‘And when He was come near, He beheld the city, and wept over it.’-
The Charm of Jerusalem
In every age, the memory of Jerusalem has stirred the deepest feelings. Jews, Christians, and Mohammedans turn to it with reverent affection. It almost seems as if in some sense each could call it his ‘happy home,’ the ‘name ever dear’ to him. For our holiest thoughts of the past, and our happiest hopes for the future, connect themselves with ‘the city of our God.’ We know from many passages of the Old Testament, but especially from the Book of Psalms, with what ardent longing the exiles from Palestine looked towards it; and during the long centuries of dispersion and cruel persecution, up to this day, the same aspirations have breathed in almost every service of the synagogue, and in none more earnestly than in that of the paschal night, which to us is for ever associated with the death of our Saviour. It is this one grand presence there of ‘the Desire of all nations,’ which has for ever cast a hallowed light round Jerusalem and the Temple, and given fulfillment to the prophecy-‘Many people shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem.’ (Isa_2:3) His feet have trodden the busy streets of Jerusalem, and the shady recesses of the Mount of Olives; His figure has ‘filled with glory’ the Temple and its services; His person has given meaning to the land and the people; and the decease which He accomplished at Jerusalem has been for the life of all nations. These facts can never be past- are eternally present; not only to our faith, but also to our hope; for He ‘shall so come in like manner’ as the ‘men of Galilee’ had on Mount Olivet ‘seen Him go into heaven.‘
But our memories of Jerusalem stretch far back beyond these scenes. In the distance of a remote antiquity we read of Melchisedek, the typical priest-king of Salem, who went out to meet Abraham, the ancestor of the Hebrew race, and blessed him. A little later, and this same Abraham was coming up from Hebron on his mournful journey, to offer up his only son. A few miles south of the city, the road by which he travelled climbs the top of a high promontory, that juts into the deep Kedron valley. From this spot, through the cleft of the mountains which the Kedron has made for its course, one object rose up straight before him. It was Moriah, the mount on which the sacrifice of Isaac was to be offered. Here Solomon afterwards built the Temple. For over Mount Moriah David had seen the hand of the destroying angel stayed, probably just above where afterwards from the large altar of burnt-offering the smoke of countless sacrifices rose day by day. On the opposite hill of Zion, separated only by a ravine from Moriah, stood the city and the palace of David, and close by the site of the Temple the tower of David. After that period an ever-shifting historical panorama passes before our view, unchanged only in this, that, amidst all the varying events, Jerusalem remains the one centre of interest and attractions, till we come to that Presence which has made it, even in its desolateness, ‘Hephzibah,’ ‘sought out,’ ‘a city not forsaken.’ (Isa_62:4)
Origin of the Name
The Rabbis have a curious conceit about the origin of the name Jerusalem, which is commonly taken to mean, ‘the foundation,’ ‘the abode,’ or ‘the inheritance of peace.’ They make it a compound of Jireh and Shalem, and say that Abraham called it ‘Jehovah-Jireh,’ while Shem had named it Shalem, but that God combined the two into Jireh-Shalem, Jerushalaim, or Jerusalem. There was certainly something peculiar in the choice of Palestine to be the country of the chosen people, as well as of Jerusalem to be its capital. The political importance of the land must be judged from its situation rather than its size. Lying midway between the east and the west, and placed between the great military monarchies, first of Egypt and Assyria, and then of Rome and the East, it naturally became the battle-field of the nations and the highway of the world. As for Jerusalem, its situation was entirely unique. Pitched on a height of about 2,610 feet above the level of the sea, its climate was more healthy, equable, and temperate than that of any other part of the country. From the top of Mount Olivet an unrivalled view of the most interesting localities in the land might be obtained. To the east the eye would wander over the intervening plains to Jericho, mark the tortuous windings of Jordan, and the sullen grey of the Dead Sea, finally resting on Pisgah and the mountains of Moab and Ammon. To the south, you might see beyond ‘the king’s gardens,’ as far as the grey tops of ‘the hill country of Judea.’ Westwards, the view would be arrested by the mountains of Bether, (Son_2:17) whilst the haze in the distant horizon marked the line of the Great Sea. To the north, such well-known localities met the eye as Mizpeh, Gibeon, Ajalon, Michmash, Ramah, and Anathoth. But, above all, just at your feet, the Holy City would lie in all her magnificence, like ‘a bride adorned for her husband.’
The Situation of Jerusalem
‘Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the Great King….Walk about Zion, and go round about her: tell the towers thereof. Mark ye well her bulwarks, consider her palaces.’ If this could be said of Jerusalem even in the humbler days of her native monarchy, (Psa_48:2, Psa_48:12-13) it was emphatically true at the time when Jesus ‘beheld the city,’ after Herod the Great had adorned it with his wonted splendour. As the pilgrim bands ‘came up’ from all parts of the country to the great feasts, they must have stood enthralled when its beauty first burst upon their gaze. Not merely remembrances of the past, or the sacred associations connected with the present, but the grandeur of the scene before them must have kindled their admiration into enthusiasm. For Jerusalem was a city of palaces, and right royally enthroned as none other. Placed on an eminence higher than the immediate neighbourhood, it was cut off and isolated by deep valleys on all sides but one, giving it the appearance of an immense natural fortress. All round it, on three sides, like a natural fosse, ran the deep ravines of the Valley of Hinnom and of the Black Valley, or Kedron, which merged to the south of the city, descending in such steep declivity that where the two meet is 670 feet below the point whence each had started. Only on the north-west was the city, as it were, bound to the mainland. And as if to give it yet more the character of a series of fortress-islands, a deep natural cleft- Tyropoeon- south and north right through the middle of the city, then turned sharply westwards, separating Mount Zion from Mount Acra. Similarly, Acra was divided from Mount Moriah, and the latter again by an artificial valley from Bezetha, or the New Town. Sheer up from these encircling ravines rose the city of marble and cedar-covered palaces. Up that middle cleft, down in the valley, and along the slopes of the hills, crept the busy town, with its streets, markets, and bazaars. But alone, and isolated in its grandeur, stood the Temple Mount. Terrace upon terrace its courts rose, till, high above the city, within the enclosure of marble cloisters, cedar-roofed and richly ornamented, the Temple itself stood out a mass of snowy marble and of gold, glittering in the sunlight against the half-encircling green background of Olivet. In all his wanderings the Jew had not seen a city like his own Jerusalem. Not Antioch in Asia, not even imperial Rome herself, excelled it in architectural splendour. Nor has there been, either in ancient or modern times, a sacred building equal to the Temple, whether for situation or magnificence; nor yet have there been festive throngs like those joyous hundreds of thousands who, with their hymns of praise, crowded towards the city on the eve of a Passover. No wonder that the song burst from the lips of those pilgrims:
‘Still stand our feet
Within thy gates, Jerusalem!
Jerusalem, ah! thou art built
As a city joined companion-like together.’
From whatever side the pilgrim might approach the city, the first impression must have been solemn and deep. But a special surprise awaited those who came, whether from Jericho or from Galilee, by the well-known road that led over the Mount of Olives. From the south, beyond royal Bethlehem- the west, descending over the heights of Beth-horon- from the north, journeying along the mountains of Ephraim, they would have seen the city first vaguely looming in the grey distance, till, gradually approaching, they had become familiar with its outlines. It was far otherwise from the east. A turn in the road, and the city, hitherto entirely hid from view, would burst upon them suddenly, closely, and to most marked advantage. It was by this road Jesus made His triumphal entry from Bethany on the week of His Passion. Up from ‘the house of dates’ the broad, rough road would round the shoulder of Olivet. Thither the wondering crowd from Bethany followed Him, and there the praising multitude from the city met Him. They had come up that same Olivet, so familiar to them all. For did it not seem almost to form part of the city itself, shutting it off like a screen from the desert land that descended beyond to Jordan and the Dead Sea?
Mount of Olives
From the Temple Mount to the western base of Olivet, it was not more than 100 or 200 yards straight across, though, of course, the distance to the summit was much greater, say about half a mile. By the nearest pathway it was only 918 yards from the city gate to the principal summit. *
* ‘By the longer footpath it is 1,310 yards, and by the main camel road perhaps a little farther.’ Josephus calculates the distance from the city evidently to the top of Mount Olivet at 1,010 yards, or 5 furlongs. See City of the Great King, p. 59.
Olivet was always fresh and green, even in earliest spring or during parched summer- coolest, the pleasantest, the most sheltered walk about Jerusalem. For across this road the Temple and its mountain flung their broad shadows, and luxuriant foliage spread a leafy canopy overhead. They were not gardens, in the ordinary Western sense, through which one passed, far less orchards; but something peculiar to those climes, where Nature everywhere strews with lavish hand her flowers, and makes her gardens- the garden bursts into the orchard, and the orchard stretches into the field, till, high up, olive and fig mingle with the darker cypress and pine. The stony road up Olivet wound along terraces covered with olives, whose silver and dark green leaves rustled in the breeze. Here gigantic gnarled fig-trees twisted themselves out of rocky soil; there clusters of palms raised their knotty stems high up into waving plumed tufts, or spread, bush-like, from the ground, the rich-coloured fruit bursting in clusters from the pod. Then there were groves of myrtle, pines, tall, stately cypresses, and on the summit itself two gigantic cedars. To these shady retreats the inhabitants would often come from Jerusalem to take pleasure or to meditate, and there one of their most celebrated Rabbis was at one time wont in preference to teach. * Thither, also, Christ with His disciples often resorted.
* R. Jochanan ben Saccai, who was at the head of the Sanhedrim immediately before and after the destruction of Jerusalem.
Coming from Bethany the city would be for some time completely hidden from view by the intervening ridge of Olivet. But a sudden turn of the road, where ‘the descent of the Mount of Olives’ begins, all at once a first glimpse of Jerusalem is caught, and that quite close at hand. True, the configuration of Olivet on the right would still hide the Temple and most part of the city; but across Ophel, the busy suburb of the priests, the eye might range to Mount Zion, and rapidly climb its height to where Herod’s palace covered the site once occupied by that of David. A few intervening steps of descent, where the view of the city has again been lost, and the pilgrim would hurry on to that ledge of rock. What a panorama over which to roam with hungry eagerness! At one glance he would see before him the whole city- valleys and hills, its walls and towers, its palaces and streets, and its magnificent Temple- like a vision from another world. There could be no difficulty in making out the general features of the scene. Altogether the city was only thirty-three stadia, or about four English miles, in circumference. Within this compass dwelt a population of 600,000 (according to Tacitus), but, according to the Jewish historian, amounting at the time of the Passover to between two and three millions, or about equal to that of London. *
* Mr. Fergusson, in Smith’s Dictionary of the Bible, i. p. 1025, controverts these numbers, on the ground of the population of modern cities within a given area. But two millions represent not the ordinary population, only the festive throngs at the Passover. Taking into consideration Eastern habits- sleeping on the roof, and possibly the camping out- computation is not extravagant. Besides, however untruthful Josephus was, he may, as a general rule, be trusted where official numbers, capable of verification, are concerned. In fact, taking into account this extraordinary influx, the Rabbis distinctly state, that during the feasts- on the first night- people might camp outside Jerusalem, but within the limits of a sabbath-day’s journey. This, as Otho well remarks (Lex. Rabb. p. 195), also explains how, on such occasions, our Lord so often retired to the Mount of Olives.
The first feature to attract attention would be the city walls, at the time of Christ only two in number. *
* The third, largest, and strongest wall, which enclosed Bezetha, or the New Town, was built by Herod Agrippa, twelve years after the date of the crucifixion.
The first, or old wall, began at the north-western angle of Zion, at the tower of Hippicus, and ran along the northern brow of Zion, where it crossed the cleft, and joined the western colonnade of the Temple at the ‘Council-house.’ It also enclosed Zion along the west and the south, and was continued eastward around Ophel, till it merged in the south-eastern angle of the Temple. Thus the first wall would defend Zion, Ophel, and, along with the Temple walls,, Moriah also. The second wall, which commenced at a gate in the first wall, called ‘Gennath,’ ran first north, and then east, so as to enclose Acra, and terminated at the Tower of Antonia. Thus the whole of the old city and the Temple was sufficiently protected.
Tower of Antonia
The Tower of Antonia was placed at the north-western angle of the Temple, midway between the castle of the same name and the Temple. With the former it communicated by a double set of cloisters, with the latter by a subterranean passage into the Temple itself, and also by cloisters and stairs descending into the northern and the western porches of the Court of the Gentiles. Some of the most glorious traditions in Jewish history were connected with this castle, for there had been the ancient ‘armoury of David,’ the palace of Hezekiah and of Nehemiah, and the fortress of the Maccabees. But in the days of Christ Antonia was occupied by a hated Roman garrison, which kept watch over Israel, even in its sanctuary. In fact, the Tower of Antonia overlooked and commanded the Temple, so that a detachment of soldiers could at any time rush down to quell a riot, as on the occasion when the Jews had almost killed Paul (Act_21:31). The city walls were further defended by towers- in the first, and forty in the second wall. Most prominent among them were Hippicus, Phasaelus, and Mariamne, close by each other, to the north-west of Zion- compactly built of immense marble blocks, square, strongly fortified, and surmounted by buildings defended by battlements and turrets. * They were built by Herod, and named after the friend and the brother he had lost in battle, and the wife whom his jealousy had killed.
* For particulars of these forts, see Josephus’ Wars, v. 4, 3.
The Four Hills
If the pilgrim scanned the city more closely, he would observe that it was built on four hills. Of these, the western, or ancient Zion, was the highest, rising about 200 feet above Moriah, though still 100 feet lower than the Mount of Olives. To the north and the east, opposite Zion, and divided from it by the deep Tyropoeon Valley, were the crescent-shaped Acra and Moriah, the latter with Ophel as its southern outrunner. Up and down the slopes of Acra the Lower City crept. Finally, the fourth hill, Bezetha (from bezaion, marshy ground), the New Town, rose north of the Temple Mount and of Acra, and was separated from them by an artificial valley. The streets, which, as in all Eastern cities, were narrow, were paved with white marble. A somewhat elevated footway ran along for the use of those who had newly been purified in the Temple, while the rest walked in the roadway below. The streets derived their names mostly from the gates to which they led, or from the various bazaars. Thus there were ‘Water-street,’ ‘Fish-street,’ ‘East-street,’ etc. The ‘Timber Bazaar’ and that of the ‘Tailors’ were in the New City; the Grand Upper Market on Mount Zion. Then there were the ‘Wool’ and the ‘Braziers’ Bazaar’; ‘Baker-street,’ ‘Butcher-street,’ ‘Strangers’-street,’ and many others similarly named. Nor would it have been difficult to identify the most prominent buildings in the city. At the north-western angle of Mount Zion, the ancient Salem and Jebus, on the site of the castle of David, was the grand palace of Herod, generally occupied by the Roman procurators during their temporary sojourn in Jerusalem. It stood high up, just within shelter of the great towers which Herod had reared- marvel of splendour, of whose extent, strength, height, rooms, towers, roofs, porticoes, courts, and adjacent gardens Josephus speaks in such terms of admiration.
At the opposite, or north-eastern corner of Mount Zion, was the palace of the High-priest. Being built on the slope of the hill, there was under the principal apartments a lower story, with a porch in front, so that we can understand how on that eventful night Peter was ‘beneath in the palace.’ (Mar_14:66) Beyond it, probably on the slope of Acra, was the Repository of the Archives, and on the other side of the cleft, abutting on the Temple, with which it was probably connected by a colonnade, the Council Chamber of the Sanhedrim. Following the eastern brow of Mount Zion, south of the High-priest’s palace, and opposite the Temple, was the immense Xystus, which probably extended into the Tyropoeon. Whatever may have been its original purpose, * it was afterwards used as a place of public meetings, where, on great occasions, the populace was harangued.
* Barclay suggest that the Xystus had originally been the heathen gymnasium built by the infamous high-priest Jason. (City of the Great King, p. 101)
Here Peter probably addressed the three thousand converts on the day of Pentecost when the multitude had hurried thither from the Temple on hearing ‘the mighty rushing sound.’ The Xystus was surrounded by a covered colonnade. Behind it was the palace of Agrippa, the ancient palace of David and of the Maccabees, and again, in the rear of it, that of Bernice. On Acra stood afterwards the palaces of certain foreign princes, such as those of Queen Helena, King Monobasus, and other proselytes. In this quarter, or even beyond it to the north-west, one would naturally look for the Theatre and the Amphitheatre, which, being so essentially un-Jewish, must have been located as far as possible from the Temple. The space around the Temple was no doubt kept clear of buildings. On the south-eastern corner behind it was the great Sheep Market, and to the south of it the Hippodrome. Originally, the king’s house by the horse-gate, built by Solomon, and the royal stables, had occupied the southern area of the Temple Mount, where Herod afterwards built the ‘Royal Porch.’ For the Temple of Solomon was 300 feet shorter, from north to south, than that of Herod. Transversely, between Xystus and the Fish Gate, lay the quarter of Maktesh, (Zep_1:10-11) occupied by various bazaars, chiefly connected with the Temple. Lastly, south of the Temple, but on the same hill, was Ophel, the crowded suburb of the priests.
The Shushan Gate
Such must have been a first view of Jerusalem, as ‘beheld’ from the Mount of Olives, on which we are supposed to have taken our stand. If Jewish tradition on the subject may be trusted, a gate opened upon this Mount of Olives through the eastern wall of the Temple. *
* In the chamber above this gate two standard measures were kept, avowedly for the use of the workmen employed in the Temple. (Chel. 17. 9.)
It is called ‘the Shushan Gate,’ from the sculptured representation over it of the city to which so many Jewish memories attached. From this gate an arched roadway, by which the priests brought out the ‘red heifer,’ and on the Day of Atonement the scapegoat, is said to have conducted to the Mount of Olives. Near the spot where the red heifer was burned were extensive lavatories, and booths for the sale of articles needed for various purifications. Up a crest, on one of the most commanding elevations, was the Lunar Station, whence, by fire signals, the advent of each new moon was telegraphed from hill to hill into far countries. If Jewish tradition may further be trusted, there was also an unused gate in the Temple towards the north-Tedit or Tere– two gates towards the south. We know for certain of only a subterranean passage which led from the fortress Antonia on the ‘north-western angle’ of the Temple into the Temple Court, and of the cloisters with stairs descending into the porches, by one of which the chief captain Lysias rushed to the rescue of Paul, when nearly killed by the infuriated multitude. Dismissing all doubtful questions, we are sure that at any rate five gates opened into the outer Temple enclosure or Court of the Gentiles- from the south, and four- these the principal- the west. That southern gate was double, and must have chiefly served the convenience of the priests. Coming from Ophel, they would pass through its gigantic archway and vestibule (40 feet each way), and then by a double tunnel nearly 200 feet long, whence they emerged at a flight of steps leading straight up from the Court of the Gentiles into that of the priests, close to the spot where they would officiate. *
* Jewish tradition mentions the following five as the outer gates of the Temple: that of Shushan to the east, of Tedi to the north, of Copponus to the west, and the two Huldah gates to the south. The Shushan gate was said to have been lower than the others, so that the priests at the end of the ‘heifer-bridge’ might look over it into the Temple. In a chamber above the Shushan gate, the standard measures of the ‘cubit’ were kept.
But to join the great crowd of worshippers we have to enter the city itself. Turning our back on Mount Zion, we now face eastwards to Mount Moriah. Though we look towards the four principal entrances to the Temple, yet what we see within those walls on the highest of the terraces is not the front but the back of the sanctuary. It is curious how tradition is here in the most palpable error in turning to the east in worship. The Holy Place itself faced east-wards, and was approached from the east; but most assuredly the ministering priests and the worshippers looked not towards the east, but towards the west.
The Temple Plateau
The Temple plateau had been artificially levelled at immense labour and cost, and enlarged by gigantic substructures. The latter served also partly for the purpose of purification, as otherwise there might have been some dead body beneath, which, however great the distance from the surface, would, unless air had intervened, have, according to tradition, defiled the whole place above. As enlarged by Herod the Great, the Temple area occupied an elongated square of from 925 to 950 feet and upwards. *
* Many modern writers have computed the Temple area at only 606 feet, while Jewish authorities make it much larger than we have stated it. The computation in the text is based on the latest and most trustworthy investigations, and fully borne out by the excavations made on the spot by Capts. Wilson and Warren.
Roughly calculating it at about 1,000 feet, this would give an extent more than one-half greater than the length of St. Peter’s at Rome, which measures 613 feet, and nearly double our own St. Paul’s, whose extreme length is 520 1/2 feet. And then we must bear in mind that the Temple plateau was not merely about 1,000 feet in length, but a square of nearly 1,000 feet! It was not, however, in the centre of this square, but towards the north-west, that the Temple itself and its special courts were placed. Nor, as already hinted, were they all on a level, but rose terrace upon terrace, till the sacred edifice itself was reached, its porch protruding, ‘shoulder-like,’ on either side- rising into two flanking towers- covering the Holy and Most Holy Places. Thus must the ‘golden fane’ have been clearly visible from all parts; the smoke of its sacrifices slowly curling up against the blue Eastern sky, and the music of its services wafted across the busy city, while the sunlight glittered on its gilt roofs, or shone from its pavement of tessellated marble, or threw great shadows on Olivet behind.
Fables of the Rabbis
Assuredly, when the Rabbis thought of their city in her glory, they might well say: ‘The world is like unto an eye. The ocean surrounding the world is the white of the eye; its black is the world itself; the pupil is Jerusalem; but the image within the pupil is the sanctuary.’ In their sorrow and loneliness they have written many fabled things of Jerusalem, of which some may here find a place, to show with what halo of reverence they surrounded the loving memories of the past. Jerusalem, they say, belonged to no tribe in particular- was all Israel’s. And this is in great measure literally true; for even afterwards, when ancient Jebus became the capital of the land, the boundary line between Judah and Benjamin ran right through the middle of the city and of the Temple; so that, according to Jewish tradition, the porch and the sanctuary itself were in Benjamin, and the Temple courts and altar in Judah. In Jerusalem no house might be hired. The houses belonged as it were to all; for they must all be thrown open, in free-hearted hospitality, to the pilgrim-brethren that came up to the feast. Never had any one failed to find in Jerusalem the means of celebrating the paschal festivities, nor yet had any lacked a bed on which to rest. Never did serpent or scorpion hurt within her precincts; never did fire desolate her streets, nor ruin occur. No ban ever rested on the Holy City. It was Levitically more sacred than other cities, since there alone the paschal lamb, the thank-offerings, and the second tithes might be eaten. Hence they carefully guarded against all possibility of pollution. No dead body might remain in the city overnight; no sepulchres were there, except those of the house of David and of the prophetess Hilda. No even domestic fowls might be kept, nor vegetable gardens be planted, lest the smell of decaying vegetation should defile the air; nor yet furnaces be built, for fear of smoke. Never had adverse accident interrupted the services of the sanctuary, nor profaned the offerings. Never had rain extinguished the fire on the altar, nor contrary wind driven back the smoke of the sacrifices; nor yet, however great the crowd of worshippers, had any failed for room to bow down and worship the God of Israel!
Thus far the Rabbis. All the more impressive is their own admission and their lament- significant as viewed in the light of the Gospel: ‘For three years and a half abode the Shekinah’ (or visible Divine presence) ‘on the Mount of Olives,’- whether Israel would repent-‘and calling upon them, “Seek ye the Lord while He may be found, call upon Him while He is near.” And when all was in vain, then the Shekinah returned to its own place!’
Jerusalem in Ruins
The Shekinah has withdrawn to its own place! Both the city and the Temple have been laid ‘even with the ground,’ because Jerusalem knew not the time of her visitation (Luk_19:44). ‘They have laid Jerusalem on heaps’ (Psa_79:1). ‘The stones of the sanctuary are poured out in the top of every street’ (Lam_4:1). All this, and much more, did the Saviour, the rightful King of Israel, see in the near future, when ‘He beheld the city, and wept over it.’ And now we must search very deep down, sinking the shaft from 60 to over 125 feet through the rubbish of accumulated ruins, before reaching at last the ancient foundations. And there, close by where once the royal bridge spanned the deep chasm and led from the City of David into the royal porch of the Temple, is ‘the Jews’ Wailing Place,’ where the mourning heirs to all this desolation reverently embrace the fallen stones, and weep unavailing tears- because the present is as the past, and because what brought that judgment and sorrow is unrecognised, unrepented, unremoved. Yet-‘Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh and also the night. If ye will inquire, inquire! Return, come!’
Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will. (Heb_13:20-21)
These powerful verses continue our inquiry concerning a life of obedience. They conclude with what results when God is allowed to do His work in our lives. We become “complete in every good work to do His will.” This hope is made available to us by “the God of peace.”
We all started out in life at war with God. Although we may not have been aware of this fact, we were enemies of God: “You . . . were alienated and enemies in your mind by wicked works” (Col_1:21). We were disobedient by our very nature: “the sons of disobedience . . . by nature children of wrath” (Eph_2:2-3). Yet, through His Son, God reached out to offer us peace. “For He Himself is our peace, who . . . abolished in His flesh the enmity . . . making peace . . . through the cross, thereby putting to death the enmity” (Eph_2:14-16). This sacrifice on the cross was effective, because the Lord Jesus was raised from the dead with victory over sin and death: “the God of peace who brought up our Lord Jesus from the dead.”
At the cross of Christ, the blood was shed that brings eternal blessings to all who believe in Him: “through the blood of the everlasting covenant.” The Lord promised these eternal benefits to His people through the prophets of old. “And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me . . . Moreover I will make a covenant of peace with them, and it shall be an everlasting covenant with them” (Jer_32:40 and Eze_37:26).
The blood of the new covenant of grace secures these benefits: “This cup is the new covenant in My blood, which is shed for you” (Luk_22:20). This shed blood of the Lord Jesus Christ is able to cleanse and forgive forever all who humbly trust in Him. Also, that shed blood of the new covenant (God’s new arrangement for living) supplies the adequacy we need from God for the obedient life He has called us to live: “Our sufficiency is from God, who also made us sufficient as ministers of the new covenant” (2Co_3:5-6).
Dear God of peace, I praise You for the shed blood of Jesus, changing me from Your enemy to Your friend. I thank You for also making obedience available through this new covenant of grace. I humbly ask that You teach me to live in dependence upon Your sufficiency, In Jesus’ Name; Amen.
Again, our devotional study is from Hebrews 13:20-21. In our previous meditation, we saw that the God of peace makes obedience available through the shed blood of the crucified, risen Christ. That shed blood forgives our sins, making friends out of formerly disobedient enemies. Furthermore, that shed blood establishes the new covenant of grace, which supplies God’s sufficiency for all our needs, including, the developing of an obedient life.
Now, we will reflect upon God being the one who uses His heavenly resources to equip us to do His will. What a hope and joy this is! God Himself is willing to undertake the task of shaping us into His obedient servants: “Now may the God of peace . . . make you complete in every good work to do His will.”
This term, “complete,” is exceedingly insightful. It speaks of equipping people for their intended task, getting them ready to do what they are called to do. To equip means to furnish whatever qualities are necessary to perform the task at hand. To equip means to supply whatever is needed for an assigned purpose. Our calling and purpose in the will of God is that we engage in a great variety of good works. God is willing to equip us “in every good work to do His will.”
Psa_138:8). In light of David’s calling to obedience (and our own calling to the same), many things concern us. We are called to serve, to sacrifice, to pray, to worship, to love, to evangelize, to edify — and the list continues. How are we to expect progress in such a broad range of obedience? Our confidence is that “The LORD will perfect that which concerns [us].”
As we have asked previously, is this work of God to equip us unto obedience an automatic issue? Not at all! Remember, we can resist (
Act_7:51), quench (1Th_5:19), and grieve (Eph_4:30) the work of the Spirit of grace in our lives. So what is to be our response? Since the Lord is the one who must be equipping us to do His will, we are to be seeking Him. We are to be humbly dependent upon Him. We must not look to ourselves, to formulas, or to any other hope.
O God of peace, please do what only You can do. Equip me to obey You in every type of good work that is in Your will. I do not have what it takes to fulfill Your will for me. I often put my hope in vain places. Lord, I now look to You alone, in Jesus name, Amen.
- The God of Peace Making Obedience Available to Us (godsgold.wordpress.com)
- The Solution To Our Problem (Part 4) (isaiah556.wordpress.com)
But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us. We are hard pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed. (2Co_4:7-9)
New covenant servants (followers of Jesus Christ) are “earthen vessels” (ordinary clay pots). Yet, in the container of their redeemed humanity dwells “this treasure” (the Son of God Himself). This arrangement calls for the treasure (Jesus), not the vessels (you and me) to be the object of all trust and the recipient of all glory: “that the excellence of the power may be of God and not of us.” Appropriately, the Lord has also arranged a process that magnifies the treasure.
This process involves the every day pressures of life, which come from all sides. “We are hard pressed on every side, yet not crushed.” Clay pots cannot withstand much pressure, but the treasure within us (Christ) is able to keep is from being smashed. “Be strong in the grace that is in Christ Jesus” (2Ti_2:1)
The process that draws attention to the treasure also involves many perplexities. “We are perplexed, but not in despair.” We face difficult decisions and impossible issues, but our Wonderful Counselor protects us from hopelessness: “in whom are hidden all the treasures of wisdom and knowledge” (Col_2:3).
Persecutions are included in the process: “persecuted, but not forsaken.” People accuse us, misunderstand us, or lie about us. Still, we know we are not abandoned by our Lord who lives within us. “For He Himself has said, ‘I will never leave you nor forsake you’ ” (Heb_13:5).
Even catastrophes are a part of the process that magnifies the treasure who indwells us: “struck down, but not destroyed.” Circumstantial upheavals and overwhelming heartaches occur, but the Lord stabilizes our souls, so we don’t “tip over” under the weight of circumstances. “They confronted me in the day of my calamity, but the LORD was my support” (Psa_18:18).
Thus, life comes at us like an overpowering military tank, ready to flatten us. There is no natural hope, because clay pots can’t handle tanks. Yet, as the dust clears, the flower pot of our lives can remain intact (if we are trusting in the able and faithful one who lives in our hearts). There is no attacking tank that can overcome the Lord Jesus Christ. “He who is in you is greater than he who is in the world” (1Jo_4:4).
Lord Jesus, You are my indwelling treasure. When pressures, perplexities, persecutions, or catastrophes come my way, teach me to trust in You. When others ask how I am sustained through these difficulties, remind me to give all glory and honor to You. In Jesus’ name I pray, Amen.
Grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and forever. (2Pe_3:18) The new covenant of grace (at its very core) is a covenant of relationship. God’s grace is available to enable us to grow in spiritual intimacy with our Lord. “Grow in the grace and knowledge of our Lord and Savior Jesus Christ.” Here, grace is linked with growing and with knowing the Lord. As surely as grace was for spiritual birthing, grace is also for growing. The most strategic area of spiritual growth is progress in a deepening relationship with the Lord. Paul prayed in this manner for the saints: ” that you may have a walk worthy of the Lord, fully pleasing Him . . . and increasing in the knowledge of God” (Col_1:10). This process of growth necessitates consistent intake of the word of God. “As newborn babes, desire the pure milk of the word, that you may grow thereby” (1Pe_2:2). It is through the scriptures that we learn of the grace of God. The word of God is “the word of His grace” (Acts 20:32). Also, the word of God has the Lord Jesus Christ as the constant, primary subject. “And beginning at Moses and all the Prophets, He expounded to them in all the scriptures the things concerning Himself” (Luk_24:27). Of course, the Holy Spirit is the one who is to guide us into all of these great truths of the Lord Jesus. “However, when He, the Spirit of truth, has come, He will guide you into all truth . . . He will glorify Me, for He will take of what is Mine and declare it to you” (Joh_16:13-14). God wills for our lives is that we might live in His word. This allows us to grow in His grace that we might know Him better. This is what is to delight our hearts and change our lives. “Thus says the LORD: ‘Let not the wise man glory in his wisdom, let not the mighty man glory in his might, nor let the rich man glory in his riches; but let him who glories glory in this, that he understands and knows Me, that I am the LORD, exercising lovingkindness, judgment, and righteousness in the earth. For in these I delight,’ says the LORD’ ” (Jer_9:23-24). So many people (sometimes, even the people of God) chase after human wisdom, earthly power, or material riches. God desires that He becomes the delight of our hearts and the goal of our life: “that he understands and knows Me.” So, let’s respond with joy to Hosea’s call: “Let us know, let us pursue the knowledge of [the knowing of] the LORD” (Hosea 6:3).
Dear Lord God, I want to press on to know You. Forgive me for chasing after human wisdom, earthly power, or material gain. Nothing compares to knowing You. By Your grace, through the light of Your word, let me grow in knowing You, through the Holy Spirit in Jesus’ name, Amen.
Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue. – (2Pe_1:2-3)
Our lives are blessed whenever the Lord adds any of His blessings to our experience. Yet, there are times when we sense a need for God’s blessings to be multiplied to us. Well, God desires to intensify His working toward us. “Grace and peace be multiplied to you.” Drop after drop of refreshing water may encourage the thirsty soul. However, our hearts’ true need may be for fountains of living water. God loves to pour forth in abundance. “I have come that they may have life, and that they may have it more abundantly” (John 10:10). God’s grace (His undeserved resource for living) is available in multiplied measures. God’s peace (His heaven-sent spiritual tranquility) can be partaken of in magnified portions.
The process for partaking of these multiplied provisions simply involves growing in knowing our Lord. “Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.”
Another astounding truth about believers in Jesus Christ is that we have already been given everything needed for abundant Christian living: “His divine power has given to us all things that pertain to life and godliness.” This is not to say that we are aware of what is ours, or that we are experiencing all that is ours. Nonetheless, God has already given us every spiritual provision needed to live as He desires (“all things that pertain to life“) and to grow in Christlikeness as He wills (“all things that pertain to . . . godliness“).
The process for accessing these comprehensive resources also involves getting to know the Lord better: “His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him,”
It is by grace that we initially come to know the Lord. As we get to know Him better, grace is then multiplied into our lives. When we first met the Lord, He gave us everything that we needed to live as He intended. As we grow in knowing Him, we access for living all that He has already given to us in Christ.
Dear God of Prophet T. B. Joshua; of abundant blessings, I praise You for Your bountiful grace. So frequently I underestimate Your goodness to me. What a staggering thought that You have already given me in Christ all that I need for a godly life. O Lord, I long to grow in knowing You, that all of these heavenly realities might be manifested in my life, for Your glory and honor, in Jesus’ Mighty Name, Amen.
He who eats My flesh and drinks My blood abides in Me, and I in him… At that day you will know that I am in My Father, and you in Me, and I in you. (Joh_6:56 and Joh_14:20)
In our verses, we again see the extent of the intimate relationship that the new covenant of grace provides. An astounding intimacy is declared in these words: “abides in Me, and I in him.” We have not merely come near to Christ, nor has He simply drawn close to us. Rather, we live in Him, and He lives in us! We live by being in Christ (by being related to Him, by being united with Him, by drawing our spiritual life from Him). Moreover, He lives in us and desires to express His life through us.
This unique arrangement for spiritual intimacy is experienced by the one “who eats My flesh and drinks My blood.” Although the language sounds strange to the natural mind, the picture is common, that of eating and drinking to find life-giving nourishment. The unusual aspect is that the source of the nutrition is a person. Earlier in Jesus’ discourse, He had indicated what this process encompassed. “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (Joh_6:35). Eating and drinking of Jesus’ flesh and blood involves simply coming to Him in faith. When we come to Jesus, we are counting upon who He was (His person, His flesh, the Son of God becoming a man). When we believe in Jesus, we are also relying upon what He did (His work, His blood poured out for us upon the cross). As we relate to Jesus in this manner, we are finding our spiritual sustenance in Him. Thus, we abide in Him and He in us.
Of course, the Holy Spirit would participate fully in this process. “At that day you will know that I am in My Father, and you in Me, and I in you.” Jesus was leaving His disciples soon, to return to the Father. So, He comforted them: “I will not leave you orphans; I will come to you. A little while longer and the world will see Me no more, but you will see Me. Because I live, you will live also” (Joh_14:18-19). On the day of Pentecost, the Holy Spirit was poured forth in fullness and power. Now, the Spirit would make the very life of Jesus available to all of His followers. As they trusted in Him, Christ would live in and through their lives.
Dear Lord of life, help me to learn to live this way — me living in You, and You living in me. Help me to see it is as simple as eating and drinking. As I trust food and drink for my physical life, I want to trust in who You are and what You have done for my spiritual life, In Jesus’ Mighty Name, Amen.
Php 3:7 But whatever gain I had, I counted as loss for the sake of Christ. Php 3:8 Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ Php 3:9 and be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith; Php 3:10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, Php 3:11 that if possible I may attain the resurrection from the dead. Php 3:12 Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own.
Joh 10:18No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
Col 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Col 3:2 Set your affection on things above, not on things on the earth. Col 3:3 For ye are dead, and your life is hid with Christ in God. Col 3:4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Col 3:5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: Col 3:6 For which things’ sake the wrath of God cometh on the children of disobedience: Col 3:7 In the which ye also walked some time, when ye lived in them. Col 3:8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
Rev 22:16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. Rev 22:17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
In Jesus’ Mighty Name; Mat 22:44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? Dear Lord Jesus as you on this day gather your children who will rise with you in a few hours time, while all your enemies (Our enemies) become your footstools, I pray thee my Lord take those that worship you in truth and in spirit with you, remember those that seek you too and those that have not heard about you; also remember those that have heard and continually ignore you Lord to forgive them and give them a chance even though there is not time enough left. Have mercy upon us your children, for we want to do what is right but find ourselves doing wrong; let your mercy and your favor locate us day and night in Jesus’ name! Thank you Jesus Christ!
And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they have pierced; they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. (Zec_12:10)
Let’s take a reflective look at our meditations on the Holy Spirit as a reminder that we are still studying about the grace of God. In considering how to live by the fullness of the Spirit, we have examined how to live more fully by the grace of God.
In Zec_4:6, we observed the connection between living by the Spirit and living by the grace of God. “Not by might nor by power, but by My Spirit.” Serving the Lord is accomplished by the work of the Spirit in and through our lives, not by natural capabilities. The next verse restates this truth in terms of God’s grace. “And he shall bring forth the capstone with shouts of “Grace, grace to it!’” Every completed task in the service of God is accomplished by His grace (God’s undeserved resources), not by our ingenuity or merit.
We also saw how the early church experienced this relationship between the Spirit and grace. “They were all filled with the Holy Spirit, and they spoke the word of God with boldness . . . And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all” (Act_4:31, Act_4:33). The boldness they experienced through the Holy Spirit is described as a result of great grace at work upon them.
Jesus came to establish a new covenant. “This cup is the new covenant in My blood” (Luk_22:20). This covenant was characterized by grace, in contrast to the old covenant that Moses set in place. “For the law was given through Moses, but grace and truth came through Jesus Christ” (Joh_1:17). This new covenant of grace is also a covenant of the Spirit. “Our sufficiency is from God, who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life” (2Co_3:5-6)
When the Lord Jesus returns and Israel humbly bows to Him as their Messiah, this wondrous response will be the result of “the Spirit of grace” (Zec_12:10) being poured out upon them. This glorious title, identifying grace with the Holy Spirit, beautifully sums up the grand truth that living by grace and walking in the Spirit are two perspectives on the same precious reality.
O God of all Grace, I long to live by Your grace day by day. Lord, I thank You that grace is not merely some principle that I must apply, but rather a resource You must impart. Would You therefore pour out upon me in fullness the Spirit of grace? I know that inasmuch as you want me to receive of you and live according to your will, you will upon me unleash the spirit of grace, In Jesus’ Mighty Name. Amen.