for us is looking at things from the vantage point of Christ's return. Looking at our lives and our situations from the viewpoint of Christ's return reminds us that all we see around us is temporary, while what God has given us and done for us in Christ is forever.
Have you ever, while reading a tense part in a suspense novel, looked ahead to the end of the book to make sure a favorite character was still around? If he is, your anxiety about what he's going through in the middle of the book is considerably lessened, because you know it's only temporary. At the end of the book he or she will be alive and well.
Well, we've read the end of the book -- God's book -- and guess what? If you've confessed Christ as your Lord, you're still alive and doing well at the end of the book! Knowing this gives you strength for dealing with whatever difficulties you are faced with now, because you are assured that they are temporary, and you will still be here when they are gone.
Chaplain Mark H. Stevens, M.Min
Friday, July 25, 2008
In Matt. 24:35-36 Jesus said, "Heaven and earth will pass away, but My words shall not pass away. 36"But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. 37For the coming of the Son of Man will be just like the days of Noah."
If Jesus is God in flesh, then shouldn't He know what the day and hour of his return would be? After all, God knows all things. Therefore, if Jesus doesn't know all things, then He cannot be God.
This objection is most often raised by the Jehovah's Witnesses but is also echoed by the Christadelphians. It is a good question.
Jesus was both God and man. He had two natures. He was divine and human at the same time. This teaching is known as the hypostatic union; that is, the coming-together of two natures in one person. In Heb. 2:9 that Jesus was ". . . made for a little while lower than the angels . . ." Also in Phil. 2:5-8, it says that Jesus "emptied Himself, taking the form of a bond-servant, and being made in the likeness of men . . ." Col. 2:9 says, "For in Him all the fullness of Deity dwells in bodily form." Jesus was both God and man at the same time.
As a man, Jesus cooperated with the limitations of being a man. That is why we have verses like Luke 2:52 that says "Jesus kept increasing in wisdom and stature, and in favor with God and men." Therefore, at this point in his ministry he could say He did not know the day nor hour of His return. It is not a denial of His being God, but a confirmation of Him being man.
Also, the logic that Jesus could not be God because He did not know all things works both ways. If we could find a scripture where Jesus does know all things, then that would prove that He was God, wouldn't it?
He said to him the third time, "Simon, son of John, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus *said to him, "Tend My sheep" (John 21:17 - NASB).
Jesus did not correct Peter and say, "Hold on Peter, I do not know all things." He let Peter continue on with his statement that Jesus knew all things. Therefore, it must be true.
But, if we have a verse that says that Jesus did not know all things and another that says he did know all things, then isn't that a contradiction? No. It is not.
Before Jesus' crucifixion and resurrection He said the Father alone knew the day and hour of His return. It wasn't until after Jesus' crucifixion and resurrection that omniscience is attributed to Jesus. As I said before, Jesus was cooperating with the limitations of being a man and completed His ministry on this earth. He was then glorified in His resurrection. Yet, He was still a man (cf. Col. 2:9; 1 Tim. 2:5). After Jesus' resurrection, He was able to appear and disappear at will. This is not the normal ability of a man. But, it is, apparently, the normal ability of a resurrected and glorified man. Jesus was different after the resurrection. There had been a change. He was still a man and He knew all things.
The Christian doctrine concerning Jesus' two natures is called the hypostatic union. It is the teaching that the Divine Word of God (John 1:1) "became flesh and dwelt among us," (John 1:14). Therefore, Jesus is both divine and human in one person (Col. 2:9); He has two natures: human and divine. But some who oppose the Trinity and Jesus' incarnation (the Divine Word becoming a man), say that if Jesus is God in flesh this must mean that God's nature changed because God added a human nature to His divine nature. This would violate Malachi 3:6 which says that God does not change. But, the union of the two natures of Jesus in one person does not constitute a change in the nature of God.
Since the hypostatic union teaches that in the one person of Jesus there are two natures, the divine nature of Jesus is not affected by union with the human nature because there is no fusion of the two natures. That is, the divine nature is not combined with the human nature to make a third thing. This would be the error known as monophysitism. Jesus is not a new third thing with a fused-together new nature. Instead, it is a union. An example of a union is marriage between a man and a woman. Each is separate, but in marriage "...they shall become one flesh," (Gen. 2:24), yet they remain two distinct individuals. They are not blended into a new third thing. Fusion, on the other hand, can be illustrated by the combining copper and Zinc that can be fused together to form a new third thing called brass. In this case, the two elements loose their identity and are merged together into something new. But in a union, the elements do not loose their identity or nature. The hypostatic union is not a hypostatic fusion and the two natures of Jesus do not lose their distinction and they are not altered.
Furthermore, within the union of the two natures in the one person of Christ, the divine nature is still divine and the human nature is still human. One is not altered by the presence of the other anymore than my spirit in me is altered in nature by its indwelling a physical body. Likewise, the divine Word is not altered by indwelling human flesh.
Finally, the doctrine of the Trinity is that God is three persons: Father, Son, and Holy Spirit. This does not mean three gods. There is only one God. The Trinitarian nature of God is not altered by the union of the Word with humanity since it was the divine Word that humbled Himself to become a man (John 1:1,14; Phil. 2:5-8), not the Father or the Holy Spirit. Therefore, by definition the Trinity is unaffected by the union of the Word with humanity in the incarnation of Jesus.