Not So Great Expectations

Psalm 119:9-16                       Colossians 3:1-8                          John 20:1-18

Not So Great Expectations

It has often been said that if you aim at nothing, you are sure to hit it. After having been warned repeatedly about the forthcoming betrayal, arrest, trial, and execution of Jesus, one would have thought that the disciples would have been prepared. But this is not the case by any stretch of the imagination. The confusion and mass abandonment of our Lord that began at his arrest follows through all the way to the resurrection.

 It is a rather embarrassing and sad testimony to the fickleness and fallibility of humanity. Remember, they had the witness of the Old Testament. They had three years of intensive teaching and training by the one who is, in many ways, the author of those Scriptures. They had all his warnings…he warned them at least three times about his imminent betrayal, arrest, sentencing, and crucifixion in the Synoptic Gospels (1. Matthew 16:21; Mark 8:31; Luke 9:22; 2. Matthew 17:22-23; Mark 9:30-32; Luke 9:43-45; 3. Matthew 20:17-19; Mark 10:32-34; Luke 18:31-34), and there are numerous allusions to his death in John (2;19-22; 10:11, 17-18; 12:23-33, and 13:18-38)…and yet they seemed to be taken by surprise. Of all the male disciples, only John stood with the women at the foot of the cross.

But probably, the most tragic of all, is the pitiful state of the disciples after the death and hasty burial of Jesus. All of them went into hiding. More than likely, the primary reason for their inability to process the death of Jesus was the fact that their own understanding and expectation of the Messiah was radically different from what Jesus came to do. Their presuppositions clouded the message, and the warnings of Jesus got muddled in the space between his lips and their ears.

But think of how people repeatedly either ignored or misinterpreted God’s holy law. The law was meant, not only to teach people about the holiness of God and about the way things were designed to function, but it was also meant to be a deterrent. But it didn’t always work out that way, did it? For instance, even though one would think that if the people knew that stealing would mean paying back at least fourfold, that that would stop them from stealing…but it didn’t, did it? People still went on stealing.

And then there were those who conveniently changed the plain meaning of the law to accommodate their own ideas. Like when Jesus asked the Pharisees and Scribes: “…why do you break the commandments of God for the sake of your tradition? For God commanded, ‘Honour your father and your mother,’ and ‘whoever reviles father or mother must surely die’. But you say, ‘If anyone tells his father or his mother, “What you would have gained from me is given to God,” he need not honour his father’. So, for the sake of your tradition you have made void the word of God.” 

Ignoring the Word of God and misinterpreting the Word of God are equally wrong and equally disastrous in their consequences. And sometimes it is harder to unlearn what you were taught and once believed to be true, than it is to learn something fresh for the first time. I think that is one of the reasons the disciples had a problem believing Jesus about the crucifixion. They had been taught one thing…they had “heard that it was said”, to use Jesus’ language in the Sermon on the Mount…but when he tried to correct their thinking, they could not make the switch. Well, then there is only one way left to learn and that is the hard way.

The Gospel for today begins with a group of women coming to the tomb to complete the burial rituals they were unable to finish because of the Sabbath. If you recall, there had not been sufficient time to complete the burial rituals because Jesus was crucified, not just the day before the Sabbath, but on the Eve of Passover, which made that day a high holy day. That’s why Joseph of Arimathea and Nicodemus had packed the corpse with aromatic spices to delay decomposition so that they could do what was customary for burials after the Sabbath and the first night of Passover had ended. 

But what I want you to note here is that none of the followers of Jesus expected the resurrection. The women were coming to the tomb to deal with a dead body…not a living Lord. 

John tells us that it was the first day of the week, in other words, by Judean reckoning, the third day since Jesus died on the cross. Friday, ending at sunset, the first day, Saturday, ending at sunset, the second day, and now Sunday morning, the third day. Now, this is important, not only because it fulfils our Lord’s predictions and his comparisons between himself and Jonah, but also because it is a fulfilment of an Old Testament promise from Hosea 6:2: “After two days he will revive us; on the third day he will raise us up, that we may live before him.”

This particular Scripture may be what Paul had in mind when he wrote in 1 Corinthians 15:3-4, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures…” Now, some scholars have questioned whether Hosea was speaking about the Messiah because he used the plural form of the first-person pronoun instead of the third-person singular…in other words he wrote “us” and “we” instead of “him” and “he”. “…on the third day he will raise us up, that we may live before him.” 

But I believe that this is not a mistake or a contradiction, but rather that it demonstrates the unity that exists between Jesus and his people, which is reflected in what Paul said in our Epistle reading for today: “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory.” 

Or, as he said in Ephesians 2:4-6: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ – by grace you have been saved – and raised us up with him and seated us with him in the heavenly places in Christ Jesus…”

In other words, Jesus’ resurrection on the third day ensures our resurrection with such absolute certainty that the Scriptures, in this case, Hosea and Paul, view the two as synonymous. Perhaps we need to stop and just think about that for a moment. Jesus’ resurrection on the third day ensures our resurrection with such absolute certainty that the Scriptures, in this case, Hosea and Paul, view the two as synonymous.

Because he has died, we have died with him. Because he is risen, we are risen in him.

Now think about this. The women approaching the tomb on the first day of that week, already shared in a resurrection they knew nothing about…or at least they knew as much about their resurrection in Jesus as they did about the life they had been given by their Lord’s death. 

You see, our salvation does not depend on our cognitive ability to understand or accept what God has done for us. When Jesus spoke that final word on the cross, tetelestai, “it is finished”, indicating that he had accomplished all he had set out to do through his incarnation and that the new creation had, in fact, begun…when he spoke that final word, none of his followers understood the full implications of what they had witnessed. And, I dare say, none of us can ever fully comprehend the greatness of the cross. 

But to return to our story here, John tells us the women fled the scene. It is interesting to note that he only mentions Mary Magdalene here, although we know from the other Gospels the women were all together. However, note that when she reported what she has witnessed she used the first-person plural form “we”: “They have taken the Lord out of the tomb, and we do not know where they have laid him.” So, even though John only mentions her, we know that she was not alone.

Now, the women fled because they may have been afraid that the body had been stolen by the authorities or that the grave robbers could still have been busy with their grisly deed. You see, robbing tombs was actually quite common at the time. The Emperor Claudius, who reigned as Caesar from AD 41 to AD 54, decreed that those found robbing graves were to be executed. So, we assume, anyone engaged in such a practice, would not hesitate to silence a group of women. So, wisely, they fled to fetch the men…not that their behaviour from the arrest on was any indication of courage, but I digress.

Again, it may be that John was simply being his redactor-like self and so, like with the women and Mary Magdalene, he only mentioned Simon Peter and John here. And yet, as seems to be the case with the other Gospels, all the disciples were present in the room when the women burst in. It is possible that they were singled out here because they were two of the three “inner circle group”. Or it could be that in John’s mind, Peter and John represented two extreme ends of the courage spectrum, Peter having denied Jesus while John was the only male disciple present at the cross…who knows. 

Another interesting detail left out of John’s account is that the women all encountered the risen Jesus as a group according to Matthew 28:9-10. The most common explanation of what appears to be a discrepancy in the retelling of the event, is what is known as the Sequential Encounters Hypothesis. This view suggests that Mary Magdalene initially went to the tomb with other women but, after seeing the stone removed, ran ahead alone to tell Peter and John (John 20:1-2). Meanwhile, the other women stayed, encountered the angel, and left (Matthew 28:5-8). After Peter and John had visited the tomb and had also left, Mary remained alone at the tomb and encountered Jesus first (John 20:14-17). The other women then met Jesus later as they all left to tell the disciples (Matthew 28:9-10). This explanation allows for Mary Magdalene to have the first individual encounter with Jesus while also allowing for a later group appearance to the other women.

However, what I want you to notice here is her statement to Peter and John. “They have taken the Lord out of the tomb, and we do not know where they have laid him.” Besides the obvious use of the first-person plural “we”, as we’ve already examined, there are two things we need to see here. 

First, she assumed someone had stolen the body, either the authorities or grave robbers. “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 

But second, and probably more important, is the fact that her statement reveals once again that there was no anticipation of the resurrection despite what Jesus had told them more than once. Mary and the other women had gone to see a body…nothing more.

As we read here, Peter and John reacted immediately and the two raced to the tomb. John arrived first, perhaps because he was younger, but it was the impulsive Peter who ran on by and entered the tomb itself. 

The fact that John mentioned the grave-cloths is important because grave robbers would not have taken the time to unwrap the body, nor would they have removed the staggering amount of spices mentioned before, nor would they have neatly folded the grave-cloths and laid them on the slab. Those are all things they could have sold…they would not have left them behind.

Now, there have been various theories regarding these grave-cloths, including the famous “Shroud of Turin”, but what is important for us to note in that what was left behind was left behind! Jesus had forsaken his burial clothes forever because he had risen!

Another technical detail is that it was important that there were at least two men present at the tomb because firstly, the testimony of women carried little weight in that society, and secondly because the law demanded the evidence of two or three witnesses to establish any legal matter. However, both these men were equally clueless as verse 9 tells us. They did not yet understand the Scriptures.

Some scholars have claimed that there is a contradiction here as in verse 8 John tells us they “saw and believed” and then in verse 9 he said that “for as yet they did not understand”. But I think the word “believed” in verse 8 has to do with the report of the women…they did not believe the report of the women at first until they had seen the empty tomb for themselves…then they saw and believed what the women had told them. The word here does not refer to their comprehension of the resurrection which verse 9 seems to make clear. 

But note the sad resignation of both men. They simply left the tomb, not knowing what else to do. As all hope was gone, why stick around an empty tomb? Even if they had found the body, so what? To them everything had died with Jesus. 

But it seems the events had finally brought Mary Magdalene to the end of her wits. In many ways, she too was as resigned to the hopeless situation as Peter and John, only she did not leave. She stood rooted to the spot weeping. Who knows what she expected if anything. 

Perhaps she just could not believe what she was witnessing…I know I will often look at the same place more than once when I’ve misplaced something important because I simply can’t believe that it is not where I thought it ought to have been! Have you ever done that?

Perhaps that is the reason why, once again, she stooped to look into the tomb…a tomb she knew was empty…and yet this time, as she did, she saw two angels sitting on the slab. The question they asked is at once comical as it is powerful. “Woman, why are you weeping?” She could have shot back, “I’m standing in the doorway of a tomb! Why do you think I’m weeping?” But, perhaps because of her intense grief, she was not even disturbed by the presence of these two heavenly beings…she simply wanted to know where Jesus’ body was.

Now, as she addressed the angels, it is possible that she became aware of a presence behind her because she turned away from them and then saw someone she mistook for the gardener. Remember, it was early dawn and probably still not quite light so this is not so strange as it may seem. Besides, she may have temporarily blinded by her copious tears. 

I do think it may be important that John used the word “gardener” here…he could simply have said she saw a man standing there…but he specifically used the word “gardener”. Remember, after God had created Adam, somewhere outside the Garden of Eden…as I mentioned last time, if Jewish folk law is to be believed God created Adam at the same place where Jerusalem and the Temple would later stand and where, they believed Adam finally died…nevertheless, we are told in Genesis 2:15 that after God had created Adam outside the Garden, he took him and put him into the Garden of Eden to work it and to keep it…in other words, to be a gardener. Two Gardens, Two Gardeners, the first Adam and the second Adam. Perhaps this is important, perhaps not…

Nevertheless, the most deeply moving moment in this narrative is surely the exchange between this uncomprehending woman and her Lord. Notice that Jesus did not address her in the harsh, exasperated tone of a frustrated theology professor. No, rather there’s a tenderness in his inquiry. And even when she still failed to recognise even his voice, his use of her name indicates love, compassion, and care. In fact, that was all he needed to say. Her name. “Mary!” That was sufficient. Every bit of incredulity, unbelief, disbelief, doubt…it all crumbled in an instant and she rushed forward to embrace him.

In this joyous, emotional, and yes, perhaps even hysterical form of humble adoration, Mary still displayed an element of uncertainty, and so Jesus encouraged her not to hold on to the physical for fear of possibly losing him again. The word “cling” is a fairly strong word…like the words in the John Denver song, “Leaving on a Jet Plane”: “Hold me like you'll never let me go.” 

But gently he told her that she needed to understand that as the risen conquering King, he would soon be ascending to his throne at the right hand of the Father to reign over all creation through his followers…followers like her…like you…like me. And as such, the relationship had changed. Her role now was no longer to care for him as she once did, but to bear witness to him.

And so, as she seems to have finally come to terms with the life-changing, monumental event of the resurrection, she returned to the disciples to become the first proclaimer of the Gospel. “I have seen the Lord,” she declared, and then she repeated what he had told her to say. That, in essence, is what an evangelist is. We simply repeat what he has told us. 

It is astounding to think that after three years of the best possible training and after being warned so many times, and after hearing the promise of the resurrection more than once, it is astounding to think that the followers of Jesus had not understood the predictions of Jesus. Imagine how much pain and confusion could have been avoided if they had simply listened and believed. 

However, I think we all know that if we bring this passage a little closer to home, we would no doubt find ourselves in the same situation. After all, has God not spoken to us through his Word more than once? “Fear not!” is the most repeated command in the Bible! The Scriptures are full of promises! And yet we are so often blinded by negative events or by emotion or by life itself, that we too are dazed and muddled rather than confident, hopeful, and expectant. 

This is why it is important to not only know the Word of God well, but to also believe it and apply it…to hide it in our hearts, as the Psalmist tells us…so that when life takes a turn down somewhere we would rather not go, we take the Word with us into the shadows as the light that exposes the darkness for what it is. Only then will we be witnesses of hope rather than witnesses of hopelessness. The world has no hope…the world is aiming at nothing and sadly, they never fail to hit their target…and because they have no target, they also have no great expectation.

But as followers of Jesus, we share in his resurrected life, and we are seated on the same throne from which he rules and reigns over all creation. Because of the resurrection, we have the great expectation of a life that now is and yet is also still to come. 

We have hope, dearest beloved brethren…we have an aim…we have a target. May this reality become more and more part of the warp and the woof of your existence in this world, that you may be living testimonies of hope in the midst of hopelessness.

Shall we pray?

© Johannes W H van der Bijl 2025.

Cleansing Atonement

Psalm 34:1-3, 20-22                         Zechariah 12:10-13:1                                           John 19:31-42

Cleansing Atonement

I’m not sure how many of you non-Anglicans have ever heard of Maundy Thursday. It is the commemoration of Jesus washing the disciples’ feet, the final Passover meal, and the institution of the Lord’s Supper, celebrated on the Thursday before Good Friday.

Now, during the reign of Queen Elizabeth I, it became tradition for the queen to show solidarity with the King of kings by washing the feet of a few hand-picked peasants. But legend has it that, one year, she was too proud to stoop to such a lowly task. So, instead, she hired an impersonator while she watched from behind the drapes.

Well, that same year, a young boy – embarrassed by his deformed and dirty feet – slipped away from the group and hid behind those very same drapes, hoping to avoid the queen’s gaze. But in his effort to remain unseen, he bumped straight into her! The queen was so ashamed that she immediately confessed her pride, stepped forward, and washed his feet along with the others. She then rewarded the boy with a silver coin and vowed never again to shrink from her duty.

In today’s Gospel passage, we see a similar turn of events. We are told here that Joseph of Arimathea and Nicodemus were secret believers. John 12:42 tells us that many Jewish leaders believed in Jesus, but “for fear of the Pharisees, they did not confess it, so that they would not be put out of the synagogue.” Yet, at Jesus’ death, these two men finally stepped out from behind “the drapes” and made their faith public. 

But before we rush on ahead, let’s step back and set the scene.

John tells us that the Jewish leaders were anxious to have the bodies removed before sunset. Why? Because the continued presence of these crucified men – either still dying or already decomposing – would defile the land on their sacred day. This concern comes from Deuteronomy 21:22-23, which states that a hanged man must not remain on a tree overnight because he is cursed by God.

John also notes that this was the Preparation Day – not only for the weekly Sabbath but also for the annual Passover. This made the coming Sabbath a high holy day, and the Jewish leaders were determined to follow their strict religious rules.

But look at the gross hypocrisy of it all!

In John 18:28, they refused to enter Pilate’s praetorium for fear of ritual defilement, yet they had no problem paying Judas to betray Jesus.

They orchestrated false testimony, violated their own legal procedures, and even declared Caesar their only king just to have Jesus executed.

They prided themselves on their outward purity while crucifying the only truly righteous man.

But before we condemn them too quickly, let’s turn the proverbial mirror toward ourselves. How often do we go through the motions of religious observance while neglecting holiness in our own daily lives? How often do we put on a pious face at church but fail to reflect Jesus in our actions elsewhere?

Jesus called us to live holy lives, to mirror him, to do as he would do. But until we deal with our hearts, we won’t reflect Jesus – rather we may very well reflect the ones who crucified Him.

Now, the Jews requested that the soldiers break the legs of the crucified men to hasten their deaths. Because victims of crucifixion would push up with their legs to breathe. So, once their legs were shattered, they would quickly suffocate.

But Jesus, John tells us, was already dead. So, instead of breaking his legs, a soldier pierced his side with a spear, and immediately, blood and water flowed out.

Now, medical experts have debated this phenomenon for years. Some suggest that hemorrhagic fluid – collected due to Jesus’ severe beatings – had accumulated around his lungs and chest cavity. So, when pierced, this watery substance…this watery fluid may have gushed out first, followed by the blood.

But John is not primarily concerned with medical explanations. He is concerned with theological implications.

Very early in church history, some denied Jesus’ full humanity. So, John may have had this denial in mind here and also later when he later wrote in 1 John 5:6-8: “This is he who came by water and blood – Jesus Christ; not by the water only but by the water and the blood.”

But the blood and water also echo the sacrificial system of the Old Testament:

Priests were washed with water before being anointed with blood (Exodus 29:4, 10-21; Leviticus 8:6, 23-24).

The ashes of the red heifer were mixed with water to create the “water of purification” – which, when applied, included blood – to cleanse those who had been defiled by touching dead bodies (Numbers 19:1-22).

But also, in general terms, every worshiper approaching the Tabernacle and Temple (a ritual that actually started when God appeared to the Israelites at Mount Sinai) had to wash and consecrate themselves before meeting with God in the offering of their sacrifices. In this case, water may have represented the preparatory cleansing of sin offered through the shedding of the blood of the sacrifice.

Then consider also the prophetic element of being cleansed by a fountain that God would supply (Zechariah 13:1), water that Jesus indicated would flow from his “centre” (midst, belly, or heart) in John 7:37-38, and by a sprinkling of clean water on us that would cleanse us from all our uncleannesses prior to being given the Holy Spirit (Ezekiel 36:25). So, water and blood gushing out from our Lord’s side at the cross may be one more sign for us that his death is for the purification of our sins. This is why Augustine, Chrysostom, and Calvin among others saw the sacraments prefigured in this event:

Water as baptism representing our cleansing from sin, and blood as the sign of the Lord’s Supper that commemorates Jesus’ perfect sacrifice for our atonement. In many ways the two go together, the one leading to the other, baptism being the ticket to the Table.

So, although water and blood physically flowed from our Lord’s side, spiritually they declare that through Jesus’ death, we are washed, cleansed, and forgiven…so then, while the phenomenon may have a very simple physiological explanation, the image carries a weight of theological meaning, which is often lost on those who don’t know the Old Testament background.

Now, it is interesting that John felt it necessary to tell us that he was an eyewitness to this phenomenon. We need to remember that he was writing at a time when most of the characters mentioned in his Gospel were still alive. It does seem strange then that we do not hear of any Jewish anti-Christian writings until much later in history. If Jesus was as false as they claimed, why not write a rebuttal to the Gospels as they were being written and distributed throughout the known world?

And then, as if to seal his statement with an unquestionable witness, John quoted from the Scriptures, to show that what he had witnessed was nothing short of a fulfilment of what had been predicted before. The first reference is to the Passover Lamb in Exodus 12:46, Numbers 9:12, and perhaps Psalm 34:20. Not one bone of the lamb was to be broken. John took this to be an indication that Jesus was the reality of what the Passover Lamb was a symbol. 

The second Scripture comes from Zechariah 12:10. The context in which this verse is found deals with God’s promise to deliver his people from captivity once again. Then he said: “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.”

Now, of course, there are echos of images from the Exodus in Zechariah’s prophecy, such as the reference to the death of the firstborn, and John, no doubt, wanted to bring all these images to the minds of his readers. However, the primary reference is to the result of the piercing…once the Spirit was poured out, eyes would be opened, and many would publicly mourn for their deeds.

We see this beginning with the response of the pilgrims in Jerusalem following Peter’s rousing sermon on Pentecost in Acts 2:37. “Now when they heard this they were cut to the heart and said to Peter and the rest of the apostles, ‘Brothers, what shall we do?’” 

But, as I briefly mentioned in the beginning of my talk, we also see this earlier in the actions of Simon of Arimathea and of Nicodemus. That John calls them “secret believers” here is no compliment! Remember what he wrote in John 12:42-43? “Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; for they loved the glory that comes from man more than the glory that comes from God.” Ouch!

That both Joseph and Nicodemus were leaders and members of the Sanhedrin is clear from references in Mark 15:43, Luke 23:50-51, and John 3:1, so this degrading remark included them. But while neither of them are ever mentioned again in the New Testament, they are the ones who bravely came out of the woodwork, so to speak, willing to risk their positions and reputations and perhaps even their own lives, to play this leading role in the burial of the one they were once too afraid to openly acknowledge much less follow. It seems that they had been absent from the trial because Mark 14:64 seems to indicate that all present were consenting to Jesus’ sentencing and perhaps it was this underhanded method of trial by exclusion of possible dissenters that served as the final straw.

But whatever the reason, the two previous cowards now performed a task which, if not done, would have resulted in the Roman soldiers discarding Jesus’ body in a much less dignified manner. Together with the thieves, he would have been pitched over the cliff into the garbage pit in the Kidron Valley. 

John tells us that Nicodemus brought a staggering amount of spices with him. Now, these spices were not used to embalm the body as with the Egyptians, but rather to delay putrefaction until they had more time for a proper burial. We read in the Mishna, Shabbat 23:5, that if a body needed to be preserved because they could not perform the proper rituals during the Sabbath, it could be laid out on sand or cold materials to slow decomposition until after the holy day had passed. The spices, perhaps in granulated or powdered form, were probably a more effective preservative than sand, and if the corpse was underlaid and surrounded with these spices, as their binding with linen cloths may suggest, well then, a considerable amount would have been required.

Now John also tells us that Jesus was buried in a garden – a detail rich in significance. Where did sin and death first enter the world? In a garden. And where did Jesus’ body lie before his resurrection? In a garden. The place of humanity’s fall becomes the place of humanity’s redemption.

Now, though it is true that Joseph of Arimathea and Nicodemus had been cowards, afraid of what others might think, but when the moment truly mattered, they stepped forward.

As we have seen, had they not acted, Jesus’ body would have been discarded like garbage, thrown into the Kidron Valley together with the two criminals. But they risked their positions, reputations, and possibly even their lives to give Jesus the burial he deserved.

Joseph of Arimathea, Nicodemus, Queen Elizabeth I, and countless others, including me, have discovered that following Jesus can be costly.

Have you? Or to be more precise:

Have you ever hidden your faith out of fear or shame?

Have you preferred comfort over courage?

Have you hesitated to stand up or speak up for truth when it really mattered?

The good news is that true faith is not measured by a perfect track record. It is measured by perseverance – by the courage to step into the light when the time comes.

So perhaps today, it’s time for you to step out from behind “the drapes”, to stop worrying about comfort and approval, and to let the world see that you belong to Jesus.

I pray that the same Spirit that moved Joseph and Nicodemus to take a brave and courageous stand will move in all of us, compelling us to live boldly for the One who died for us.

Shall we pray?

© Johannes W. H. van der Bijl, 2025

The Value of Friendship in the Church

This is my talk for our All Age Service based on Luke 8:4-8.

The Value of Friendship in the Church

Introduction:

We all need friendship. God designed us for connection – not just for comfort, but for our spiritual growth. In Luke 8:4-8, Jesus tells the Parable of the Sower, where the seed of God’s Word falls on different types of soil. Some seeds never grow, some grow for a time and wither, but some flourish and bear fruit.

Today, I want to look at this parable from a different angle. What I want us to do is to consider how friendship in the church is one aspect of what helps faith sprout, grow, and flourish in our lives.

1. Friendship Helps to Keep the Seed (The Path & the Birds)

Jesus said some seed fell on the path and was eaten by birds before it could grow. This represents people who hear the Gospel, but their hearts are so hard that before it takes root, the devil, doubt, discouragement, or worldly distractions snatch it away.

This is why friendship in the church matters. A welcoming, caring friend can help the new believer keep the seed – by praying for and with them, encouraging them, answering questions, and helping them belong. Without friendship, faith can be lost before it even starts.

2. Friendship Strengthens Weak Faith (The Rocky Ground)

Some seed fell on rocky ground. It grew quickly but had no deep roots, so when hardships came, it withered.

We all go through struggles – uncertainty, unhappiness, temptation. So, if we are honest, we will admit that it’s easier to give up when you’re alone. But when we have godly friends who pray for and with us, encourage us, and remind us of God’s promises, we grow deeper roots.

Faith isn’t meant to be a solo journey. We need friendships that help us stand strong when life gets tough.

3. Friendship Helps Us Overcome Distractions (The Thorns)

Jesus said some seeds grew but were choked by thorns – life’s worries, treasures, and pleasures.

It’s easy to let our spiritual life get crowded out by busyness, stress, or distractions. But a true friend will challenge us, asking, “How’s your walk with God? Are you still staying close to Jesus?”

Good friends help clear the thorns. They keep us accountable, remind us of what really matters, and encourage us to stay faithful.

4. Friendship Helps Us Flourish (The Good Soil)

Finally, Jesus talks about the seed that falls on good soil, growing strong plants that bear abundant fruit.

This is what we all want – to grow spiritually, to make an impact for God’s kingdom, to be more like Jesus. But none of us can do it alone. Faith flourishes in community. The strongest Christians are those with deep, Christ-centered friendships.

Together, we bear fruit – loving others, sharing the Gospel, and serving God.

Conclusion: Be the Friend You Need

So, what can we do?

1. Reach: be a friend to those just starting their life of faith.

2. Encourage: walk with those struggling and help them grow deep roots.

3. Challenge: keep each other accountable and focused on God.

4. Invest: build real, Christ-centered friendships.

Friendship in the church is not optional – it’s essential. Let’s commit to being the kind of friends who help each other grow in Christ.

© Johannes W H van der Bijl 2025

Veiled Victory

Jeremiah 18:1-6                    2 Corinthians 4:1-7                  John 19:25-30

Veiled Victory

Imagine yourself, for a moment, as a follower of Jesus on the road to Jerusalem on Palm Sunday. The jubilant cries of "Hosanna!" fill the air, while vibrantly coloured garments are cast onto the ground before Jesus. Dust rises from the stamping and dancing feet of the crowds. Tall palm branches wave above, and the sounds, smells, and sunlight fuel your racing thoughts and soaring emotions. You've been waiting for this moment for years. Finally, the Messiah will be revealed, and he will restore the kingdom to Israel. Can you feel the excitement? There’s your Rabbi, riding on the back of a donkey’s foal, fulfilling ancient prophetic Scripture. You feel important, proud, fulfilled, triumphant even, as you walk beside the one being hailed by the crowds as the Son of David.

Now, try to imagine yourself as Mary, the mother of Jesus, walking perhaps at a respectful distance behind your son. What emotions fill your heart? For years, you have pondered the words of the angel Gabriel in your heart, the words of the shepherds, the Magi, Anna, the prophetess, and the aged Simeon. You’ve remembered the words of your twelve-year-old son in the Temple, you’ve listened to his teachings, and you’ve been witness to his miracles. And now, your unwavering faith in him appears to be paying off. Even when you were mocked and scorned by those who didn’t believe your explanation of your pregnancy, by those who didn’t understand – even members of your own family, your own children – even then, you held onto what you knew was true. Perhaps, from time to time, the words of Simeon about a sword piercing your heart troubled you, but for the most part, it was easy to suppress even the most foreboding of statements and predictions, even those uttered by Jesus himself. And now, you seem vindicated. Your son will soon be crowned king by the crowds.

But then, imagine only a few days later, standing at the foot of a Roman cross, watching as your hope, along with the lifeblood of Jesus, drain away, drop by agonising drop. What conflicting thoughts and emotions tug at your heart now? While the soldiers callously gamble for the only earthly belongings your son possessed, you stand helpless, not knowing what to do or expect. Perhaps you wail, or perhaps you are stunned into silence. Now, you hear the words of Simeon echoing in your ears as waves of pain and anguish sweep over you. All your hopes, all your dreams, all your ambitions are slowly dying before your eyes.

Imagine for a moment, Mary’s exhausted mind trying to make sense of it all – groping for something, anything to hold on to. Perhaps she thought that her whole life had been one long nightmare. Perhaps this was all a cruel joke. Had she deceived herself into thinking her son was God’s Messiah? But then, how could she explain him? How could she explain his words? His life? His miracles? The water turned to wine…

The disciples, too, were no longer feeling so proud and triumphant. No more hosannas. No jubilant crowds to bolster their faith. We all know that it is easier to display courage when surrounded by like-minded individuals, but when you are all alone…well, only a faith that has been tried in the fires of affliction can stand on its own.

Now, besides the executioners, a few of the leaders, perhaps a few friends or family members of the thieves, and others with a morbid fascination with the sufferings of the victims, there were very few devoted and brave followers of Jesus gathered at the foot of the cross that day. There were three Marys: Mary, the mother of Jesus; the well-known Mary Magdalene, whose devotion to Jesus is unparalleled in the Gospels; and an unknown Mary, the wife of a man named Clopas. It is possible that this Clopas and Cleopas, mentioned in Luke 24:18, are the same person, which could explain why Luke associates him and his partner with the other disciples, but we cannot be sure.

There was also an unnamed sister of Mary, the mother of Jesus, standing by. Much scholarly debate has gone into attempting to identify this woman. Some have thought that she is Salome, mentioned in Mark 15:40 and 16:1, who followed and ministered to Jesus in Galilee. Others have thought she was the unnamed mother of the sons of Zebedee, James and John, which would make the ‘beloved disciple’ a cousin of Jesus. This may explain why Jesus entrusted his mother to John’s care, but again we cannot be certain.

You may well ask why Jesus didn’t commit his mother to the care of his siblings. Remember, at this point, his siblings did not believe in him—they only changed their views after the resurrection. So, it’s reasonable to assume that Jesus wanted his mother cared for by a believer, rather than an unbeliever. And therefore, he committed her into the care of her spiritual family rather than her physical family.

Which opens up an interesting possibility regarding God's view of "family." Who truly constitutes the family, and why? A family is generally defined as a group of people related by birth, marriage, or adoption. But is this how God defines family? John’s adoption of Mary as his mother may indicate that family transcends blood or legal relations. Indeed, the bloodline that binds believers together—the blood of Jesus—is stronger than any earthly connection.

And then God’s adoption of us into his family constructs a completely different paradigm regarding those we consider our parents and siblings. Remember when Jesus was told that his family was waiting outside for him? “Who is my mother, and who are my brothers?” he asked. And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:48–50). This seems to align with his words in Matthew 10:37: “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.” Perhaps this was the very choice Mary had to make as she stood at the foot of the cross.

Now, it’s clear from Scripture that belief in Jesus can and does divide families. However, while becoming a believer might cost you your parents, siblings, or you’re your children, the family you receive is far more glorious, because it is eternal. Just think about it. Beyond the vast family of God that encompasses the past, present, and future, you’ve been grafted into what Scripture calls the Body of the Lord. This is why, in the New Testament, Paul refers to those he writes to as “brothers” and “sisters”, and perhaps why he occasionally refers to himself as a “father” – even though the churches he founded were made up of people from every nation, tribe, and tongue. Indeed, there are no human-made distinctions in this family – no Jew, no Gentile – because we are all one in Jesus, united by his blood.

John, as we’ve seen in other passages, is not overly concerned with every single detail of the events. Rather, he focuses on the theological implications that arise from them. He skips over several incidents recorded in the other Gospels to highlight what he deems of greater importance.

At this point in his narrative, John emphasizes that Jesus perceived in his spirit that his earthly ministry was nearing its end. He had been sent to reveal the Father to his disciples, to provide full atonement, and to satisfy the penalty for humanity’s sin. As we saw last week, he who knew no sin became sin for us. He took upon himself the curse that was ours. And now, he was ready to give up his spirit.

But notice Jesus’ determination. He did not stop until all was accomplished. He did not give up halfway. He followed his mission to its bitter end, even though the physical and spiritual agony must have been unbearable. Should we perhaps follow his example? While he would never expect us to bear what he bore, he may very well call us to a life of frustration and suffering so that his name may be glorified in our response to adversity.

Which prompts me to ask: how do you respond to perceived suffering? Do you get angry? Depressed? Anxious? Do you wonder, "Why me, Lord? What did I do to deserve this?" Or do you think God is unfair? Perhaps you ask, "Why did you make me this way, Lord?" Or, as Tevye says in Fiddler on the Roof, "Lord, who made the lion and the lamb, you decreed I should be what I am. Would it spoil some vast eternal plan if I were a wealthy man?" Do you despair? Do you give up?

Perhaps the hardest thing for us to grasp is the fact that we all have a role to play in this life, just as Jesus did. God will not stop working in you until His purpose for you is complete (Philippians 1:6). Remember, you are his workmanship, re-created in Christ Jesus for good works, which God prepared beforehand that you should walk in them (Ephesians 2:10). You are the clay in the hands of the Master Potter—who are you to argue with him?

If Jesus did not give up halfway while working out your salvation, don’t for a moment think he will give up halfway while working on your sanctification. No, he will continue until all is accomplished, until you have been conformed to his image.

It’s only when all is done that Jesus speaks of his thirst, a statement John links with what had been written. John likely had Psalm 22:15 in mind: “My strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death.” Now, the drink he was offered at this time is different from the one in the other Gospels. That first drink, laced with myrrh, was intended to dull his senses and make his sufferings more bearable. It is possible that he refused it because he wanted to remain in control of his senses because he still had several things to say to those gathered below. But now, as he knew his death was imminent, he received the sour wine.

But I think his final statement, “It is finished,” is very important. The Greek word "tetelestai" conveys more than just completing a task—it means fulfilling something so that what was required has been accomplished. This same word is used in the Septuagint (the Greek translation of the Old Testament) in Genesis 2:2 when God is said to have "finished" his work of creation. Perhaps this is why Jesus used this very same word here: on the cross, he had completed the work of re-creation.

As such, the statement tells us that our salvation is, in one sense, a closed book. Of course, there is always the daily need for us to work our our salvation in fear and trembling (Philippians 2:12-13), but when Jesus said, "It is finished," he declared that all the sins of all his people had been dealt with for all eternity. As Paul writes in Colossians: “God erased the record of our debt, which stood against us, by nailing it to the cross” (Colossians 2:14). Or as he said in Romans 8: No one and nothing can separate us from the love of God in Christ Jesus (Romans 8:38–39). Or as Jesus said in John 10: Nothing can snatch us from His hands (John 10:28). “It is finished.” Sin has been paid. Satan has been defeated. The accusation against us has been erased. Our names have been indelibly, permanently,  ineradicably engraved on the palms of His hands (Isaiah 49:16). It is done. There is such peace and security in this powerful and most comprehensive of statements. 

But for those standing at the foot of the cross, peace and security would only come after Jesus had completed his sabbath rest in the tomb. For them, the blessed truth of the crucifixion would only be discovered on the first day of the new creation. They, like us, could only experience joy in salvation by looking back on that event. For them, as for us during our times of struggle, hope seemed hopeless.

And then, there was the final cry, the death rattle, and the last breath. With Jesus' passing, all hopes and dreams were seemingly shattered. The one they believed to be the Messiah was dead, and now there was nothing left to do but prepare the body for burial and begin the painful process of putting their lives back together. No more hope. No more ambition. No more kingdom delusions. No more King. Or so it seemed.

Yet, as I have come to believe, it is often when God is most silent that he is most active.

Life doesn’t stop when you’re exhausted, does it? When your faith is shattered, when your hopes, dreams, and aspirations feel like they’re hanging by a thread. When all feels raw, painful, empty. Perhaps, at this stage, you’ve given up on them, no longer praying or thinking about them. Or perhaps you’ve joined the voices of countless believers throughout history: “How long, O Lord?” Have you forgotten me? Have you forsaken me? 

How long have you held on to a hope that defies worldly logic, waiting for the Lord to help you, relieve you, vindicate you, save you? How long have you held on only to have your hopes deferred or denied time and time again? 

You know, there’s a proverb that says, “Hope deferred makes the heart sick, but a desire fulfilled is a tree of life” (Proverbs 13:12). Is your heart sick? Does everything seem dead right now? Does God seem silent and distant?

Could it be, perhaps, that in this moment, God is doing his deepest work in you?

So, before you come to our Lord’s Table, stand beneath the cross for a while. Stand with John, the Marys, and the other women. Feel their pain. Imagine their confusion, desperation, and hopelessness. Or see yourself as clay in the Potter's hands—hard, soft, or pliable—but being shaped into something only he can create—a vessel to display his  glory.

Do not despise the complex days of despair. Instead, as Paul says, rejoice in your suffering, knowing that suffering produces endurance, endurance produces character, and character produces hope. And hope does not disappoint, because God's love has been poured into our hearts through the Holy Spirit (Romans 5:3–5).

Or as the author of Hebrews writes, “Consider him who endured from sinners such hostility toward himself, so that you may not grow weary or faint-hearted” (Hebrews 12:3). 

So, linger for a moment, if you will, with John and the women. All is not lost, because God is always in control—whether you can see that or not.

Shall we pray?

© Johannes W H van der Bijl 2025

Naked Glory

Philippians 2:5-11                     Hebrews 9:11-15; 13:11-12                               John 19:17-24

Naked Glory

I don’t think I need to tell you that our western cultures tend to promote the idea that greatness or success is measured by the number of valuable possessions we are able to gather and hoard over our lifetime. But the measure of greatness for those who follow in the steps of our Lord Jesus is not in what we accumulate but in whom we imitate…in fact, Paul tells us in Romans 8:29 that the goal of our lives as believers is for us to be conformed to the image of Jesus. 

Paul told the Philippians to cultivate “this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” The message of the cross is the exact opposite of the message of the world and it is for us to figure out which one of those messages shapes our faith and our practice as believers. 

After having worked through so much of the Gospel of John, it should come as no surprise to see that the Apostle once more appears to have purposefully recorded the event of the crucifixion in a very precise and yet selective manner. Every sentence is highly pregnant with meaning and needs to be considered in the context of all of Scripture. Not one word is inconsequential. 

For instance, behind the apparent mere statement of fact in verse 17 lies the account of Abraham’s willingness to sacrifice his son, Isaac, on Mount Moriah. Like Isaac (the intended sacrifice), Jesus carried the wood upon which he would die on his back as he unwaveringly obeyed his father. Only in Jesus’ case, there was no stay of execution nor any replacement, because he was the substitute offering.

And then when Jesus went out from the city, he did so in agreement with the law regarding the commandment about sin offerings. According to Leviticus 16:27, “the bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp.” The author to the Hebrews also picked up on this. In chapter 13:11-12 we read, “For the bodies of those animals whose blood is brought into the holy place by the high priest as a sacrifice for sin are burned outside the camp. So Jesus also suffered outside the gate in order to sanctify the people through his own blood.”

In our Gospel passage, Jesus left the city that rejected him, carrying the signs of the curse on his back (the wood he would be hanged on) and on his forehead (the thorns that represented God’s curse on the ground in Genesis 3:17-19), to offer up himself as a sin offering for us so that he might open for us the way back to the place from which we were exiled…back into the Presence of our Holy God…back into the sheepfold…back into Paradise. Remember, according to the law, anyone who was hanged was considered a curse. Deuteronomy 21:23 says: “…his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God.”

Paul also made this comparison between Jesus and the hanged person in Galatians 3:13: “Christ redeemed us from the curse of the law by becoming a curse for us – for it is written, ‘Cursed is everyone who is hanged on a tree’…” Also in 2 Corinthians 5:21 Paul wrote: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” 

Now, the name Golgotha, or Place of the Skull has intrigued scholars and theologians for centuries. There are several theories as to why this place had this name. The first one, which was mentioned by the Early Church Father Jerome in the 4th Century, has to do with the shape of the hill or landscape. 

Then others have thought that as this was a general place for public executions, skulls and bones of the dead may have been left exposed there, but as Jewish burial customs typically required the prompt removal of dead bodies, this explantaion is unlikely. 

Another possibility comes from Jewish oral tradition, that links this area with the creation and burial place of Adam (Genesis Rabbah 14:8, Pirkei DeRabbi Eliezer 12, Targum Yerushalmi on Genesis 3:19, The Book of Jubilees), as well as the place of Abraham’s attempted sacrifice of his son, Isaac (Genesis 22:2. It is possible that these traditions are connected to the name of the hill because some Early Christians believed that Jesus was crucified over Adam’s skull (Gospel of Nicodemus). You have no doubt seen this in some later Medieval paintings depicting the crucifixion. 

The theological significance in this explanation is that the Second Adam undid that which the First Adam had done. As Adam’s disobedience had brought death and guilt into the world, so Jesus’ obedience brought life and forgiveness for all who believe in him. 

Then finally, some Early Church Fathers linked the crucifixion (although not the name Golgotha) with Genesis 3:15 where God promised that one day the Seed of the woman would bruise or crush the head or the skull of the serpent (Irenaeus of Lyons, Against Heresies, Book 5, Chapter 21, Justin Martyr, Dialogue with Trypho, chapter 100, Hippolytus of Rome, On Christ and Antichrist, section 26, Augustine of Hippo, City of God, book 16, chapter 32, Tertullian, Against Marcion, book 3, chapter 18). 

Now while these suggestions are all very interesting, none of them are absolutely conclusive and so we have to be content with speculation as to why John recorded the name and if there was any theological significance linked to it. However, we can say, using the words of Paul in Colossians 2, that at the cross Jesus cancelled the record of debt that stood against us with its legal demands, setting it aside by nailing it to the cross, where he disarmed the rulers and authorities and put them to open shame, by triumphing over them. (Colossians 2:14-15) Sounds pretty much like a mighty blow to the skull to me.

It is equally interesting that our Lord’s victory on the cross became an image of our victory as well. In Romans 16:20, Paul promised the believers in Rome that the God of peace would soon crush Satan under their feet. Because Jesus has dealt this blow to the head or the skull of the serpent, we who are in Jesus are enabled to do the same. We are able to plunder the kingdom of darkness…we are able to push back the gates of hell, because Jesus has been given all authority in both heaven and on earth, and because he currently reigns to place all his enemies under his feet. Progressive victory is ensured by Jesus’ victory and the Church presses on until that final day when Jesus will return at the time when the lawlessness of humanity has reached the final tipping point (2 Thessalonians 2:3) to pull up the weeds from his kingdom (Matthew 13:24-43), to cast satan, his followers, death and hell into the lake of fire (Revelation 20:11-15). 

The fatal blow has been struck…let the mopping-up operation continue.

It may also be significant that Jesus was crucified between two wicked men. In Isaiah 53:9 the prophet predicted that the grave of God’s Servant was made “with the wicked – but with the rich at his death. As convicted and cursed criminals, the bodies of the crucified victims, including the body of Jesus, would have been thrown over the cliff into the Kidron valley below where the city garbage was collected and burned. But at his death, a man named Joseph, whom Matthew described as a rich man from Arimathea, was granted permission by Pilate to bury Jesus in his own sepulcher. In other words, although Jesus died with and would have been cast out with the wicked, but he was, as it were, buried with the rich.

But Isaiah 53:12 also says that Jesus was numbered with transgressors. He was not crucifed on his own, but together with sinners, one of which confessed faith in Jesus at the last moment. Is it too much to see here an allusion to the parable of the sheep (on the right hand) and the goats (on the left) in Matthew 25:31-46? Surely the crucifixion was the definitive moment of judgment from eternity past to eternity future as it was there that the final destiny of all people was settled once and for all. It was there that the work of re-creation was “finished” (John 19:30).

It is equally ironic that according to Jewish tradition the most honoured position was the one in the middle (Sanhedrin 37a, Yoma 37a). This concept is also reflected in Midrashic literature, (Midrash Tehillim, on Psalm 82:1), which describes how God is envisioned as sitting in the middle of the heavenly court. Additionally, in Exodus Rabbah 30:4, Aaron, and Hur are described as standing on either side of Moses with Moses in the center during the battle against Amalek, illustrating this hierarchical positioning. Now, while I don’t think anyone purposefully positioned the three victims for this reason, it is possible that John recorded this seemingly insignificant fact for this reason. 

Then there’s the title placed over Jesus’ head. It is generally assumed that this was the common practice of the day…to place above the head of the accused the crime for which they were being punished…but this particular declaration is nothing short of amazing considering who had it written and placed there. In the Gospel of John, the two men chiefly responsible for the crucifixion unwittingly proclaimed the truth. In John 11:49-50, Caiaphas declared that it was expedient that one man should die for the people and not that the whole nation should perish, a declaration John believed to be a prophecy. And then in our passage for today, the pagan governor, Pontius Pilate, proclaimed Jesus as King of his people! I think it is equally significant to note that it was written in three languages, not just one. It was written in Aramaic that the Jews might understand it. It was written in Latin that the Romans might understand it. And it was written in Greek, the lingua franca of the world at that time, so that all nations might learn of it. Of course, it might be that Pilate was still trying to exonerate himself just in case Jesus was one of the gods, but nevertheless, I think this sign was significant.

But I also think that we should be encouraged by all these things because these apparent trivial details tell us that God orchestrates all events, even the ungodly decisions made by those in authority over us. We should therefore rest in the knowledge of his sovereignty and dismiss our anxious thoughts. The Lord who watches over you owns all things and controls all things. 

And finally, in Roman law and custom (Quintilian, Institution Oratoria, 6.3.44, Cicero, Against Verres, 2.5.45) the clothes of an executed person typically became the property of the executioners. This practice was a form of payment or a small reward for the soldiers carrying out the crucifixion. And yet, once again, John interpreted these actions in terms of the Messianic prophecy in Psalm 22:18: “…they divide my garments among them, and for my clothing they cast lots.” The main theological thrust of this statement is that Jesus was stripped of everything he possessed. He was stripped of all the rights he may have had, as well as his dignity, his clothing, and his life. And yet, in a nakedness reminiscent of the time of humanity’s innocence before the Fall, his glory shines most brilliantly. You see, glory is not found in any thing we possess…no, true glory is found in complete and absolute obedience to the will of God regardless of the cost. Jesus was stripped of everything so that we might be clothed in him. This is the mind of Jesus that Paul encourages us to cultivate in ourselves.

Of course, this was not the first time Jesus was stripped of his clothing and humbled. Remember, he took off his outer garments at the Last Supper to wash his disciples’ feet as a demonstration of what true greatness looked like. And he was also stripped by the soldiers before he was flogged. But the ultimate stripping occurred at the incarnation…where he emptied himself…where he laid aside his glory, taking on the form of a servant and coming in the likeness of his creatures (Philippians 2:5-8; Hebrews 2:14-17).

This humble naked glory goes against the grain of prideful humanity, but if we wish to share in our Lord’s glory, this is the path we need to take. In Romans 8:17, Paul tells us that we are heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him (see also Philippians 3:10-11; 2 Timothy 2:12; 1 Peter 4:13). Or as he said in Galatians 6:14, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.”

Dearest beloved brethren, is this where your glory is to be found? When Jesus was stripped of everything, his glory was most apparent. It is in his obedient humility that true grace is displayed. Is it possible that when we are able to distance ourselves from all the things we consider as gain…all the things we associate with greatness or success…is it possible that when we strip ourselves of all that is worldly that we would most resemble our Lord Jesus?

In closing, I’d like to end with a prayer from Proverbs 30:8-9. 

Let us pray: “Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, “Who is the Lord?” or lest I be poor and steal and profane the name of my God.” Amen.

© Johannes W H van der Bijl 2025

The Steadfast Love of God

Psalm 36:5-9                                  Jeremiah 31:1-6                              Luke 15:11-32

The Steadfast Love of God

As I prayed about what to say today at the dedication of our gorgeous little Naomi, my thoughts kept going back to the parable we examined briefly in our last All Age Service – the parable of the wayward sons. And as I reflected on that passage, I started to think about the many godly parents who have also dedicated or baptised (or circumcised in the case of the prodigals) their children – and have raised them in godly homes – only to experience the pain of them turning away from the faith later in life. Now, this may sound like a real downer at a time when we should be rejoicing but bear with me as the negative does give way to the positive.

Having a child walk away from the faith is probably the most painful thing any Christian parent can ever experience. However, in our pain, we see the pain of the one who is Father to us all. We see the broken heart of God expressed in so many ways in the Scriptures. There’s the first anguished cry in the Garden of Eden, “Adam, where are you?” Then there are many references of God calling for his children to return to him through the voice of his prophets. And then there’s Jesus, weeping over apostate Jerusalem, “How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!” And then finally let’s not forget Paul’s deep sorrow over the wayward in the churches he had established, as well as his anguish for his unconverted fellow Jews.

But I believe that it is here that we find our greatest source of hope and our greatest call to perseverance. If we were to condense the teaching of the Bible into a basic foundational statement, it would be that the Bible teaches us about the steadfast love of our Lord. Never once throughout the Scriptures do we see God give up on his people! Even in his discipline his aim is to draw them back to him. Like the statement we read in our Old Testament lesson for today. To his chastened people, God said: “I have loved you with an everlasting love; therefore, I have continued my faithfulness to you. Again, I will build you, and you shall be built…”

So, just as God the Father longs for all His children to return to a life of righteous obedience to him, so we too join with him in a holy partnership of prayer for our children. There are many stories of parents who prayed unceasingly for their wayward children and who lived to see God do what only he can do. Probably the best-known story is the one about Monica praying for Augustine. She longed for her son to give up his sinful lifestyle to become the man she believed he was meant to be. 

Now, Monica was married to a Roman pagan man named Patricius. They had three children who survived infancy, but he had not allowed any of the children to be baptized.  So, when the young Augustine fell ill, she begged Patricius to allow her to have him baptized.  Patricius agreed, and although Monica found relief in her son’s baptism, that relief was soon turned to sorrow as Augustine became more and more wayward.  

She found some comfort in the fact that her husband became a believer shortly before he died, but she still longed to see her son surrendered to Jesus. Interestingly, Augustine returned to his childhood faith only one year before his mother died. 

But my point in telling this story is that like the father in the parable, Monica did not seek to have endless conversations with her son trying to convince him herself, nor did she try to shepherd him everywhere he went.  Instead, she trusted that God would bring Augustine back to himself.  As parents, we know how difficult it can be to allow their children to fail, because it is a natural desire to want to protect our children from physical, emotional, and spiritual difficulty.  But by her constant intercession, Monica shows us what it means to place our trust in a God who knows our anguish only too well. 

Indeed, I think we need to learn that when we fix our eyes on our ‘prodigal’ things seem impossible, but when we fix our eyes on God and on his neverchanging steadfast love, everything changes because we know that he shares our broken heart – and we also know that all things are possible with God.

Nevertheless, at the end of the day we know that we have neither control over nor responsibility for the choices our adult children make. We can only model good choices and live in a way that reflects Jesus. We can pray, we can love well, and we can trust our perfect Father for the outcome. And, like the father in our parable, we can wait expectantly.

The point I’m trying to make, is that none of the various forms in which we express our desire for our children to be part of our covenant community were ever intended to be a guarentee of salvation. There is no magical power in circumcision or baptism or dedication – the sacrament of inclusion marks the beginning of a lifelong journey – a beginning, not an end. There is yet a walk of faith to be completed by both parents and their children. And the reality of what this service today represents is only secure once the finish line is crossed.

And so, the greatest comfort and strongest hope I believe I can share with any parent is for us to realize that in the prayers and promises we make here today in this service of dedication (or baptism), it is to the God who is the ultimate parent and who is the source and definition of love that we bring our children. We must remember this always, as even though we know that as parents we are engaged in a spiritual battle, not against human beings but a battle against spiritual powers of evil, we also know that we have the one who alone is Almighty by our side. And he has demonstrated his love for all, through the giving of his Son for us as well as for the lives of our sons and daughters.

The battle is not ours…it never was not ever shall be ours, but his. 

So, as we bring little Naomi before his throne of mercy and grace today, I would like for us to reflect on the steadfast love of the one who has never and will never give up on his children. Just prior to writing this short talk, I had written a hymn about God’s steadfast love for us and so I would like us to listen to that now.

The Steadfast Love of God

Verse 1:

Your steadfast love, O Lord, is boundless,

Beyond the furthest galaxy.

Your righteousness like mighty mountains,

Your faithfulness past all we see.

Your judgements deeper than the oceans,

In your presence, we’re secure.

Feasting on your great abundance,

Drinking from your river pure.

Pre-Chorus:

From you the spring of life pours out

And in your light do we see light.

Chorus:

Hallelujah! Love unmeasured, 

God Almighty, strong to save!

Who can stand against his mercy?

Who can steal what Jesus gave?

Depth and height cannot divide us,

It is God who justifies

Not one thing in all creation

Moves the ones for whom he died. 

Verse 2:

Your steadfast love, O Lord, is proven 

Verified through Christ who died

In Jesus love is demonstrated

Measured by the crucified.

Laying down his life for sinners

Wiping out required debt

Eliminating condemnation

And charges against the Lord’s elect.

Pre-Chorus:

From you the spring of life pours out

And in your light do we see light.

Chorus:

Hallelujah! Love unmeasured, 

God Almighty, strong to save!

Who can stand against his mercy?

Who can steal what Jesus gave?

Depth and height cannot divide us,

It is God who justifies

Not one thing in all creation

Moves the ones for whom he died. 

Verse 3:

Spirit, strengthen us with power,

Root and ground us, help us see

Love that passes understanding

Binds us all inseparably.

Breadth and length and height unmeasured,

Depths no mind could yet explore,

Filling us with all your fullness,

Dwell in us forevermore.

Pre-Chorus:

From you the spring of life pours out

And in your light do we see light.

Chorus:

Hallelujah! Love unmeasured, 

God Almighty, strong to save!

Who can stand against his mercy?

Who can steal what Jesus gave?

Depth and height cannot divide us,

It is God who justifies

Not one thing in all creation

Moves the ones for whom he died. 

Doxology:

Now to Him whose power is working,

Far beyond what we conceive,

Be all glory and all honour

To the one whom we believe.

Praise unceasing, never ending,

To the King upon the throne,

Throughout every generation

Sing his name, and his alone!

Based on Psalm 36; Romans 8:31-39; Ephesians 3:16-21.

© Johannes W H van der Bijl 2025

Who is in Control?

Isaiah 53:4-6                             Romans 15:1-7                         John 19:1-16

Who is in Control?

Last week I mentioned someone some of you had never heard of…a man by the name of Lucius Aelius Sejanus. On October 18, AD 31, this powerful and highly influential man – he was the Prefect of the Praetorian Guard – was arrested and executed, along with many of his followers, for conspiring against Caesar Tiberius. He had been killing supporters of Tiberius (who had retired to Capri) while placing his own supporters in positions of power in an attempt to overthrow Tiberius and make himself Caesar. 

Now, the reason I mentioned this man last week and why I am mentioning him now is because Pontius Pilate just happened to be a favoured acquaintance of his and had probably gained the coveted status of “Friend of Caesar” through his influence. You see, it was Sejanus, not Tiberias, who appointed Pilate as proconsul of Judea.

Now, Caiaphas, the High Priest, was far too shrewd a politician not to know what was happening in Rome and he could very well have used the suspicious nature of Tiberius to his advantage. If one sets the date of the trial, sentencing, and execution of Jesus to some time after AD 31, then the fear of following the fate of Sejanus and his supporters must have been uppermost in Pilate’s mind. This would explain his total capitulation after the Jewish leaders played their trump card: “If you release this man,” they shouted, “you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.”

In the light of this deadly political game of cunning and trickery, the question I would like for us to examine this afternoon is simply this: “Who was in control of the events recorded in our Gospel passage?” Or, to make it a little more practical and applicable: “Who is in control of all things at all times?”

This is not a simple question and should not be answered without much prayer and serious consideration. Of course, it is often easier to answer the question when we look back over time, reevaluating the actions of all parties involved in terms of the eventual consequence, but it is far less easy when we are in the thick of it all, isn’t it?

However, as our Gospel passage draws back the curtain, so to speak, on the most central event of all history, we are given a workable principle – a plumb-line, if you will, against which we may measure all other tragedies, disasters, and wicked plots and deeds. Of course, there are many other passages in Scripture that clearly show how God controls all events, even the decisions of the ungodly to fulfil his higher purpose, but in just about every account, God’s hand appeared to be hidden from those who were involved at the time. However, as Paul reminds us, “whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures, we might have hope.” (Romans 15:4)

How odd then that we – we who know the Scriptures – we who know the character of our God – we who know his attributes and his promises – how odd then that we often want or even demand an explanation from God concerning the events we face in the present. Surely, what God requires from us, his people, is trust…to trust him despite our uncertainty, our bewilderment, our questions, our ignorance, our suffering, or our discomfort. You see, trust displaces fear (or anxiety) as it boldly states: “I believe what I know to be true, rather than what I am currently experiencing or feeling.” 

We begin our Gospel story with another on of Pilate’s strategic moves toward an acquittal. As we saw last week, Pilate knew that Jesus was innocent, yet even so he appeared to be more concerned with his own position as governor than the ethics or morality of the case, and so he stopped short of taking any personal stand. Why he thought that flogging Jesus would change the Jewish leader’s position is anyone’s guess as they had already clearly stated that they wanted him dead…but as he did not seem to have the courage to defend what he knew to be right, they played with him as a cat plays with its prey until he was forced to make a decision contrary to what he knew to be true.

Now, the flogging procedure involved stripping the victim and binding them to a post or a pillar. They were then beaten by several torturers, one following another, until the victim’s flesh hung in bloody shreds. In the provinces, soldiers usually carried out this task. 

Three types of implements were commonly used. Rods, sticks, and scourges or whips. These scourges or whips were made of leather thongs fitted with spikes or pieces of bone or metal and it was more than likely this implement that was used on Jesus. This method of punishment was brutal. It was reported that victims often collapsed or died during the ordeal even though it was never intended to be used as a means of execution. First century historian, Flavius Josephus wrote about having his own opponents flogged until their entrails were exposed. 

This is probably the reason why Jesus was unable to carry his cross all the way to the place of crucifixion. But I’ve described this awful procedure because I simply cannot understand why Pilate prescribed such a vicious beating for a man he believed was innocent. True, he was often described by his contemporaries as exceptionally hard and cruel and, according to Josephus, he was was later removed from office because he violently and savagely suppressed a Samaritan uprising at Mount Gerizim, but this still does not explain his actions here. 

There are only three possible reasons, I think, why Pilate chose to have Jesus flogged. The first is that perhaps he hoped that the horrific result of the flogging would engender sympathy from Jesus’ accusers and gain support for his plan to acquit Jesus. The second possible reason is that he might have thought that the vision of a bloodied pulp of a man would prove to everyone that Jesus was no threat to Rome. The final possible reason is that if the flogging had had a fatal result, the accusers would have been satisfied while he would be free from moral guilt of having ordered the execution of a man, he believed to be innocent.

Whatever the reason, imagine Pilate’s total exasperation when this did not have any impact on the leaders of the Jews! His response to their insistence that he crucify Jesus shows disgust and anger. And yet we know that a higher hand was moving them to do his bidding as Isaiah tells us that it was “the will of the Lord to crush him.” Even so, although both Pilate and the Sanhedrin were repeatedly confronted with the truth, they remained completely blind to it.

Now, the Sanhedrin’s appeal to the Jewish law against blasphemy in verse 7 did not negate the political charge but rather added a religious one. They caftilly blended together Jewish and Roman law to a) force Pilate’s hand and to b) exonerate or absolve themselves in the eyes of the crowds. 

But this new accusation seemed to fill Pilate with fear and awe. You must remember, both Greek and Roman mythology tell stories of the gods taking on human form and punishing the mortals who mistreated them. 

So, in this fit of pure pagan panic, Pilate questioned Jesus again. But note that this time he asked him where he was from, probably expecting him to say Mount Olympus. But when Jesus refused to stoop to the level of pagan mythology, Pilate’s frustration boiled over into a threat. “You will not speak to me?” he probably shouted. “Do you not know that I have authority to release you and authority to crucify you?” 

Now, the absurdity of this statement is almost laughable. Pilate may have been Caesar’s representative in Judea…he may have wielded great authority…but he was standing before one whom he feared might be one of the gods, but who was, in reality, the one and only true God.

But it is at this point that Jesus revealed to Pilate the true source of all authority, a reply that was at once both a rebuke and a comfort. All are subject and answerable to God. And yet, while Pilate was by no means excused, his sin was less than those who had initiated this trial because they should have known better…they were the custodians of God’s Law. As James later wrote in his Epistle: “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” (James 3:1)

But what Pilate needed to learn, and perhaps what we need to learn, is that all human authority is derived authority, and his power was measured by the One who is, at all times, in perfect and absolute control of all events…even those done by the ungodly and the wicked. The only reason Pilate had the power to crucify Jesus was because it was divinely ordained. Even the schemes of the wicked are tools in the hands of God.

This statement of Jesus made Pilate even more determined to have him released, but it is at this point that the Jewish leaders played their trump card. The phrase “friend of Caesar” was a technical term which meant that such a one was loyal to the emperor. To lose the status would most certainly mean political doom for Pilate. But their use of a term more than likely gained by his friendship with Sejanus would have set all alarm bells ringing and so Pilate conceded defeat, but not without one last ditch effort. 

Pilate’s statement, “Behold your King” may have been an attempt to excuse himself of blame if Jesus really was a god, or perhaps, a son of the Jewish God. Remember, he believed in a pantheon/plurality/superfluity of gods, so he may have been accusing them of mistreating their God.

The response of the Jewish leaders – “We have no king but Caesar!” – is surprising to say the least. God alone was the King of Israel. And yet with this blasphemy on their lips, they embraced the sovereignty of a pagan man who claimed divinity while rejecting Jesus who was divine! The irony of it all! And then, after having rejected their God and deliverer, they celebrated the Passover! 

But if you have read through the Old Testament this rejection of God as their God or as their King had happened many times in the course of their history. It is equally interesting to note that Pilate’s sentencing of Jesus is not exactly recorded in the Gospels…as John said here, “He delivered him over to them to be crucified.” This may explain why Jesus said to his Jewish accusers in John 8:28, “When you have lifted up the Son of Man, then you will know that I am he…” In this action, or perhaps in this inaction, Pilate may have inadvertently fulfilled Jesus’ prophetic statement, again a reminder of who was really in control.

So, who was to blame for the crucifixion of Jesus? Judas? Caiaphas? The Sanhedrin? The cowardly secret believers who should have intervened? Pilate? Humanity in general? Yes, they were all responsible and all wil be held accountable, but although it was the evil deeds of evil people that made this awful crime possible, who was in control of all events? The Scriptures make it clear that behind the scenes of human injustice the hand of God works to do whatever he has determined beforehand to do. (Acts 4:27-28)

Are you struggling with a sense of injustice or unfairness? Perhaps you are a product of a broken or an abusive home or you were bullied at school and have often wondered where God was during your childhood. Or perhaps you are presently dealing with some painful situation and your trust in God is being severely tested. While there may be no easy answers to our various questions, this passage, as well as many others in Scripture, directs our searching hearts up to the throne of the one who has promised to work all things…all things…good and bad things…he has promised to work all things together for the good of those who love him. (Romans 8:28)

It is as we rest and trust on the will and purpose of a God whose thoughts toward us are for good only and whose plans for us are to prosper us…it is only then that we begin to come to terms with the seemingly unnecessary evil things in life. Remember, it was because of the joy that was set before him that Jesus was able to endure the cross. (Hebrews 12:2) True, we may never fully comprehend his reasoning, but if we believe that he directs our lives as he directed the life of Jesus, then we can be assured that our various paths – smooth, rocky, or steep – will lead to life.

Shall we pray?

© Johannes W H van der Bijl 2025