JOHN CHAPTER 20.

JOHN CHAPTER 20.

Jesus crucified on Friday.  Sunday was the third day after - day after tomorrow.  Jewish reckoning - First day began 6pm., on Saturday. 

           

Very early (3-6am) Mary came. 20:1-10.  She may not have been alone.  When Mary saw the stone removed she formed sorrowful conclusions and suspected the enemies had taken Jesus' body.  She runs to Peter to tell him the bad news.  Thus Peter and another disciple who did outrun Peter, most probably being the younger of the two, came first, stooped and looked, but did not enter the tomb.  A feeling of reverence restrained him from entering, but Peter who arrives enters without hesitation and saw linen clothes lying, the napkin - headpiece, (turbin) rolled up in a place by itself.  There was no sign of disorder, haste or confusion. John the other disciple enters.

           

The question, if the enemies had taken the body, why leave the garments, or why leave them in order, or remove from the body without disturbing arrangements?  John discerns that the body has mysteriously left the garments as they were, wrapped around him.  John therefore believes Jesus is raised again.  His account gives importance to the empty tomb as a ground of faith in the Resurrection of Jesus.  He believed in what he saw. When John came to believe, the Lord had appeared to none, but the disciples knew not the Scriptures that Jesus must rise again.  If they had understood the Scriptures, they would have believed in the Resurrection without the evidence of the eyes.  When John believed that morning, neither he nor the others had grasped the teaching that Jesus must rise again.

           

The situation was different when John wrote, for then, the Church had long understood the necessity that Jesus must rise again. 

           

John and Peter went to their own home. 20:11-18.  But Mary had followed them back to the tomb, and had remained there beside the tomb.  And the disappearance of the body was of great grief to her, she knew nothing of fellowship with One unseen by the natural eye.  She could not think of love and devotion to her Lord apart from his physical presence.  She was much devoted since her healing.  She had hoped that before the decay of His body to bestow the last tokens of devotion.  Little thought how soon we would learn of possibilities of devotion and fellowship eternal, not limited to the experiences of the realm of the physical life.

           

John's account dramatically portrays the weeping of Mary Magdalene.  Her sorrow was great.  Weeping, she looks into the tomb, finding it difficult to think His body has gone.  Then she saw two angels, and one of the angels asks her, "Why weepest thou?" as if surprised that she should be weeping.  She thinking him the gardener asks, "If thou hast born him hence."  Her devotion and love as great, was bound up with the dead body of her Lord.

           

Jesus saith, when she did not recognize him, "Mary".  In speaking her name, He makes her aware of who He is.  She recognizes in speaking her name the voice of her Lord.  (The sheep recognize the shepherd's voice).  Mary's eyes (likely) filled with tears, gazing still at the tomb, rather than at the voice of the man who spoke.  Replies, "Rabboni, "Teacher".  Attempted to embrace or clasp His feet.  Jesus responded, "Cling not to me."  Forbids to cling - for He has not ascended to the Father.  His ascension to the Father make possible a new and more spiritual union between Himself and his disciples.

           

Mary's devotion was limited to the physical form.  Now Jesus reveals to her a fellowship that is greater because it is not limited by his bodily presence. The Lord commissions her to carry to the disciples the announcement of a new relationship because He went to the Father.  Jesus describes in similar terms as that of His own relationship to God His Father.  And yet He is careful to maintain and emphasize the uniqueness of His Sonship, for He says not our God etc., by "my God," " your God."

           

The Lord's first appearance to His disciples.  20:19-23. He appears to the eleven.  The doors were closed, He mysteriously appears.  "Shalom" (Hebrew) - "Peace".  When Jesus speaks peace He gives it.  He showed them His side and hands.  The body possessed powers to pass through doors - same body in which He suffered.  John seems to stress identity of resurrection body with that in which He died.  Docetics.

           

The Lord again proclaims peace - commissions the disciples to be His witnesses. 20:21.  For this task He gives the Holy Spirit, and authority to forgive and retain sins.

Two problems :

           

1/   The giving of the Spirit.  Such Scriptures as 7:39; 14:17,26 indicate not fulfilment.  Yet this event (20:23) must be one of considerable importance.  Westcott - preparation, Temple notes no article - not of Person, but spirit of power and energy which the Holy Spirit gives.

           

2/   Forgiving - Retaining sins. Brethren - administrative forgiveness, especially Assembly fellowship.  Means more, associated with the task, mission to the world.  The Church in the task of bearing witness is not left without authority.  Then to those who receive their witness they bear an authoritative assurance of forgiveness - to those who reject the Church pronounces "your sins remain."  This is the work of the Spirit through the Church's witness, convicting men of sin, righteousness and judgment.

           

Thomas.  20:24-25.  (Twin).  Loyal - given to gloomy side.  Think the worst is to happen.  For him faith and hope must be based on tangible proof.

           

The Lord's second appearance.  20:26-29.  After eight days.  Sunday is the significant day in the Resurrection appearances.  Jesus invites Thomas to investigate, enjoining him not to be unbelieving, but show himself believing.  He, confronted by the Lord was overwhelmed.  In a spirit of worship confesses:  "My Lord and my God."  This is the central confession of the whole Gospel. The confession of faith that forms the climax of the Gospel, it being the final Christological pronouncement of the Gospel.  The confession comes as a striking and dramatic climax to the witness of John's Gospel to the Person of Jesus Christ.   Blessed, not seen - confirms lesson to Mary of the spiritual nature of Christian faith.

           

20:30-31.  May have had a number of reasons.  The Church was engaged in debate with the Synagogue and this Gospel may reveal many features of the struggle with the Synagogue.

           

There was the Docetic teaching, so emphasizes the humanity of Christ to be inseparable from His historic ministry and work.  The Gospel is concerned with the edification of the Church.  It is very much a book for the Church.  But John's supreme aim in writing was a missionary one.  It was that the permanent written record may bring men to believe that Jesus is the Christ, the Son of God.

           

Basic Ideas: 

1/   The empty tomb is in itself a proof of the Resurrection.

2/   Jesus ascending to His Father established a new order in which our experience of  the Lord and our devotion to Him is not limited nor conditioned by His physical presence.      

3/   Emphasis is given to the identity of the Resurrection body of the Lord with His human body which endured the wounds of Calvary. 

4/    Jesus possessing all authority, commissions and bestows authority upon His disciples to go into the world. 

5/   The resurrection of Jesus is the final proof that He is our Lord and God.

JOHN CHAPTER 19.

JOHN CHAPTER 19.

            Pilate finds no cause of death in Jesus.                         Verses   1-11.  

            Pilate, intimidated by the Jews delivers Jesus to be crucified.        12-16. 

            Jesus is crucified.                                                                     17-22. 

            The soldiers fulfil the Scriptures in dividing his garments.                 "       23-24. 

            Jesus and his mother.                                                        "       25-27. 

            Telestai.                                                                             "       28-30. 

            The True Pascal Lamb.                                                       "       31-37. 

            The burial of Jesus.                                                            "       38-42.

             

John's account of our Lord's Crucifixion emphasizes:

           

1/   The voluntary character of His sufferings and His death. He willingly accepted the Cup the Father gave him to drink.  John's record of the Crucifixion bids us see him not as the helpless victim, but as the One who was obedient to the Father's command, and as One who acted and moved in the authority of that command.

           

2/   The Crucifixion is presented as the Fulfilment of the Old Testament Scriptures.

           

It is important to note in John's account, this sense of the fulfilment of the Old Testament.  John would have us understand that the events of the Crucifixion were governed by the Old Testament.  Jesus Christ, crucified and raised again is the Goal of the Old Testament, and it is in the light of Jesus Christ that we must interpret the Old Testament.  Christ is the key to unlock the meaning of all the Scriptures. John wants us to understand that the Gospel of Jesus Christ has its deep foundations in the Old Testament, and that the Gospel is the fulfilment and the true interpretation of the Old Testament.

           

3/   The Cross is the Accomplishment of the Work that was given to the Lord to perform (do).

Telestai,  (19:30) almost certainly has reference to the completion of His work.  It has also the meaning "it is fulfilled" and it is associated here with the fulfilment of Scripture.  The sense in this passage is, that now that every Scripture has been fulfilled, the Lord is able to declare His Work is done.  "It is finished."  The Work the Father gave him to do is accomplished, and its performance is bound up with the fulfilment of Scripture.

           

4/   John associates Christ's Death with the Passover. Christ is the true Passover Lamb sacrificed for us. 

           

Those intended to be crucified were usually scourged.  The soldiers treat Jesus as the Jewish king with mockery and brutal beating.  But Pilate goes forth from within the Palace again to the people and brings Jesus forth.  Pilate declares he finds no fault in Jesus, and to the multitude he cries, "Behold the Man."  This has been considered one of the most dramatic moments in John's Gospel.

           

We need not think that Pilate expected to find pity in such a multitude, but he probably hoped to satisfy the Jews in that Jesus had been put to public mockery.  The leaders would feel satisfied that His influence and prestige with the people had been discredited, and that they would accept this as enough, especially when they must have been aware that Pilate did not want to crucify Jesus, and for them to press the point would bring them into disfavour with Pilate.

           

The chief priests and officers (temple police) are determined Jesus must be crucified.  Pilate would throw the responsibility upon them.  "Take ye him yourselves and crucify him."  It is doubtful if Roman rule allowed Jews the power of Capital punishment, and the Jews did not use crucifixion as a form of punishment.  The leaders now make a new charge against Jesus.  They insist He must die because He made himself the Son of God.  This charge had an unexpected effect upon Pilate, it made him the more afraid.  The Governor now fears the Prisoner. He brings Jesus into the Palace for a further interview.   Pilate is afraid.

           

Jesus speaks to Pilate of sin.  His was the sin of weakness.  But Jesus speaks to Pilate also of Power of God, the Power that stood behind him if he did right, or the Power that he offended if he did wrong.   This was the Power that gave him earthly power, to whom he was responsible.  But the greater guilt was that of the priests, the lessor guilt was that of Pilate's, for Pilate's guilt was due to his weakness.  But this could provide no comfort to Pilate, for after this word from Jesus, his conscience would tell him that his weakness was inexcusable.

           

The Jews seeing that Pilate was determined to release Jesus now decide they must force Pilate into a most unenviable position.  They took a risk in doing this as Pilate would feel he was being intimidated and might react in a vicious manner.  But the Jews had a shrewd idea of his weakness, he had come to have a superstitious fear of Jesus and they must play against this his fear of disfavour with the Emperor.

           

They claimed Jesus made himself a king and so was disloyal to the Caesar.  Pilate has no reason to think the Kingship of Jesus interfered with the interests of the Emperor and calls upon them to behold their King.  The chief priests answered, "We have no king but Caesar."  Pilate could see they were determined Jesus must die though, in demanding so, they repudiated themselves.  In the words "We have no king but Caesar" they repudiated their claim to be God's special people and deny the messianic hope.  Their self- repudiation and self-condemnation is complete.

           

Jesus bears His Cross "for himself" R.V. (19:17).  John does not mention their compelling Simon of Cyrene to assist.  That particular outward circumstances was not important to John, but more important to John is the theological truth that the bearing of the cross was a work Jesus did alone and only he could bear it.  The fulfilment of which Isaac was a type (Gen.22).

           

They came to the place of the skull, Greek `kranion', Hebrew `Golgotha', Latin `Calvaria'.  The place has never been identified with any certainty.

           

The Superscription.  Pilate caused it to be written in Hebrew, Roman and Greek (here the Hebrew is Aramaic).  An obvious aim of the superscription was to humiliate the Jews.  They had secured the death of their spiritual ruler.  They had repudiated the religious hopes of Judaism.  In the words of the superscription Pilate had whether consciously or not, suggested that Jesus was King of a spiritual and universal kingdom founded on his death.  John brings in the Kingship of Jesus in a marked way in connection with the Crucifixion.

           

The Four Soldiers.   Four soldiers were appointed to the task of crucifying Jesus.  It was their right to divide the garments of the person crucified.  The four divide among themselves the outer garments - the head-dress the shoes, the girdle and the outer garment.  They cast lots for the seamless robe or inner tunic.  The high priest wore such a tunic, and Philo treats the high priest's tunic as a symbol of the word (Logos).  The Fathers regarded our Lord's seamless robe as a symbol of the unity of the Church.

           

The Women.   There were probably four, Jesus' mother; his mother's sister; Mary, the wife of Cleopas, and Mary Magdalene.

           

Blood and Water.   It is the Blood, not bleeding, of Jesus that saves.  The Water may be a symbol of the Holy Spirit.

JOHN CHAPTER 18.

JOHN CHAPTER 18.

            The Lord permits His arrest in the garden.           Verses 1-11.    

            They bring the Lord to Annas.                    "     12-14.

            Peter's first denial of the Lord.                   "     15-18. 

            The Lord is examined by the high priest.     "     19-24. 

            Peter second and third denial of the Lord.              "     25-27. 

            The Lord is brought to Pilate.                     "     28-32.  

            Jesus witnesses the good confession.       "     33-38. 

            The people choose Barabbas.                   "     38-40.

           

John's account of the scene in the garden, and that of the Trial and crucifixion clearly depicts the Majesty and Authority of Jesus.  It is the Lord who holds the initiative and takes command of the whole situation.  His hour had come, and he was in command.  The Lord takes the initiative in the accomplishment of the Father's command.  He goes forth to meet those who would arrest him and demands of them whom they sought, and to their reply he makes himself known as the "I am" and they fall to the ground before the Majesty of His presence and His words.

           

The Father had given him authority to lay down his life, and by this authority his captors are awed.  At his request his disciples are allowed to go their way.  He reproves Peter for using the sword.  Freedom was not to be secured in the way of the sword, but he was about to drink the cup the Father had given to him, and his drinking of this cup would secure the safety of his disciples.  The Lord surrenders himself to those who came to take him, not that he was a helpless victim, but in the power of the authority the Father had given him to lay down his life, he gives himself up to the captors.

           

John tells the story with the purpose of showing the Majesty of Jesus, the authority which the Father gave him, and his voluntary drinking of the cup given him, not by men, but by the Father.  There is authority, triumph and majesty in the obedience of Jesus.

           

Peter's denial of the Lord.  Peter was not naturally a coward.  Only a little before he was prepared to fight a large band of soldiers single handed.  But now a maid frightens him (18:17).  It is not now a band of rough soldiers, but a maid whose words may have been teasing and more sinister.

           

"Art Thou the King of the Jews."   The Lord is brought before Pilate, but the Jews refuse to enter the Praetorium lest they be defiled to eat the Passover.  Such was their hypocrisy.  They were most concerned for ceremonial cleanness, but not for cleanness of heart and for hands undefiled by innocent blood.

           

Pilate detects a certain arrogance in the Jews, who said, "If this man was not a evil-doer, we should not have delivered him up to thee."  They would decide who was a wrong doer and expected Pilate to be the tool to carry out their evil plans.  Pilate takes the opportunity to throw the responsibility of a decision back upon them, and in doing so is painfully making them acknowledge the limitation of their powers.

           

Jesus is in the Palace and Pilate enters again to examine him.  The trial turns upon the question of his kingship.  This is the accusation that would be of special concern to the Roman Governor.  It was Pilate's duty to question Jesus as to any claims he might make to be a king.  It was Pilate's duty to suppress any attempt to disturb the Roman rule.  Every local leader must be treated with respect.

           

To Pilate's question, Jesus makes it clear that he made no such claim.  He did not claim to be King of the Jews, but He was a King, but His kingship was not of this world.  The kingdoms of this world are maintained by military power, but Christ's Kingdom is a realm where men's hearts are governed by the Truth.  Everyone that is of the Truth hears the voice of the Son of God and gives Him homage and obedience.  Such is the nature of His Kingdom.

           

Pilate is certain Jesus is guilty of no crime.  He may have come to think of Jesus as a harmless visionary, but more probably he was impressed by the authority and quite majesty of the prisoner.  He had begun to examine Jesus, but he finds himself under examination.  He preferred to remain sceptical as to what is truth.

Barabbas.   Pilate goes out again to the people to declare that he finds no crime in Jesus.  Pilate has a suggestion, he would be generous, would not they also be generous, since it was the custom and they would not want this usual act of goodwill to be dropped, that he release to them the King of the Jews.  To speak of Jesus as the King of the Jews he hoped would please them.  Pilate could see there were no political implications in Jesus' kingship, for his leadership was a spiritual one.  (Compare King Koroki, also Edward 1, and the infant son made `Prince of Wales'.  It pleased the Welsh, though it involved no political danger).  The Jews were not pleased, they would have Barabbas.  This incident brings out the fierce hatred of the Jews.   John's Gospel brings out the bitterness and the hatred of the Jews to Jesus.

JOHN CHAPTER 17.

JOHN CHAPTER 17.

This chapter has been described in several ways.  Some regard it as the Lord's High Priestly Prayer.  Others regard it as the Lord's Prayer, and as standing in contrast to the disciples' prayer of Matthew (7:9-13).  While others see it as fulfilling the role of the Eucharist in John's Gospel.  However, all would agree that it is a prayer of Consecration.

           

The prayer has three parts.  Firstly, Jesus speaks of the momentous hour that had come.  Only God could make Him adequate for this hour, and so he prays, "Father, glorify thy Son that Son may glorify thee."  He had in His ministry glorified the Father.  He is fully aware of His need of the Father if He is to glorify the Father at the Cross.  The hour of God's great saving event had come and the supreme aim of His work was to glorify God.  So Jesus prayed that He might be glorified that he glorify God. 

           

The Father had given Him authority over all flesh, that is, over all mankind, that he might exercise His Mediatorial act on their behalf.  To Him was given authority to give eternal life to all men who believed.  The knowledge of God is linked with Jesus Christ and the revelation in Him.  For the people of God will not be a chosen nation but a people God has chosen from the entire human race.

           

The second part of the Lord's intercessory prayer is for the men that God gave Him out of the world.  This extends from verse 6 to verse 19.  Such men are precious to the Lord for they are the Father's gift to Him.  Not only so, but they have shown their reality in keeping God's word.  They are fully assured of the claims of Jesus Christ and have believed the Father sent Him.  In verses 6-8 Jesus reveals the Father to his disciples.  He made God known to those the Father gave him.  We do well to remember that all Christians are God's gift to His Son.

           

In verses 9-11 Jesus commits his disciples to his Father for their safe keeping.  And the ground of his prayer is that all that is, is his.  Also here Jesus prays for all his disciples. He prays for all who will believe in him through their message.  Here the Lord prays for the wider circle of all believers.  He is fully aware of the world's hatred for this larger group.  His prayer is that they may be with him. 

           

Verse 24 implies the uniqueness of the Son whose glory was given him because the Father loved Him before the creation of the world.  Jesus was the revealer of the Father, but he revealed the Father in community with His people that the love the Father had for him may be theirs, and that He may be in them.

           

Sanctified in the truth.  The death of Christ has set us apart from the world and delivered us to the doing of the will of God.

           

Thirdly, Jesus prays for those who receive the message through His disciples.  He prays for all who believe in Him.  He prays both for their oneness, and their awareness of the spiritual indwelling in the Father and the Son.

JOHN CHAPTER 16.

JOHN CHAPTER 16.

16:1-4.  The World's Hatred.  The Lord forewarns His disciples so that they shall not be overtaken with surprise whenever persecution arises because of himself.  This theme is continued from the previous chapter.  The Lord did not allow his disciples to be taken unawares, but forewarned them so that they may be ready to face the enmity of the world.  Much of this persecution had a Jewish character and this was especially true when John wrote.  For the Lord identified the Synagogue or Jewry with the world.

           

In John's Gospel the world represents men organized and mobilized under Satan in opposition and rebellion to God.  John then thinks of the world as in defiance of God and His purposes for it.  The world is full of darkness, falsehood and hatred of God.  Men belong to the world by choice and they love it and prefer it to God.  The world hates Christians because they belong to Christ.  The world is so blind and deceived that it thinks the killing of the disciples is to do God's service.  In this they make it manifest they know neither the Father nor the Son.

           

16:5-15.  The Witness of The Counselor.  There are some references to the Holy Spirit that emphasize He is a force, a power or an activity of God.  However, there are many references to the Holy Spirit that stress His Personality.  And the various activities performed by the Counselor indicate that He is a Person, and not only so, but He is a Divine Person.  So He abides with and dwells with the disciples (14:17).  He shall teach the disciples all things and "remind them of everything I have said to you" (14:26).  Then again He bears witness to Christ and will testify of Christ and for this He comes as a Messenger whom Christ sends from the Father. (15:26). 

           

He is a guide leading them in intricate places for He would guide them into all truth (16:13).  He hears, He speaks and tells the disciples what is yet to come (16:13), and He glorifies Christ (16:14), and receives the things of Christ and makes them known to them (16:15). 

           

When we consider such activities of the Counselor we must recognize His Deity.  Moreover, the Counselor has a message not only for the Church, but He has a message for the world.  This has been called His forensic activity.  For the Holy Spirit will prove the world to be wrong concerning the greatest religious and moral issues.  In view of this, we cannot deny His Personality and Deity.  He came to represent Christ (14:26).  The Father sent Him in Christ's Name.  Jesus spoke of Him as Another Counselor (14:16; 15:26).  Every one of these designations implies personality.  He would represent Christ and continue His ministry to the disciples.

           

A surprising truth that the Lord taught is that He must leave the disciples and go to His Father if the Counselor was to come to the disciples.  So Jesus said, "It is for your good that I am going away" (16:7).  They were filled with grief and sorrow, but Jesus said, "Unless I go away, the Counselor will not come to you."  Jesus taught his disciples that it formed part of God's plan that He went away.  It was necessary for their spiritual maturity. 

           

The coming of the Counselor would result in a new conception of Christianity.  It was especially important if Christianity was to become the faith for all men.  Jesus must first be glorified and then the Counselor would come and His coming would be the proof that Jesus was glorified.

            However, before the Counselor could come Jesus must experience the great events of the Cross, the Resurrection and His return (ascension) to the Father.  The Counselor would bear witness to Christ.  This witness to Christ is given first to His disciples and then through them to the world.  The witness to the people of God by the Holy Spirit and the witness of the disciples to the world are not two separate witnesses.  The world cannot receive the Counselor for it neither sees nor knows Him, but through the Church the Counselor bears witness to Christ.

           

The witness of the Counselor is borne to the world and not to Jews alone, but His witness is to all men.  He testifies that Jesus is significant to the entire world.  We expose the world's sin by preaching Christ.  The preaching of Christ reproves the world first of sin (16:8).  The world's sin is the rejection of Christ.  This is the central core of its sin. 

           

The Cross was the rejection of light and life.  The world is guilty and its sin inexcusable.  The rejection of Jesus is proof men love darkness rather than light, and that their deeds are evil.  The witness of the Counselor gives a new dimension to the Cross.  The Cross does not now represent national guilt, but the world's guilt.  The Cross is the fruit of the world's guilt and not that of Israel only.

           

The Counselor will also prove that the world was wrong about righteousness.  The world has no righteousness, but righteousness is on the side of Christ.  His righteousness was His vindication.  His going to His Father was his full vindication.  The believer has no righteousness save in Jesus Christ.  He went to the Father for He was accepted and vindicated as righteous. 

           

Then, thirdly, the Counselor would reprove the world wrong as to judgment.  The Jews thought they would be exempt from such judgment as would fall on the Gentiles.  The witness of the Counselor is proof they were wrong in their thoughts about judgment.

           

The world looks upon the Cross as the judgment that men of the world passed on Jesus.  But the coming of the Counselor will prove men wrong and that the Cross was the judgment of the prince of this world.  It was not Jesus who was judged as wrong, but the prince of this world.  And this judgment of this world's prince confronts men with an issue or choice.  No salvation is to be found in the prince of this world, but only in Christ who at the Cross was victorious over this world and its prince.

           

The witness of the Counselor concerns the three vital topics of religion - sin, righteousness and judgment.  In the witness of the Counselor to Christ will discover the answer to these three great topics.

           

16:12-15.  When the Spirit of Truth is Come.  He the Spirit of Truth will guide the disciples to a full understanding of the truth and glory of the Lord.  He would be a guide into all truth. He will guide men along the way of truth.  Jesus is the Way.  It is not said that He will teach anything new, but the words Jesus spoke would have a new significance and so He would guide them in the understanding of all truth.  Things they could not understand then, would become to have real meaning.

           

The Counsellor would not speak on His own (v.13), or from His own, but He would speak only what He hears.  He is not the source of His own teaching, but He will speak only that He hears from God.  Not only would the Counsellor be the Spirit of prophecy, but He would bring glory to Christ by taking what was Christ's and making it known to the disciples.

           

It is true that these verses have a special reference to the apostles and disciples during the Lord's ministry (14:26; 15:27).  They give us authority for the Gospels.  However, they must not be confined to the first disciples, but they contemplate the activity of the Holy Spirit throughout the entire history of the Church.

           

16:16-24.  The "Little while" its sorrow then its joy. The disciples will grieve for a little time, and then they shall rejoice.  There would be true ground for joy.  It is the joy of prayer answered.  The Lord's return to the Father begins a new era of spiritual insight and an intimate fellowship with the Father and the Son. 16:25-28.

           

"A time is coming" would have special reference to His resurrection, but the passage has overtones that point forward to His coming, for His disciples shall discover His victory over the world is the basis of their peace and good cheer. 16:29-33.

           

More dangerous times were to come.  The world will think to have destroyed the unity of the flock by scattering.  However, Jesus has overcome the world.  (1.Jn.4:1-6).

JOHN CHAPTER 15.

JOHN CHAPTER 15.

15:1-11.  The Relation of the Lord to His Disciples.  Is one of organic union and life.  The central exhortation is contained in the words "remain in me."

           

The Lord said, "I am the true vine" and this suggests a contrast to a vine which did not prove itself a true vine.  The vine was used in the Old Testament as a symbol of Israel, but generally with reference to God's judgment upon a nation.  We think of Jeremiah 2:21, "Yet I planted thee a noble vine wholly a right seed."  The LXX. reads, "I planted thee a fruit - bearing vine, all true."  However, Israel proved herself a false vine, not bearing fruit.  Israel was planted and cultivated to bear fruit, but she proved herself a false and degenerate vine.

           

Jesus said, "My Father is the gardener." N.I.V.  The A.V. has `husbandman'.  The gardener owns the vine.  And a vine requires much care and pruning if it is to bear excellent grapes.  The gardener cuts off every branch that does not bear fruit, and they are gathered and burnt.  The unfruitful branch has an assumed relationship to Christ, but the reality of this relationship must be proved by bearing much fruit. (See 15:8. R.S.V.).  Every branch that does not bear fruit he trims clean so that it will be even more fruitful.  On the other hand, the unfruitful branch represents one who is not a Christian.  For the unfruitfulness of the professor is proof that he has not partaken of the fatness of the vine.  Judas Iscariot was such an unfruitful branch.  The fruitless branch is not a genuine believer.

           

Every branch that bears fruit the Father trims clean so that it will be even more fruitful. N.I.V.  This involves pruning and cleaning.  For the Christian life this means discipline, and discipline may be painful.  The word of Christ has cleansed us and is the means of discipline as it confronts us in every situation of living, and some of these may be painful.  His word saves us and cleanses us.  And it is in the more painful situations of life we feel the challenge of His word most.  However, we remember that the work of pruning is under the care of the Father.  Discipline is indispensable and it may be painful, but we are in God's hands.

           

Men learned at an early time that the vine would only bear much fruit, and good fruit, as the result of cultivation, pruning and cleansing.  They would observe that a vine eaten down by an animal bore more and larger fruit.  There is a Greek poem that comes from the first century that gives the words of a vine to the goat that chewed it to the ground.

           

Ay, gnaw me to my root,           And yet I shall bear fruit.

For a libation, goat, When priests shall cut thy throat.  (Oxf.Bk.of Gk Verse).

           

If there is no pruning the fruit of the vine will be small.  The gardener aims to obtain much fruit.  So likewise God intervenes in our lives that they may be fruitful and bring glory to Him. How are we to understand fruit?  It is total product of the Christian life and includes effective testimony, love to our brothers, fullness of joy and of revelation and practical obedience to His commands.

           

15:12-17.  The Relationship of the Disciples to their Lord is expressed in obedience to His commandments, and love to one another.  The central exhortation is found in the word `Love'.

           

The term `vine' designates the entire plant for the branches constitute a part of the vine.  For all the branches find their union and life in the vine.  A branch that does not bear fruit is dead.  There is union in the vine and it is:

           

1/  Organic and living.  This differs from the union of the various parts of a machine.  For an organic union  is one in which the various members participate in the same life,  just as the branches are so joined to the vine as to share in the same life.

           

2/  Personal and Corporate.  We have a personal union with Christ, and we do not lose our individuality.  But prison walls and isolation cannot deprive Christians of the fellowship of their Lord.  For the fellowship of Christ penetrates the greatest human loneliness.  However, our fellowship becomes a larger and more satisfying experience by our sharing in the fellowship of the church.  A vine suggests many members sharing together in the life of the vine.  The word `church' is not found in John's Gospel, but the essential truth of the church is present.  No member can share in Christ's life and fellowship and neglect the fellowship of the Church.  A vine suggests unity.  Then again our mutual abiding in Christ is expressed in two further forms:

           

a.  His words abiding in us. 15:7. We must abide in Him and His words abide in us.  This means we must keep His words, to cherish them and do them.  This also will explain how we are to carry out the injunction of 15:4, "admit me to abide in you."  (See also 1.Jn.3:24).

           

b.  If we abide in Him we must abide in His love. (15:9).  The Lord declares the measure of His love: "As the Father has loved Me, so have I loved you."  And verse 10 combines the two sides of the Christian life, "If you obey my commands, you will remain in my love."  (See 1.Jn.2:5).  To abide in Christ involves practical obedience to His commands, and His command is this:  "Love each other as I have loved you." 

           

Jesus does not speak of legal obedience.  Neither is our obedience the servile obedience of a slave who has no love for the master.  But Christ calls us friends, since he loves us and has made all things known to us.  He grants to us to ask what we will in His Name, and gives the assurance that God will give it to us.  Christian obedience springs from fellowship.  We are His friends and friendship suggests obedience on a new level.  The friendship is founded on his love for us, and it is expressed by our obedience to His commands.  There is a gladness in this obedience, for between Christ and His obedient disciples there is a mutual experience of joy.  We are friends of Christ and this friendship begins with Him.  The obedience of a friend greatly surpasses that of a slave.  We didn't choose Him, but He chose us.  The initiative was His not ours.  He has brought about our new relationship with Christ.

         

15:18-27.  The Relationship of the disciples to their Lord provokes the world's hatred for them.   This theme is carried into chapter 16.  It is on account of Christ that the world will hate His disciples.  Their continued hatred of Christ will now be directed against the Church, but it continues to be a hatred for Christ.  And their hatred of Christ would also be a hatred of the Father.  Jesus brings Scripture to prove they had no grounds for their hatred.  In this verse (25) Jesus quotes from the Psalms as Law.  All Scripture is regarded as an exposition of Law, and may be described as Law.  However, the disciples must testify concerning the Lord Jesus.  A special responsibility lay upon the disciples who had been with Jesus from the commencement of His ministry.  And when the Counselor comes He will be involved in this testimony concerning the Son.  For His presence in the world would be the beginning of the apostolic testimony to Jesus.  The exhortation in this final section is contained in the words, "you also must testify."