December 31.	John 21. 15-25.
Peter's Commission.
After the disciples eat, the Lord asks Peter about his love. He asks three questions each of which are different although the difference is partly hidden in the English. 
The word that He uses at first speaks of the love that is prepared to sacrifice without any other motivation. The full meaning is vague, perhaps deliberately, so that the full import is realised. How much is Peter ready to sacrifice for Christ? Will he give up the fish? Will he give more than others as he had claimed previously, Matt. 26. 33? His answer changes the word. He loves the Lord will an affection that arises from what he has learned of Him. In one sense this is right because we are always responding to the love of Christ, but it must be more than emotion. Peter is commissioned to feed the lambs.
For the second question, the Lord uses the same word for love as for His first, but He does not qualify the love this time. The force is, 'Are you prepared to sacrifice everything without knowing where I am leading?'. This is a very searching question, which Peter answers in the same way as previously. He is not prepared to confess an unrestricted love however much he may desire to show it. This time, he is asked to feed the sheep. As he hears the Lord and answers the challenge, so he is given more to do.
Finally, the Lord uses the same word as Peter and hears the reply that delights His heart. Peter is not going to boast, he simply points out that the Lord knows the answer better than Peter himself. Peter has stated that the Lord knows his love on each occasion. The final answer is one which demonstrates that Peter is prepared to open his heart unreservedly for the Lord to search. His final commission is to shepherd the sheep. 
The responsibility associated with each commission has grown because the Lord will test our love and, as He proves it, so He will give greater responsibility. It is important to notice here that the challenge on each occasion relates to our heart. The work that He entrusts to us will not be dependent on how much we know, how well we can express our knowledge or any other criteria that men commonly use. It is based on how closely the love of our heart reflects His. If the heart is right, He can give the words and the means to accomplish His desire, but if the heart is wrong no amount of knowledge or wealth can make up the shortfall.
The Lord tells Peter of Peter's death at the hands of men as he had desired previously, Peter turns to see John standing nearby. He asks of what John would do and is told that this is of no consequence to Peter. Each of us have our own work to perform: rather than question others, we must be faithful to what the Lord calls us to do.
The reply of the Lord is reported wrongly and causes saints to believe that John would never die; we cannot tell what harm this might have done. Let us be careful only to say what He tells us.
What does our Lord mean to us?

Memory Verse 'Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me', John 21. 22
December 1.	John 12. 20-36.
The Greeks Seek Jesus.
These verses bring us to the final events in the public ministry of the Lord as recorded by John. It begins with Greeks telling Philip that they want to see Jesus. The name, Greek, can be used in the New Testament for any non-Jew. The significance here is that, while the Jews were debating the Person of Christ, there were those from outside the nation who wanted to see Him. This speaks of the time that would follow these events even before John actually wrote when Gentiles would be brought into the salvation of God on an equal footing with the Jew. 
Philip tells Andrew and the two of them tell their Lord. For the third time, these two are working together in service for the Lord. They were the first in this Gospel narrative to bring people to Christ and they are now the last. They were always looking for the opportunity to reach souls for Christ. What an example for us to follow.
As He hears, the Lord tells the people that the hour has come for Him to be glorified. The nation are debating and scheming to put Him away but Gentiles are seeking Him. For the centuries since that time, while the nation as a whole has rejected Him, millions of Gentiles have been saved. His reference to the corn of wheat clearly speaks of His death which would bring life to many, not only from the nation, but from all parts of the world. The second part of His statement is interesting because it is very nearly the same as His challenge to the disciples in light of Peter's confession at Caesarea-Philippi, Matt. 16. 25. That was when He began to tell His disciples of what He must suffer, Matt. 16. 21, now He is the perfect Example of the teaching that He has given: He will lose His life but the result will be far greater than any other event in the whole course of history. The purpose of God in every aspect is completely dependant on this one act.
There is a promise for the faithful servant which will be enhanced by His triumph over death. This is the only basis for the prospect that those who follow Him faithfully will be brought to share the place in glory that He takes in resurrection. 
As He faces the time, He is troubled in His soul. We must never belittle all that He would pass through that day. The fact that He knows the end does not lessen the pain of the experience. This is the reason why He came, so all He can ask is, 'Father, glorify Thy Name'. Here is the example for us of how we ought to face every test that comes our way. We shall never suffer as He did and we shall never bring the same glory to God that He did, but we can still suffer and glorify God by going through the test with Him.
As the Father affirms that He has been and will be glorified, the people question what was happening. They cannot understand the talk of death because they are looking for a triumphant King: they face the prospect of darkness because they refuse the light that shines among them.
What is the testimony of heaven to our service?

Memory Verse: 'Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again', John 12. 28

December 30.	John 21. 1-14.
The Sea of Galilee.
The previous two appearings have been to a gathering of the disciples in a private room, now the Lord appears in a public place. Previously, they had been occupied with their own thoughts of Him, now they are occupied with toil. We may question whether Peter is right or wrong to fish, but the main lesson here is that he acted apart from Christ. If we do not take Christ with us, then any action is wrong however easily we can justify it from Scripture. If He is with us, then we are safe, even in places where danger may lurk. In this context, we need to acknowledge that He can never associate with any action that is against the teaching of Scripture neither will the Holy Spirit ever lead us in such a path.
Peter acts and six disciples follow. If we need to ensure that the Lord is present in all that we do, then we need to remember that our actions affect others as well. We may be at liberty to act in a certain way. If our example means that others will follow us rather than Christ, we may bring danger to them even though we are unharmed. This is the teaching of Romans chapter 14 and 1 Corinthians chapters 8-10. Paul warns there that our knowledge could cause a weak brother to perish and such an action is sin against Christ, 1 Cor. 8. 11, 12.
The disciples toil all night and catch nothing. This is a clear picture for us of our witness. If the Lord does not direct and He is not present with us, then we can do nothing. Our work is to point to Him, which requires that He is there at all times. 
As the morning comes, He is on the shore and asks the disciples if they have food. He then instructs them and the result is that they have an abundance. The contrast is marked, but it is one which we need to recognise. We may do everything right as far as appearance is concerned and toil for nothing. We may do something illogical and pointless to men's ideas and see abundance because He is in it.
John immediately recognises the Lord. Peter leaves the boat to meet Him while the others bring the boat to land. It is only when the Lord says 'Bring of the fish' that Peter returns. He now learns a lesson of the importance of each. He sees that the Lord does not need the fish, but in grace He receives them. While we may look at many who are saved and we may see servants who bring in the great haul, we all need to realise that the Lord values every soul. He will not dismiss or belittle any because they do not accomplish what others appear to achieve. He simply asks that we finish the work He gives us. Once the net was cast, Peter was responsible to bring them to land and every one is numbered. We, too, are called to preach the Gospel with a view to making disciples. We need to be diligent in making disciples where the Lord has placed us, Matt. 28. 19.
Are we looking for the Lord in everything that we do?

Memory Verse 'And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes', John 21. 6
December 29.	John 20. 19-31
The Upper Room.
John now writes of the first two of three instances that he records when the Lord appears to the disciples in resurrection. This took place on the same day as the resurrection. It is also recorded by Luke although the two writers emphasise different aspects of the occasion. John tells us here that they were shut in the upper room with the doors barred for fear of the Jews. They had good reason to fear the Jews as they would be the next logical target for them. Also, with news of the events at the grave, the Jews would want to silence any testimony to the resurrection. Many believers today can testify to a similar need for secrecy when they gather.
The Lord Himself appears in the midst. We may be certain that He will take pleasure in any occasion that brings His people together and He will be delighted to associate with them. He gave a promise in Matthew chapter 18 verse 20 which relates specifically to the gathering of a church that meets in His Name, but Malachi chapter 3 verse 16 indicates that He delights in every occasion when those who fear the Lord speak together.
His greeting is, Peace be with you. In the face of all that they have seen, how comforting it must be to hear those words from the lips of the One Who had been taken from them. It is the common greeting of the Israelite, but it now has a far greater significance: By His presence there, He is demonstrating that no power of men can overthrow Him. It is also the confirmation that sin has been dealt with in a manner which cannot be denied, so there is perfect peace with God as well. It is little wonder that the disciples were glad. They saw their Lord, He has overcome sin, death, the devil and the power of men. 
He sends the disciples with the same commission as the Father gave Him. He gives the Holy Spirit and He gives the assurance that sins can be put away. The force of His words is that, because they are sent, enabled by the Holy Spirit, their message carries the full authority of God. Those who heed them will have their sins forgiven as readily as if the Lord Himself had spoken the words.
Thomas is not present and doubts when the others tell him what has happened. He wants to see for himself. This is fulfilled as the Lord appears for a second time a week later. He said that he wanted to see the print of the nails and put his hand into the side, but when the Lord comes with the offer, he does not need to touch, but believes at once. In this, he pictures Israel who will see the One Whom they pierced and will mourn for Him, Zech. 12. 10. While there is a blessing to such, the Lord says that is less than for those who do not see, yet believe. John then confirms that this is the precise reason for writing as he has. Thomas makes the confession, 'My Lord and my God'. How privileged are those of us who make the same confession based on the testimony of the word of God alone.
How real is the Lord to us each day of our life?

Memory Verse 'But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name', John 20. 31

December 2.	John 12. 37-50.
The Public Ministry Summarised.
John now summarises the ministry of Christ with the sad reflection that, for all the signs that He has done, the people in general still did not believe on Him. The language is even more marked when we realise that the word that John uses throughout his narrative is the same word as they use when they ask for a sign from Him. They wanted a sign. He has responded by giving signs although not in a direct answer to their request. Still they will not listen to Him. Equally sad is the fact that John records on at least seven occasions that 'many believed', but when their faith was tested, it failed to stand up. This is something which is often seen today when people hear a message which they accept, but when their profession is tested, it becomes apparent that they have only made an outward profession without an inward change of life.
The reaction was exactly what Isaiah had foreseen when he raised the question, 'Who hath believed our report?' They hear the Son of God, they see the works of God, but they still remain in the comfort of the fold of Judaism. Isaiah had been warned about this reaction when he answered to call to go on behalf of the Lord in Isaiah chapter 6. For years he witnessed, but there was little to show for the labour. We should never be discouraged, this has been the history of the witness of God throughout the centuries from the time of Noah if not earlier. While many may make a profession, when the test comes, most will be afraid of making the stand that faith demands. Only a vision of the glory of the Lord will change the heart. This is what Isaiah saw, Isa. 6. 1-8, this is what motivated Peter, 2 Peter 1. 16, and John, John 1. 14. 
Even among the rulers, many believed but they loved the praise of men more than the praise of God, so they would not confess His name. It is sad to see that the fearful head the list of those under the judgement of God in Revelation chapter 21 verse 8.
The final challenge is issued as the Lord again unites Himself with the Father. The two can never be separated. To believe one is to believe both, to see one is to see both, to refuse one is to refuse both. He is a light that has shined in the world with the intention of bringing the truth to light so men do not need to remain in darkness. There is no reason for any to be afraid. There is no reason to be condemned, their condemnation will be in the fact that they have refused the light that shone on this world.
Once more, the Lord is careful to acknowledge that every word that He spoke came from the Father. The two were in perfect agreement, He only spoke what the Father said. The Jews professed to trust God. Men today try to separate the God of the Old from the God of the New. There can be no such distinction, Jesus in the New Testament is the perfect revelation of Jehovah from the Old. Everything that He says or that the Scriptures record is designed to bring life to those who believe.
Are we concerned with the praise of God or the praise of men?

Memory Verse 'And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak', John 12. 50
December 3.	John 13. 1.
The Upper Room.
This verse starts what we often call the Upper Room Ministry. The Lord is speaking in private to His own disciples. The opening words are important because they remind us of the love that always tries to prepare His own for what they will face. We can have the same assurance today. Perhaps we hear a particular subject mentioned regularly, it is a way in which our Lord may prepare us. The circumstances which follow can often be exactly what we have been warned about. We need to listen carefully so that we are prepared for what comes. This is the evening that will lead to the day that is central to the purpose of God for the whole of mankind.
The next words emphasise the control of the Lord, 'Jesus knew'. Nothing can happen without His knowledge and, indeed, His permission. We have already seen that the description separates this feast from all that preceded. He faces in the certain knowledge of what is coming in all its fulness. We often face circumstances with partial knowledge and we may be glad afterwards because anticipating the trials that come would have overwhelmed us. He knows perfectly, but He also knows the grace and power that will sustain Him. We only recognise afterwards that, if the prospect of what we would face might have overwhelmed, we prove with assurance that His grace is sufficient to keep us.
He is about to leave the world to go the Father. We think of all that this entails, but He sees the end. It is an example to us of the way in which hope sustains us. If we look around, we might despair. If we do not look forward far enough, we see even more distress. If we look up, we can see the end. This is what Peter encourages in 2 Peter 1. 4-9.
John now records the motive for all that will follow, 'Having loved His own..He loved them unto the uttermost'. His love knew no limit. John can recall the love He showed throughout that life. As he writes, he recognises that it is overshadowed by what the Lord will do in the next day. This chapter will record the fact that one of them will betray Him and another will deny Him. As a result of what follows, all will forsake Him and their faith will be shattered so that they forget all that He has said before. There is every reason for Him to despair of them but, instead, He shows a patient love that does everything possible to prepare them for what will follow, He assures them of eternal security and of protection and help for the days that lie ahead in this life. Even before we think of how these words can refer to what He would ensure at the cross, we can see a love that surpasses the natural ma. Then we consider how it finds its full expression at the cross as the One Who cannot entertain sin in any form becomes answerable to God for sin in such a way that every demand of Divine holiness is met in full. The agony will surpass the suffering of the sinner through eternity and He does it out of love for us.
Can we claim that we have loved our Lord Jesus Christ unto the end?

Memory Verse 'Now before the feast of the Passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end', John 13. 1

December 28.	John 20. 11-18.
Mary Magdalene.
The two men return to their home, but Mary remains at the sepulchre, weeping. Peter and John have seen enough but Mary is not content with the outward evidence at the grave, she wants something more. While there may be a sense in which we can say that she should have seen enough, the events that follow bring a further challenge as to how much we really desire to know the Lord. There is certainly nothing wrong with the fact that Peter and John believed or that they went back to the home. Mary shows an intensity in her love which causes her to stay weeping and results in a fresh revelation.
As she looks into the sepulchre again, she sees two angels in white sitting where the body had been. They ask why she is weeping and she tells how the body of her Lord has been taken. Her heart is touched more deeply, it is not just 'the Lord', but 'my Lord'. As we think of Him, do we immediately call Him ours or are we content to think of His greatness in a less personal way?
She turns from the angels and sees her Lord, but assumes it is the gardener. Our first reaction may be to ask why she failed to recognise Him, but we need to remember that He appeared in another form on the way to Emmaus. It is possible that His form was not immediately recognisable. We also need to ask ourselves how often we have failed to see our Lord in the sorrow that comes our way. 
He asks why she is weeping. She answers, thinking that He is the gardener, and receives a reply that thrills her soul. He simply calls her by name and she realises Who it is. This is the lesson that He taught as recorded in chapter 10. He is the Shepherd Who knows the sheep by name. As He calls her by name, Mary realises her mistake. She stayed where she was, she showed her affection and the result is that He reveals Himself to her in a personal way. This is exactly how our Lord loves to work. Let us learn the lesson that Mary learned here: if our heart is truly longing for our Lord in the darkest scenes that this life can throw at us, He will reveal Himself in tenderness with the compassion that shows not only that He is Sovereign, but that He knows, cares and understands our sorrow. It is only a short time before that He weeps at the grave of Lazarus. His power does not mean that He cannot sympathise with our distress.
Mary acknowledges Him as her Teacher and receives the assurance that He is to ascend. The description of His ascension is interesting: the words. 'My Father and your Father', tell of His Deity and a new relationship for us: because of His triumph, we are in the family of God so the One Who was always His Father is now our Father. 'My God and your God' tells of His humanity because He has now lived on earth, taking every step that any of us could ever take. He has learned to know God in the way that we come to know Him through a life of faith.
Are we listening for the Voice of the Lord every day?

Memory Verse 'Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master', John 20. 16
December 27.	John 20. 1-10.
The Resurrection.
The scene moves on to the first day of the week. The sabbath has passed so the women are free to come to the sepulchre. Mary Magdalene comes while it is still dark. As well as the evidence of desire on her part, there is a symbolism here in that the light of her life has been extinguished because she is not aware of the great event that has taken place. She has this in common with the other disciples. She finds that the stone has been moved. John does not record any further details because he is telling exactly what he knew, not what others have told him. If Mary shows evidence of her desire when she comes early, she shows equal evidence of her concern when she runs to Peter and John. It may be that she is afraid of who may see her. Matthew tells of guards who might question why she was there. Her message is that they have taken away the Lord. Some had addressed Him as Lord earlier and the writers have written of Him as the Lord in their narrative, but it is only in resurrection that the disciples refer to Him as 'the Lord' in addressing one another. 
Peter and John set out for the grave. John arrives first and looks into the tomb. He sees the linen clothes lying by themselves, this is enough for him at the time. It may be that he wants to take in what is happening, it may be that he too is afraid of being found in the tomb. Peter goes straight inside when he arrives and finds that the clothes and the napkin from the head are all placed in a way which shows that the Lord had risen, passing through the grave-clothes. This suggests what will happen when He comes for us whether living or dead. The transformed body is such that we will leave the clothes behind because there is no need for them. Clothes were first given as a covering for shame after sin had entered. In resurrection, we shall be without sin as He is. Therefore the covering is no longer required as there will be no shame, only glory.
It is easy to miss the fact that there are three different words for 'see' in this passage: John looked as he arrived and, while it was more than a casual glance, it was not an intense look. Peter comes and takes time to gaze at the scene taking in the details. When John 'saw and believed', it is perception in view: he sees beyond the appearance to understand what has happened. This brings a challenge to our hearts. It is easy for us to take time to read the Scriptures and to take time for a brief consideration of what we read. We may be more diligent and take time to review what we read in detail, trying to grasp the import of what we are reading. The aim for each of us should be to grasp what we read and make it good in our experience. This is only accomplished by the working of the Holy Spirit Who will take what we read, reveal Christ to us in His word and bring that home to our hearts in a way that transforms us into His likeness. It is as this work takes place that we bear fruit for the glory of God.
Are we waiting for the Spirit of God to reveal the Lord in His word?

Memory Verse 'Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him', John 20. 2

December 4.	John 13. 2-17.
Washing the Disciples' Feet.
The narrative moves to the supper. The start of verse two may be better rendered as 'supper having come'. Luke records that the Lord tells of His desire to eat this last Passover with them before He suffers. This is a precious time despite all that lay before Him and despite the fact that John tells us that the devil had already entered Judas. The moment of choice had passed. Judas has now set himself on a path of no return, yielding to the devil for a momentary gain which he would quickly lose by his death. The third feature of this time is that 'Jesus knew that the Father had given all things into His hands'. The idea here seems to be that He chooses the path knowing what the Father desires rather than that the Father demands obedience. This is a pattern of what we find in the New Testament teaching: there are few commandments, but there is much teaching which shows the expectation of our Lord. Just as He willingly went where the Father desired, we should be willing to do what pleases Him.
The pattern is now set as He washes the disciples feet. We may question why the disciples are not doing this. The truth that we need to understand is that their Lord wants to do this to show them and us how we ought to serve each other. He has taught that the greatest of His followers is the one who serves the others willingly and that they should serve rather than looking to improve their standing in the eyes of men, Matt. 20. 25-28. Now He shows how far this service should reach. There is no task too lowly for the greatest to perform for the least.
He leaves the supper table, lays aside His garments and pours water. Not only will He wash their feet, He will make every preparation for this. The water should have been ready as part of preparing for the feast, but He does not raise a question. It pictures what He was about to do on our behalf but it also shows the One Who will do whatever is necessary without a question or complaint.
Peter sees a rebuke in this and tries to refuse the Lord, but he needs to learn a lesson. We all need the Lord to wash our feet, cleansing and refreshing us on our pathway here, but as the next exchange shows, no true believer will ever need to be saved again. The One Who saves us when we place faith in Him is the One Who keeps us from that time, all that we require after that day is the cleansing from the defilement, whether of sin directly or from contact with sin on our journey through life. Only Judas had not known that initial bathing that removes sin.
As the Lord finishes, He tells the disciples that He has set an example for them. Luke tells us that they disputed about who would be greatest. The Lord answers their question by showing them what He truly desires, not only in terms of the action of serving others by also in the spirit that does not complain.
Are we always as ready to serve any who may require our help as to be served?

Memory Verse: 'If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet', John 13. 14
December 5.	John 13. 18-30.
The Exposing of Judas.
The time has come for the traitor to be exposed. He is never mentioned in the Gospel narratives without a mention of his treachery, but now he must be prompted to fulfil the work because the time has come. The Lord introduces this by quoting from Psalm 41 verse 9. When the devil quoted Psalm 91 to tempt the Lord, he missed a part of the quotation to change the meaning. Our Lord now takes Scripture and misses part to show that He was never deceived. David trusted Ahithophel and was rewarded by treachery; our Lord chose Judas in grace, knowing fully all that he would do. He points out that what any do to those whom He sends is evidence of their thoughts for Him and therefore for God.
Having made a general statement, He becomes troubled in spirit. The fact that John records how He is troubled, ch. 11. 23; ch. 12. 27; ch. 13. 21, indicates that he was aware of the heart of the Lord. Such is His love that even knowing what Judas would do, He is still troubled at the thought that someone so privileged could be guilty of such treachery. Possibly He is also troubled at the judgement that awaits Judas. We need to learn the love that pities even those who commit acts which appear most vile. After such words as these, we can only imagine the tenderness in His words as He foretells that one of them will betray Him. He still does not turn to Judas. He allows all of them opportunity to search their hearts. What they find is clearly not pleasant, none of them are ready to accuse another; the other writers tell us that they ask, 'Lord, is it I', Matt. 26. 22; Mark 14. 19. Here is a picture of a true heart, recognising the possibility of failure in self before accusing another.
Peter signals John to ask and he receives the answer that the Lord will give a sop to the traitor. Only at this point is Judas identified and sent out by the Lord to do the act with the instruction to act quickly. Even at this point, the Lord has hidden the real nature of Judas' action so only Peter and John are aware of what is taking place. In Ezekiel chapter 18 verse 23 we read, 'Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?'. This idea is repeated in Ezekiel chapter 33 verse 11. Now we understand exactly what this means. None of the other disciples realised what had taken place. Judas is given a symbol of special friendship and sent out to perform a task that the Lord has sanctioned. No one could ever think that this was related to the earlier exposure of treachery. Their immediate thought is that, as their treasurer, he has been sent out to buy something that is missing from the feast or to give to the poor.
As John writes, he records the sad facts that Satan enters him as he takes the sop and that he goes out into the night. The two acts are deeply symbolic. There could be no greater sin than to openly refuse the love of Christ and the only place after such an act is in the darkness reserved for the devil and his angels. 
Do we know the intimacy of leaning on the Lord in every circumstance of life?

Memory Verse 'Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved', John 13. 23

December 26.	John 19. 31-42.
The Burial.
If the Jews were determined that the Lord should be crucified but it should not interfere with the feast, they now have to ensure that the sabbath is not marred by having bodies on crosses. Here is an example of the blindness of men who are so controlled by their own way of thinking that they do not stop to consider if there may be discrepancies in their actions. The folly is evident: they were so determined to fulfil their desire to remove One Who challenged them that they only considered the implications after the event. We need to be careful to ensure that our actions are guided by the Lord so that we do not find ourselves in situations where one hasty action forces us to make a further hasty action to right an apparent wrong that has a arisen from the first. This was especially important for them because the sabbath was a high day, it was the first day of unleavened bread when every Israelite should be at the place where the Lord had set His Name.
Pilate sends the soldiers to break the legs of the men so that they are certain to die before the time when their bodies would need to be taken down. They break the legs of two, but as they come to the middle cross, they recognise that He is already dead so one of them pierces His side with a spear. In this way they fulfil one scripture and lay a foundation for the fulfilment of a second. Psalm 34 verse 20 gave the promise that all His bones would be kept and none broken. Zechariah chapter 12 verse 10 foretells the time when Israel will look on the One Whom they pierced and mourn for Him. Once again, the people are held responsible for their actions. The fact that they tried to escape from the defilement by using the Romans to accomplish their purpose is irrelevant in the sight of God. They accepted full responsibility on behalf of the nation when Pilate washed his hands, Matt. 27. 25, but they do not appear to accept personal responsibility here.
Against this background, Joseph of Arimathea comes to beg for the body to give Him a fitting burial. John acknowledges him as a secret disciple. He was afraid of the Jews but the cross brought his faith to the fore. While he may argue that he could influence the people from within the council if he remained in the background, when their hatred reaches its climax, he is left in no doubt as to the need to make a stand. We may debate the question of when such an action is required, there are times when it needs to be a matter for personal exercise, but there will come a time when we need to show our true position by standing with the Lord against the world. The cross demands this. Nicodemus joins him in taking the body, wrapping it in linen with myrrh and aloes and burying it in a new tomb where no body had previously been laid. A crucified man would normally be buried in a common grave at the place where he died but this was not what the Lord had decreed, He could not see corruption, Psalm 16. 10; He must be with the rich in His death, Isa. 53. 9.
Are we resting in the assurance that our Lord is Sovereign in all His ways?

Memory Verse 'Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid', John 19. 41

December 25.	John 19. 23-30.
The Crucifixion.
The soldiers fulfil the Scripture as they part His clothes. Even the Roman soldiers cannot go beyond the word of God. His clothes are parted, but they cast lots for the outer coat. Psalm 22 verse 18 had predicted that this would happen so nothing could stop it, however the symbolism is equally significant. Men dissect His Person and try to fault Him, but the result is only that He is completely vindicated. Nothing false can ever be found in Him.
John stands by the cross with some women, three of whom are named Mary. Naomi asked to be called Marah when she returned from Moab because the Lord had dealt bitterly with her, Ruth 1. 20. The experience of these women is a direct reflection of what happened to her. They all knew bitterness that day, but it turned to abundant joy. The first woman  is His mother who lost her firstborn son, yet we later read of her among the disciples, Acts 1. 14. She lost one Son but gained a vast family. The next is Mary, the wife of Cleophas: the Latin form of his name is Cleopas, the one who travelled to Emmaus on the resurrection day and heard that exposition of Christ in all the Scriptures. They were looking for redemption from Rome for Israel and found the One Who redeems from sin and the grave, Hos. 13. 14. The third is Mary Magdalene, out of whom He cast seven demons. She was saved from demon possession but the work of the cross means that the devil is destroyed, Heb. 2. 14; 1 John 3. 8. Every experience that these three women had known or anticipated because they knew Him is surpassed by the reality of what is accomplished by His death on the cross.
As the Lord sees John and His mother, He gently hands her into John's care. While she will become part of a much larger family, already He ensures that the relationship is seen in the care that John will take for her. The action clearly opposes the idea of men that she is to be worshipped. If that erroneous teaching were to be true, then she would be the source of strength to the disciples. What we see here is a sorrowful mother who needs the tender care of a loving disciple who can sympathise and succour her in her distress. Only John mentions her in this way, but she appears in the other accounts by association with the names of her other sons. The difference is that when John writes, the other sons would have died so they were not necessarily known to those who read but the other Gospels were written in the life of His brothers or soon after they died, when the saints would have known them. All avoid any suggestion that Mary be given prominence. 
The last event is the cry of triumph. John tells of taking vinegar to fulfil Scripture then, when every last detail is fulfilled, He says, It is finished. The other three writers record the fact that He cried with a loud voice, indicating the note of triumph. John tells what He said, indicating a work that has satisfied the demands of God. The wording is what a merchant would write across a receipt when it was paid in full.
What does the cross mean to our hearts?

Memory Verse 'When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost', John 19. 30

December 6.	John 13. 31-38.
The Denial Foretold.
As Judas leaves, the Lord states that the Son of Man is now glorified. He has started the events that will lead to His crucifixion. Nothing will now stop this. Even though men did not want it, the time was decreed and nothing would ever prevent Him from finishing the work at the set time. Now everything is in place. He is taking the path that leads to glory for Him and in doing this, God will be glorified. We may think of the shame and reproach, He saw the glory. This tells what the writer means when he writes the words recorded in Hebrews chapter 12 verse 2, 'Looking unto Jesus...Who for the joy that was set before Him, endured the cross, despising the shame'.
He tells the eleven that He is only with them for a little and then He is going somewhere where they cannot go. Earlier, He wanted them to learn from His example, but now He is going to accomplish a unique work. This is beyond another creature. It is not just man who cannot achieve it, even the ranks of angelic hosts cannot accomplish this
Against this background, He gives the disciples a command to love one another as He has loved them. Without leaving this chapter, we can see how immense this commandment is: it is a love which will do the meanest task for any and all of the saints. It is a love which will not expose another to unnecessary shame, however great their sin. It is a love that is prepared to go forward alone to spare others from trouble. We can expand this in many ways as we continue through the Scriptures, but we need to take time to search our hearts to ensure that we are truly motivated by such a love. It is the evidence of a true disciple. As we ponder the question as to which truths of Scripture are fundamental to faith, and think of the implications of obedience to the law of God, we are often reminded that this is the basic test of reality. Are we prepared to bring our hearts into the light of Calvary and see if we love as He loved us?
Peter asks where the Lord is going. He is not ready to accept that there is a path that he cannot take, but the Lord has to warn that he will only be able to follow later. This does not suggest that Peter will add to the work of Christ that brings salvation. It means that, in the power of that salvation, he will be able to give his life for his Lord.
Peter protests that he is ready to die with Christ only to hear that he will deny the Lord three times before the cock crows. We need to learn the lesson that Peter has learned. It is sometimes easy to glamorise the example of those who have followed the Lord. We may even show ourselves to be quick to criticise the failures of Peter without stopping to ask exactly what he did. The events that follow will show something of the lessons that Peter has to learn. They show a man who was willing to go further than most, but who still had a limit to his love. Let us rejoice in the contrast with the One Whose love knows no limits, Who could not be turned aside until every desire of God was fulfilled.
How much love do we show to other believers around us?

Memory Verse 'A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another', John 13. 34
December 7.	John 14. 1-11.
The Father Revealed.
Once again, the chapter division hides the continuity of the narrative. The announcement of a traitor and the fact that Peter would deny the Lord is enough to bring consternation to these disciples, but the Lord wants them to recognise that they can have exactly the same confidence in Him as they have in God. In this statement, He simultaneously sets Himself apart from others, because even a man like Peter is open to failure. He makes Himself equal to God. This the only reason why He could make such a statement. It is one of those statements of Scripture with which our familiarity may cause us to overlook its real meaning. We could paraphrase it as, 'You should have exactly the same trust in Me as you have in God'. 
The next statement is no less profound: He is going to prepare a place for His disciples in His Father's house. This is another claim to the right to offer a place in Heaven to others. Again, it indicates His equality to the Father because He asserts an absolute right as opposed to requesting such a place from the Father. The wonder however is much more in the fact that He has chosen us to share that place with Him and that He will come to receive us to the place that He prepares, He will not leave it to another. Someone Who is on absolute equality with God takes a personal interest in each of us. He wants us to share His home. He will not delegate our care to any other.
He adds that they know where this is and the way. Thomas points out that they do not know where He is going so how could they know the way. The answer is simple, 'I am the Way'. Here is an example of the trust of which He has been speaking. He will do everything, all they have to do is trust and He will bring them to the place; without Him, there is no way to reach this place. Beyond this, He is the truth, assuring us that there is no reason to doubt. Here is an absolute. Men may speak the truth, but it is only partial. He is truth embodied without any shadow. He is the Life, assuring us that we do not need to fear a new environment. Man cannot live on another planet because it is not suited to life in a body such as ours. He is the One Who will fit us for the place to which He brings us.
Philip asks about the Father and receives the final confirmation that everything that can be revealed of the Father is seen in the Son. Although they are separate Persons. They are so closely linked that it is impossible to see One without seeing the Other. This is the clearest statement of Deity that the Lord could ever give. Among other considerations, God is infinite; unless He is God in an absolute sense, then there is no way that He could possibly make such a claim without being guilty of blasphemy. In reality, He has shown by His signs that He can indeed do and everything that is true of God is true for Him. We rejoice in the assurance of the truth that we trust in a living Saviour Who is also the Living God.
Are we living in the good of the assurance of the Coming of our Lord?

Memory Verse 'And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also', John 14. 3

December 24.	John 19. 12-22.
Pilate's Weakness.
These verses open with a complete role reversal. The Roman governor tries to release a Man Who stands accused of a crime which could be seen as treason by a Roman because of Caesar's blasphemy. The Jews who, just a little earlier, professed to be in bondage to no one, are claiming that they own Caesar as their only king. If the opening verses of the chapter prefigure the time when restraint is removed, then this declaration anticipates the time when the Man of Sin will be received by the Jews as their Messiah in fulfilment of the words of the Lord in John chapter 5 verse 43.
Pilate comes into the judgement hall, Gabbatha, and ultimately fulfils their wishes because He cannot withstand the forces that are arrayed against him. He is completely at a loss to understand what is happening. In reality, the Jews are equally unaware of all that is taking place but they have received their desire.
The sentence is passed. It is interesting that John records that Pilate delivered Him to be crucified. As far as the Jews are concerned, this is an action that the Romans are taking at their request. As far as God is concerned, it is an action that the Jews are taking using the Romans as instruments to fulfil their purpose. We need to be aware that every judgement of God will be just: we may scheme to place the blame on another but we can never escape from the all-seeing eye of God.
The grace of Christ is seen in that they led Him away. He allows men to lead Him as a lamb to the slaughter. He does not make any attempt to deliver Himself from the cross. It is a travesty of justice, yet it is the true manifestation of the heart of man towards God. The Lord is left to carry His cross to the place of a skull. Men have their desire to humiliate Him publicly but the name of the place where they fulfil their scheme is a declaration of the true nature of the act. The skull is the remnant of a dead man, it symbolises man devoid of wisdom. The Lord is placed in the midst. To the thoughts of men it is the place of greatest shame, but it also pictures the fact that the cross divides all, everyone is affected by the cross. It demands a choice and none can escape.
Pilate writes a title for the cross, proclaiming that this man is Jesus of Nazareth, the King of the Jews. We have no way of telling what his motivation is for such a title. It may be that he is mocking the Jews, it may be that he is acknowledging that he sees power in this Man which sets Him apart from any other person. He does ensure that everyone is able to read, writing it in Hebrew, Greek and Latin. The sequence is interesting because the local language comes first, the common language comes next and the official language is last. It is also significant because it is the declaration of man's religion, wisdom and power. We rejoice to know that every sphere of human experience is subject to our Lord.
Do we compromise our stand or take our place at the cross daily?

Memory Verse: 'And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha', John 19. 17
December 23.	John 19. 1-11.
Pilate's Verdict.
If Pilate recognises the innocence of the Lord, he is equally clear in showing that he  cannot withstand the Jews directly. His first declaration of innocence was accompanied by the offer of a release in lieu of the feast. Now he tries to mitigate their anger by scourging the Man Whom he has declared to be innocent. His logic is reasonable under most circumstances, but he is unaware of all that he faces here. The Jews demonstrate the enmity of the flesh. Behind them, Satan wants to be rid of the Lord. The most telling fact is that this has been decreed by God so He offers no restraint to their actions. We can compare this with a day that is coming for this world when the restraint of God is taken away and the devil is left to move unrestrained, 2 Thes. 2. 6-8. That will bring tribulation the like of which has not been seen since the beginning of creation, Mark 13. 19. In the face of such circumstances, Pilate could not hope to release Jesus.
Pilate has Him scourged. The soldiers mock His title of King with a crown of thorns and a purple robe. After he has done this, Pilate brings the Lord out for the people to see. He issues the cry, 'Behold the Man', but none of this will satisfy the Jews who are determined to see Him crucified. We can respond to the cry of Pilate; we can take time to consider the One Who stood there in all the glory of His Person and rejoice to see One Who is utterly without fault yet Who suffered willingly when He could have been freed. It is an example to us of the path that we are called to tread.
No doubt, Pilate thinks that the sight will be enough to touch any pity that they may have, but there is none. The declaration of his innocence by Pilate is met with a cry for Him to be crucified. He tries to dodge the issue by allowing them to crucify Him. This is a most remarkable concession. It is on thing to overlook a stoning, but permitting a crucifixion is beyond any concession that they might expect. It is not enough. It does not allow them to maintain their pretext of purity. At this stage, they raise His claim that He is the Son of God. It is a direct challenge to Caesar because he expected to be worshipped as a god, The fear of Pilate may be because he recognises the character of the Man Who stands before him. A challenge to Caesar could be dismissed as fanciful. The possibility that He is the Son of the living God is something that Pilate does not want to face. He still cannot extract an answer. When Pilate speaks of the power to crucify or to release, he receives the answer that all authority comes from above. There is little doubt that Pilate realises that this is a direct dismissal of his power: a Roman governor or even the full might of Rome is of no consequence when compared with the power of God. The Lord points out that the sin of the accusers is greater than that of Pilate because they are issuing a direct challenge to God. He is merely receiving the outward force of their challenge. Pilate is guilty but, where we often criticise him harshly, the Lord touches on the real issue here.
Are we always ready to take our stand with our Lord?

Memory Verse 'Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!', John 19. 5

December 8.	John 14. 12-21.
The Expression of Love.
If the Lord has identified Himself with the Father and stated that His works declare the truth of this assertion, then He tells of the fact that He also has the right to give others the power. Indeed they will do works that He has not done. It may be that the scope of their works is in view, in that they would bear witness to resurrection power. It may be the the extent of their works is the subject because they would do more and go far beyond the borders of the nation. In either case, we can see the truth of this as we look back over twenty centuries when the work of God has spread throughout the world to such an extent that most of the world sets its date by His coming.
In order to accomplish this, He makes provision for them in prayer. They can ask in His Name and they will receive it. The idea here is that their requests are made in a way that is entirely consistent with His Person and therefore glorifying to the Father. James chapter 4 verse 3 makes it clear that if we ask something which is for our own benefit rather than for the glory of the Lord, then this is not in view here. It is more than an appendage to a request for something. Against this background, He adds that love for Him is seen in obedience to His word. The implication of this is that we cannot claim to be asking in His Name if we are not living in obedience to Him because our lives are the expression of our heart. We can also see that if we are not living in obedience to our Lord, then our prayers will not be in His Name in the way that He intends here.
His next statement anticipates the objection that we are prone to failure, so we do not have the means to live in obedience to Him. The provision of the Comforter means that we are indwelt by the Spirit of Truth at all times. The precision of our Lord's teaching is notable here: He could prepare a place for them, He could offer them the armoury of prayer, but He must ask the Father to give the Holy Spirit. The reason for this is that the Holy Spirit is a Divine Person, so the Lord cannot simply instruct Him to come. The provision is that He will be with us and in us. Here is a picture of protection and empowerment. Let us never belittle the wonder of what He gives in order to maintain us on our journey home.
A further promise is given that the Lord will come to us. He will not be present in the physical way that they have known up to this time, but He will reveal Himself to them in their lives on earth. Because He will be risen from the dead, He will be able to come in a new way that the world will not be able to understand. This is the wonder of new life. The world looks at us and cannot understand what we have; we may explain that we have something that they can never understand but still they try to reduce everything to a material level. Even when they speak of a 'spiritual sphere', they can only think of something within their grasp. We have the life of God imparted to us through the word of God and the Spirit of God, who indwells us to bring us into the fulness of all that God has prepared for them that love Him, 1 Cor. 2. 9,10.
Are we living in the good of true faith in our Lord and obedience every day?

Memory Verse 'If ye love me, keep my commandments', John 14. 15
December 9.	John 14. 22-31.
The Presence of the Lord.
The promise of the Lord poses a question that Judas asks. It is a genuine question as the idea is not something which is apparent to the natural mind and the result is another promise which surpasses the earlier one. In addition to the unconditional promise of the Holy Spirit, the Lord now adds that the reward for love to the Lord and obedience is that the Father will love the disciple and both Father and Son will make their abode with the person. This is the idea that John takes up in his first epistle when he writes of fellowship with the Father and with His Son, Jesus Christ, 1 John 1. 3. It is the privilege of every child of God today, but we enjoy this by living in the light of God.
The Lord now gives the second promise of the Comforter. This time He is spoken of as the Holy Spirit. It is now character in view rather than revelation. He is sent by the Father to guide the saints. It is for this reason His holiness is paramount. His work is to teach the saints. There is no excuse for ignorance of the ways of God. He makes provision, but we must take advantage of it and grow by obedience to His teaching. There are things which would not be revealed to these disciples because they did not have the capacity to receive them, but when the Spirit comes, He will open these things to their gaze both in new revelation and in reminding them of what the Lord had taught before. Even in this, we can see the grace of our Lord. He has told the disciples of things which they do not understand. Often they appear to be satisfied with what they know rather than taking time to be certain they understand fully. We might become impatient, thinking that they ought to listen. He is ready to provide more assistance, patiently waiting for them to enjoy the fulness of all that He offers. 
He leaves them with the assurance that they will know a peace that the world can never give. It is the peace that marks Him. We see the fulness of this in the steps that lead to His death. He goes out from the room to the garden to meet His enemies and never deviates from the path. He remains silent when false accusations are made because He knows the peace of God. He knows that He is fulfilling the will of God, so nothing can unsettle Him. This is the peace that He gives for us to enjoy, leaving us without turmoil or fear as long as we are resting in Him.
The chapter ends with the Lord telling of His return to the Father. He has warned them of what the path means so that they do not need to be afraid. He tells now of the prince of this world, the devil, coming. Even in this there is the assurance that the devil cannot touch Him. He must triumph, the opposition will only serve to bring about the downfall of the enemy. The Lord is moving out of love for the Father, a love which is manifest for all to see if they would. He calls on the disciples to go with Him. The time is coming, He must go out to meet the enemy.
Are we enjoying the Peace of the Lord in our lives every day?

Memory Verse 'Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid', John 14. 27

December 22.	John 18. 25-40.
The Lord before Pilate.
Peter is tested again. As he warms himself, the people ask if he is not a disciple and he denies but then he is recognised by a relative of the man who lost his ear when Peter tried to defend his Lord. Here is a warning that our actions will often have consequences that we cannot anticipate. We do not know what would have happened if Peter had not cut the ear, but we do know that on this occasion it means there is someone to identify him who has every reason to remember that he was in the garden. Despite all his denials, he cannot remain in this company any longer. John simply tells us that the cock crowed. He knows the heartache of Peter and will not add to it even though John writes after Peter's death. He has learned of Christ and his writings show restraint in what he says of others. We do well to heed this example as we talk about fellow believers.
They bring the Lord to Pilate, but they will not enter the judgement hall themselves for fear of defilement. They wanted to eat the feast with hands that were clean ceremonially. They do not stop to consider that their actions mean that they are defiled with the blood of a Just Man so they are unable to eat in accord with the heart of God.
Pilate asks for their accusation and they claim that they would not bring an innocent man. This shows that they realise the emptiness of their charges. They are afraid even to name them in Pilate's presence. When they are pressed to judge Him themselves, they amend their position to state that they are not authorised to put a man to death. The stoning of Stephen, Acts 7. 54-60, shows that they would have had no such qualm under normal circumstances, but our Lord has controlled their circumstances such that they have to charge Him of the feast day. The only way that they could fulfil their wish and eat the feast was for Pilate to arrange the crucifixion. By His sovereign action, He has ensured that both the time and the mode of His death would be fulfilled as He has said.
Pilate questions Him about His kingdom: clearly this has been raised but His answer is enough for Pilate. The Lord confirms that He is a king, but that His kingdom is not of this world, so there is no direct conflict with Rome. He is a witness to the truth; His sphere of rule at present is in the spiritual realm. This raises the question from Pilate as to what truth really is. Pilate follows the thinking of many who believe that there is no absolute and that men may vary in their opinions without the need for absolute truth. He does not wait for an answer, the charge of the Jews is answered to the satisfaction of Pilate. He now acts to try to avoid a confrontation. If he has asked, What is truth, his actions clearly show that he is governed by expedience rather than truth. He declares Him innocent, but still tries to bargain with them to avoid the unwanted decision. It cannot succeed because their hatred was so great and, even more, because the word of God cannot be violated.
Are we ready to submit to men for the sake of our Lord?

Memory Verse 'Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence', John 18. 36
December 21.	John 18. 19-24.
The High Priest's Trial.
The high priest asks the Lord about His disciples and His doctrine. This clearly shows the danger to which the disciples would be exposed by associating with Him at this time. The fact that they forsook Him means that they are delivered from those who would be happy to kill them as well as their Lord.
The Lord answers the second question without touching the first. His disciples are safe, He will do nothing to bring them into harm. As far as His doctrine is concerned, He effectively replies that the accusers are responsible to identify the charges, not the accused. The details here are summarised, but the other accounts show exactly how far these men are prepared to go in their effort to condemn the Holy and Just Man Who is before them. Matthew and Mark tells of many false witnesses who are called but could not agree in their testimony, Matt. 26. 59-61; Mark 14. 55-59; Luke tells of how He is beaten and mocked before the high priest puts words into His mouth, Luke 22. 63-66. It is clear that they will do everything that they can to obtain an accusation and a confession that they can bring to Pontius Pilate.
John records the answer that shows clearly the authority of One Who stands in the certain knowledge that they will find nothing. He has lived for over thirty years in full view of the Father, Who searches the heart as well as reviewing words and deeds. He has found delight in Him, so what could men ever hope to find? Once again, He answers in a way that shows His life is open for all to see; if there is a charge, they would know it.
As He speaks, one of the people hit Him and challenge Him about His answer. In other circumstances, His answer may be seen as evidence of sarcasm, but the One before us here is speaking openly and honestly as He always has. The objection to His words are not because there is any fault in them; the one who accuses is not hearing any disrespect such as Paul confesses in Acts chapter 23 verse 5 and Acts chapter 24 verse 21. What he has heard is a challenge which is designed to expose the fact that there is nothing which they might bring against Him. The hatred is such that they are ready to condemn a Man for saying something which is clearly true and just.
The Lord returns the challenge on the man: they are at liberty to condemn Him if they can bring a just charge against Him, but they have no right to lay a hand on Him without reason. Even in this, His absolute authority is seen as well as the answer of a wise man Who does not stir up strife. He speaks in a way that cannot be condemned. His words expose the bitterness of these men while showing His gentleness and justice. Here is a very difficult example for us to follow, showing the soft answer the turns away wrath, Prov. 15. 1.
Are we open to the gaze and hearing of men in all that we do?

Memory Verse 'Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing', John 18. 20

December 10.	John 15. 1-10.
Abiding in Him.
These verses introduce the last of the 'I AM's'. Now it is the True Vine. This alludes to the picture of Israel as a vine from the prophets, e.g. Isa. 5. 1-7; Jer. 2. 21. There is a wider picture in view as the Lord encompasses all believers who are linked to Him and will find their sustenance from Him. In this sense, it is a parallel idea to that of John chapter 3 verse 3, showing that any enjoyment of the promises of God will be on the basis of union with Christ which is brought about by new birth. The emphasis here is on the fact that the enjoyment of what comes to us in Christ is only as we are living in the good of this.
The idea of the husbandman or vine-dresser reminds us that there is need for discipline. The believer needs to be trained to walk in the paths that will bring pleasure to the Father.  Hebrews chapter12 verses 4-11 teach us that one evidence that we are true children of God is that He deals with us in love but with discipline as well. 
Two separate actions are detailed. Firstly, where there is no fruit, the Father takes away the branch, then, He will purge the branch that bears fruit to increase its fruitfulness. The first action suggests a final act of discipline as suggested in 1 Corinthians chapter 11 verses 30-32, where the conduct of some saints was such that they were removed by the hand of God. The second is the expected portion of every believe. This is taken up in Hebrews chapter 12 verses 5-11 as the evidence that we are children of a Father who cares for us. In many cases, we will be unable to distinguish the exact reason, so we must not pass judgement on others. We should be exercised as to the reason for any discipline that we face in order that it has the desired effect of bringing fruit unto righteousness, Heb. 12. 11.
The Lord explains clearly that He is speaking of the believer here 'Ye are clean', but that there is still a need to abide in Him if we are to bring fruit. This emphasises that, although we are saved for eternity, we must maintain our walk in fellowship with Christ so that we live a pure life before Him which is what He desires from us. 
The two extremes are stated. At one end, if we do not abide in Him, our witness will lose all effectiveness and we will be an object of shame and death in the eyes of the world. At the other extreme, those who continually abide in Him will be marked by abundant fruitfulness. The meaning is explained by the fact that those who abide in Him are those who allow His words to abide in them, they will then be marked by effectual prayer and abundant fruit that brings glory to God. The fruit in these verses is linked with the teaching of Galatians chapter 5 where the fruit of the Spirit is detailed. The lessons are two views of the same truth because the work of the Spirit is to enable us to abide in Christ by bringing His word to our attention. Beyond this, such a path will bring us into the enjoyment of the love of Christ as He has set the example of obedience to the Father.
Are we truly abiding in our Lord every step of our pathway here?

Memory Verse 'I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing', 	John 15. 5
December 11.	John 15. 11-17
Love One Another.
The Lord reiterates that the reason for this teaching is so that we can live in atmosphere of the joy of the Lord and know the fulness of that joy. Nehemiah encouraged the people with the assurance that 'the joy of the Lord is your strength', Neh. 8. 10, and our Lord wants us to know that in all its fulness so that we are living in the strength that He provides.
Basic to this is that we love one another. This is the consistent teaching of the Lord and of all the New Testament writers. This is the commandment of the Lord and, as Paul shows in Romans chapter 13 verse 9, it underlies all the commandments of old. The example of love that we have is our Lord Himself. It is a love that has no limit, there is never a time when an action may go beyond the scope of this love nor is there an action which may negate the need to show love. Anything less than this would mean that our salvation were not secure as it would mean that we could go beyond His love, which we know cannot happen. The distance that love goes is also given: we ought to lay down our lives for one another. This is confirmed by John in 1 John chapter 3 verse 16. If there is no action of another saint that is so great we no longer need to love, then there is no action that we can ever be asked to perform which is too great for our love to others. 
The basis of this love is that we are His friends. He sets the example when He chooses to receive us as friends with all our faults and failings. Here is the great contrast with the Old Testament: He does not treat us as servants who receive a command and are expected to obey without question. He reveals His thoughts to us in all their fulness and asks us to walk in the way He chooses willingly. Under law, there was the compulsion of fear for the consequences of disobedience. Under grace there is the greater compulsion of the example of love which held nothing back, but rather gives abundantly to enable us to know and to fulfil His deepest longings. The fact that He has chosen us emphasises that we have received the blessing of a love that gave without looking for any merit. We did not even have the desire for Him until it was given by the working of the Holy Spirit. This does not excuse the sinner who wilfully refuses, but magnifies the grace that still gives in the face of hostility.
The next truth is something that we often forget: we were chosen to bear much fruit. The truth of these verses should challenge our hearts. We are only saved as a result of grace that reached out to us when we were enemies. He did it so that we would glorify Him by the manifestation of His character in our lives. He provides the means to sustain us as we fulfil this. Here is an answer to the question of Isaiah chapter 5 verse 4. He has done more than He did for Israel. If there is any reality in our faith, how can we remain unmoved by this?
Against this background, He reiterates the basic precept: love one another. Is it too much to ask from One Who has shown such love for us? 
How clearly does our love for each other shine out?

Memory Verse 'These things have I spoken unto you, that my joy might remain in you, and that your joy might be full', John 15. 11

December 20.	John 18. 12-18.
Peter's First Denial.
The Lord is now taken to Annas, father-in-law to the hight priest, Caiaphas. From the various accounts, it appears that Annas and Caiaphas had been acting jointly. Luke tells us that they were the high priests in the year that John ministered, Luke 3. 2. He tells us that Annas was high priest when Peter and John were questioned in Acts 4. 6, although Caiaphas is high priest at this time. It appears that they were still acting jointly here although Caiaphas is the official high priest. The fact that Annas is high priest in Acts chapter 4 may indicate that Caiaphas was held responsible for what happened here. While Caiaphas saw the expediency of killing Jesus to save the nation, he did not consider the issue that He is Lord so the grave could not hold Him.
We do not have any account of what happened at the house of Annas, as the account moves directly to the high priest's house. At this stage that Peter faces his first test. John is known to the high priest, so he is free to go into the house with his Lord, but Peter is left outside. We cannot tell what would have happened if Peter had stayed there, but John speaks to the girl at the door and Peter is allowed to come into the courtyard.
As Peter enters, he is recognised by the girl. The way in which she asks if Peter is also a disciple suggests that John's identity is not hidden from her. This suggests that, whatever reason men might give for not taking John, the fact that he was with the Lord is enough to ensure that he is safe. Peter does not have the same confidence that John had so he denies the Lord. Before we criticise Peter for his failure and consider reasons that might have contributed to this, we need to remember that there were nine who were not present at all and ask if we would not have been with them. Peter has placed himself in danger because he wants to be near his Lord. We know both from the Lord's words and other Scriptures that the time was wrong, but this does not hide the courage that he shows. John was able to claim past acquaintance as a measure of security, Peter did not have such association.
Peter's denial is followed by a wrong association. The servants and officers have made a fire and are warming themselves there. Clearly, the night is cold so Peter would need some warmth and this was the only warmth. Everything that he did is reasonable in the circumstances to such an extent that if he chose to remain separate from the crowd, he would draw attention to himself. While John could obtain an entry for him, he probably could not go as far as to gain entry beyond the courtyard. It may also be that this is under the sovereign hand of the Lord because if Peter is identified in the house, the people would be associating him directly with Christ, so he might have fulfilled his wish to die with Him. It may even have led to John dying with him. We can learn here the danger of wrong associations, but we should also be aware that there may also be other considerations which overrule the obvious conclusion.
How closely are we prepared to be identified with our Lord?

Memory Verse ' And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself', John 18. 18
December 19.	John 18. 1-11.	
The Arrest of the Lord.
This chapter starts with a meeting between two opposing groups. The Lord crosses Kidron with His disciples and enters a garden, Judas comes with the officers of the priests and Pharisees with lanterns, torches and weapons. The contrast is clear: the Lord needs neither light nor weapons because He is Light and He must fight a battle that is not carnal, 2 Cor. 10. 4. The Jews need both because they have chosen to fight against God on a course that only leads to darkness and destruction.
The Sovereignty of our Lord is seen as He meets them knowing all that is happening. It is clear that His first desire is to protect the eleven disciples. Even when He faces untold suffering, He thinks about others. He will not consider Himself alone. If we were in His circumstances, we might have been glad of any support however feeble, but He acts in a way that ensures they do not remain because of the danger to them.
Once again, He lays claim to His Deity by using the title, 'I am'. Twice He asks whom they want, twice He answers their response with the words, 'I am'. At first, they go backward and fall to the ground, showing that His word has lost nothing of its power. On the second occasion, He gives Himself to them while ensuring that no one else is taken. He shows that, even when they come armed, they cannot touch Him unless He permits them. It anticipates what will happen when He returns in glory. On that occasion, all the armies of the world will fall before Him at His word. This is the sword which is the word that goes out from His mouth, Rev. 19. 15. Even as the time for His humiliation arrives, we are left in no doubt that He is in control. If He had chosen, He could have left them on the ground and walked away without a second word. This is similar to what had happened earlier, ch. 8. 59; ch. 10. 39, but this time, it appears to be even more clear. 
If His sovereignty is seen, then the infallibility of Scripture is seen as well. The assurance had been given that only the son of perdition would be lost. This is fulfilled because He stands in the way of these men. There is never a time nor a circumstance when His power is limited in any way. He may not always act as we think, He may not always reveal what He is doing, but we can be certain that He is moving to His glory and all things will work out for good, Rom. 8. 28.
Simon Peter draws his sword to cut off the ear of Malchus, the high priest's servant, but the Lord rebukes Peter. This is the cup that the Father has given Him. Peter was ready to die with Him bravely, but not in lowly submission. Before the time can come to fulfil the desire to be faithful unto death, he must learn to follow the steps in life. When we come to 1 Peter chapter 2 verses 21-25, we see how much Peter has learned from this example. He encourages us to follow the steps of the Lord, having himself learned something of what this involved.
Are we facing the enemy in confidence that our Lord is greater than all?

Memory Verse 'Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?', John 18. 4

December 12.	John 15. 18-27.
Hatred from the World.
These verses give the stark contrast of the fellowship and friendship of the Lord and His people set against the enmity of the world. As often happens, John does not envisage any middle ground: either we are Christ's or we are in the world. This is not something that we need to cultivate or court by acting in a way that gives offence. Paul clearly teaches that we are not to give offence to any, 1 Cor. 10. 32. This is something that will arise even when we are marked by a love that is looking to 'do good to all men', especially believers, Gal. 6. 10. Sadly, just as the world refused to allow the light that was manifest in the life of the Son of God shine into their lives, so it will try to quench the light of God in the lives of His people. This is another aspect of the principle that the servant is not greater than his lord; we cannot expect the world to treat us with any greater affection than it showed to our Lord.
Their attitude to the faithful servant will reflect exactly their attitude to the Lord. Where they refuse the Lord, they will refuse His servant. Where they listen to Him, they will listen to His servant. This is a challenge to us: we are to be the representatives of our Lord in both what we say and how we say it. While we cannot be perfect in every detail, we are giving the world an impression of Christ that will mould their response. If the impression we give is not faithful, then we have failed our Lord even if they have no interest in obeying Him. There is a second aspect of this: if we are selective in heeding the word of God then we are showing the character of the natural man. 
It is this word that has exposed their sin; the works have then confirmed that the word is true, so they have been exposed openly. This is the reason for their hostility. Rather than allow the truth to expose and correct, they try to quench it. In doing this, they fulfil the words spoken through David, 'they hated Me without a cause', Psa 69. 4.
In contrast tot he enmity of the world, the provision of the Spirit is brought before us again, it is He Who will testify of Christ. In the context this reminds us of the triumph of His walk as the assurance that we will enjoy the same triumph is we continue in His love. Once again, it reminds us that we will never be asked to go beyond where our Lord has gone in any respect. This is the basis on which God works although He uses us as vessels to accomplish this. The title, Spirit of Truth, is used again. This emphasises that He will ensure a true witness is maintained. While we may fail, He will not. While we need to be faithful, we must not be discouraged when we stumble.
The disciples would bear witness because they had been with Him. As John writes his first epistle, that testimony is coming to an end, but we can all bear witness in the same way because we are in fellowship with the Father and His Son, 1 John 1. 3
Are we prepared to face the hatred of the world for the sake of Christ?

Memory Verse 'Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also', John 15. 20
December 13.	John 16. 1-6.
The Lord's Final Words.
The love of the Lord is seen again as He points out that He is warning the disciples so that they are not offended when they see these things come to pass. While there is a specific test coming here, this is a principle that is always true. If we are listening and heeding His word, He will always give us warning of the difficulties that we face. He will not willingly allow us to go into trouble unprepared. We may not listen, but the fault is always ours if we are unprepared.
The extent of the opposition is detailed. They will be put out of the synagogues and will even be put to death by men who think that they are serving God. The deception of the devil is so great that people will deny the truth yet still think that they are obeying it. This has been seen throughout history in many ways. The reason is that the devil appeals to the flesh in such a way that they are willing to listen to what they want to hear. The day is coming when there will be a still greater manifestation as God gives men over to their delusions, the Man of Sin is revealed and iniquity is unrestrained, 2 Thes. 2. 1-12. It is sad to note that Paul has to warn Timothy that this will even be seen among the Lord's people as they choose teachers who satisfy their itching ears, 2 Tim. 4. 3.
The reason is their ignorance of God, but the Lord warns so that we are not surprised by these things. We can see the evidence around us today as we listen to the words of men who speak in a plausible way of their readiness to be inclusive. What they really mean is that they are inclusive of any form of sin but not a stand for righteousness and every form of religion but not Christ. We should not be surprised because it is only what our Lord foretold; in reality, the bigger surprise should be that we are not facing more opposition than we do in many places.
The disciples have failed to ask the pertinent question: where is the Lord going? They think that they understand, they are not ready to test their understanding or to ensure that they are right. The result for them would be three days of fear and doubt because things did not happen as they expected. Already the disciples are sad for the wrong reasons. They are sad that He is going to leave then even though they think He is going straight to Heaven. They are not aware of the cross which would give genuine reason for them to be sad. They also fail to understand the great privileges that they with us will enjoy because He has returned to the Father and we are indwelt by the Spirit of God.
We need to review our hearts in the light of this. We can continue on a path of preconceived ideas, content with what we are doing when it may be that we are failing to do what we ought. The result is that we only see the outward and miss the spiritual vision that should guide us.
How much are we prepared to suffer for the sake of our Lord?

Memory Verse 'But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you', John 16. 4

December 18.	John 17. 17-26.
The Ultimate Glory of the Saints.
Our Lord is not only concerned that we should be united but also that we should be sanctified. The idea here is that the world is hostile and under the control of the evil one. It is a dangerous place for the believer. As such, we need to be preserved from the deceit of false teachers who would undermine the foundation for our lives and lead us away from the safety of fellowship with God. The only safeguard that will prevent this is the word of God as ministered by the Father through the Spirit. The reference to 'Thy truth' is because the attacks are based on deception and illusion, which can only be overcome when we rest on the foundation of truth.
In addition to the safeguard of the truth, we have the example of our Lord, He sends us out to go where He has already gone. He has lived a life that is sanctified by the truth and now wants us to follow where He has gone. We can see again the grace of our Lord in that He will never ask His own to go anywhere or do anything that He has not already done. He could have lived a life that manifested the glory of God by demonstrating his power at all times. This would have given us an assurance of the power at our disposal, but it could also have given us a cause for despair because we only have the power as a result of our union with Him. He now assures us that we have exactly the same power as He used in His life here.
The Lord now moves beyond the immediate disciples to those who would believe through their testimony. This gives us the added assurance that we are not exempt from His thoughts because we were not alive when He lived on earth. As we go through the New Testament, we can be certain that every provision that is made for the early saints comes down to us and every promise that was given to them encompasses us as well. We are all fellow-citizens, just as Jew and Gentile are united in His Body, so are all ages since He formed it as recorded in Acts chapter 2. The picture is of complete unity in the Body in every respect: this may no be seen today, but it will be manifest in a day to come. To this end, He shares His glory with us so that we may be perfect in One, a testimony to the world that the One Whom it despised and rejected did come from the Father and has a glory that cannot be denied. While the testimony has been marred by profession and by carnality among the saints, it has been maintained through the centuries in a way that cannot readily be denied.
Beyond the present, the prayer ends with a request for the future when His own will be with Him to behold His glory. This is the first desire of the heart of the Father: He wants the Son to be glorified. It should be the first desire of our hearts too. Whatever we may see of the grace and glory that we have received, nothing should compare to seeing Him glorified and vindicated.
Are we truly occupied with our Lord in His glory?

Memory Verse 'That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me', John 17. 21
December 17.	John 17. 6-16.	
The Lord's Prayer for His Own.
The next verses record the desire of the Lord for His own. Despite the circumstances, He starts His prayer by reminding the Father that they are His, that the Father gave them to Him and that they have kept His word. This gives us an example of how we can pray in that we can start from our relationship with God: He has set His love on us, so we may make our request as recipients of grace. Underlying this is the glory of God. Because of the relationship and the way in which this was formed, His glory is directly linked to our situation. If this is true because He gave, the Lord points out that it is true because we trusted, they are two sides of the same truth which may appear contradictory but are both taught, so are both true. The order is significant because, while our faith may falter, He cannot fail. Beyond this, there is a union in the Godhead which means that everything that belongs to the Son belongs to the Father. We are a means of bringing glory to the Son.
The time has now come for the disciples to be left without the personal protection of the Lord. He has watched over them and kept them, but now they need the Father to provide that care in a new way. The request cannot be denied because the foundation is that the Son is glorified in them, to deny this request would be to dishonour the Son. This is a further example of how we should pray. We can be certain that the Father will always grant a request that will bring glory to the Son, even if the response may be delayed so that greater glory comes. He will also ensure that nothing is allowed to dishonour Him.
Even as the Lord prays and affirms the care that He has given, He mentions Judas, the son of perdition. This is not said lightly, it saddens His heart to know that there is someone who shared so much with Him yet who could respond to all His care with such an act of treachery.
The other disciples are now faced with the prospect of going into a world that has demonstrated its hostility to God by crucifying the Son. They have received His word so the conflict is clear: there is no middle path. These disciples have been left in a world that is entirely hostile to every true revelation of God, there is nothing visible to sustain them while they are there, but the Lord makes request of One Who cannot be denied. Humanly speaking, they are sheep being fed to wolves, in reality they are in the most secure place that could ever be found. This is the truth of John chapter 10 verses 27-30 in respect of eternity and it is seen in passages such as Hebrews chapter 13 verses 5,6 as far as this life is concerned. 
As the Lord prays for them to be kept from the evil, there are two ideas in this word and either could be true. The world is marked by moral evil that will corrupt the child of God. It is also marked by a desire to harm the testimony of God in whatever way it can. We rejoice to know that our Lord has prayed and His prayer cannot be denied.
How careful are we to remember our Lord's desire for us as He went to the cross?

Memory Verse 'I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil', John 17. 15

December 14.	John 16. 7-15.
The Work of the Spirit.
If the disciples face opposition from the world, it is in the assurance that they will still have the constant aid of a Divine Person, the Holy Spirit. There are a number of reasons why this is expedient; two of them are detailed in these verses although a third is implied in the details. The implied advantage is that He is able to be present in all places at the same time. This means that no disciple will ever be left without His protection and no place will be beyond His influence. This is why there are accounts of areas where the Gospel arrives for the first time yet the preachers find that the people have anticipated its coming.
The two specific aspects of His work detailed here are firstly in relation to the world then in relation to the believer.
As to the world, He will convince of sin, of righteousness and of judgement. This is explained in a way that we would not immediately expect, yet the reasons are basic to the truth of the Gospel. As to sin, this is evident because they have not believed on the Son. While we might consider many sins that could convict men, this is the only sin which cannot be answered by the death of Christ yet it is the one which is denied by men in general. As to righteousness, there can be no greater revelation of righteousness than His return to the Father on two counts. Firstly, it is a personal vindication of His character: if He were not righteous, He could not go to the Father. Secondly, it is the vindication of His work because any shortcoming in the efficacy of His death would have prevented His resurrection and ascension. As to judgement, He has triumphed over the devil and his hosts by breaking the bonds of death and passing through their domain to return to His Father. The hosts of darkness are powerless to stop Him. Here is a clear and complete vindication of Christ and His work.
As to the believer, His work is also threefold: guiding into truth, showing things to come and glorifying Christ. He will do in fulness what the Lord has begun, but cannot complete because they do not have the capacity to receive the truth yet.
The privilege of the present day is that we have been brought into the full revelation of God. As Hebrews chapter 1 verse 1 teaches, the previous revelation was partial. In Christ we have everything that can be revealed in a man. Now the Holy Spirit is given to complete that revelation. This involves showing us things that have been hidden previously, Eph. 3. 3-6, it involves giving full details of what will follow, 1 Thes. 4. 15-18; 1 Cor. 15. 51-57, but most of all it involves opening the glory of Christ to the gaze of His people, Rev. 1. 1. Christ could show in all the Scriptures the 'things concerning Himself', Luke 24. He showed how He was foretold in varying ways, then the New Testament is a full revelation of Him in unveiled glory, 2 Cor. 3.
Are we in the enjoyment of the revelation of our Lord by the Spirit?

Memory Verse 'Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come', John 16. 13
December 15.	John 16. 16-33
The Little While.
The final words of the Lord to His disciples are the promise that in a little while, He will be taken from them but then a little later they will see Him because He goes to the Father. The disciples cannot understand this, but they do not ask the Lord. He knows their thoughts and takes the time to explain to them in more detail. 
In the context here, the 'little while' appears to be primarily the present time when we are called to serve while He is not with us in Person. The immediate experience of His death and resurrection would give the disciples the assurance they need that the longer period of His departure is only temporary. For the present, the picture of a woman giving birth is used to illustrate that, even in times of deepest tribulation, everything is moving towards the climax of Divine purpose and the greatest joy for creation, especially the believers. When we see Him, every trial and test will be put into its true perspective. This is easy to say in times of ease, but if this is our present situation, let us take advantage of it to store a knowledge of Him that will sustain us when the tests come. This is why the Spirit of Truth reveals Him to us. He has no interest in mere academic knowledge that can answer questions in debates. He is working to strengthen us for the path that we must tread until that day when our Lord receives us to Himself. That will be a day of joy which can never be taken away. Men may appear to triumph for a time, but the Lord is sovereign. Their time will end, His time will never end.
Once again, prayer is raised as provision for the journey. Even in His absence, the power of His Name is such that we can be certain that anything we ask in that Name will be granted so that we enjoy in fulness all that the Father has for us. Perhaps the main reason why we do not enjoy the blessings that we have are because we are not asking in His Name; the Father does not always give, He often waits for us to lay hold on Him and ask so that we can appreciate fully what He gives. This is the same as a parent withholding something from a child so that they learn to set a right value on it. It is His delight to give because they have stood by His Son and demonstrated their love for Him just as the Father Himself loves Him. A second reason may be that, even when we ask, He delays so that we appreciate it more fully when we receive our request. He wants us to know that He left the Father for the world to accomplish a work and that He will leave the world for the Father in virtue of its completion. 
The disciples think that they understand what He is saying. They understand something of the relationship of Father and Son, but He has to point out that within a very short time, they will be scattered, leaving Him alone with the Father. He warns of this so that they understand He knows. He assures them of the peace that they are His even when they fail Him. The world will oppose and hate, but He has triumphed and they are going on in His triumph, 2 Cor. 2. 14
Are we resting in the assurance that this life is only a 'little while'?

Memory Verse 'I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father', John 16. 28

December 16.	John 17. 1-5.
The Lord's Prayer for Glory.
This chapter is the only record that we have of the words that our Lord used when He prayed. The other writers record the pattern that He gave to the disciples as an example of those things that should occupy us in prayer. Here we have the expression of His own heart. There are clear similarities between the two because, as we would expect,  He is the perfect example of what He teaches. There are some differences because He speaks as the Son to His Father in a way that we cannot.
The first action shows a variation. We pray in a way that shows recognition that we are making request of Someone far greater. He indicates that He is speaking to One Who is His equal and with Whom He has an intimate relationship whereas we should come in humility.
His first words are the expression of His desire that the Father be glorified. He only wants to be glorified so that He can glorify the Father. This is an example of the attitude in which we should approach. If we ask in His Name, then we must be desiring the glory of God. This request is in light of the fact that He has been given authority over all flesh to grant eternal life to those whom the Father gives Him. He wants glory for the Father and part of this will be because He gives life to sinners as a demonstration of grace that will not make demands that cannot be met.
Eternal life is described as knowing the Father and the Son. This is similar to the words of John in 1 John chapter 1 verse 3 as he writes of our fellowship with the Father and the Son. These are two views of the same privilege. Our life is based on a union with the Son that brings us into fellowship with God. The result of this union is that the life of God is imparted to us and we are enabled to live in the good of all that God is. It goes beyond what Adam lost because he was created in innocence with a potential to live forever and to enjoy fellowship with God. We have been brought into a life and union that can never be taken from us.
The Lord is able to review a life that has glorified the Father. He can speak of having finished the work. This prayer is made before the cross but shows that there is no possibility that the work would not be completed. This is something that we can never do. His words anticipate the intercession that He makes on our behalf, Heb. 7. 25, so we can understand exactly what He wants for us and from us. This is the basis on which we can be assured that He will not only save but keep us in every circumstance of life.
The next request is to be glorified with the glory which He had before the world was. The reason for this request is still linked with the glory of God. For Him to be seen in that glory again is the declaration that the work that He has done is complete and that the glory of God has been maintained in every detail.
Are our lives, and our prayers, occupied with the glory of God as its first priority?

Memory Verse 'I have glorified thee on the earth: I have finished the work which thou gavest me to do', John 17. 4