"John, The Gospel of Belief" by Edwin Jones Part 17

Jan 24 2021 - Sunday AM Bible Class

 

JOHN, THE GOSPEL OF BELIEF, CHAPTERS FOURTEEN thru SIXTEEN

(Comfort for the Disciples, Jesus Responds to Phillip, The Promise of

the Holy Spirit, The Vine and the Branches, The World will Hate Disciples,

The Work of the Holy Spirit, The Grief of the Disciples Would be Turned to

Joy)

 

CHAPTER FOURTEEN VERSES ONE thru SIX

(Comfort for the Disciples)

 

• In a general sense Jesus’ mission was one to rescue the lost both in this life and for the life to come.
• The Spirit would reveal all needful things for the Messianic Age and these three chapters have that as an overarching emphasis.
  • The Holy Spirit would allow the essence of Jesus to return through the seed of the word to live in the hearts of Christians.
  • Loving obedience is at the heart of Christianity.
• Encouraging words were commonly given by God at times of trial (cf. Deut. 1:21; Josh. 1:9; II Kgs. 25:24; Isa. 10:24).
• The “heart” represented to a Jew the center of both the will and the emotions.
• The translation “believe” in verse one carries the idea of trust, always a vital component of believing.
• The familiar “many mansions” is actually a poor translation; literally the thought is “many rooms.”
• As families grew in Jewish culture, rooms would commonly be added to homes to accommodate the additional family members.
• A compound around a courtyard would have been an idea understood by most.
  • Additionally, the Greco-Roman culture had similar constructions where rooms were built within terraces and pools with beautiful flowers and trees added for additional enjoyment.
• There would be plenty of room in the Father’s house for all His children, and Jesus would personally prepare each place (cf. Deut. 1:29-33).
• Jesus would come back to gather His own (cf. Jn. 21:22-23; I Thess. 4:16-17).
• If these things were not so, Jesus would never have given such a hope (cf. Mk. 12:14).
• Jesus emphasized three important characteristics of His essential relationship to salvation: the way, the truth, and the life.
• Early Christians were said to be followers of the “way,” indicating the manner of life that defined them (cf. Jn. 13:34-35).
• “Truth” speaks to the point of a standard that sets Christians apart (cf. Jn. 17:17).
• “Life” indicates that Jesus is the only source of eternal life (cf. Jn. 11:25-26).
• As in the pluralistic climate of Jesus’ world, so also in our day, exclusivity is a stark, unpopular thing (cf. Acts 4:12).

 

CHAPTER FOURTEEN VERSES SEVEN thru FOURTEEN

(Jesus Responds to Philip)

 

• Knowledge of God and the intimacy it allowed were highly valued among the Jews (cf. Ps. 46:10; 100:3).
• Jesus associated knowing God with eternal life (Jn. 17:3).
• Seeing God was tied to the greatest of blessings (cf. Ex. 33:18; Isa. 6:1; 40:5).
• Philip had missed the point, but he was not alone; few of the disciples came to see the point quickly.
  • To imagine God standing before them as a man was astounding! o To define God in such a practical, earthy manner as the word that became flesh, this was amazing.
  • Such a definition demanded much—life could now be seen in an everyday reality, the application of which could hardly be ignored or avoided.
• Jesus was the ultimate fulfillment of God’s promise to Moses to raise up a prophet in whom God would place the completeness of His word (Deut. 18:18).
• The acts Jesus preformed in His life could be interpreted no other way but that He was in the Father and the Father was in Him.
• Those who followed Jesus would, according to Jesus, do even greater works than He had done—but how could this be?
  • For one thing, following work would be based of the finished work of Christ on the cross, thus allowing advanced achievements (cf. Jn. 12:24; 15:13; 19:30).
  • Additionally, subsequent accomplishments would come within the context of the Messianic Kingdom, the most significant earthly age (cf. Matt. 11:11).
  • Jesus intersession in prayer would be another benefit.
  • Also, the spiritual union Jesus speaks of in John 15:1-11 would only be possible in the age to come.
  • All of these “greater works,” we must also remember, are accomplished only by Jesus working in Christians—He remains the power (Eph. 3:1921).

 

CHAPTER FOURTEEN VERSES FIFTEEN thru THIRTY-ONE

(The Promise of the Holy Spirit)

 

• The key ingredient in all that Jesus would project into the coming age centered on the implications of love (cf. Jn. 13:34-35).
  • To love Jesus is the surest guarantee of our following His will (cf. Jn. 14:21, 23; 15:10; I Jn. 5:3; II Jn. 6).
  • Thus, if Christianity is to succeed, Jesus must be known so He can be loved so He will be obeyed.
• In addition to Himself (cf. I Jn. 2:1-2), Jesus would send another “Comforter.”
• The term “Comforter,” could also be translated by words such as,

“counselor, advocate, and helper.” o It comes from the Greek parakletos, literally meaning “One called beside.”

• Commonly the word would have been used in the context of a legal assistant.
• The verb form of the word was used in the Septuagent rendering of Isaiah 40:1 where the Messianic era is addressed.
• The Rabbis made strong association between obedience and advocacy.

• This Comforter would also be known as the “Spirit of Truth.”
  • These words were familiar among the rabbis in first century Judaism, “Two spirits await an opportunity with humanity, the spirit of truth and the spirit of error … (Testament of Judah 20:1-5).
  • Nevertheless, while the words had a familiar ring, the concept intended by Jesus was different in intention
• The Jewish idea was one expressing the dualism existing between good and evil choices.
• For Jesus, these words referred to deity, to a manifestation of God.
• A most intriguing statement is found in John 14:18, “I will not leave you as orphans; I will come to you.” o Compare to the parting words of Moses (Deut. 31:6; cf. Josh. 1:5; Heb. 13:5).
  • The term “orphan” could actually be applied in Jesus’ culture to a disciple left without a master.
  • The followers of Socrates expressed his passing in terms of being left as orphans.
  • Here, however, there is a very interesting twist.
• Jesus is not simply speaking of His departing and sending them the Comforter.
• Jesus said He would come back to them!
• This could not mean His resurrection since He would stay with them but forty days.
• His intention is to let them know that He will return to abide with them through the ministry of the Holy Spirit (cf. Jn. 14:23; Jn. 15:1-11). o Unlike some of the promises made in John 14-16 that apply only to the Apostles, this one is for all believers—all who lovingly obey the words of the Spirit of Truth.
• Jesus’ disclosure would be only to the people who would know, love, and obey Him—the world would never see Jesus in this way (cf. I Cor. 2:10-16).
• John 14:23 is the only place where Father and Son are combined in indwelling. o Jesus is mentioned on other occasions (Gal. 2:20; Eph. 3:17). o The Spirit also is referenced (Rom. 8:9, 11; I Cor. 3:16).
• In the Old Covenant God dwelt with the people in the tabernacle and the temple (Ex. 25:8; 29:45; Lev. 26:11-12; Acts 7:46-47).
• In the New Covenant God dwells in believers (I Cor. 6:19; II Cor. 6:16; cf. I Pet. 2:5)!
• Jesus phrase “These things I have spoken to you,” from John 14:25 is repeated in 15:11; 16:1, 4, 6, 25, 33.
  • He draws on the trust He had developed with them.
  • His word can be fully accepted and relied on.
• All things needful for the Christian Age would be revealed by the Holy Spirit as well as recalling things that might have been forgotten (cf. Jude 3; cf. Neh. 9:20).
  • This promise was for the Apostles and the Apostolic Age as the

Apostles were subject to forgetting their experiences with Jesus.

• Succeeding generations would have no such experiences to forget.

• Jesus promises to leave the Apostles with His “peace.” o
  • The word for peace in Greek is eirene, a word with a primarily negative meaning—the absence of war.
  • However, a Hebrew idea is behind this word when spoken by Semitic people—positive blessings and brotherhood (cf. Jud. 3:11, 30; 5:31; 8:29; Num. 6:24-26; cf. Ps. 29:11; Hag. 2:9).
  • The idea of peace was prominent in the Old Testament prophets (Zech.

9:10; cf. 14:9; Isa. 52:7; 54:13; 57:19; Ezek. 37:26; cf. Acts 10:36).

• Jesus’ peace is not what the world commonly covets (cf. Matt. 10:3439).
• Jesus’ peace is grounded in the hearts of believers and is secured in the unshakable courts of Heaven itself (Heb. 12:28; Eph. 1:3; cf. Rom. 8:31-39).

• Jesus declared, “The Father is greater than I,” what did He mean? o Jesus had emptied Himself to come to earth as a man (Phil. 2:6-7). o Also, even in Jesus’ return to Heaven with His full attributes of divinity restored (cf. Jn. 17:5), He was still submissive to the Father (I Cor. 15:25-28; 11:3).
  • There is a hierarchy in the Godhead that is not of superiority (cf. Col. 2:9; Jn. 10:30), but of place (Jn. 13:16). In this the Father occupies the first place.
  • I do not understand all there is to this, but then I really don’t ever expect fully to understand God.
• Satan has no claim on Jesus—Jesus never sinned!
• As we are found in Jesus, Satan has no claim on us (Rom. 8:31-39)!
• Now Jesus will leave the upper room and journey out of the city of Jerusalem.

 

 

 CHAPTER FIFTEEN VERSES ONE thru SEVEN-TEEN

(The Vine and the Branches)

 

• A disciple’s life is tied to Jesus for all things he or she needs.
• If we live like Jesus lived, the world will react to us as it did to Jesus—this will result in a general hatred from all those who do not want to come to the light.
• The Holy Spirit supplied all truth for all earthly time.
• The death of Jesus in His crucifixion led to great gain, as true peace can come only from Jesus.
• The imagery of vine and branches was common in the secular world as well as in the religious metaphors of Judaism (cf. Isa. 5:1-7; 27:2-6; Jer. 2:21; 6:9; 12:1013; Ezek. 15:1-8; 17:5-10; 19:10-14; Hos. 10:1-2; 14:7).
  • Whereas in Israel’s past they had commonly born bad fruit, Jesus was the true vine who produced what the nation had failed to produce (cf. Ps. 80:14-17).
  • Jesus intends to establish an intimate relationship with all His followers (cf. Jn. 10).
  • In Intertestamental Judaism, the vine had become a symbol of wisdom.
  • The significant rabbinic school of R. Yohanan ben Zakkai was known as the “vineyard.”
  • The Father is the “gardener,” the one who tends the vineyard through all stages of development.
  • “Pruning” would involve cutting the vine back in winter so that it might grow more rapidly in the spring. Additionally, the branches that did not produce would be removed to allow those producing to get more nourishment.
• One thing we learn from this is that unproductive Christians hold back the growth of the church.
• This entire process of spiritual growth in a disciple cannot occur unless the disciple and Jesus are closely linked together.
• Christians can be removed from Jesus if they are unfaithful (cf. Ezek. 15:1-8; 19:12); we can fall from grace (Gal. 4).
• True joy is found only in Jesus (cf. Acts 13:52; Rom. 15:13; II Tim. 1:4).
• The true test of friendship in the various cultures of Jesus day was said to be found in the giving of one’s life for a friend.
• Jesus went beyond the accepted standard of love by dying for even His enemies (cf. Rom. 5:6-11).
• Jesus had a very practical way of defining His friends, they did what He said (cf. Jn. 14:15).
  • Friendship goes beyond being a servant by adding a dimension to a relationship that is deeper and more satisfying—this allows for a greater degree of sharing.
  • The choice of friendship with God is ultimately a matter of God’s doing; apart from His grace their can be no relationship.
  • With the privilege of friendship goes the responsibility of being productive.
  • It is in the context of loving, knowledgeable service God hears and answers our prayers.

 

CHAPTER FIFTEEN VERSES EIGHTEEN thru CHAPTER SIXTEEN VERSE FOUR

(The World will Hate Disciples)

 

• Since the world will largely reject Christianity, it is imperative that Christians love each other.
• Early Christians we accused of being insurrectionists (claiming there is only one way), cannibals (eating the body and blood of Jesus at Communion), immoral (love feasts and the “holy” kiss), arsonists (teaching the world would be burned up), and disruptive in family relationships (when a family member became a Christian despite family opposition).
• The words of those who follow God are to bring a response similar to if God Himself had spoken (cf. I Sam. 8:7; Ezek. 3:7).
• Jesus name would be preached in opposition to Roman Emperors (i.e., Domitian required being addressed as “dominus et dues,” Lord and God, yet there was no true cause for hating Jesus (cf. Ps. 69:4).
• The Helper, or Holy Spirit, would be sent to assist the Apostles in a special way as they stood up to those who would try to stop their message.
• They had no choice but to speak boldly for Jesus (cf. Acts 4:17-20).
• Jesus’ comforting assurances to His Apostles would be especially helpful in the coming times of persecution.
• Discipleship, especially with such visible men as the Apostles, was a dangerous thing.
• The actions of the persecutors would be because they did not know God; this was particularly amazing when the persecutors were Jews.

 

CHAPTER SIXTEEN VERSES FIVE thru SIXTEEN

(The Work of the Holy Spirit)

 

• The coming of the Spirit was strongly tied to the beginning of the Messianic Age (e.g., Isa. 11:1-10; 32:14-18; 42:1-4; 44:1-5; Jer. 31:31-34; Ezek. 11:17-20; 36:24-27; 37:1-14; Joel 2:28-32; cf. Jn. 7:37-39).
• The teaching of the Jews at the time of Jesus evidences striking statements quite similar to Jesus’ words, “And when He comes, He will convict the world of sin, and of righteousness, and of judgment.”
• The Spirit would convict of sin due to unbelief (possessing faith is the only way to find forgiveness in Jesus), of righteousness as it would reveal the manner in which Jesus had lived, and of judgment because Satan would be judged and found wanting.
• The final word on the subject of truth would come by the “Spirit of Truth” to the Apostles within the context of their first century ministry (cf. I Cor. 13:8-13; Eph. 4:11-16).
• Additionally, the Spirit would reveal things yet to come.
• Death would not be the end of the Apostle’s relationship with Jesus; through the ministry of the Spirit and because of the Resurrection, Jesus would renew His relationship with them.

 

 

CHAPTER SIXTEEN VERSES SEVENTEEN thru THIRTY-THREE

(The Grief of the Disciples Would be Turned to Joy)

 

• Mourning, in the Jewish context, was very loud and demonstrative.
• God alone is able to turn mourning into true joy (cf. Est. 9:22; Jer. 31:13; Isa. 61:2-3; Matt. 5:4).
• The Messianic fulfillment of the “Day of the Lord” was predicted to be a time of distress (Dan. 12:1).
• Intertestamental Jews used a phrase, “the birth pangs of the Messiah,” to describe the distress to come before the consummation of the Messianic Age.
• This language and concept are common to the New Testament (cf. Matt. 24:8, 21, 29; Rom. 2:9; Acts 14:22; I Cor. 7:26; II Cor. 4:17; Rev. 7:14).
• True rejoicing is only found in the Lord (cf. Ps. 33:21).
• Compare John 1:1, 14 with Isaiah 66:14 to see how Jesus was the embodiment of God’s word.
• Jesus’ ability to know answers to questions before they were asked was convicting to the Apostles that Jesus was from God.
• Jesus knew that all the Apostles would desert Him (cf. Zech. 13:7; Matt. 26:31).
• Even though the Apostles would never find earthly peace in the tribulations of the world, they could be courageous and of good cheer because of the peace they would find in Jesus.
• Jesus was always straightforward with the Apostles, even when the truth was distressing.

 

 

Edwin

 

 

Duration 38:01