Book: John

Take Courage! Jesus Has Overcome
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Summary

The farewell discourse of Jesus in John 16:16-33 reveals three promises Jesus made to His disciples before the cross—promises now fulfilled for our courage and comfort. We are reminded that Jesus has risen again for our lasting joy, that He has plainly revealed the Father and opened bold access to Him in prayer, and that He has overcome the world on our behalf. These fulfilled promises anchor us in peace amid tribulation.

Key Lessons:
1. The grief of the cross was temporary and was transformed into lasting joy through the resurrection—the very source of sorrow became the source of joy.
2. Jesus has completed His revelation of the Father through Scripture, and we now have bold, confident access to the Father in prayer through Jesus’ name.
3. Jesus has already overcome the world, and through His Spirit, believers are empowered to live out that victory even amid persecution and suffering.
4. The Father Himself loves believers—He does not need to be convinced by the Son to care for His people.
Application: We are called to pray boldly and confidently to the Father in Jesus’ name, to rest in the bedrock joy of the resurrection, and to take courage in tribulation rather than living as though defeat is possible. We must stop doubting God’s love and victory and instead walk as a people who treat Christ’s triumph as true.

Discussion Questions:
1. How does understanding that the source of the disciples’ grief (the cross) became the source of their joy change how you view your own current trials?
2. Jesus said the Father Himself loves us—how does this truth challenge any tendency you have to see God the Father as distant or reluctant toward you?
3. What would it look like practically for you to “take courage” this week in a specific area of tribulation, trusting that Jesus has already overcome the world?
Scripture Focus: John 16:16-33 is the central passage, revealing Jesus’ promises of resurrection joy (vv. 16-22), plain revelation of the Father and bold prayer access (vv. 23-27), and victory over the world (vv. 28-33). Supporting passages include John 1:18, John 15:19, Ephesians 1, and Romans 8:37.

Outline
Introduction

Let’s pray together.

Heavenly Father, we need you for everything. We need you for our physical life. We needed you to send the Son.

We need you for spiritual life.

Oh Father, help us to understand your word, the word of Christ, the word of the Spirit. Help me to be able to explain it.

Help us to be able to hear it, to apply it, and know the rich comfort that is ours through it. In Jesus’ name, amen.

The Legend of the Marathon

As I begin the sermon this morning, I want to share with you a certain legend.

The legend of the origin of the modern marathon race.

If you do not know, a marathon is a grueling long-distance foot race of about 26 miles.

You might think that 26 miles is a randomly long and crazy distance to run, but the race’s length is based on what was supposedly the first marathon.

In 490 BC, the Greek city-state of Athens won an important battle against invading Persians at a place called Marathon in Greece.

After the battle, a man named Pheidippides was tasked with reporting the good news to Athens.

Pheidippides, who had just fought in the battle, ran without stopping from Marathon across the Greek peninsula to the city of Athens, a distance of about 26 miles.

When he arrived, Pheidippides burst into the city’s assembly and spoke just one Greek word, “Nike,” which means we have won.

His task complete, Pheidippides then collapsed on the floor and died.

“He burst into the assembly and spoke one word: ‘We have won.’ His task complete, he collapsed and died.”

Whether this story about the first marathon is true or not, we’re going to look at a passage from the Bible today that similarly announces great victory.

Unlike the legend of Marathon, however, this good news of victory in our text is not announced after the battle has been won, but before, right in the middle of a dark night of confusion and sorrow.

Yet this beforehand promise of victory later vindicated as true is meant to give us today great encouragement and hope.

“This good news of victory is not announced after the battle, but before—right in the middle of a dark night.”

If God could promise victory even when such victory seemed impossible, and if God could keep that promise, then when promised victory against sin, against persecution, and against trial seems impossible for us today, we can find courage to believe that God will deliver what he has promised us in Christ.

We’re returning to our study of the Gospel of John today, and we’re looking at the next passage, John 16:16-33. The message today is: take courage, Jesus has overcome. Take courage, Jesus has overcome.

Please turn to John 16:16.

This is pew Bible page 180. I would love for you to see this text for yourself.

Context: The Farewell Discourse

With the Easter holiday, it has once again been a while since we were in John. So before we read and start examining the new passage, let’s reorient ourselves to its original context.

We are with Jesus and his 11 disciples in the last night before Jesus’ crucifixion.

The disciples have already celebrated the Passover and Judas has already left to initiate his betrayal.

Now, as Jesus travels with his disciples to the Garden of Gethsemane, where he will be arrested, Jesus speaks to his disciples his farewell discourse, a final word of comfort and instruction before Jesus leaves for the cross and glory.

The farewell discourse begins in John 13:1-30 with a prologue in which Jesus washes his disciples’ feet and commands his disciples to do likewise. Then in John 13:31-38, Jesus gives his disciples the new commandment to love one another just as he has loved them.

Then in John 14:1-29, Jesus gives his disciples various heavenly comforts about where he is going and how he will still care for his disciples after he leaves.

Then in John 15:1-17, Jesus exhorts his disciples to remain by faith in him like branches in a vine and to bear good fruit, especially the good fruit of love for one another.

Then in John 15:18 to John 16:4, Jesus promises his disciples that they will be persecuted, but they will also be empowered to bear witness faithfully for him through that persecution.

Then in John 16:4-15, which is where we were last time we were together in John, Jesus explains why the Holy Spirit’s coming after Jesus leaves is better than Jesus staying, especially in empowering believers to speak Jesus’ truth to the world and to grow in that truth. Our new text, John 16:16-33, is Jesus’ last word of instruction in this discourse before a final epilogue, a high priestly prayer from Jesus to God.

“John 16:16-33 is Jesus’ last word of instruction in this discourse before a final high priestly prayer.”

Now, as this next section that we’re about to look at is a large text, I’m not going to read it again before we look at the passage. We’re going to read it as we go through. Hopefully you remember that it was already read in the service or you already have a first impression of the passage because we read it earlier in the service.

Three Promises for Courage in Tribulation

What is Jesus’ final instruction to his disciples in John 16:16-33?

Jesus gives his disciples three promises so that they will take courage in coming tribulation.

But we must note that Jesus speaks these words before his crucifixion, resurrection, and ascension.

From our perspective as believers today, we are after those events. We are looking at Jesus’ words after the crucifixion, resurrection, and ascension. We will discover that these things Jesus promised his disciples have all been fulfilled. Jesus has kept his word.

Like the original disciples, as we examine this today by the Spirit, we should take courage from these words of Jesus as well, but in a slightly different way.

Here’s my guiding proposition for the passage. In John 16:16-33, John presents three fulfilled promises from Jesus so that you will take courage in tribulation.

“Three fulfilled promises from Jesus so that you will take courage in tribulation.”

Promise 1: Jesus Has Risen Again for Your Joy

Let’s look at each of these promises starting with the first one, which we see in verses 16 to 22. Here’s my first sermon point number one.

Like he promised, Jesus has risen again for your joy. Like he promised, Jesus has risen again for your joy.

“Like He promised, Jesus has risen again for your joy.”

Begin examining this by looking at verses 16 to 18.

Let’s read that.

Jesus says, “A little while and you will no longer see me. And again, a little while and you will see me.” Some of his disciples then said to one another, “What is this thing he is telling us? A little while and you will not see me and again a little while and you will see me and because I go to the father.”

So they were saying, “What is this that he says, ‘a little while’? We do not know what he is talking about.”

The Disciples’ Confusion

In verse 16 we see that Jesus’ disciples become thoroughly confused over a new little word from Jesus quite literally.

In the original Greek, the text of verse 16 is not actually “a little while,” but literally “a little.” So Jesus’ statement would read, “A little and you will no longer see me. And again, a little and you will see me.” The disciples start whispering to one another about what this saying might mean and how it might connect to Jesus’ earlier declarations about going to the one who sent Jesus, namely the Father.

In verse 18, John, our author, notes for us that the disciples, despite trying to figure this out, can make no headway.

And before we shake our heads at the disciples, let’s appreciate that Jesus’ statement here on its own is pretty cryptic. It’s only fully illuminated after the cross and resurrection.

“Jesus’ statement is pretty cryptic—it’s only fully illuminated after the cross and resurrection.”

But Jesus quickly becomes aware of his disciples’ confusion, and he speaks to them again. Look at verse 19.

Jesus knew that they wished to question him. And he said to them, “Are you deliberating together about this that I said a little while and you will see me and again a little while or you will not see me and again a little while and you will see me?” How did Jesus know that his disciples were confused and wanted to ask for clarification?

He might have overheard them or he could just be exercising his supernatural knowledge because he is the Son of God and he’s been doing that throughout this gospel.

By the way, notice that John repeats for us Jesus’ whole saying a third time.

I mean, that seems like overkill, right, John? We know by now what Jesus said. Do you really need to tell us three times?

Well, apparently John wants to emphasize for us this profound promise from Jesus.

It was spoken to his disciples so memorably before the cross and then fulfilled after the cross.

Jesus Clarifies: Grief Turned to Joy

But Jesus doesn’t just tell his disciples to wait for clarity. He gives them a little help in understanding his cryptic saying starting in verse 20.

Verse 20: “Truly, truly I say to you that you will weep and lament, but the world will rejoice. You will grieve, but your grief will be turned into joy.”

This new statement from Jesus is not a ton clearer than what Jesus had said earlier, but it is a little bit more explanation.

Notice Jesus’s favorite attention-grabbing phrase at the beginning of verse 20: “Truly, truly I say to you.” This phrase indicates that what Jesus is about to say is shocking yet true and must be believed.

What is the surprising truth that Jesus declares? That the disciples’ profound grief will turn to joy. It will turn into joy.

Jesus says that his disciples will weep and lament, or said another way, they will cry and mourn loudly. They will become profoundly sorrowful and this sorrow will manifest in extreme displays or external displays of grief.

Meanwhile, Jesus says the world will rejoice. Now, who’s the world? What’s the world? Well, remember how John uses that term in this gospel. John is not referring to the physical earth or even all peoples on the earth, but rebellious mankind.

So Jesus is saying, while you disciples are deeply grieving, sinners will be gladly celebrating.

But there’s a strong contrast word in the middle of verse 20: “But your grief will be turned into joy.”

Pay close attention to the wording there because it is purposeful. Jesus doesn’t say your grief will be replaced with joy, but your grief will be turned into joy. It will become joy.

“Jesus doesn’t say your grief will be replaced with joy, but your grief will be turned into joy.”

What is currently a source of grief for them will become a source of joy for them.

Basically, Jesus says, “Your deep sorrow is only temporary. It will soon turn to joy.”

The Analogy of Childbirth

To further clarify this comforting promise, Jesus provides a helpful analogy in verse 21. Look at verse 21.

Whenever a woman is in labor, she has pain because her hour has come. But when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world.

What a perfect analogy for what Jesus just said.

According to the testimony of many women since the fall of mankind in the garden, childbirth is one of the greatest trials of suffering that a woman can endure.

The different stages of labor bring great pain, sorrow, anxiety, even despair that the woman will be able to endure labor or deliver the baby.

But what happens once the baby is born?

Well, the grief disappears. The tribulation is completely forgotten.

And what does the woman experience instead?

Overwhelming joy that her child has finally been born alive and healthy into the world.

Again, it is not that the previous sorrow is merely replaced by a new joy. Rather, the source of sorrow, the arriving baby, becomes the source of joy once the baby fully arrives.

In some, the intense grief of childbirth is short, temporary and soon transformed into lasting joy.

“The source of sorrow—the arriving baby—becomes the source of joy once the baby fully arrives.”

Lasting Joy Through Reunion

Jesus immediately applies this analogy to his disciple situation in John 16:22.

Look there now.

“Therefore, you too have grief now, but I will see you again, and your heart will rejoice and no one will take your joy away from you.”

Do you see how Jesus’ analogy applies to his disciples? Jesus says that they, even right now as he speaks, are like a woman in labor. They are experiencing intense grief, but it’s only temporary. It won’t last.

Jesus says, “I will see you again.” By the way, do you notice how that phrase is different than what Jesus initially said in verse 16?

To quote it again: “A little and you will no longer see me. And a little and you will see me.” Here Jesus says, “I will see you again.”

What’s the significance of this shift? Well, it confirms that the disciples aren’t the only ones interested in a reunion with Jesus. Jesus also desires reunion with them.

This is emphasized even more by the Greek forms of the verbs “to see” in both of these verses. They are in what’s called the middle voice, which we don’t have in English, but in Greek that indicates that the one doing the action has a personal interest in seeing that action accomplished.

So we might translate the latter half of verse 16: “You all will see me for yourselves.”

And we might translate verse 22: “I will see you all for myself again.”

What will be the result of this mutual seeing in the future? According to verse 22, lasting joy. Your heart will rejoice and no one, the sinful world included, will take your joy away from you.

John 16:22: “Your heart will rejoice and no one will take your joy away from you.”

So then, combining these extra explanations with Jesus’ initial statement in verse 16, Jesus promises his disciples: “In a little while you will no longer see me and will have intense grief while the world rejoices. But then, just a little while later, you will see me again and I will see you and your intense sorrow will turn into intense joy and no one will be able to take that joy from you.”

What a great promise. What a great comfort from the Lord who cannot lie.

But would the disciples have understood exactly what Jesus was referring to? No.

Broadly, they could have understood Jesus’ promise and found some encouragement. But even Jesus’ extra explanations are a bit vague.

The Cross and Resurrection Fulfill the Promise

The disciples would have only understood Jesus’ initial statement and his additional explanations after the cross and after the resurrection.

But we today are after those events.

We have the full gospel of John in front of us. We should be able to understand exactly what Jesus is talking about here.

So what is he talking about here?

Actually, there’s some debate among Christian interpreters as to which reunion of Jesus and his disciples Jesus is speaking about. Is Jesus speaking about the cross and then his post-resurrection appearances to his disciples?

Is Jesus speaking of his ascension and then his return by the Holy Spirit on the day of Pentecost?

Or is Jesus speaking of his ascension and then his return in the second coming to gather his people?

Though there are some interesting parallels with all three of these realities, the interpretation that fits best with the text is the first. Jesus speaks here of his cross and then post-resurrection appearances to his disciples.

Jesus’ death on the cross and his burial were less than 24 hours away. In just a little while, the disciples would no longer see Jesus. Upon his death, the disciples would slide into such confused and shattered grief it would indeed be like going into labor.

Meanwhile, the wicked world represented by the Jewish religious leaders, the self-interested Gentiles, and the ignorant Jerusalem crowds would rejoice over Jesus’ death.

But then in just a little while more, within three more days, the disciples would see Jesus again and he them. Jesus would rise from the grave and appear to them.

The disciples’ profound sorrow would indeed turn into profound joy. For the very reality that caused the sorrow, the cross, now was a source of lasting joy.

With the cross and with the resurrection, salvation was totally accomplished. There’s no condemnation for them anymore. They are going into the kingdom with Christ.

This is a deep foundation of joy that the world and even the trials of life need never take away.

“The very reality that caused the sorrow—the cross—now was a source of lasting joy.”

By the way, we do see in John 20 that the disciples indeed rejoice when they see the risen Christ again.

So then in verses 16 to 22, Jesus promises his disciples that he will soon rise again for their joy. They didn’t understand that’s exactly what he meant at first, but that was what he’s promising. The rest of this gospel and the rest of the scriptures testify that Jesus fulfilled this promise. He kept this promise.

So what does that mean for us today?

It means that if you don’t believe in Jesus, the time to believe is now. Jesus has risen for your joy, too. If you will believe, he’s risen to bring you into the kingdom of God, to save you from your sin, and give you lasting joy.

If you do believe, rest in that bedrock joy that Jesus has dealt once and for all with your greatest enemies: sin, death, and Satan. He has risen again so that you might see him and he might see you in his kingdom.

Also, the second fulfilled promise from this passage that should give us courage in tribulation appears in verses 23 to 27.

Promise 2: Jesus Has Made Asking of Him Unnecessary

Verses 23-27, we see sermon point number two.

Like he promised, Jesus has made asking of him unnecessary.

Now, I’m sure that sounds to you like an odd sermon point, but let’s look at the passage and you’ll see what I mean. We’re going to read these next verses all together, verses 23-27.

“Like He promised, Jesus has made asking of Him unnecessary.”

In that day, you will not question me about anything. Truly, truly, I say to you, if you ask the Father for anything in my name, he will give it to you.

Until now, you’ve asked for nothing in my name. Ask and you will receive, so that your joy may be made full.

These things I’ve spoken to you in figurative language, an hour is coming when I will no longer speak to you in figurative language, but will tell you plainly of the Father. In that day you will ask in my name. And I do not say to you that I will request of the Father on your behalf. For the Father himself loves you because you have loved me and I believe that I came forth from the Father.

Notice in the beginning of verse 23 that Jesus begins describing a special situation that will exist in that day.

In that day. What is that day?

Well, it’s the day that Jesus has just been speaking about, his postresurrection day, or better, the postresurrection era in which salvation is accomplished and God’s spirit comes to indwell his people.

In these verses, Jesus promises two blessed realities coming in this postresurrection day. Both of these realities have to do with the English word ask.

In English, as in Greek, the word ask can be used with at least two different senses. You can ask a question, looking for information, or you can ask for something—that is, you can make a request.

Jesus promises here that both types of asking will be unnecessary for God’s people with Jesus in the postresurrection day.

But Jesus jumps back and forth in these verses as to explaining why these two types of asking will become unnecessary.

Allow me to explain via two sermon subpoints Jesus’s two different explanations why we won’t need to ask him anymore.

Jesus Has Plainly Revealed the Father

For post-resurrection believers, Jesus has made asking of him unnecessary because Jesus has plainly revealed the father. Look at the beginning of verse 23 again. He says, “In that day, you will not question me about anything.”

Now, there’s a statement. Jesus promises that there’s a day coming, a post-resurrection day, in which Jesus’ disciples will not need to ask any more questions of Jesus for information.

To which you might say, “Really? No questions about anything? I don’t know. I’m in the post-resurrection era and I’ve got some questions for Jesus.” Well, let’s let Jesus explain himself a little further. After verse 24, he comes back to the same concept in verse 25.

Look at verse 25.

These things I have spoken to you in figurative language. An hour is coming when I will no longer speak to you in figurative language, but will tell you plainly of the father.

Okay, this is clarifying. Notice first in verse 25, Jesus admits that he has been somewhat veiled in his communication in this discourse. You see the translated phrase in the New American Standard 95: “in figurative language.”

The Greek term behind this, though, need not mean that Jesus is speaking in metaphors or parables. The term simply refers to veiled sayings, cryptic sayings, dark sayings—sayings that reveal truth but will need more time to unlock their full meaning and implications.

Jesus has already said in John 16:12 that he has many more things to say to the disciples, but they cannot bear them now.

So Jesus mentions that concept again in reference to this figurative language, this veiled speech. It is not out of inability. It is not out of a lack of love. No, it is from love. The disciples cannot handle more right now.

But in verse 25, Jesus promises that this will not always be the case. He says, “An hour or a time is coming in which I will no longer speak to you cryptically. That’s great news for the disciples who can’t figure out what a little means.

Yet, notice what specifically Jesus says. He will one day declare without dark sayings. He says, “I will tell you plainly of the father.” To that, you might say, “Jesus, that wasn’t really what I was going to ask you about.”

Yet, this has been Jesus’ fundamental mission from the beginning. To remind you: John 1:18. John writes there, “No one has seen God at any time; the only begotten God who is in the bosom of the father has explained him.”

If you’ve been paying attention in this gospel as we’ve gone through it, you may have noticed how father-centric Jesus is. He only speaks the words and works of the father so that he might reveal and glorify the father.

Jesus knows and loves the father, and he is extremely intent that his people know and love the father too.

In a sense, Philip had the right idea in John 14:8 when Philip asked Jesus to show the disciples the father. In response, however, Jesus needed to clarify that he already was doing that and would continue to do that.

But there’s a problem. The disciples can only bear so much revelation about the father pre-cross, pre-resurrection.

So what is Jesus’ promise in John 16:23 and in John 16:25? It is that a time is coming when no one will need to ask Jesus anymore: “Show us the father. Tell us more about the father. What is the father like?”

And why not? Because as Jesus says, after the cross and the resurrection, Jesus will tell them plainly of the father. You will know what the father is like at that time. All your important questions will be answered.

They won’t have exhaustive knowledge of the father, but they will have sufficient knowledge of the father to know him and love him as they ought.

The Revelation Is Now Complete in Scripture

Now, is this a promise that Jesus has fulfilled?

Yes, it is. How?

Well, beginning in his post-resurrection appearances, but being completed with the coming of the Holy Spirit and the writing down of scripture, Jesus after the resurrection has finished passing on the complete revelation of the Father.

And not just to his original disciples but to us.

My brethren, this Bible is the reason that we need not ask Jesus further questions of the Father about the Father because Jesus has answered them. He has revealed the Father plainly here before the cross, before the resurrection, before the ascension. Jesus couldn’t yet fully explain the Father to us. There were things in the work of redemption, in the events of salvation that were important for understanding the Father.

But now that those things have been completed, now that the Father has been put on display through those acts, Jesus can and he has revealed the Father to us so that we did not need to ask him more about the Father. We should ask the Spirit to give us more insight into Jesus’s explanation of the Father.

“This Bible is the reason we need not ask Jesus further questions about the Father—because Jesus has answered them.”

But we do not need to ask for more revelation. We now have enough from Jesus.

Jesus Has Enabled Bold Father-ward Prayers

So Jesus fulfilled his promise. We do not need to ask him anymore about the Father because he has plainly revealed the Father to us. But there is another sense in which asking of Jesus becomes unnecessary in the post-resurrection era.

Here’s 2B: Because Jesus has enabled bold fatherword prayers.

Can you see how these two subpoints are related? I think that’s why Jesus goes back and forth between them. Future clear revelation of the Father ought to lead to future bold prayers to the Father.

Look at the end of verse 23 going into verse 24.

Truly, truly I say to you, if you ask the Father for anything in my name, he will give it to you. Until now, you have asked for nothing in my name. Ask and you will receive so that your joy may be made full.

There’s the attention-grabbing phrase again in the middle of verse 23. Truly, truly I say to you—what a surprising but true thing it is that God the Father will answer whatever prayers we ask in Jesus’ name.

Brethren, we are so often tempted to doubt God in prayer. But for the fourth time in this farewell discourse, Jesus tells us to stop doing that and instead pray confidently to the Father in Jesus’ name.

“We are so often tempted to doubt God in prayer. But four times in this discourse, Jesus tells us to pray confidently.”

Note in verse 24, Jesus acknowledges that this is a shift in how believers have prayed up to that point in time. No one prayed in Jesus’ name before to the Father. That is, no one prayed according to Jesus’ desires, will, and authority specifically.

But Jesus says a change is coming. You need to start praying in that way in the resurrection era. Pray in Jesus’ name so that you will ask, receive, and become full of joy.

There’s Jesus talking to us about joy. Again, if you haven’t learned by now in this discourse, Jesus wants you to know that God the Father and God the Son are extremely intent on giving you joy—God’s own joy.

God Is for Your True and Lasting Joy

Does that mean that God wants to fulfill every fleshly desire that you have? That he wants to make life go exactly the way that you want as long as you express that to him in prayer and tack on “in Jesus’ name”?

No. Why not? Because that is not what would truly give you joy.

God is a good God, and for his own children, he will never supply them with a secondhand joy, with a fleeting, shallow joy.

God is interested in giving you a deep, indestructible, lasting joy.

“God will never supply His children with a secondhand joy, a fleeting shallow joy. God gives deep, indestructible, lasting joy.”

And from where does that kind of joy come?

From knowing him, from becoming like his son, from obeying him, from serving him, and from receiving gratefully whatever provision he has determined for your life.

Therefore, if you pray for that which God desires for you—for your true and lasting joy—if you pray for the things that God says this is where your joy will come from, how will God respond?

He will give it to you because he is ever for your true joy, your joy in him.

But you might ask, “Is God really though?”

I mean, I know Jesus is on my side. He’s very sympathetic. But doesn’t Jesus basically have to incessantly plead for me before the Father?

Might he even need to twist the Father’s arm before the Father answers my prayers?

“Oh, fine, Jesus. I guess I’ll show them some care, but only because you’ve asked me to.”

The Father Himself Loves You

Is that the case? Look now, verses 26 and 27.

In that day, you will ask in my name, and I do not say to you that I will request of the Father on your behalf, for the Father himself loves you, because you have loved me and have believed that I came forth from the Father.

If we think that the Father must be convinced into loving us or into answering our prayers, then we do not yet know the Father like we ought, like Jesus has now enabled us to know him.

For look what Jesus promises in these two verses. He says, “In that day,” which is again a reference to the post-resurrection era. “In that day, I will not intercede on your behalf with prayer requests to the Father.” What? Why not, Jesus?

Because I don’t have to.

The Father himself loves you.

“Why won’t Jesus need to intercede? Because the Father Himself loves you.”

But why does the Father love us? Jesus says because we have loved Jesus and believed in Jesus as the one come forth from the Father. That’s another way of saying we have believed in Jesus as the only Son of God and Messiah.

But here again someone might say, “Aha, see the Father still only loves me because of Jesus. Jesus loves me while yet a sinner, but the Father must be convinced by Jesus before the Father loves me.”

To that objection, I must say, but who sent Jesus into the world to die for your sins?

Who foreknew you and placed you into Jesus before the foundation of the world?

Who decreed from eternity past that you should one day hear the gospel and repent and believe and receive eternal life in Jesus?

Who did all that?

The Father did.

The Father did that before we existed, in love. In love. Ephesians 1 specifically says he did these things.

Brethren, the Father has never been indifferent to us, not even before we were saved. He could not let us experience his delightful love until we were actually believing in Jesus.

But he has always loved us. And he could not grant us bold access by prayer into his throne room until the cross and resurrection were accomplished.

Yet what are we seeing here? Before the cross, Jesus promises that soon for his disciples a full knowledge of the Father and confident prayers to the Father in Jesus’ name will come.

This was to comfort his confused and sorrowful disciples.

What This Means for Us Today

But again, we who are post-cross, post-resurrection, what does Jesus’ fulfilled promise mean for us now?

It means that if you are not in Jesus Christ, but you would like to know the Father plainly and have confidence in your answered prayers, then you need to repent and believe in Jesus.

Those things have to go together.

And if you are in Jesus Christ, you should take courage in your tribulations because Jesus has plainly shown you the Father and the Father’s love for you.

You now know that every need you have, every true need you have, the Father will grant you by prayer for your joy.

But brethren, do you pray? Do you take focused time every day to pray reverently in a faith-filled way to your loving Father?

If not, no wonder you are so distressed. No wonder you don’t seem to have the things which you think you need.

Brethren, let this passage encourage us to pray. Let us pray confidently in Jesus’ name, for we will receive what we ask.

“Let us pray confidently in Jesus’ name, for we will receive what we ask.”

That is a promise that Jesus has inaugurated because of his salvation work.

Promise 3: Jesus Has Overcome the World

The final fulfilled promise from Jesus in this passage to grant you courage in tribulation appears in verses 28 to 33.

In verses 28 to 33, we see number three: Like he promised, Jesus has overcome the world for you.

Look at verse 28. Jesus is continuing to speak.

“Like He promised, Jesus has overcome the world for you.”

“I came forth from the father and have come into the world. I am leaving the world again and going to the father.”

This is a transition verse related to what Jesus just said in verse 27. In this verse, Jesus summarizes his whole incarnation mission and repeats what he has been saying to his disciples throughout this farewell discourse.

Jesus is shortly going away, and it is to accomplish redemption. This means that Jesus will soon leave the world and return to his father in heaven.

The Disciples’ Premature Confidence

At this clear summary statement, the disciples jump in with an affirmation which we see in verses 29 to 30.

His disciples said, “Lo, now you are speaking plainly and are not using a figure of speech. Now we know that all things and have no need for anyone to question you. By this we believe that you came from God.

You’ve got to appreciate the disciples. They’re sincere, but they don’t really know what’s going on yet.

Majoring on Jesus’ statements in verses 23 and 25, the disciples say that Jesus promised the hour for Jesus speaking plainly to his disciples has already arrived. So the disciples don’t need to ask Jesus anything anymore. See, we could follow that summary you gave in verse 28. You’re finally speaking to us without the veil. Thank you, Jesus.

But the disciples don’t really know what leaving the world involves for Jesus. They still cannot compute a crucified and resurrected Messiah.

“The disciples are sincere, but they still cannot compute a crucified and resurrected Messiah.”

They have plenty that they could and should ask Jesus after the resurrection.

Nevertheless, the disciples confidently confess again their trust in Jesus as son of God and Messiah. Now we know all things. By this we believe that you came from God.

It’s almost as if with this enthusiastic proclamation, the disciples are trying to assure Jesus of the strength of their faith. Don’t worry, Jesus. We may not understand everything, but we are with you no matter what.

Jesus Foretells Their Scattering

It’s a sweet sentiment, but the disciples confess truer than they realize. Jesus does know all things, including the disciples’ true level of understanding and the true strength of their faith. Thus we see Jesus reply as he does in verses 31 to the beginning of verse 32.

Jesus answered them, “Do you now believe? Behold, an hour is coming and has already come for you to be scattered each to his own home and to leave me alone.” This is his question in verse 31.

It could be a question or a statement.

Jesus does not repeat his disciples’ confession, but he notes it with irony because Jesus immediately afterwards foretells that an hour or a time is already arriving in which his disciples will abandon Jesus to go each to his own place or each to his own things.

It’s like Jesus is saying to them, “That’s a great confession of faith, but your faith is about to be tested, and the test will not go well. You will all abandon me in my hour of greatest need.” Yet Jesus does not speak these words as a complaint. He’s not speaking from resentment.

For he finishes verse 32 by saying, “And yet I am not alone because the Father is with me.”

Oh, the disciples ought to stand with Jesus. It is sinful cowardice that will make them abandon him. Yet Jesus does not need their support.

He can go forward in obedience alone.

Then how is that? Because Jesus isn’t really alone. He’s got God. The Father is ever communing with the Son and strengthening the Son for the Son’s work.

Someone might ask, well, what about on the cross? Won’t Jesus cry out, “My God, my God, why have you forsaken me?” Yes, that’s true. And there is profound mystery there.

In one sense, at the cross, the Father does turn on the Son to unleash the wrath of God against sin.

But in another sense, the Father could never leave or turn on the Son.

Why not? Because they are one. They are one, and because their love for each other is infinite.

Make no mistake: the Trinity was not severed at the cross.

We cannot fully understand, but in some meaningful, empowering sense the Son was confident in the Father’s and Spirit’s being with the Son even while the Son accomplished redemption totally, even as the Son bore sin’s penalty.

“The Trinity was not severed at the cross. The Son was confident in the Father’s and Spirit’s being with Him.”

But once again in our passage, behold the complete confidence of the Son of God in facing the hellish horrors of the cross.

This horror is borne on behalf of sinners who, like the disciples, frequently fail Jesus.

But this imperfection of his disciples does not discourage or daunt Jesus.

Quite the opposite.

Even while foretelling their betrayal of him, Jesus ministers one more mighty promise to these disciples for their comfort and courage.

Take Courage: I Have Overcome the World

Verse 33: “These things I have spoken to you so that in me you may have peace. In the world you have tribulation, but take courage. I have overcome the world.”

There’s the phrase “these things.” Jesus is referring to everything that he has said up to now in his discourse.

Why did Jesus say all that he did in John 13:16?

It is as he says here. It’s ultimately so that his disciples might have peace.

What kind of peace? The peace of prosperous and safe circumstances?

No, but the peace of a prosperous and safe soul. For notice, Jesus says, “In me, you may have peace.” In me, you may have peace.

Yes, Jesus says essentially to his disciples, “I’m about to go through hell on the cross for you, but I know you don’t understand, and I know you’re scared, and I know you’re anticipating all the troubles that will come. I want to comfort you.

I want you to know that you will always have peace in me. I am your Lord and Savior. You will always have peace in me.

Now Jesus does remind the disciples plainly: in the world you have tribulation.

The word tribulation here is the same word used back in verse 21 for the anguish of childbirth.

Notice here Jesus describes this tribulation as a present reality. Not “you will have tribulation” but “you have tribulation.” It is present tense in the Greek.

Now to what does Jesus refer by tribulation?

The word can refer to any of the sorrows and sufferings of life. But in this context Jesus is primarily referring to the tribulation of persecution.

After all, this tribulation is said to take place in the world. And again, we’re not talking about merely the physical world. We’re talking about the dwelling place of sinful mankind.

We live among a world system that is ruled over by the devil and arrayed against God and his people. We have tribulation in the world.

Jesus said the same back in John 15:19. He says, “You will be persecuted because the world already hates you because you belong to me.”

Also Jesus was just speaking to his disciples about scattering in verse 32, and that’s scattering because of persecution.

So brethren, in verse 33 Jesus is guaranteeing trouble for us in this life—even the great trouble, the anguish of persecution.

Yet we can have peace through it all. The peace of Jesus, peace in Jesus.

How is that? Well, again, let’s look at the line: “In the world, you have tribulation, but take courage. I have overcome the world.”

John 16:33: “In the world you have tribulation, but take courage—I have overcome the world.”

The Greek word translated “take courage” means to be firm or resolute in the face of danger or adverse circumstances. To be encouraged, to be courageous.

The other interesting word here in this sentence is the one translated “I have overcome.”

This comes from the Greek verb *niko*, which means to conquer, vanquish, or overcome. It’s from the same root as the Greek noun *nik* or *nike*, which means victory.

So what’s Jesus saying?

Victory Accomplished and Applied

That we believers should find courage in the middle of our tribulations. The tribulations we experience from the world because Jesus has overcome the world. Jesus has been victorious over the world, which might strike you as odd because note this word was spoken by Jesus to his disciples before the cross and the resurrection.

Yet Jesus does not say “take courage, I will overcome the world,” but “I have overcome.”

That’s the perfect tense in Greek, which refers to an action taking place in the past but continuing into the present.

How can Jesus proclaim he has conquered an adversary before that adversary has actually been conquered?

Well, let me give a two-part answer.

First, because Jesus experienced the first assaults of this adversary and repulsed them easily. Second, because Jesus’ victory over this adversary is so sure, it’s like the victory is already accomplished and its spoils are already being distributed.

In short, Jesus’ statement in verse 33 is a powerful promise of victory. I have already overcome the world, Jesus says, and I will continue to do so in the cross and resurrection despite tribulation. I will be perfectly obedient to the Father and will wholly accomplish salvation.

Now consider, brethren, why should this promise have made the original disciples take heart and take courage?

Because Jesus is not merely providing a perfect example of overcoming the world, but Jesus is actually overcoming the world for his disciples. Jesus will endure even the cross, the apex of the world’s hostility, while disregarding its shame. And he will do this to pay sin’s penalty once and for all for those who believe.

At the same time, he will do this to provide those people his perfect record of righteousness on their behalf. For the disciples and therefore for all who believe, they will be counted in Christ as having perfectly withstood the world’s tribulations, which will be welcome news for the disciples who have already been foretold to fail.

“Jesus is not merely providing a perfect example of overcoming the world—He is actually overcoming the world for His disciples.”

But more than that, by the Holy Spirit soon to be given to the believers as a result of Jesus’ accomplished victory, believers will be empowered to live out Christ’s victory over the world in their own lives.

That means that believers in Christ will be able to suffer righteously and remain faithful and obedient amid the world’s tribulation.

Brethren, this is what Jesus promised even before the cross.

Did he fulfill that promise?

Yes, he did. He was not only obedient before the cross, but he was obedient through the cross. He died. He rose. He ascended on high. And he sent down his victorious spirit.

Living in the Victory of Christ

What does that mean for us today?

That means that if you do not know Jesus, you should repent and believe so that you may participate in Jesus’ victory rather than remain part of the doomed, rebellious world which Jesus has victory against.

Turn from your sin. Turn from your self-rule. Turn from your self-righteous attempts to earn God’s approval and instead trust in Jesus to be your Lord and Savior, to be your champion, the only one who could bring you to God and then empower you to live out a life of increasing victory in the spirit.

And if you do know Jesus, then believe again and herald this victory announcement to the ends of the earth.

We can say we have victory not in ourselves but in Jesus who has overcome the world.

Therefore, brothers and sisters, take courage in your tribulations, your hard labors for the Lord, your suffering righteously for the Lord. Do not grow weary in the good fight of faith. Do not abandon the battlefield to go to your own place.

Rather be renewed in the truth that the battle is the Lord’s and he has already won it.

Truly, because of Christ’s accomplished salvation, we can speak of our tribulations as Paul does in Romans 8:37. But in all these things, we overwhelmingly conquer through him who loved us.

Romans 8:37: “In all these things we overwhelmingly conquer through Him who loved us.”

Brethren, let us encourage one another in this fulfilled promise of Jesus and the other two we spoke about earlier today so that none of us will lose heart and none of us will turn aside.

I want to pray now to God.

Oh heavenly Father, we love you and we are so grateful for your love, especially as it has been expressed to us in Jesus.

Oh Lord God, how much we needed Jesus to be our champion. We needed the perfect man, the God-man, to do what none of us could ever do. We could not be obedient to you as you require. We could not abstain from sin as you demand. And so we were justly doomed with the rest of this rebellious world.

But you sent Jesus to live the perfect life in our stead and to die the death that we deserved so that he could conquer sin, death, and Satan and deliver the victory to us. Oh God, there is indeed now no condemnation for those who are in Christ Jesus. Lord, we are accounted as if we had lived the perfectly righteous life of your Son, that triumphant life of your Son.

But it’s more than that. Now we can actually start living more and more that triumphant life. Because what does your Scripture also say? “For the law of the spirit of life in Christ Jesus has set you free from the law of sin and of death.”

Oh, thank you, God. Thank you for your victory. Thank you for your victory on our behalf. But Lord, let us appropriate it. Let us believe in it.

Let us walk as those who actually treat it as true. Because so often, God, because of the flesh, because of the world, because of the devil, we are tempted to doubt that victory. We are tempted to walk around like a people who are on the edge of defeat, saying, “I don’t know. I don’t know if I will overcome. I don’t know if I can stand. I don’t know if the Lord will accept me.”

Oh God, you have delivered the victory to us in Christ.

But Lord, help us to believe it and help us to declare it. Help us, Lord, not to be ashamed of the Lord, not to be ashamed of the cross, but to glory in it. For you have there won the greatest victory that we could ever imagine.

Lord, bless your people today and those who don’t know you. I pray that they would repent and believe so that they can experience this victory too in Jesus’ name. Amen.
April 26, 2026
The Unseen Speaker
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Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

The Holy Spirit’s coming is better than Jesus remaining on earth — this is the central, counterintuitive truth of John 16:4-15. We are reminded that Jesus’ departure was necessary to complete salvation and inaugurate the new covenant, which brought the indwelling Holy Spirit as our helper. Jesus gives two comforting reasons why the Spirit’s coming is advantageous: first, the Spirit convicts the world of its sin, false righteousness, and faulty judgment; second, the Spirit guides believers into all of Jesus’ truth through the Scriptures.

Key Lessons:
1. Without Jesus leaving — no cross, no resurrection, no ascension — there would be no indwelling Holy Spirit and no new covenant blessings.
2. The Spirit convicts the world of sin (unbelief), false righteousness, and faulty judgment through the faithful witness of believers, making gospel proclamation effective.
3. The Spirit guided the apostles into all of Christ’s truth, resulting in the completed Scriptures, and continues to illuminate that truth for believers today.
4. All prophets or teachers who claim to complete or compete with the final revelation of Christ are false — the Bible is the complete revelation of Jesus mediated by the Spirit.
Application: We are called to rely on the Holy Spirit as we bear witness to Christ, trusting that the Spirit will do the convicting work we cannot do ourselves. We should devote ourselves to studying, believing, and obeying Scripture as the Spirit’s word, rather than looking for new revelation or substituting human methods for Spirit-empowered proclamation.

Discussion Questions:
1. Why might we emotionally prefer Jesus’ physical presence over the Holy Spirit’s indwelling ministry, and how does this passage correct that preference?
2. How does understanding the Spirit’s convicting ministry change the way we approach evangelism and sharing the gospel with others?
3. In what practical ways can we more fully rely on the Holy Spirit’s illumination as we read and study Scripture?
Scripture Focus: John 16:4-15 teaches that the Spirit convicts the world and guides believers into all truth. Acts 2:22-24, 36-41 and Acts 7:54-57 illustrate both outcomes of the Spirit’s convicting ministry — salvation and hardening. John 14:16-17, 26 and John 15:26 provide earlier promises about the Spirit’s coming ministry.

Outline
Introduction

Amen.

Was really wonderful and enjoyable. I hope that energized you to hear from God in his word as we’ve just sung joyful praise to him. Let’s pray as we begin hearing from God today from the next passage.

God, thank you for being our God. Thank you that we can rejoice in your salvation, a salvation that was not fully revealed but has now been fully revealed because Christ has come.

Jesus Christ, speak to us today by your spirit. Help us not only to understand these things but to welcome them, to believe them, to obey them.

Do your great work, oh Holy Spirit. Please empower me to speak it as I ought in Jesus’ name. Amen.

Amen.

Would You Rather: The Son Staying or the Spirit Coming?

Okay. Today, I’d like to start off with a would you rather question.

Would you rather questions can be fun. They can also help you think more critically about something. But be sure that the question I’m about to ask—just answer it in your own mind, not out loud. Just keep it silent. All right.

Would you rather that Jesus, the son of God, never left the earth, or would you rather that Jesus did leave so that we could receive the Holy Spirit?

Said another way, would you rather the Son staying or the Spirit’s coming?

“Would you rather the Son staying or the Spirit’s coming?”

Now, if you’ve read ahead, you already know the theologically correct answer. But that doesn’t mean that you might not feel an emotional pull to the other answer.

Because if you love Jesus, what sounds better than having him never leave? I mean, we could then go through all of life with the dear son of God himself with us on the earth.

Now, true as a man, he can only be in one place at a time. So what are the chances that he’s going to choose East Milstone, New Jersey?

But we could still live stream his teaching wherever he is. Maybe send him an email or a text with some questions, get back a few personal replies. And we know that Jesus is good at long-distance miracles. So he could do some of those for us, too.

And if he were somehow actually to come here and walk among us at this church, we could see him, talk to him, he could put his hand on us, smile at us, pray for us.

Well, what could be more wonderful?

What We Would Lose Without Jesus Leaving

On the other hand, Jesus never leaving the earth would mean that our salvation would never be finished.

To complete his God-given mission, Jesus not only had to go to the cross and the grave, but he also had to rise again and ascend back to his heavenly Father. To be seated at the right hand of God.

Consequently, Jesus never leaving means that we never receive, we never have secured for us all the promises he gave to us. We have no secured heavenly dwelling place for us as believers. We have no heavenly intercession from Jesus on our behalf in response to our needs and prayers.

“Jesus never leaving the earth would mean that our salvation would never be finished.”

And we have no coming to get us again to be with him in his kingdom forever.

Even worse, Jesus never leaving means that Jesus cannot send his Holy Spirit to us as our helper. And what would be the consequences of that?

Well, among others, no God-breathed New Testament, no unleashed understanding of the Old Testament or whatever Jesus teaches, and no empowerment for taking Jesus’ gospel to the world.

In short, without Jesus leaving, all believers would be stuck as Jesus’ disciples were before the day of Pentecost when the Spirit came. And do you remember what they were like? Generally speaking, scared, ignorant, and ineffective in declaring the gospel of God.

Would you rather that?

Now, someone might ask, “But what if we could have both, the Spirit indwelling us and Jesus on the earth? Wouldn’t that be the best of both worlds?” Oh yes, it would. And what? Someday that’s going to be true. When Jesus returns and he establishes his kingdom on the earth, we will have his Spirit, but he will also walk among us and we will dwell with our God forever.

But until then, which should we rather? Jesus leaving and sending us his Spirit.

And what do we choose? In love, that is exactly what God has chosen for us and what he’s actually done for us. In our next passage of the gospel of John, Jesus is going to explain further why the Spirit’s coming is better than Jesus staying. Jesus’ explanation will center on how the Spirit will minister as God’s new yet unseen speaker both to the world and to believers.

So please take your Bibles and let’s look at our new text in John 16. The title of the sermon today is “The Unseen Speaker.” If you’re using the Bibles that we provide, you can find our new passage starting on page 180.

Once again, we are continuing in Jesus’ farewell discourse of John 13-17. This discourse is Jesus’ final words of comfort and instruction before he leaves his disciples for the cross and glory.

Now last time we were in John 15:18 to John 16:4 where Jesus promises disciples and us that we will be persecuted.

The Spirit’s Coming Is Better Than Jesus Staying (vv. 4b–7)

He told them plainly that the world of rebellious humanity now hates them because of him. It’s automatic. But he also told them that they will be empowered witnesses by the Spirit for his sake.

He even indicated that his telling his disciples about this beforehand—this persecution—would give them greater confidence in him when the persecution comes, because he said it would happen and it came to pass.

Now in our new passage, Jesus will return to speak for the fifth and final time in this discourse about the ministry, the new coming ministry of the Holy Spirit. And the reason Jesus does so may be a bit surprising, but let’s see for ourselves.

Reading now John 16:4-15.

Jesus is speaking.

These things I did not say to you at the beginning because I was with you. But now I am going to him who sent me. And none of you asks me where are you going?
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But because I have said these things to you, sorrow has filled your heart.
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But I tell you the truth, it is to your advantage that I go away. For if I do not go away, the helper will not come to you. But if I go, I will send him to you. And he, when he comes, will convict the world concerning sin and righteousness and judgment. Concerning sin, because they do not believe in me.
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And concerning righteousness, because I go to the Father and you no longer see me. And concerning judgment, because the ruler of this world has been judged.
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I have many more things to say to you, but you cannot bear them now.
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But when he, the Spirit of truth, comes, he will guide you into all the truth. For he will not speak on his own initiative, but whatever he hears, he will speak, and he will disclose to you what is to come. He will glorify me, for he will take what? He will take of mine and will disclose it to you. All things that the Father has are mine. Therefore, I said that he takes of mine and will disclose it to you.

This passage before us proceeds in a relatively straightforward manner. Jesus first reemphasizes how the Spirit’s coming is better than Jesus staying. Then Jesus gives two comforting reasons why such is true.

These three parts will be the three points of our outline for going through this passage. We’ll walk through the passage verse by verse, starting with Jesus’s introductory point in verses 4b to 7.

That point is this: the Spirit’s coming is better than Jesus staying. The Spirit’s coming is better than Jesus staying. Look again at verses 4 and 5.

Starting in the second half of verse 4:

John 16:4: “These things I did not say to you at the beginning because I was with you.”

These Things I Did Not Say at the Beginning

Notice how Jesus begins here by referring to these things. These things which apparently he did not speak about previously.

What exactly are these things?

Well, these things probably refers to Jesus’ entire farewell discourse up to this point. But in particular, Jesus is referring to his just spoken words of promised persecution. That’s what came right before in the passage, right?

Basically, Jesus says that he did not tell his disciples about promised persecution at the beginning. That is when he first began his public ministry and his disciples first began to follow him. And we might fairly ask why not.

The guaranteed hatred of the fallen world seems like a pretty important detail to share with the disciples before they sign up with you, Jesus.

But Jesus gives the reason that he did not talk about it before, did not focus on it before: because I was with you. It’s not that the disciples haven’t witnessed any persecution up to this point.

On the contrary, they’ve seen plenty of hateful and even violent persecution during Jesus’ public ministry.

But this persecution was always directed at Jesus himself rather than his disciples.

As Jesus clarified for us in the previous passage, it is Jesus, it is Jesus in particular that the world cannot stand.

Even the supposedly religious Jews could not help but want to seize Jesus and kill him. And they tried multiple times.

But the world, even the Jews, largely ignored the disciples. And Jesus specifically assured his disciples that he would protect them.

But now Jesus says once again that the light is leaving them.

Jesus is going to the one sending him, which is the Father.

So giving this farewell discourse and in particular talking straight about coming persecution is now necessary.

Yet now notice in the middle of verse 5: Jesus observes a poignant outcome to his new instruction even about persecution.

Why Don’t the Disciples Ask Where Jesus Is Going?

He says, “The disciples do not ask Jesus where he is going.” Which probably raises an immediate question in your mind. Wait a second. Didn’t the disciples do exactly that just a chapter or two ago?

John 13:36—the first part of it. Simon Peter said to him, “Lord, where are you going?” And implied in another question from Thomas in John 14:5. Thomas said to him, “Lord, we do not know where you are going. How do we know the way?” Okay, Jesus, how can you say here in John 16:5 that the disciples do not ask where you are going when they clearly do?

Skeptics jump on this verse as a clear contradiction in the Bible or as evidence that this gospel has been stitched together from competing traditions. And out of respect for whoever wrote this gospel, he just left it as it is.

There is no need to reach for a nuclear option like that. There are at least two possible ways in which Jesus’s words in John 16:5 could still make sense. One would be that Jesus is pointing out the true nature of the disciples’ previous questions about where he was going.

You see, it is possible to ask someone where he is going without really caring to know where he is going. For example, I might say to my three-year-old son when he wanders away from cleaning up his toys, “Where are you going?” I don’t exactly care where he is going.

What I’m really saying is, “Why are you leaving when you shouldn’t be?” Arguably, such has been the true nature of the disciples’ questions to Jesus about where he is going. Peter and Thomas are not curious to know all about the Father’s house, Jesus’s accomplished salvation, and Jesus’s exalted position in heaven. They’re not saying, “Come on, Jesus, tell us more about where you are going.”

Instead, what they’re really expressing is what all the disciples feel: “Why are you leaving us?”

Thus, Jesus could rightly say that the disciples do not genuinely ask where he is going. That’s at least one possible solution. But I think there’s an even better one, and it’s even more basic.

“What they’re really expressing is: why are you leaving us?”

Whatever the intent of the disciples’ previous questions, by John 16:5, they stop asking.

Notice again in verse 5—the word “asks” is present tense. He’s describing what is currently true. They are not asking anymore.

Actually, the disciples haven’t said anything since John 14:8, Philip’s question—or Philip’s statement rather.

Why did the disciples stop asking questions and stop talking?

Well, either it’s because Jesus provided them sufficient answers. They don’t need to ask where he’s going because he’s told them.

Or Jesus’s answers thus far have only dashed the disciples’ hope and expectations, and they’ve now become too depressed to say anything else.

Either way, Jesus clarifies that the disciples’ reaction to Jesus’s words thus far is not what Jesus intended and really not the way they ought to react.

Sorrow Has Filled Your Heart

For look at verse six.

But because I have said these things to you, sorrow has filled your heart.

Note the strongly contrasting transition word “but” at the beginning of this verse. It reflects Greek “alla,” which means a strong contrast. Jesus previously clarified where he was going, why he was going, and what he will provide his disciples by going. This ought to have supremely comforted his disciples.

They ought to have said, “Wow, Jesus, that clears up everything. Thank you, Jesus, for all that you are doing and will do.”

But instead Jesus reports sorrow. That word could also be translated as grief or affliction. Such has filled their hearts.

Jesus’ words of comfort have actually overwhelmed the disciples with grief.

“Jesus’ words of comfort have actually overwhelmed the disciples with grief.”

How did such comforting and clarifying words have the opposite effect?

It’s not stated for us explicitly here, but probably the answer is because the disciples do not fully believe them or because the disciples cannot yet let go of their own dreams and designs for Jesus. They’re saying a bunch of things, but it doesn’t compute with what they think the Messiah ought to be and what’s supposed to happen.

So what does our Lord do? Ever patient, ever compassionate with his own, he turns again to show the disciples and us through them the comfort that we ought to draw from his words about going away.

It Is to Your Advantage That I Go Away

Look at verse seven again.

But I tell you the truth, it is to your advantage that I go away. For if I do not go away, the helper will not come to you. But if I go, I will send him to you.

John 16:7: “It is to your advantage that I go away. For if I do not go away, the helper will not come to you.”

Once again, that strongly contrasting word “but” begins the verse. Jesus will now say something important to counter this turning to sorrow that the disciples have demonstrated as a result of Jesus’s words. He also adds, “I tell you the truth,” to emphasize that though it sounds hard to believe, what he’s about to say is indeed true. They can hold on to it. They can put stock in it.

What does Jesus want his disciples to believe despite what they are naturally inclined towards? What they automatically feel? That it is to your advantage that I go away. The Greek word translated “advantage” could also be translated “profitable” or simply “better.”

In short, Jesus says, “Believe it. It is better for you that I go away.”

Why, Jesus?

Because unless I go, I will not be able to send you the helper.

Here for the fourth and final time in this discourse, we see that special Greek word “paracletos” or “paraclete.”

Though usually translated as “helper” or “advocate” in our Bible translations, the word literally means “one being called alongside”—that is, one being called alongside to help.

Who is this paraclete? You already know by now. According to John 14:16, he is another paraclete of the same kind as Jesus. According to John 14:17 and John 15:26, he is the Holy Spirit, also called the Spirit of Truth.

According to John 14:17, this paraclete is not only already with believers, but he is the one who will be in believers after Jesus finishes his salvation work. So a paraclete of the same kind and yet with a more intimate and comprehensive ministry than even Jesus himself.

That idea of finished salvation work is key because, again, notice that Jesus says in John 16:7 that unless he goes away, the helper will not come.

No cross, no resurrection, no ascension.

It means no indwelling Holy Spirit, no new helper to come alongside.

The new covenant must be inaugurated and ratified before the seal of the new covenant, the Holy Spirit, can be stamped upon each of God’s believers.

Clearly from verse 7, Jesus is eager for his disciples to receive the Holy Spirit. The Spirit’s coming is better than Jesus staying.

Jesus means for this to be a great comfort to his disciples to counter their sorrow and confusion.

The Spirit’s Prior Promised Ministries

But what’s so great about the Holy Spirit? Truly, what advantage or profit does the spirit provide believers?

Well, Jesus has partly already answered this question. Recall that Jesus has already related two key ministries of the coming Holy Spirit. First in John 14:26, Jesus says, “The Spirit will teach disciples all things and bring to their remembrance everything that Jesus said to them.” Second, as we saw last time in John 15:26, the spirit will bear witness of Christ even as the disciples themselves bear witness of Christ amid a hostile, persecuting world.

That’s why we say the spirit empowers us to bear witness even amid persecution.

“The spirit will bear witness of Christ even as the disciples bear witness amid a hostile, persecuting world.”

But now starting in verse 8, Jesus is going to share more about what the coming Holy Spirit will do for his disciples. And that is for the original disciples, but also for us who believe today. He’s telling the original disciples, the 11, this is what he will do. But for us, this is what he has done and continues to do.

So the following simple proposition will guide us through the rest of the passage. At this point, Jesus gives two comforting reasons why the spirit’s coming is better than Jesus staying. The first of these reasons is presented by Jesus in verses 8 to 11.

Reason 1: The Spirit Convicts the World of Jesus’ Truth (vv. 8–11)

And I’ll give you the bullet point and then we’ll read the verses all together.

Number one, the spirit convicts the world of Jesus’ truth.

This is why it’s good for the spirit to come and Jesus to go away because when he comes the spirit convicts the world of Jesus’ truth. Look at verses 8 to 11.

“The Spirit convicts the world of Jesus’ truth.”

And he when he comes will convict the world concerning sin and righteousness and judgment. Concerning sin because they do not believe in me. And concerning righteousness because I go to the father and you no longer see me. And concerning judgment because the ruler of this world has been judged.

In these verses, Jesus concisely summarizes a three-fold conviction ministry of the Holy Spirit. Jesus lists three areas of conviction and then he briefly explains why the Holy Spirit convicts in each of those areas.

Now, while the organization of these verses is obvious, the meaning is less so.

Indeed, there is considerable debate among Bible interpreters, even among those whom we love and trust as to what exactly Jesus is talking about here.

He’s so concise, it’s hard to know before whom does Jesus convict the world? Before the father, before believers, before the world itself, is the conviction meant to be seen as legal and objective or personal and spiritual?

And what exactly is it of the world that comes under conviction? Is it the world’s ideas about sin, righteousness, and judgment? Is it the world’s own sin, righteousness, and judgment? Or is it split up? The world’s sin, Christ’s righteousness, and God’s coming judgment of the world.

Understanding the Key Word: Convict

In my preparation, I encountered all combinations of these options, but I’m going to argue for what I believe to be the most straightforward, if somewhat counterintuitive, view of these verses.

The key here is the meaning of the Greek verb that is translated “convict.”

This word can indeed mean to convict, but it can also mean to expose or reprove. However, translated critically, this word is always used in the New Testament to describe the exposure of some personal fault to the felt shame of that fault’s owner.

It’s not like you convict somebody and you’re just talking about something over here that has nothing to do with them. They don’t know about it. They don’t feel it. That’s not the way the word is used in the New Testament.

Therefore, I argue any sound interpretation of John 16:8-11 must allow for that idea. It must include that idea.

“This word is always used to describe the exposure of personal fault to the felt shame of that fault’s owner.”

Also important for understanding these verses is the preceding context. Remember, Jesus has just been speaking about how the world, and in particular the religious people of the world, will persecute Jesus’s disciples and in doing so think that they are serving God.

One way to describe that same truth is to say that the world, in falsely thinking that it is righteous, will wrongly judge Christ and his believers.

The Spirit’s Threefold Conviction Ministry

Putting these important pieces together, I submit that the conviction ministry that Jesus explains here is a ministry of personal conviction by the Spirit to the world to expose and shame the world, and in particular the religious people of the world, for their inexcusable sin, false righteousness, and faulty judgment of Christ and his people.

In other words, Jesus promises to make the disciples’ testimony on behalf of Christ effective to the people of the world because the disciples will have an unseen speaker with them. The Paraclete comes alongside and pierces unbelieving hearts in the world with the preached truth about Jesus.

“The disciples will have an unseen speaker with them — the Paraclete who pierces unbelieving hearts with preached truth.”

With that overarching understanding, let’s briefly examine each part of the Holy Spirit’s three-fold conviction ministry.

Convicted of Sin: Unbelief

Jesus says in verse 9 that the Spirit will convict the unbelieving but religious world of its sin—that is, of its offense to God.

Why is the Spirit able to do this? Because Jesus says the people of the world do not believe in Jesus.

Didn’t we just talk about this idea in the previous passage? In John 15:21-24, Jesus pointed out for us that unbelief is the chief sin of the world. It’s not the only sin, but it is the chief sin.

And it is the sin in particular that exposes those who otherwise claim to love and serve God—the religious.

God sent his Son into the world as the only light, the only Lord, the only Savior. If you do not receive him, like the Jews did not receive him, though they claim to love God, then you expose yourself as a sinner under God’s judgment.

Jesus says the Holy Spirit will confront the unbelievers of the world with this truth so that they feel the consequent shame.

“God sent his Son into the world as the only light, the only Lord, the only Savior.”

Convicted of Righteousness: False Righteousness Exposed

Next, Jesus says in verse 10 that the spirit will convict the unbelieving but religious world of its righteousness, that is of its false righteousness.

Why is the spirit able to do this?

Because Jesus goes to the father and the disciples no longer see him.

Now, you may hear that and say, how does that explanation fit?

Well, on the one hand, Jesus’ departure from the world, as we’ll see as we continue in John, comes by way of the cross, an execution device for criminals. The Jews, therefore, thought they were righteously putting a blasphemer, an evildoer, to death.

On the other hand, Jesus’ departure from the world by the cross is actually to glory with the father. Really, the truly righteous one in the whole situation is Jesus, not the Jews putting him to death.

So Jesus says that the Holy Spirit will drive home this truth to the world. You think that you are the righteous ones, but actually by rejecting and killing the truly righteous one, you show yourself to be a wicked sinner.

“The truly righteous one in the whole situation is Jesus, not the Jews putting him to death.”

Convicted of Judgment: Faulty Judgment Reversed

Finally, Jesus says in verse 11 that the spirit will convict the unbelieving but religious world of its judgment, that is of its faulty judgment of Christ and his people.

Why is the spirit able to do this?

Because Jesus says, “The ruler of this world has been judged.” Again, that’s not an explanation that we would expect. How does that fit?

Well, let’s consider the cross.

What exactly happened there?

The world thought it was passing judgment on a wicked rebel and messianic pretender.

But the truth is that God was passing judgment at the cross. Not on the son as truly an evildoer, but actually on the ruler of the world, Satan, and over the people of the world who follow Satan, that is all fallen mankind. You say, “Where do you get that from, Pastor Dave?” Well, remember what Jesus said in John 12:31 as he anticipated his crosswork shortly beginning.

In John 12:31, Jesus says, “Now judgment is upon this world. Now the ruler of this world will be cast out.”

In other words, the religious people of the world thought that they were rightly condemning Jesus as evil on the cross, but they were actually condemning themselves as evil. They thought Jesus was on Satan’s side, that Jesus practically was Satan. But the truth is, they were on Satan’s side all along, being led to do the will of their true spiritual father.

And just as Satan was shown to be judged at the cross, so are all the people of the world. They are already judged, already condemned, and simply awaiting their eternal sentencing.

“They thought Jesus was on Satan’s side, but the truth is they were on Satan’s side all along.”

Jesus says that the Holy Spirit will speak this truth to the people of the world through the witness of Jesus’ disciples.

The Spirit’s Conviction in Acts: Two Outcomes

Now, as you hear my explanation, you perhaps may have noticed that these points are basically the points which the apostles themselves preach to the world. They preach to the religious people of the world, to the Jews after the cross, after the resurrection, and after the coming of the Holy Spirit.

Consider Acts 2:22-24 and verse 36. This is Peter speaking by the spirit. He’s filled with the Holy Spirit and this is what he says.

Men of Israel, listen to these words.

Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through him in your midst. Just as you yourselves know, this man delivered over by the predetermined plan and foreknowledge of God. You nailed to a cross by the hands of godless men and put him to death.

But God raised him up again, putting an end to the agony of death since it was impossible for him to be held in its power. Therefore, let all the house of Israel know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.

Do you see it?

It’s exactly the same type of conviction that the spirit, Jesus says, is going to bring to the world. You are the one who is in sin because of your unbelief. You are the one with the false righteousness because you put to death God’s son. You are the one who is now judged, or you are the one with the faulty judgment who is now judged by God because you falsely judged his son.

Acts 2:36: “God has made him both Lord and Christ, this Jesus whom you crucified.”

These were the truths that the religious people of that time, the Jews, needed to hear. And they are still the same truths that religious people need to hear.

Religious people need to know that their sin is inexcusable before God, their sin of unbelief, that their righteousness is false, and that their judgment is faulty.

If we are to bear faithful witness for Christ, we ourselves must declare these things.

But as we do that, Jesus gives us this great encouragement. The spirit also will be declaring them unseen to the hearts of our listeners.

And why? To convict them. To convict them of these various things that we speak about.

We need the spirit to do this heart conviction work. Because you and I cannot reach people’s spirits. We can’t find it. We can’t grab it. We can’t change it. But the spirit can.

And Jesus says the spirit will affect other people’s inner man with these truths.

Only the spirit has the power to do this.

And Jesus promises that the spirit will.

He will make our witness effective as we bear faithful testimony of Jesus.

Our Faithful Witness and the Spirit’s Power

By the way, this should be an encouragement for us not to substitute some other method of bringing conviction or conversion to people than what Jesus actually commissioned us to do. We do not win people to Christ with psychology, philosophy, music, clever arguments, or some other man-made manufactured method.

Jesus has not promised his convicting power in any of these—the Spirit’s convicting power. But if we will bear witness of Christ by the word of Christ, which is also the Spirit’s word, we can be sure that the Spirit will work powerfully as he sees fit.

“If we bear witness of Christ by the word of Christ, we can be sure the Spirit will work powerfully.”

Now, you might ask, does this mean that the Spirit will bring everyone to whom we preach to repentance and salvation?

Well, surely it will mean the salvation of some.

For this is exactly what we see even in the book of Acts. Right after that passage I read to you earlier from Acts 2, we read this in Acts 2:37 and 2:41.

When they—that’s the Jews—heard this, they were pierced to the heart and said to Peter and the rest of the apostles, “Brethren, what shall we do?” (Acts 2:37)

So then those who had received his word were baptized. And that day there were added about 3,000 souls. (Acts 2:41)

That was the Spirit’s conviction ministry moving hearts to repentance.

However, the Spirit’s conviction ministry may sometimes result, according to God’s mysterious and good providence, in hardening of heart and persecution rather than conversion.

Because there’s another example of the same type of preaching in the book of Acts. Stephen, in Acts 7, was also full of the Holy Spirit and preaching a message of conviction to Jews, to the Sanhedrin. He’s proclaiming Christ to be the righteous one and the Jews to be the wicked ones.

And this is the result in Acts 7:54-57.

When they—the Jews, the Sanhedrin—heard this, they were cut to the quick and began gnashing their teeth at him. But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God and Jesus standing at the right hand of God. And he said, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God.” But they cried out with a loud voice and covered their ears and rushed at him with one impulse. (Acts 7:54-57)

The text goes on to describe how these religious Jews stoned Stephen to death.

Did the Spirit’s convicting work fail in Acts 7?

No. The text says explicitly that the Jews were cut to the quick. They were pierced. They were convicted by the word Stephen was speaking, just like the Jews were in Acts 2. Yet in Acts 2, the Spirit’s conviction was unto salvation.

And in Acts 7, the Spirit’s conviction was unto judicial hardening of heart.

God’s mysterious purpose was accomplished in each situation, and the faithful witness of his messengers was made effective by the Spirit’s unseen speech.

So it will be for us.

Though we are weak and nothing, we have no power. God will make our witness powerful for his purposes.

“Though we are weak and nothing, God will make our witness powerful for his purposes.”

When we speak the Spirit’s word about Christ, the Spirit himself will speak and convict. Only the Spirit can do it.

And this happens because Jesus went to the Father. The Spirit has specifically come to do it. And since the Spirit has come, the Spirit’s conviction ministry has resulted in both of these outcomes in a widespread way. There has indeed been wide rejection and persecution of Jesus and his people.

But there has also been a salvation harvest never known in any of the days of Israel.

Millions, even billions of people have come to true faith in Jesus across time since the coming of the Holy Spirit.

That is because of his powerful convicting ministry, which is what Jesus promised to his disciples and us in this passage.

So this is Jesus’ first comforting reason that the Spirit’s coming is better than Jesus staying.

Reason 2: The Spirit Guides Believers into All Jesus’ Truth (vv. 12–15)

The second comforting reason appears in verses 12 to 15. That is number two.

The spirit guides believers into all of Jesus’s truth. The spirit convicts the world of all of Jesus’s truth.

But now the spirit guides believers into all of Jesus’s truth. Let’s look at verse 12 and the beginning of verse 13.

“I have many more things to say to you, but you cannot bear them now. But when he, the spirit of truth, comes, he will guide you into all the truth.”

In verse 12, we learn that even though Jesus is sharing with his disciples truth that he didn’t share with them in the beginning, there is even more that Jesus wishes he could share with his disciples but cannot.

Why not? Because Jesus says his disciples cannot bear that right now. They cannot carry that truth right now.

Well, why can’t the disciples bear those truths?

Most immediately, they are overwhelmed with sorrow at the prospect of Jesus leaving. But more fundamentally, as we’ve heard earlier in the gospel, Jesus has not yet risen from the grave and ascended into heaven.

There are certain pieces of the revelation of Jesus that will not make sense until after Jesus’s salvation work is complete. They can’t bear the full truth until that happens.

But Jesus reassures his disciples in verse 13 that the spirit will do for them later what Jesus himself cannot right now.

Appropriately, he is called the spirit of truth. The spirit that is truthful. The spirit that communicates truth. Jesus says he will guide, or we could say lead, the disciples into all the truth.

The spirit will not merely dump the truth on the disciples for them to figure out and piece together. No, he’s going to guide them. He’s going to lead them, help them understand it, communicate it, and obey it.

“The Spirit will not merely dump the truth on the disciples — he will guide them, help them understand, communicate, and obey it.”

The Spirit Speaks Only Christ’s Word

But whose truth will the spirit end up speaking to the disciples? Will it be the spirit’s own, or will it be Jesus’s truth? Well, in case we’re not sure, verses 13 and 15 are even more explicit.

Let’s look there.

But when he—I’m sorry, the rest of verse 13: “For he will not speak on his own initiative, but whatever he hears, he will speak, and he will disclose to you what is to come. He will glorify me, for he will take of mine, and will disclose it to you. All things that the father has are mine. Therefore, I said that he takes of mine and will disclose it to you.”

Got another poignant transition word here. At the beginning of verse, the second half of verse 13, we have the word “for.”

This word indicates that Jesus is providing a reason or an explanation for what he just said. He just said that the spirit of truth will guide disciples into all the truth. The disciples can be sure of that.

For Jesus explains, the spirit will never go rogue. That is, he will never speak on his own initiative. Only whatever he hears he will speak.

Does that description sound familiar?

That’s very similar to how Jesus described his own revelation ministry on behalf of the father. Indeed, as we read on in verses 14 and 15, we see that the truth-revealing ministry of the spirit parallels and completes the son’s own.

Just as Jesus hears the full word of revelation from the father and perfectly speaks that revelation on behalf of the father, so the spirit hears the full word of revelation from the son and perfectly speaks that revelation on behalf of the son.

“The truth-revealing ministry of the Spirit parallels and completes the Son’s own.”

The Unity and Order of the Trinity in Revelation

Thus there is complete unity within the triune godhead and within their revelation.

No person of the trinity ever communicates anything without the other two. There is never disagreement. There is never competition.

Yet, this is not just a matter of integrity or unity, but of ordained order.

Because notice at the beginning of verse 14 that Jesus says that this taking and disclosing of revelation from Jesus to his disciples is part of the spirit glorifying the son. Jesus says, “He, the spirit, will glorify me.”

So here then is another parallel within the roles of the trinity. Just as the son seeks to glorify the father by not saying or doing anything different than what the father has given the son, so does the spirit seek to glorify the son by not saying or doing anything different than what the son has given the spirit.

Thus is displayed for us the mysterious and beautiful order in the works of our triune God.

“The Spirit seeks to glorify the Son by not saying or doing anything different than what the Son has given.”

There are a few practical implications from these verses that are worth noting.

Practical Implications: The Spirit Is a Person

First, let’s recognize the Holy Spirit is indeed a person and not a mere force.

He is described here as a person who acts intelligently. He speaks, he hears, he discloses.

The Greek also uses masculine pronouns for the spirit and not just neuter.

The Holy Spirit clearly is just as much God as the Father and the Son are. Thus, the Spirit deserves our worship.

“The Holy Spirit is just as much God as the Father and the Son. Thus the Spirit deserves our worship.”

Christ Is the Final Revelation of God

Second, let’s realize that the revelation of Christ is the culmination of God’s disclosure to the world. It’s not as if Jesus came as this really great unveiling of God to the world, but then the spirit comes along and says, “I’m the true final revelation of God.” The son had some good things to say, but let me give you the definitive word.

No, as we hear from Jesus, the spirit will only speak Christ’s word.

While there was indeed more revelation given to Christians after Jesus left the earth, such is nevertheless the revelation of Christ. It’s still the revelation of Jesus just being mediated by the spirit.

The spirit, as I said, refuses to compete with the son’s climactic revelation.

“The revelation of Christ is the culmination of God’s disclosure to the world.”

All Post-Christ Prophets Are False

And this leads us to a third implication. Third, let’s realize that all prophets attempting to complete the revelation of God after Jesus are false.

Jesus is the final revelation. He is the culmination of God’s disclosure to the world. Muhammad does not have the final revelation in Islam. Joseph Smith does not have the final revelation in Mormonism.

No man or woman dare proclaim himself to be the mouthpiece of the spirit of God and then teach something to complete or compete with the final revelation of Jesus. There have been many who attempted this across time, but they were all false.

The spirit of truth will only speak Jesus’s final revelation.

“All prophets attempting to complete the revelation of God after Jesus are false.”

The Scriptures Are the Spirit’s Completed Revelation

Now at this point we must stop and ask: okay, we’re talking a lot about Jesus, revelation, etc. What exactly is this final revelation of Christ into all of which Christ promised the spirit would guide his first disciples?

The answer is simple. It is the scriptures. It is the scriptures.

For are not the scriptures where we see John 14:26 fulfilled—the disciples by the spirit having everything Jesus said brought to their remembrance?

You don’t merely trust these gospels or this gospel because it was written by an eyewitness. But you trust it, or you ought to trust it, because it was written by those to whom Jesus promised the spirit will guide you into all my truth.

And are not the scriptures where we also see a verse that we skipped over earlier fulfilled—the end of John 16:13: “The spirit will disclose to you what is to come.”

Why should you trust what the New Testament says about the last days of the world or of what the Christian life will consist? Should you trust it?

Because the scriptural writers were very religious men and they were pretty good predictors.

That’s not good enough.

Rather, we trust what the New Testament writers said and foretold because Jesus promised those writers, “The Spirit will guide you into all my truth.” If you think about it, John 16:12-15 is completely meta.

Ever heard that term? When a work is meta, it refers to itself in its content.

In John 16:12-15, the revelation of Jesus reports to us Jesus’ promise to his apostles that they will remember and be enabled to communicate the revelation of Jesus.

We see the promise fulfilled in the pages of the Bible describing the promise.

Thus the apostles themselves and their associates under their oversight become a part of that divine chain of revelation that I mentioned earlier.

The Father gives his full and unadulterated, unaltered word to the Son who gives his full and unaltered word to the Spirit who gives his full and unaltered word to the apostles who give their full and unaltered word to us.

You say, “Well, did the apostles really give it full and unaltered?” Yes. The Bible demonstrates as much in its quality and in its accuracy. And the apostles claimed as much in various verses of the Bible, including 2 Timothy 3:16-17, 2 Peter 1:3-4, and 2 Peter 1:20-21.

So, brethren, let’s not miss the basic but massive implication of these things.

This text, this gospel, this Bible—it is the revelation of Christ.

Though you do not see him, Christ is speaking to you today from this word by his Spirit.

“Though you do not see him, Christ is speaking to you today from this word by his Spirit.”

Therefore, what should you do? You should hear this word. You should believe this word. You should take comfort from it as Jesus meant. And you should put it into practice.

The Spirit has given you all the truth that is needed for us in this book, in this word.

Let’s treat it as such.

Illumination: The Spirit’s Ongoing Ministry to Believers

Now, someone else might ask finally, okay, it’s great that the apostles were guided into all Jesus’ truth, but can we get some of that guidance, too?

Well, if you’re looking for new revelation, new guiding revelation outside of the Bible, I’m sorry. You’re out of luck.

The apostles were granted divine inspiration to finish revealing and writing down Jesus’ culminating revelation. But that revelation is complete. The foundation has been laid. All the truth.

The spirit has guided the disciples into all the truth. There’s no reason to look for more. We have it now. Everything that we need, everything that is sufficient for us.

Nevertheless, as we read earlier from 1 Corinthians 2, the indwelling Holy Spirit continues to disclose Christ’s revelation to us by the ministry of illumination. Not inspiration, but illumination—that is, causing us both to understand and welcome the truths of scripture as we study it.

In that sense, yes, the spirit continues to serve as unseen speaker to us believers today. He’s not speaking audibly into our ears or even into our minds. But he is nevertheless silently speaking into our inner man the truth, Christ’s truth to us today by his word.

“The Spirit is silently speaking into our inner man Christ’s truth by his word.”

So if you wish the spirit to guide you into all Christ’s truth, well, pray and read and study this, learn this, hear this talk, and put it into practice.

Conclusion: Thank Him for the Spirit

So my brethren, are you yet convinced that the spirit’s coming is better than Jesus staying? We do long for Jesus. We want to be with him in person. We want him to be dwelling with us.

But we must recognize that it is better. It is profitable that Jesus went away so that we could have the spirit. Jesus has stated this plainly for us and he’s given two specific comforts so that we understand more of what he means.

Number one, we learn today that the spirit convicts the world of Jesus’ truth. We are completely incapable of bringing about gospel conviction apart from the spirit’s ministry through his word. Yet Jesus has promised this very conviction by the unseen speaker of the spirit so that we can be faithful and effective witnesses.

Number two, we have learned that the spirit guides believers into all Jesus’ truth. The Holy Spirit on behalf of Christ is the unseen speaker behind every word of scripture, both Old Testament and New Testament. The spirit is also the one who opens our eyes even now to behold and welcome all the truth of scripture.

How should we respond to these comforts? I will say again, do not despair of Jesus going away. Rather, thank him for the spirit.

“Do not despair of Jesus going away. Rather, thank him for the Spirit.”

Rely on the spirit as you speak the spirit’s word in giving testimony of Jesus. And rely on the spirit as you mind more of the spirit’s word as you seek to know and follow Jesus.

Let’s close in a word of prayer.

Oh Lord God, we thank you for these truths which we believe, we trust. The spirit not only caused these to be written down for us, but the spirit also ministers into our hearts as we hear it. God, I confess, we confess together that apart from you, we have no power to understand or communicate this word.

But Jesus, you have promised the Spirit’s help. He is the one who comes alongside. God, if there are any here who do not yet have the spirit to be their guide into all your truth, I pray God that in your mercy, you would cause the spirit to speak the gospel truths.

Even those things that we talked about earlier in this message—that no matter how religious someone pretends to be, he has the sin of not believing in Jesus. His righteousness is false and his judgment of Jesus and his people is faulty.

I pray Holy Spirit that you convict those here or convict those listening to this message of those truths and that it would lead to repentance, not hardening of heart. God, your purpose is good and we pray that it would be accomplished, your will be done. But you are a God who delights in saving.

So God, would you save even today through the conviction of your word, in the preaching of your word? But for those of us who know you, God, help us to rely on you, to depend on the spirit, to be grateful and thankful for the spirit, never grieving or disrespecting the spirit, for the spirit is God.

But Lord, help us to rely on the spirit in bearing faithful witness of Christ and in learning more of what Christ has given us to know and to do. Lord, I pray that you would help us to help one another in these lines in our church in Jesus’ name. Amen.
March 15, 2026
Jesus Promises Persecution
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Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

This passage from John 15:18–16:4 teaches us that persecution is not merely possible for followers of Christ—it is promised. Jesus prepares His disciples by explaining why the world hates them and how they should respond. We are reminded that the world’s hatred is not random or personal; it flows from our identity in Christ, the world’s rejection of Jesus and the Father, and the fulfillment of Scripture. We are called to bear empowered witness through the Holy Spirit even in the face of opposition, and to take courage that persecution confirms rather than undermines our faith.

Key Lessons:
1. The world hates Christians not because of who they are personally, but because they belong to Christ and are no longer of the world.
2. Rejecting Jesus is ultimately rejecting God the Father, since Jesus is the full revelation of the Father—no one can claim to love God while rejecting His Son.
3. The Holy Spirit empowers believers to bear faithful witness to Christ even amid persecution, and such witness is not optional but essential to discipleship.
4. Jesus foretells persecution so that when it comes, it strengthens our faith rather than destroys it, confirming that His words are true.
Application: We are called to examine whether we have truly surrendered ourselves to follow Christ at any cost—including persecution and even death. If we have drifted into valuing comfort or approval over faithfulness, today is the day to repent and recommit to bearing witness for Christ by the Spirit’s power.

Discussion Questions:
1. Have you experienced a time when persecution for your faith caught you off guard? How did it affect your walk with Christ?
2. Why is it significant that Jesus says the world “already” hates us (present tense)? How should this shape our expectations as we live and witness in the world?
3. What practical steps can we take as a church to prepare one another for persecution and to encourage faithful witness even when it is costly?
Scripture Focus: John 15:18–16:4 is the central passage, teaching that persecution is promised and purposeful. Supporting passages include Romans 1:18-19 (all are without excuse), Luke 9:23 (taking up the cross daily), Genesis 50:20 (God means it for good), and 1 Peter 1:6-7 (joy and proven faith through trials).

Outline
Introduction

Such wonderful songs. Such a joy to sing them with you, brothers and sisters.

Thank you musicians for leading us.

Let’s open in a word of prayer.

Father, I pray that you would speak to your people now. Jesus, speak to your people now. Spirit, speak to your people now. We have weighty things from your word to discuss and not just learn about, but to put into practice.

Spirit, help us for this. Christ, help us for this. Father, help us for this.

Protect us from distractions. Help me to be able to speak this as I ought in Jesus’ name. Amen.

A Personal Story of Persecution

In opening today’s sermon, I thought I would tell a little story.

For those of you who don’t know my salvation testimony, the Lord brought me to repentance and faith while I was in middle school. Yet, it was in high school that my love for the Lord and his word really took off.

I became a zealous witness for Jesus Christ during my last two years of public high school. I was always looking to give and stand up for the gospel.

Whether it was in class or at lunch with my friends or after school, I was just so thrilled to talk about Jesus and the Bible. Amazingly, many of my fellow students appeared receptive to what I had to say.

Sure, there were a few who accused me of being holier than thou or who gossiped about me behind my back, but I just shrugged all that off.

I was a bit mystified at how little persecution I had suffered.

“I thought I had discovered the secret—how to be winsome yet faithful and not experience persecution.”

On the contrary, it seemed like I enjoyed the respect of almost all my peers. I remember thinking to myself, I have discovered the secret: how to be winsome yet faithful in Christian witness and not experience persecution.

Well, when I went to college, I continued my lifestyle of enthusiastic witness for Jesus. I attended Ruckers University in New Brunswick, I lived on campus, and I met only one other professing Christian in my dormitory.

I was excited to bring the good news of salvation in Jesus Christ to the rest of my dormates.

One day when I was sitting in the cafeteria having lunch with some dorm friends, one of them swore using God’s name. I told him, “Oh, you don’t need to say that,” thinking that this was a polite way to express that I valued the name of my God.

But immediately after I said this sentence, I was attacked. Not by the person I just corrected, not by my unbelieving dorm friends who were sitting nearby, but actually by the one other professing Christian from my dorm.

For about ten minutes, she spat angry words of condemnation at me, telling me ironically how judgmental I was and how disgustingly I was misrepresenting the love of Jesus. I could barely defend myself due to the shock.

The rest of my dorm friends silently watched or soon found other places to eat.

I don’t remember how the conversation ended, but I remember what I did afterwards. I went back to my dorm room and I went to sleep. It was the middle of the day, but I was so shaken up and exhausted.

Now, what about you? For those of you who know Jesus Christ, were you surprised the first time that you suffered real persecution for Jesus? Or were you surprised when persecution came at you from a certain person or direction that you never expected?

Persecution Is Promised

Maybe you hear my story and you say to yourself, “Actually, I haven’t experienced something like that before, and I sure hope I never do.” Well, the truth is, brethren and friends with us, persecution, suffering, mistreatment for Jesus’ name, it is not only possible for Christians or even probable for Christians.

It is promised.

“Persecution for Jesus’ name is not only possible or probable for Christians. It is promised.”

It is promised in God’s Bible. God doesn’t share that truth with us to depress us or to keep us away from following Jesus. God tells us for at least three good reasons.

First, so that we appropriately count the cost before choosing to follow Jesus. Second, so that we are not so destabilized when persecution comes. Third, so that the experience of persecution will actually strengthen our faith rather than destroy it.

This is what we’ll learn from Jesus himself in our next passage in the Gospel of John. If you haven’t already, please take your Bibles and turn there. Turn to John 15 where we will see today Jesus promises persecution.

Jesus promises persecution.

Specifically, we’re looking at John 15:18 to the beginning of John 16:4 today. If you’re using the Bibles that we provided, you could find our new passage starting on page 1,079.

Context of the Farewell Discourse

Before I read our new text, let’s recall the context in which these words appear.

We are still in Jesus’ farewell discourse of John 13 to 17. It’s a final word of comfort and instruction to Jesus’ 11 disciples before Jesus’ crucifixion.

By now, we’re more than halfway through the discourse. Up to this point, Jesus’ words have been mostly comforting.

In John 13, Jesus commanded his disciples to follow his own example of love and humble service. In John 14, Jesus gives eight promises, eight heavenly comforting promises to his disciples as to how he will care for them after he leaves. In the beginning of John 15:1-11, Jesus exhorted his disciples to abide in him, to hold fast to him, his teaching, and his commands like a branch abides in a vine so that they will bear lasting fruit for God.

“Jesus exhorted his disciples to abide in him like a branch abides in a vine so they will bear lasting fruit.”

In John 15:12-17, which is where we were last time that we were in John together, Jesus emphasized that the most necessary fruit of their abiding in him is love. They are to love one another like Jesus loves us.

But why exhort the disciples to persevering faith and obedience? Is there some kind of trouble coming?

Oh yes, indeed there is. Jesus speaks about this next in our new passage. Let’s read it now. Follow along with me. John 15:18 to John 16:4. Jesus speaking says, “If the world hates you, that it has hated me before it hated you.

If you are of the world, the world would love its own. But because you are not of the world, but I chose you out of the world, because of this, the world hates you. Remember the word that I said to you, ‘A slave is not greater than his master.

If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. But all these things they will do to you for my name’s sake, because they do not know the one who sent me.

If I had not come and spoken to them, they would not have sinned. But now they have no excuse for their sin. He who hates me hates my father also. If I had not done among them the works which no one else did, they would not have sinned.

But now they have both seen and hated me and my father as well. But they have done this to fulfill the word that is written in their law. They hated me without a cause.

When the helper comes whom I will send to you from the father, that is the spirit of truth who proceeds from the father, he will testify about me and you will testify also because you have been with me from the beginning.

These things I have spoken to you that you may be kept from stumbling. They will make you outcast from the synagogue, but an hour is coming for everyone who kills you to think that he is offering service to God.

These things they will do because they have not known the Father or me. But these things I have spoken to you so that when their hour comes, you may remember that I told you of them.”

What do we see in this passage? It is pretty simple. Jesus promises his disciples, first the apostles, but everyone’s sense. He promises persecution.

But Jesus doesn’t just promise persecution. He also explains that persecution and thus prepares his disciples for it.

My proposition for leading us through this text is the following. Here Jesus explains three crucial truths to prepare you for promised persecution.

Three crucial truths to prepare you as Jesus’ disciples for promised persecution.

Relevance to John’s Original Audience

Now, before we begin looking at those truths, consider how relevant this passage would be for John’s original audience. Remember, according to the statement in John 20:31, this is an evangelistic gospel. It’s meant to make you believe. I’ll read that verse again.

John 20:31. But these have been written so that you may believe that Jesus is the Christ, the son of God, and that believing you may have life in his name.

John writes primarily to religious people, even monotheistic Jews and God-fearing Gentiles. Such persons would profess already to believe in God, but they are not yet sure whether they want to believe in Christ.

What might make these monotheistic religious Jews and Gentiles hesitant? Well, persecution for one. In believing in Jesus, such people were likely to be cut off from Jewish families and society, all their friends.

Furthermore, the Gospel of John is likely written around AD 95 or during Roman Emperor Domitian’s crackdown on Christians. Thus, seemingly if John’s original readers stayed within Judaism or close by Judaism, they’d be safe from both these sources of persecution.

“Why believe in Jesus? Why willingly suffer mistreatment? Jesus’ explanation will provide the answer.”

So why believe in Jesus? Why willingly suffer mistreatment? Jesus’ explanation will provide the answer.

Truth #1: The World Now Hates You

The first crucial truth to prepare believers for promised persecution appears in verses 18 to 25. This is going to be the largest of the three truths we discussed, and that is number one: the world now hates you.

Yes, Jesus doesn’t sugarcoat the situation. To follow Jesus means the people of the world will and already do hate you.

“To follow Jesus means the people of the world will and already do hate you.”

But why? Why should the world hate people who love God, love the truth, and love righteousness? I mean, Christians are model citizens, model spouses, model parents. Shouldn’t the world love us?

Well, in these verses, Jesus doesn’t just state the what of the world’s hatred, but also the why. I’ll give you those reasons as subpoints. Four reasons from Jesus why the world now hates you, oh Christian.

Because You Are Not of the World

The first is one, because you’re not of the world.

Because you are not of the world.

Look at verse 18 again.

If the world hates you, know that it has hated me before it hated you.

Notice the term world in this verse.

What is the world here?

Well, Jesus is not speaking of the physical world or universe. Rather, as is the usual case in this gospel, Jesus uses the world to refer to all mankind in rebellion against God, fallen humanity. That’s what he means by world.

And what is it that this world does according to Jesus? It hates. Now, hate is a strong word as we all know. Yet, it is the right word for what Jesus describes in this passage.

Like our English word, the Greek word for hate means to have a strong aversion to or to detest.

And Jesus says, “Such generally will be mankind, fallen mankind’s feeling for you as his disciples.” Backing up in verse 18, notice that Jesus says, “If the world hates you, does this mean that fallen man, fallen mankind’s hatred is just a theoretical possibility?”

Well, no. Jesus will quickly clarify that this theoretical situation is real.

We could take the sense of the beginning of verse 18 here as if the world hates you and it does, then what? Well, the rest of verse 18, Jesus says that there is a reality that clarifies the world’s hatred against you. Namely, that the world has hated Jesus first.

Has hated is the way it’s translated in our New American Standard 95. And that reflects the Greek. It’s the perfect tense. It means that this hatred began in the past and it continues in the present.

Why does the world hate Jesus? Well, by now this gospel has clarified that answer multiple times in multiple ways.

Because Jesus is the light and the world loves darkness. Because Jesus is the righteousness of God and the world loves sin.

Because Jesus fundamentally is not of this world.

“Jesus is the righteousness of God and the world loves sin. Jesus fundamentally is not of this world.”

He is the holy son of God.

Thus, a fundamentally wicked world can find no place for him.

Christ Chose Us Out of the World

And what has always been true of Jesus becomes true for us by God’s grace in the gospel. Look now at verse 19.

“If you were of the world, the world would love its own. But because you are not of the world, but I chose you out of the world, because of this, the world hates you.”

What does Jesus tell us here? That like him, we Christians are now fundamentally no longer of the world.

There was a time when we were part of the world, intimately a part of the world, enslaved to various sins and lusts like the rest.

But Jesus chose us out of the world. Or more literally, he chose us for himself out of the world.

In sovereign but undeserved favor, Jesus revealed himself to us in such a way that we could not help but drop our rebellion against him.

He put his spirit in us. He caused us to trust in him wholly for our salvation apart from any works that we could provide. He caused us to turn from our sin and our old ways.

He moved us to proclaim him as Lord in our hearts and ourselves as his disciples and slaves.

He transformed us into the family of God so that we might enjoy God’s eternal life forever.

“Jesus chose us for himself out of the world. He transformed us into the family of God.”

And our old family has noticed the change. They realize that we are not one of them anymore.

We don’t talk and act like they do anymore. We no longer have the same sinful loves and idols.

And it’s not merely that we’re different now, but we’re different in a way that convicts them. We are still sinners, but we’re growing in practical righteousness, and we are speaking God’s truth.

We are now fundamentally not of the world. We live in the world but we are not of the world. The light of heaven shines through us to the world.

And the world of darkness hates that and thus automatically hates us.

And do notice the word “hates” in verse 19 is present tense. So it’s not that they will hate us. They already do, by nature of who we are.

Because the World Hates Your Lord

The second reason the world now hates us is implicit in the first: because the world hates your Lord.

Look at verses 20 and 21.

“Remember the word that I said to you, a slave is not greater than his master. If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. But all these things they will do to you for my name’s sake because they do not know the one who sent me.”

Sometimes when you suffer persecution, a brother or sister might remind you: remember, it’s not personal. That is to say, people don’t hate you because of you. They hate you because of who you follow.

The one they really hate is Jesus. The world cannot stand him. But he’s not around anymore, so the world will take out its hatred on what it can reach—you, his slave.

“They hate you because of who you follow. The one they really hate is Jesus.”

In the beginning of verse 20, Jesus tells his disciples to remember what he had said to them only a couple chapters ago in John 13:16: “A slave is not greater than his master.” Earlier, Jesus had used this proverb to emphasize that to whatever level of humble service Jesus lowers himself, his disciples must do the same.

But now Jesus repeats the proverb with a different application. Whatever level of hatred or mistreatment Jesus experiences, his disciples must expect the same.

After all, it’s not like anyone’s going to treat a lowly slave better than a great master. So we must not expect that we will escape persecution when Jesus himself did not.

Expect the Same Reaction Jesus Received

Rather, as Jesus goes on to say, we can expect the same reaction to our word on Jesus’ behalf as Jesus himself received to his word.

And what was the reaction to Jesus’ proclaimed word? It’s what we’ve already seen in this gospel: near total rejection and hostility.

There was a small remnant that listened, believed, and persevered in following Jesus. But it was the exception, not the rule.

Jesus tells us, “Expect the same for yourselves. Most will reject and be hostile to you. Only a chosen remnant will hear and keep your word.”

“Expect the same for yourselves. Most will reject you. Only a chosen remnant will hear and keep your word.”

And why? Because of Jesus’ name. Because of your association with, your identification with Jesus.

He ultimately is the preacher that they cannot stand. He’s the savior they reject. He’s the Lord that they rebel against.

But he’s your savior and lord.

So inevitably, you will be caught in the world’s crossfire against Christ. There’s no avoiding it.

But it’s not just Jesus the world hates. Yes, even the religious people of the world—they are part of the world too.

They chiefly hate someone else. As Jesus says at the end of verse 21, because they do not know the one who sent me—who sent Jesus? God. God the Father.

Because the World Hates the Father

Thus, the end of verse 21 functions as a transition to the third reason why the world now hates us: because the world hates the father.

Look at verses 22 to 24.

If I had not come and spoken to them, they would not have sin. But now they have no excuse for their sin. He who hates me hates my father also. If I had not done among them the works which no one else did, they would not have sin. But now they have both seen and hated me and my father as well.

“Now they have both seen and hated me and my Father as well.”

Now, at first glance, these verses may seem confusing to you because Jesus seems to suggest that people would be sinless if Jesus never came. And Jesus keeps going back and forth, talking about himself and talking about the father. What’s going on here?

Well, these verses become clearer when we realize that Jesus speaks here of how he showed the father to the world. And how did Jesus do that? We’ve seen this already in the gospel. It’s through Jesus’ words and works, which are really the father’s words and works because Jesus will not do anything unless the father gave him to do it or to say it.

Now the Bible is clear that even if someone never hears about Jesus, is never presented the gospel, that person is still a sinner who justly deserves hell forever for his sin. Romans 1:18 and 19 is an example of this fact.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness because that which is known about God is evident within them. For God made it evident to them.

You see, unbelief in Jesus is not the only sin that damns. All of us fundamentally have rebelled against God. However much revelation you’ve gotten, whether you grew up around Christianity or not, all of us have fundamentally rebelled against God and have suppressed within ourselves even the basic truths about God that are known from creation and conscience.

So there’s no excuse for anybody. We all deserve hell.

Nevertheless, rejecting Jesus as the only savior from sin and as the clearest and full revelation of God is the greatest sin, and it is the only sin from which there can be no recovery. All other sins, think of the worst sins possible. All other sins may be forgiven if you believe in Jesus.

But if you don’t believe, if you won’t believe in Jesus, that sin and every other sin in your record can never be forgiven.

Jesus as the Full Revelation of the Father

Furthermore, unbelief in Jesus is the great exposer of the hypocritical sinful heart of religious people.

I’ve talked about this before, but sometimes people suggest to us that these Jews, Roman Catholics, Muslims—they’re very sincere in their religion. Just listen to the hymns they sing to God. Look at how moral they are in their behavior.

So they don’t accept Jesus according to the true gospel, but surely they still love God and God will accept them.

No, absolutely not. God’s word leaves no room for such a conclusion.

Why not? Because Jesus is the explainer of God. He is the full revelation of the Father.

Jesus’s words and works are the Father’s words and works given to the Son to do, so that Jesus can say, “If you’ve seen me, you’ve seen the Father.”

Thus, if you are religious and you say you love God, but you reject Jesus, you are a liar.

“If you are religious and say you love God but reject Jesus, you are a liar.”

However you react to the Son, you react to the Father and vice versa. They are two members of the same one Godhead. They cannot be separated from one another.

Thus, Jesus says what he does here in verses 22 to 24.

If Jesus had come with the Father’s words and the Father’s works—works which no one else did, works which set Jesus apart even from the most prominent prophets of the Old Testament—then Jesus was clearly acting with the Father’s authority, with the Father’s empowerment. He was the perfect Son completely fulfilling his Father’s will and revealing the Father. That’s what his words and works prove. That’s what they do.

If Jesus had not come that way, then the religious people of the world would have an excuse for unbelief. I mean, not a real excuse, but a pretext.

They could say, “Yes, I rejected Jesus, but I really do love God.” Or rather, we could just delete the first part because there’s no Jesus to even compare it to. I really do love God.

God knows every person’s heart, but in terms of external evidence, how could religious people be charged with sin? They seem very religious. They seem like they really love God. How can you really prove that their devotion to God is false?

No Excuse for Rejecting Jesus

Well, the fact is that Jesus came with his Father’s own works and words, which exposed the Jews at that time.

They were whatever they claimed. Whatever love for God they protested, they exposed themselves as hypocrites.

Those who did not love God but loved themselves and loved sin were not sons of God. They were sons of the devil.

Why? Because they rejected the perfect revelation of the Father. You can’t say you love the Father and then reject his Son. You’ve exposed yourself.

“You can’t say you love the Father and then reject His Son. You’ve exposed yourself.”

And what is true of the Jews who had the most reason to truly love God apart from Jesus must be true of every other kind of religious person in the world.

They have no excuse for their sin, not even a pretext. You say you love God, but you ignore and reject Jesus—you don’t love God.

Religious people are in the end still people of the world. They hate Jesus and thus hate Jesus’s Father also. They saw the Father in Jesus.

Thus in seeing and hating Jesus, they see and hate the Father also.

Appeal to Those Considering the Gospel

A word is appropriate for those of you who are considering faith in Jesus, who’ve not yet believed, but are considering.

Hear what Jesus says here. If you think you can love God without loving Jesus, you are dead wrong.

If you ignore or reject Jesus, you show that despite whatever religion you adopt, whatever religiosity you adopt, you are of the world and you are still in hateful rebellion against God and against his Christ.

“If you think you can love God without loving Jesus, you are dead wrong.”

That is not a place you want to stay in. Don’t stay in that doomed rebellion. Turn from your sin and turn to Jesus by faith today.

Then for you brethren, let’s relate Jesus’s words back to his main point. Why does the world have such vicious and otherwise unexplainable hatred for us?

Because we are not of the world, because the world hates our Lord, and because the world hates God.

Because Such Hatred Fulfills Scripture

But there is one more perhaps surprising reason why the world hates us Christians, which we see in verse 25.

“But they have done this to fulfill the word that is written in their law. They hated me without a cause.” This is one demonstration.

Because such hatred fulfills God’s scripture.

In verse 25, Jesus explains the hateful reaction of the world to him and consequently to his Father and to his followers as fulfilling the Jews’ own scripture.

Which scripture?

It’s a bit hard to say.

Most interpreters conclude that Jesus is citing one or both of Psalms 35 and 69. These are both Psalms of David, which speak not only of David’s own experience, but also foretell the experience of David’s seed, including the Christ.

We don’t have time to read these two psalms right now. I encourage you to do so later.

But both psalms speak of the Messiah suffering mistreatment for loving God and doing what’s right.

Specifically, the cited references might be Psalm 35:19: “Do not let those who are wrongfully my enemies rejoice over me, nor let those who hate me without cause wink maliciously.” And then there’s Psalm 69:4, which says, “Those who hate me without cause are more than the hairs of my head. Those who would destroy me are powerful, being wrongfully my enemies.”

Psalm 69:4: “Those who hate me without cause are more than the hairs of my head.”

So Jesus could be quoting one or both psalms and saying the Jews fulfill those scriptures. The world fulfills that scripture.

However, this idea of God’s Messiah, God’s people, even God himself being hated without just cause is not confined to these two psalms. Rather, it is a truth demonstrated throughout the Old Testament. Let me give you a sampling of verses.

God asks in Isaiah 5:4 about Israel: “What more was there to do for my vineyard that I have not done for it? Why, when I expected it to produce good grapes, did it produce worthless ones?”

God asks again in Jeremiah 2:5 about Israel, supposedly his people who love him: “What injustice did your fathers find in me that they went far from me and walked after emptiness and became empty?”

Or one more example: God tells Samuel when the people of Israel ask for a king like the nations in 1 Samuel 8:7-8: “Listen to the voice of the people and regard all that they say to you, for they have not rejected you but they have rejected me from being king over them. Like all the deeds which they have done since the day that I brought them up from Egypt even to this day, they have forsaken me and served other gods.”

So they are doing to you also.

Hatred Without Cause Goes Back to the Garden

Really, you could say the truth—this whole truth of unjustified hatred for God from his people—it goes back to the garden. It goes back to Genesis 3 when God gave our first parents so much abundance upon abundance and an exalted and glorious position as an underruler of God. And what did they do?

They rebelled.

And we can’t look at that and not see the instant parallel to ourselves.

How terrible and unjustified has our own rebellion against God been. We too have hated him and hated his Christ without cause, without good cause. God and his ways were only ever our good and we have kicked against it.

“We too have hated Him without cause. God and His ways were only ever our good and we kicked against it.”

Yet how wonderful God’s mercy has been toward us to forgive us and to turn us rebels into fellow heirs with his son.

Again, I want to give an application to those of you still considering the gospel.

See your rebellion for what it is. It is hatred without cause. Stop it this instant.

You are fighting against the God of life, the God of love, who has not given you what you deserve.

Seek his pardon. Seek his pardon in Jesus Christ right now.

He will freely give it to you. That’s the amazing thing. Even though your hatred of him has been so unjustified and heinous, he will freely give you pardon if you ask for it.

Tell him you’re laying down your rebel arms and give homage to his son, King Jesus.

Don’t let this word that Jesus says, which condemns all the falsely religious, stay true of you.

They hated me without cause.

God’s Sovereignty Over Persecution

But again, this brings us back to Jesus’s point here. One final reason that the world and even its religious people hate us is because God foretold it, and not just foretold it, but he forordained it.

After all, God is not just a really good predictor. He’s not one who looks down the corridors of time to see what will happen and how man will respond to what he does.

No, he’s the sovereign God whose decree has been established since before the foundation of the world. There is no persecution that will ever happen to God’s people unless God has ordained it, and he will only do so for his people’s ultimate good and for his deserved glory.

“There is no persecution that will happen to God’s people unless God has ordained it for their ultimate good.”

Remember, even in Genesis 3:15, when God gives the curse to the serpent, God says that he will put enmity between the seed of the serpent and the righteous seed of the first woman. God put the enmity there, and that’s exactly what has happened.

That’s what you see in biblical history. That’s what you see in church history, and that’s what you see today.

Let us not be surprised that the world hates us, nor let us be discouraged, because Genesis 50:20 says what the world means for evil, God means for good. It’s all under his hand.

Going back to our first crucial truth: the world now hates us. We now know four of the reasons, but we don’t want to miss the main point. The world now hates us.

But how are we to respond to this hatred? And even if we know, how will we have the strength to respond in the way that God would want us to?

Truth #2: You Will Bear Empowered Witness

Well, we get the answer in the second crucial truth in verses 26 and 27.

Number two, you will bear empowered witness. You will bear empowered witness. Look at those two verses again.

When the helper comes whom I will send to you from the father, that is the spirit of truth who proceeds from the father, he will testify about me and you will testify also because you have been with me from the beginning.

John 15:26-27: “He will testify about me, and you will testify also because you have been with me from the beginning.”

For the third time in this discourse, we see Jesus promise help for his people in the coming Holy Spirit.

Notice here again as in John 14:16 and John 14:26, the Holy Spirit is called the helper or your translation might say the advocate.

This again is that Greek word paraclete, sometimes transliterated as paraclete.

I’ll say paraclete because it’s easier.

Paraclete most literally means someone called alongside to help.

And aren’t you glad that the spirit has been called alongside to help us?

The Spirit as Helper and Witness

Jesus, by going to the cross and later ascending to heaven, couldn’t remain as a paraclete for us, his people, anymore. He couldn’t witness bodily to his truth anymore.

But he sends a replacement—a replacement paraclete, a replacement helper—to testify of the truth on his behalf, to testify of Jesus.

Now notice that the way Jesus sends the spirit is described in a slightly different way than it was before. In John 14:15, Jesus said that he would ask the father and then the father would give the spirit. In John 14:26, Jesus says that the father would send the spirit to the disciples in Jesus’ name.

But now in John 15:26, Jesus says that he will send the spirit from the father and also that the spirit proceeds from the father.

Who’s sending the spirit to help the disciples and to bear witness of Jesus? Is it the son or is it the father?

The answer is yes. They work together in sending the spirit. Or in my understanding, the father sends the spirit on behalf of and by means of the son.

Now the question arises: how does the spirit help believers and how does the spirit testify of Christ?

The spirit helps believers in various ways, and some of them have already been discussed in John 14. But here the specific way that the spirit helps—the one that Jesus mentioned—is one particular task: to empower Jesus’ disciples, to empower you, to testify on Jesus’ behalf.

Though the spirit has a heart conviction and heart regeneration ministry that goes beyond what any of us can accomplish, God has ordained that the spirit’s testimony of Christ will be through your own.

“God has ordained that the Spirit’s testimony of Christ will be through your own.”

Notice the beginning phrase of verse 27.

You Must Testify of Christ

And you will testify also.

If you have the New American Standard 95 translation from which I am preaching, you may notice that the word “will” is italicized. That’s not because the word “will” is supposed to be emphatic, as in “you will testify.” No, it’s the translator’s way of letting you know that the word “will” is not literally there in the original Greek text, but the sense probably is.

Actually, the reason “will” is not there in verse 27 is because the word “testify” is not actually future tense. It’s in the present tense. Not “you will testify,” but “you testify” or “you bear witness.” But that doesn’t make sense because the disciples aren’t doing that right now.

So that’s why the translators put it into the future tense. It seems to make more sense that way. But there is another possibility for resolving why the verb is in the present tense, and this is the way that I lean. The statement likely is not meant as an indicative, a statement of fact, but as an imperative, as a command.

You must testify of Christ also.

That’s what Jesus is saying in verse 27.

After all, there is no such thing as a Christian who does not bear witness of Christ. That is a contradiction in terms.

“There is no such thing as a Christian who does not bear witness of Christ. That is a contradiction in terms.”

The witnessing spirit is given to you so that you will be empowered to be Christ’s witness to the world.

Now such witnessing was particularly important for the original disciples. They were, as Jesus says, eyewitnesses. They had been with Jesus from the beginning—that is, from the beginning of his ministry.

They thus needed to testify of what they saw and heard around Jesus and of what the spirit later revealed to them as Jesus’s chosen representatives. The apostles had a key role to fulfill as foundation layers of Jesus’s church, so that required their faithful testimony.

Now we’re not the apostles, but we must be witnesses as well. We are called as those who build upon the apostles’ foundation of Jesus’s church.

Can we do it? Can we give faithful witness amid the world’s hate and persecution? Faithful witness of Christ by the spirit—yes. If we didn’t have the spirit, no, no way. But by the spirit, yes.

In fact, our witness will be all the more powerful and all the more God-glorifying because it is given in the midst of persecution.

By the way, the Greek word for “bear witness” or “testify” is the word “martus,” from which we get “martyr.” Martyr is just a Greek word for “witness,” and it was the witnesses unto death for Christ—which were many of our ancient brethren—which changed the meaning of the word to have its present meaning in English.

In English now, “martyr” means, one dictionary says, “a person who voluntarily suffers death as the penalty for declaring belief in and refusing to renounce a religion.”

What It Means to Take Up Your Cross

What does it mean to follow Christ and become his disciple?

There are a lot of ways of answering that question, but one of them is it means figuratively to put yourself to death, to give yourself over to be killed for Jesus’ sake.

Didn’t Jesus himself say that? I saw a version of it in the scripture we read earlier. But another famous verse is Luke 9:23.

Luke 9:23 says, “And he, Jesus, was saying to them all, if anyone wishes to come after me, he must deny himself and take up his cross daily and follow me.” What does it mean to take up your cross daily?

It does not mean to carry some life burden around or to endure some trial.

It means to be ready to die for the Lord.

“Taking up your cross daily means being ready to die for the Lord.”

Because back then, if you were carrying a cross, it’s because you were bearing it to your execution site. That’s what Jesus did when he bore the cross.

So Jesus says, “My true disciples pick up their own crosses daily. They are daily giving themselves up. Daily giving themselves over to death for my sake if necessary.”

Why would anyone do that?

Because they believe that Jesus is the truth and they want the eternal life that he offers. Not just his eternal life, but eternal joy.

As the book of Hebrews says, “Here we have no lasting city, but we are seeking the city which has foundations.”

I will take up the cross if I can be with Jesus in that city.

A Call to Renewed Commitment

Now, brethren, I don’t expect that most of you or maybe even any of you will have to literally die for the Lord. I don’t know. I’m not a prophet. I don’t know what will happen in the future.

Nevertheless, if you still haven’t given yourself over in your heart to whatever obedience or service or suffering is necessary for Jesus’ sake, then you are not yet a Christian.

You’ve not yet taken up the cross. You’ve not yet denied yourself. You haven’t yet learned what it means to come after Jesus, to be his disciple, to be his witness.

Now, in our cushy society and relative freedom of religion here in the United States, it would be easy to make such a sacrificial commitment to Jesus and then drift away from it, to start valuing your own comfort or people’s approval over faithfulness to your Lord.

If that is where any of you are today, then today is a day in which you need to repent and come back to that attitude you had at first.

If we must die for Jesus, then so be it. God will have to give us the grace for it, and he promises he will.

“If we must die for Jesus, then so be it. God will have to give us the grace for it, and He promises He will.”

But if we must suffer something short of death out of love for Jesus—some prolonged trial, some united opposition against us—well then so be it. God will have to give us the grace for it, and he’s already promised that he will.

Are you willing to walk that path with your Lord? That’s what it means to be his disciple.

So then we’ve seen two crucial truths that prepare us for promised persecution. One, the world already hates us. Two, we will bear empowered witness by the Spirit.

Truth #3: Jesus Told You Beforehand

The final crucial truth appears in John 1:4. And that is number three. Jesus told you all beforehand.

Jesus told us all beforehand. Let’s read these last verses all together.

These things I have spoken to you so that you may be kept from stumbling.

They will make you outcast from the synagogue. But an hour is coming for everyone who kills you to think he is offering service to God. These things they will do because they have not known the Father or me. But these things I have spoken to you so that when their hour comes, you may remember that I told you of them.

Well, like we saw earlier in the farewell discourse, John 14:25-31, this last section here is both a new point and a summary of what has previously been spoken.

Notice how in verse one, Jesus tells his disciples why he’s talking straight to them about persecution: to keep them from stumbling.

The word translated stumbling is the Greek word scandalo, from which we get our word scandal. Most literally, skandalizo refers to falling into a trap or falling over a stumbling block. Figuratively, the term can refer to falling into sin or even falling away from the faith.

It is from such concern that Jesus tells us about inevitable persecution.

“Worse than suffering persecution would be to not expect it, experience it, and then turn away from Jesus.”

To say it another way, worse than suffering actual persecution, even persecution to death for Jesus’ sake, would be not to expect persecution, but experience it and then to become so disheartened as to turn away from Jesus.

Jesus wants to prevent that.

So Jesus doesn’t pull his punches. He tells his disciples exactly what they should expect. He gets specific for his apostles in verses two and three. My dear brethren, they—that is the world including the Jews—will ban you from synagogue. You will be excluded from that social hub and thus made a pariah of Jewish society.

Worse, these Jews, these supposedly pious lovers of God, will murder you and think they’ve just done God a holy service. The irony being completely lost on them.

But be assured that they will do this because they never knew God and they don’t really know me.

The Religious as Fierce Persecutors

By the way, let’s appreciate from that statement, those two verses, that the religious can be some of the fiercest persecutors of Christians.

We may be familiar with the terrible persecutions that the irreligious can inflict on Christians. Maybe you think of those atheistic communist states that have caused millions of Christians to die or suffer over the 20th century.

But let’s not forget that religious people and religious governments can be just as bad, if not worse.

We think of the ancient Roman Empire as being a godless state, but that’s not true. Repeatedly, the Roman emperors who persecuted Christians did it for the sake of the gods. They said, “We got to secure God’s favor on our nation and these Christians are disrupting that. We got to get rid of them.”

The Roman Catholic Church during the medieval and Reformation times was responsible for the deaths of millions of people, many of them true believers, by heresy executions and religious wars.

And Islam, supposedly peace-loving Islam, has also persecuted, killed, or forced conversions of millions of Christians over the years. And it is still doing that today.

These supposed lovers of God.

So let us not be surprised when the religious, yes, even those who claim to be Christians too, turn out to persecute us and think they’re worshiping God in doing so.

“Let us not be surprised when the religious turn out to persecute us and think they’re worshiping God in doing so.”

Rather than be surprised, what does Jesus tell us to do in verse four?

When their hour comes, he says, when the hour comes for such persecutions, remember what? Remember that I told you of them.

I told you these very persecutions would come.

Persecution Confirms Jesus’ Word

Why would remembering Jesus’s words about persecution be helpful?

Because they are more proof that Jesus tells us the truth and that he is everything that he claimed to be. He is the Son of God and the Lord.

Amen.

Brethren, hear this. This will sound strange when I say it.

The fact that true Christians are incessantly and insanely persecuted throughout history should be an encouraging fact to you.

Why?

Because there is no satisfactory explanation for that except that Jesus is God and Christ.

Which means that your believing in him and yes, you’re even suffering for him is not in vain. It’s not in vain. Jesus is the truth.

“There is no satisfactory explanation for the persecution of Christians except that Jesus is God and Christ.”

Joy Through Persecution

Indeed, one of the counterintuitive results of persecution on prepared Christians is joy.

Because you may say, why? Because these Christians see Jesus’s words from scripture confirmed. They see their own faith confirmed as they persevere through fiery trial.

And because by perseverance they and we, as we join in that, get to put Jesus’s worth on display for the whole universe.

Is that your great desire? You want to put Jesus on display. You want him to be glorified in your life. Persecution is one of the best ways you can do that.

So when it happens, it’s an opportunity for your joy.

And isn’t this exactly the comfort that Peter gives to suffering Christians in 1 Peter? Peter writes in 1 Peter 1:6-7, “In this, that is in this salvation, you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials.

So that the proof of your faith, being more precious than gold, which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ.”

1 Peter 1:6-7: “The proof of your faith, more precious than gold tested by fire, may result in praise and glory at the revelation of Jesus Christ.”

That doesn’t take away all the pain and persecution, but it gives you an avenue of joy and confidence in the midst of it.

Conclusion: Abide in Christ Without Fear

So brethren, let us not be naive and let us not be unprepared.

Jesus promises us persecution.

But let us also not be afraid because Jesus has put us in the know.

We know that the world hates us and we know why. We are not of the world anymore. The world hates our Lord. The world hates the Father. And the world’s hatred fulfills scripture.

We also know what our calling is amid persecution: to bear empowered witness for Christ.

And we know that the persecution, when it comes, will only confirm the Lord’s word in our own faith.

So really, if we will abide in Christ as he commanded us to do, then there is nothing to fear. Let persecution come.

“If we will abide in Christ, there is nothing to fear. Let persecution come. Stay in Jesus and He will keep you.”

Stay in Jesus and he will keep you. He will keep us safe until the end. And let’s encourage each other in these truths as a church. Let’s close in prayer.

Lord God, I know it is much easier to speak of persecution than to actually endure it.

But many of us here, many in this very body have endured and are currently enduring sustained persecution from the world.

God, we are not to be surprised by this. You told us that it would come. You told us that already the world hates us because we are not of it anymore.

Nevertheless, God, we confess that in our flesh, we are fearful. We are fearful of standing up for you. We are fearful of bearing faithful witness because of the cost.

We will lose relationships, maybe lose financial opportunities, we will maybe even be physically hurt. And who knows, God may even have to give up our lives.

But God, why are we here if not to glorify you? What is the point of living if we’re not doing that?

So God, whatever you have ordained for us, help us to fulfill by your spirit. Help us to bear witness. Help us to be your martyrs, to be your witnesses to this world, so that those who are in rebellion against you will have no excuse.

But for those whom you have called as your sheep, they will be drawn out and they will join us in worship and witness of your Son.

God, help us not to be afraid but to be faithful. Help us to endure when persecution comes. And help us not to be persecuted for the wrong reasons.

God, I pray that we would not be foolish and open ourselves up for hurt that we don’t need to. And neither, God, as your word says, that we would suffer because of our sins and then label it persecution. Oh God, protect us from that. Help us not to be unloving. Help us not to be hypocritical.

Rather, God, help us to be like the Lord Jesus.

And therefore, when the persecution comes, we can take joy rather than hide our faces in shame.

God, we believe your word, not only that persecution is coming, but you will enable us to stand up in it. Jesus, help us to abide in you until you come to get us. Amen.
March 8, 2026
Are You a Friend of Jesus?
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Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

This passage from John 15:12-17 teaches us about the centrality of love in the Christian life and what it means to be a friend of Jesus. The fruit God seeks from His people is threefold—internal righteousness, external righteousness, and saved believers—and the particular fruit Jesus commands in this passage is love. We are reminded that Jesus’ friendship is unlike any human friendship: He chose us, died for us, revealed God’s Word to us, and appointed our perseverance in faith.

His friendship is utterly asymmetrical—He is Lord and God, yet He treats us as dear friends. Because of this overwhelming love, we are called to love one another with the same sacrificial, courageous love that Jesus has shown us.

Key Lessons:
1. Jesus’ command to love one another is not optional—it is the supreme command that sums up all other commands and reflects the very heart of the Christian life.
2. Friendship with Jesus is proven by obedience, not earned by it; our love and faithfulness are evidence of a saving relationship already established by His grace.
3. Jesus chose us for friendship, salvation, and persevering fruitfulness before we ever chose Him—this sovereign love should move us to love others sacrificially.
4. The greatest act of love ever demonstrated is Jesus laying down His life for His friends, and this same love is the standard to which we are called.
Application: We are called to examine how much Jesus has loved us and then ask practically how we can show that same love to our brothers and sisters in Christ—today, this week, this month, and this year. We must not excuse lovelessness but pursue courageous, sacrificial love toward one another and toward the lost.

Discussion Questions:
1. How does understanding that Jesus chose you—rather than you choosing Him—change the way you view your obligation to love others?
2. In what specific, practical ways can you demonstrate sacrificial love to someone in your church community this week?
3. Jesus says friendship with Him is proven by obedience. How should this truth both comfort and challenge us when we struggle to love others well?
Scripture Focus: John 15:12-17 — Jesus commands His disciples to love one another as He has loved them, explains the nature of His friendship love, and reveals that He chose and appointed His followers to bear lasting fruit. Supporting passages include John 13:34-35, Romans 3:23, Ephesians 2, 1 John 3:21-22, and 1 Corinthians 13:13.

Outline
Introduction

Let’s pray.

God, again, we depend on you. We depend on you to speak to us and to cause us to listen.

I feel a desire this morning, Lord, to pray Paul’s prayer from Ephesians 3.

God, I pray that you would grant us power in the inner man to comprehend with all the saints what is the length and breadth and height and depth and to know the love of Christ which surpasses knowledge so that we might be filled up to all the fullness of God. Please accomplish that purpose this morning even through my preaching in Jesus name.

Amen.

What Is Spiritual Fruit?

Okay, we’re coming back this morning to talk more about obeying Jesus and bearing fruit for God. Now, perhaps you were wondering from last week’s message, what exactly does the Bible mean when it says you must bear fruit?

What is fruit?

Well, the concept of producing good spiritual fruit is all over the Bible, especially in the New Testament. And though certain passages emphasize one or other aspect of the divinely desired fruit or the divinely desired crop, the fruit that God seeks is basically of three types. The first is internal righteousness.

“The fruit that God seeks is basically of three types.”

Internal Righteousness

God desires holy character reflecting his own character in every person’s heart.

So this would be the fruit of the spirit as Galatians 5 describes love, joy, peace, patience etc. This would also include the fruit of godly desires, godly thoughts, godly beliefs in the inner man rather than sinful desires, thoughts and beliefs.

External Righteousness

This is the first type of fruit, internal righteousness. The second type of spiritual fruit that God seeks is external righteousness.

God doesn’t just desire righteous hearts, but he desires the righteous behavior that flows from a righteous heart.

“God doesn’t just desire righteous hearts, but the righteous behavior that flows from a righteous heart.”

Now again, in this type of fruit, you do not merely abstain from evil actions.

You don’t do what’s evil, but you do what’s right. You do what’s good. And including in these good things, these good works would be things like giving and serving and praising God and preaching the gospel.

This is a second type of fruit. Now note that the fruit of internal righteousness and the fruit of external righteousness, they always go together.

Internal righteousness that does not produce external righteousness is not internal righteousness at all. It’s something else. Whereas external righteousness that does not come with internal righteousness is just hypocrisy. It’s a show. And that’s offensive to God.

Like Jesus says in Matthew 12, either make the tree good and its fruit good or make the tree bad and its fruit bad.

There’s no point in trying temporarily to pin good fruit on a bad tree. That’s not going to work. Why not? Because eventually a tree will be known by its fruit, especially before God.

But how does one become a good tree? A good tree full of internal righteousness producing the fruit of external righteousness.

Saved Believers as Fruit

Well, the answer is in a third type of fruit that God seeks and that is saved believers.

Because of the fall, none of us could ever work or will ourselves into becoming good fruit bearers. We’re all bad trees born from bad seeds which produce bad fruit.

So for anyone to be saved, God in mercy must do what we could never do by his holy spirit and by his preached word by his that is the good news of Jesus. God must put his seed in us so that we believe are saved and become good trees. Good trees in a spiritual sense. And thus you could say that we believers are another kind of fruit of the spirit or fruit of the gospel. We believers ourselves are that.

“God must put his seed in us so that we believe, are saved, and become good trees.”

Indeed, Paul says in Colossians 1 that God’s preached gospel is constantly bearing fruit in the world and in every place. How so?

In producing saved believers. People responding to the gospel, believing and being saved. They are people born from above. They are true Christians.

You see, all saved believers are regenerated. The Bible says they are made spiritually alive to have the fruit of internal righteousness, manifesting in the fruit of external righteousness, good words and deeds.

This born fruit even as Greg had mentioned in his prayer. This born fruit it does not save a believer neither the fruit of internal righteousness or external righteousness but it is a mark of already having been saved by God by faith. Jesus record applied on your behalf.

Furthermore, and this is important too, all saved believers are immediately brought into God’s enterprise of producing more believers.

We are charged by Jesus Christ, every single Christian, to make disciples, to preach the gospel, and to back up what we preach by the holy fruit of our lives.

Now, with God’s word, we sometimes plant, we sometimes water, and we sometimes harvest for God. But regardless of what role we play at a particular time, God calls all of us, yes, even all of us here at Calvary, to be about seeking the fruit of more saved believers.

Overview: Three Types of Fruit

So, that’s an overview of the Bible’s teaching on bearing fruit for God. We have those three types, internal righteousness, external righteousness, and saved believers. God expects that all these types of fruit will come from his people.

“God calls all of us to be about seeking the fruit of more saved believers.”

Now, as we examine our next passage from the Gospel of John this morning, we will quickly notice that Jesus is concerned that his followers bear one particular kind of fruit even in those three categories I mentioned. And that fruit is love.

In John 15:12-17, Jesus again will command his disciples to love one another as he loves them.

And Jesus not only speaks of this command as a means for us to bear good fruit for God, but also interestingly as a way to prove our friendship to Jesus.

Yes, Jesus teaches that all his true friends will love one another with his very same friendship love.

Thus, with my sermon title, I don’t know if you’ve seen it in the bulletin already or not, I pose to you the central question that is raised by this next passage. And that is, are you a friend of Jesus?

Are you a friend of Jesus?

Does how you love others prove that you are loved as Jesus? Friend, if you haven’t already, please take your Bibles and turn to our next passage.

We’re in the Gospel of John chapter 15.

If you’re using the Bibles we’ve provided, you can find our passage on page 1,79.

Reading of John 15:1-17

We’re looking at John 15:12-17 today, but for the sake of context, let’s read the preceding section as well. We’ll start from John 15:1 and go to verse 17.

Jesus is speaking. Follow along with me, please, as I read.

John 15:1.

I am the true vine, and my father is the vine dresser. Every branch in me that does not bear fruit, he takes away, and every branch that bears fruit, he prunes it so that it may bear more fruit. You are already clean because of the word which I have spoken to you.

Abide in me and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in me. I am the vine.

You are the branches. He who abides in me and I in him, he bears much fruit.

For apart from me, you can do nothing.

John 15:5-6: “He who abides in me and I in him, he bears much fruit. For apart from me, you can do nothing.”

If anyone does not abide in me, he is thrown away as a branch and dries up.

And they gather them and cast them into the fire and they are burned.

If you abide in me and my words abide in you, ask whatever you wish and it will be done for you.

My father is glorified by this that you bear much fruit and so prove to be my disciples. Just as the father has loved me, I have also loved you. Abide in my love.

If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.

These things I have spoken to you so that my joy may be in you and that your joy may be made full.

This is my commandment, that you love one another, just as I have loved you.

Greater love has no one than this, that one lay down his life for his friends.

You are my friends if you do what I command you. No longer do I call you slaves, but a slave does not know what his master is doing, but I have called you friends. For all things that I have heard from my father, I have made known to you. You did not choose me, but I chose you and appointed you that you would go and bear fruit and that your fruit would remain so that whatever you ask of the Father in my name, he may give to you. This I command you that you love one another.

Context of the Farewell Discourse

You can see here that we’re still in the larger section of Jesus farewell discourse in the Gospel of John. The farewell discourse runs from chapter 13 to chapter 17. What is this farewell discourse? It is a final delivery of comfort and instruction from Jesus to his troubled disciples before Jesus goes to the cross.

Within this larger discourse, John 15:1-17, which we began to look at last time, is a section of exhortation. Is probably given while Jesus and his disciples walk by torch light at night through the streets of Jerusalem toward the garden of Gethsemane.

“A final delivery of comfort and instruction from Jesus to his troubled disciples before Jesus goes to the cross.”

Now, last time we noted that this section of exhortation begins with a striking metaphor in verses 1 to2. Jesus identifies himself as the true vine where he identifies also the father as the vine dresser, the one caring for and cleaning up the vine branches.

Jesus primary command of this section is in verse four and it’s based on the opening metaphor and that command is abide in me or said another way no matter what troubles may come stay in me as the true vine and bear good fruit to God.

Review: Seven Reasons to Stay in Jesus

Now why stay in Jesus? We saw previously seven reasons Jesus gives in verses 4 to 11 to stay in Jesus. I’ll just review those briefly. Number one, because Jesus will stay in you. Verse four. Number two, because you can only bear fruit in him. Verses four and five. Number three, because the fruitless will be judged.

Verse six. Number four, because God will answer your prayers. Verse seven. Number five, because your proven disciplehip glorifies God. That’s verse eight. And number six, because you will enjoy Jesus love. Verses 9 to 10. And then number seven, because you will receive Jesus joy. That’s verse 11.

What does it mean to stay in Jesus? We answered last time by noting several clarifications that Jesus gives through the passage. Staying in Jesus means continuing to believe in Jesus and depend on Jesus, verses 3 and four. It means continuing to hold fast to Jesus’ teaching. Verse 7 and continuing to obey Jesus’ commands. Verse 10, we also noted previously the logical connection between these different aspects of staying in Jesus. Believing in Jesus leads to holding fast his teaching and holding fast his teaching leads to obeying his commands.

“Believing in Jesus leads to holding fast his teaching, and holding fast his teaching leads to obeying his commands.”

They are part of Jesus teaching.

Now, our new set of verses, verses 12-1 17, they represent another clarification and logical component of staying in Jesus. Continuing to obey Jesus’ command means continuing to obey Jesus great command to love.

Thus, we can rightly say, going back to verse four, that staying in Jesus means loving one another with Jesus same love.

However, if you scan verses 12 to 17, you may notice that the vine and branches metaphor largely falls away.

Instead, the emphasis here is on Jesus loving believers as friends and why such should move believers to obey Jesus’ command to love one another.

We can therefore work our way through the passage under the following guiding proposition. What we see in John 15:12-17 are five reasons why you as Jesus’ friend should love like Jesus. If you are a Christian, you have repented of your sins and believed in Jesus as Lord and Savior, then here are five reasons why your being Jesus’ friend should move you to love with his own love.

The Command to Love One Another

Now, before we look at the first of those five reasons, let’s look at the main command that appears in our section. And we see that in verse 12.

Look at verse 12.

This is my commandment that you love one another just as I have loved you.

Notice here first that Jesus identifies his words as a commandment. It’s an order. It’s a nonoptional binding rule from Jesus, the son of God, the Lord.

Refusal or neglect of this rule represents disobedience and it will have consequences.

“It’s a nonoptional binding rule from Jesus, the Son of God. Refusal or neglect will have consequences.”

Not a second that this is a command to love.

The Meaning of Agape Love

Word for love is the Greek verb agapa from which we get agape love. To agapa someone means to have affection for to cherish or to feel good will towards someone.

But this feeling of love of course it necessarily manifests in loving action.

You share with this person. You seek the good of this other person. You bring benefit to this other person.

“This feeling of love necessarily manifests in loving action. You seek the good of this other person.”

This is Jesus’ command. It is this command to agape love. But which people should we agape love? Jesus says one another.

Who’s that?

Well, one another refers to all people generally, but according to the original context, in particular, it refers to brothers and sisters in Christ. Remember Jesus is speaking to his disciples. He says, “You together who are to love one another.” Thus we can say that Jesus commands that we both feel and express genuine love to one another at this church.

The Standard: Love as Jesus Loves

And to what extent? Jesus says, “Just as I have loved you.” Oh, okay. Don’t worry. So, we only need to love just as much as Jesus loves us.

But wait, how much is that? Well, just go back to John 13:1 and remember what we heard of Jesus there. John 13:1, having loved his own who were in the world, he loved them to the end. And to the end is one of those phrases with a double meaning, to the completion, to the max.

The extent of love that Jesus commands here in verse 12 is not merely what the Old Testament commands. Love your neighbor the way and to the extent that you naturally love yourself, which is still a pretty high standard. No, this goes beyond that. Jesus raises the standard, the command of his love to the level of his own abundant divine love for his people. He says, “You are to love one another like that. All people generally, but especially your brothers and sisters in Christ.

“Jesus raises the standard of love to the level of his own abundant divine love for his people.”

Now, this commandment should sound very familiar to you if you’ve been with us previously because Jesus said nearly the same words back at the beginning of his discourse in John 13:34. Just to remind you of that verse, John 13:34, Jesus says, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.

Why Jesus Repeats the Command

So you might wonder why is Jesus repeating himself?

Well, clearly Jesus wants to emphasize this particular command as important.

He’s going to say it more than once.

Obeying Jesus command to love should be top priority for us believers.

“Obeying Jesus’ command to love should be top priority for us believers.”

However, Jesus command to love in John 15:12 is not a simple repetition.

Rather, this already introduced charge from Jesus is now given from a new angle.

Before Jesus spoke of his commandment to love as a new commandment because Jesus wanted to emphasize that there is a newness in both the divine standard to which Jesus calls us and the enabling new covenant realities that are being brought into being. He’s accomplishing salvation. He’s giving us his spirit.

This enables us to actually obey this new commandment.

But here Jesus gives the command again, but from the standpoint of the incredible and instructive friendship that believers already enjoy in Jesus.

I know Greg broached this earlier in his prayer, but brethren, do you realize that Jesus, the son of God, the Lord of the universe, he has made you his dear friend?

Have you also realized that he didn’t really designate you as such, but he treated you and still treats you as his dear friend?

In fact, no being in all the universe has been a friend to you like Jesus has been your friend.

“Jesus, the Son of God, the Lord of the universe, has made you his dear friend.”

Even though on your own you must confess you have provided no good reason for him to do so.

Like the original disciples, we often have trouble understanding the great love that Jesus has for us and that he has shown us.

So in the verses that follow verses 13 to1 17 Jesus is going to explain again his love for his disciples so that they and we might obey this previously stated but now reiterated command to love like Jesus.

Reason 1: Because Jesus Died for Your Sins

The first reason why you as Jesus’ friend should love like Jesus appears in verse 13. And that reason is number one because Jesus died for your sins.

Because Jesus died for your sins.

Verse 13.

Greater love has no one than this, that one laid down his life for his friends.

John 15:13: “Greater love has no one than this, that one lay down his life for his friends.”

We might have expected a climactic reason like this to appear near the end of our section. But no, Jesus goes for it right in the beginning.

For human beings, our lives are the most precious earthly resource that we have.

You only get one life and once you use it, use it up or lay it down, it’s gone.

You’re not getting it back.

The Greatest Act of Love

Just to risk the ending of your life for another person’s benefit is a great act of love.

But to accept knowingly your own death so that others might be saved.

There is no greater love.

“To accept knowingly your own death so that others might be saved—there is no greater love.”

And if you designate someone as your friend, there is no greater way to show your love for that friend than to die in his place.

To give up your own precious life so that your friend may keep his.

Now notice here in verse 13, Jesus does not say plainly that this is what he is doing for his disciples. He is merely stating a maxim or a general principle.

But as we know by now reading through this gospel and as the 11 would soon discover after the cross, this is exactly what Jesus is doing for his disciples and for all believers across time.

If you believe in Jesus, then Jesus has already designated you as his friend. He had done that before you believed. Thus, he knowingly laid down his own precious life so that you could keep yours.

And not just keep yours for a few more years until you eventually die of old age or something, but so that you could keep yours for eternity. So that you could enter into the kingdom of God.

Why Jesus Had to Die

But someone might ask, well, why did Jesus have to die for anyone? Couldn’t he have shown us God’s great love another way?

Well, Jesus does express God’s great love for his friends in other ways, as we’ll see shortly.

But Jesus chose to show us his love by dying because that is what his friends needed most.

“Jesus chose to show us his love by dying because that is what his friends needed most.”

The Apostle Paul says in Romans 3 that all of us have sinned and fallen short of the glory of God.

We are not righteous internally, which means we are not righteous externally.

We think evil thoughts. We say evil words. And we commit evil acts.

We’re still we failed to be and to do all that God commands of us positively.

We are not like God in our hearts and in our actions.

Thus the Bible says that the wage that we have earned by our sin, the wage that we have all earned is death.

We earn spiritual death now in our hearts. We earn physical death soon in our bodies and we earn eternal death thereafter in hell.

Such is the only appropriate penalty of a holy God against sin.

The Father’s Commission to the Son

But what did God also do for doomed sinners like us?

God sent his son, his own divine son, to the earth as a sinless man and commissioned his son, I’m going to paraphrase the the divine mind here just to help us. He commissioned his son thus. I want you to treat those enemies of mine as your friends and I want you to save them. You will live the perfect life that they should have lived while dying the deserving death that they should have died.

You will give them your own perfect record of righteousness while you take on yourself the full record of their sins.

You will thus suffer eternal death and hell in their place so that they may receive forever my eternal life.

“You will suffer eternal death in their place so that they may receive forever my eternal life.”

Brothers and sisters, if you have repented of your sins and if you have believed in Jesus Christ, those things I just described, they are true for you.

Jesus did those things for you.

He didn’t merely suffer physical death in your place. He suffered eternal death in your place.

Why?

Because he treated you as his own dear friend.

And he desired to meet your greatest need, which is to save you from your sins and to reconcile you once and for all to God.

Do you see more now the great love that Jesus has demonstrated for you as his friend?

Well, if so, Jesus says, “Now, show the same love to others, especially in my church.” it’s kind of funny. All too often, we excuse lovelessness, even to our friends, by saying, “But he hasn’t been very kind to me lately.” or what she’s asking for is unreasonable or serving is just not convenient right now.

But look at Jesus love for his friends, for you when it was undeserved, unreasonable, and inconvenient.

If he gladly showed you such love, shouldn’t you show the same kind of love from the heart to others?

Reason 2: Because You Prove Friendship by Obedience

The second reason why you as Jesus’ friend should love like Jesus appears in verse 14. That is number two.

Because you prove friendship by obedience. Because you prove friendship.

You prove friendship by obedience. Verse 14.

You are my friends if you do what I command you.

John 15:14: “You are my friends if you do what I command you.”

Now, as with some statements we’ve seen previously from Jesus in John 14 and 15, one could easily misunderstand Jesus words here as offering a mercenary kind of love. Maybe you’re reminded of the shallow friendship promises that we sometimes hear from young children or maybe that you spoke as a young child.

If you give me an Oreo, I’ll be your friend.

Or if you don’t share your toy with me, we won’t be friends anymore.

As before, Jesus words here are not about earning or maintaining his friendship. Rather, Jesus is speaking here about proving the friendship that already exists between you and him.

Truly, if Jesus designated you as his friend and therefore died for your sins, that overwhelming act of love will have a serious effect on you.

You will consequently love Jesus, you will believe in Jesus, and you will obey Jesus.

But if the opposite is true, you do not love Jesus, you do not believe in Jesus, and you do not obey Jesus, well then you prove that you were never Jesus dear friend.

Connecting that fact to what Jesus already declared in verse 13, you also prove that Jesus never met your greatest need by dying in your place for your sins.

You are still bound in your sins and on your way to hell.

Now remember in the original setting, Jesus is speaking to disciples who already believe in him, who already are clean. If we go back to verse three. So Jesus does not speak verse 14 to scare them into obedience.

Rather it is to stir them up to stir up the love and zeal that they already have for Jesus and show it to their saving Lord.

The same is true for us. If you already believe in Jesus, if he already has amazingly made you his friend, well Jesus now says prove it.

Demonstrate it by obeying what I command you, including this particular command to love others like Jesus loves you.

Asymmetrical Friendship with Jesus

Now, someone may ask here, but what kind of friend demands obedience? Isn’t that kind of weird?

Well, outside of Jesus, it would be kind of weird because our friendships tend to be symmetrical, roughly the same on both sides. We usually are only friends with peers or people of generally similar station. We might be friends with somebody who’s different in age than us, a little bit older, a little bit younger, but two friends generally see each other as equals.

We also tend to have a give and take quality in our friendships which is roughly equal. You and your friend both bring something desirable to the other in the relationship and neither side is too overrelyant on the other.

But friendship with Jesus is different because it is obviously asymmetrical, not the same on both sides.

Though he is our fellow human and though he is our older brother in God’s family, Jesus is ultimately not our peer, not our equal. He is our Lord and he is our God.

Consequently, our friendship with him is decidedly lopsided.

“Jesus is ultimately not our peer, not our equal. He is our Lord and our God. Our friendship with him is decidedly lopsided.”

We do offer him our little love, obedience, and praise, but he doesn’t need that. And at the same time, he overwhelms us with his love and blessing.

So then, like a lowly peasant or slave who somehow gains the friendship of an ancient great king, so we should marvel at becoming recipients of the son of God’s love.

We should also find new motivation to obey and show the same love to others that he asks of us.

Reason 3: Because Jesus Told You God’s Word

The third reason why you as Jesus’ friend should love like Jesus is also based on the fact of this asymmetrical relationship but in an unexpected way.

From verse 15 we see number three because Jesus told you God’s word.

Because Jesus told you God’s word. Look at verse 15.

No longer do I call you slaves. For the slave does not know what his master is doing. But I have called you friends.

For all things that I have heard from my father, I have made known to you.

John 15:15: “I have called you friends. For all things that I have heard from my Father, I have made known to you.”

Jesus Acknowledges His Lordship

The first part of verse 15 here is interesting for several reasons.

By stating, no longer do I call you slaves, Jesus acknowledges on the one hand that the relationship between him and his disciples is like slaves to a master.

After all, as the eternal word, Jesus is the holy creator God. He made and owns everything.

As the promised Messiah, Jesus is the king of Israel and the king of the world.

As the head of the church, Jesus is our one leader and our spiritual lifegiver.

And as our interceding savior, Jesus bought us with his own precious blood.

“As the eternal Word, Jesus is the holy creator God. As our interceding Savior, Jesus bought us with his own precious blood.”

Thus, for multiple reasons, we Christians can freely acknowledge along with the apostles of the scripture that Jesus is the supreme one. While we are just his privileged slaves.

On the other hand, up to this point, John has not recorded anywhere in this gospel an instance in which Jesus actually calls his disciples slaves.

The closest we come is John 13:16 in which Jesus says in reference to his disciples, John 13:16, “Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him.” Compare also John 15:20, which is coming soon.

So that is an analogy applied to his disciples, but doesn’t actually call them slaves.

Nevertheless, the customary title by which the disciples referred to Jesus throughout the gospel, Lord, it does imply something like a slave and master relationship.

Actually, the Greek word normally translated Lord, curios, it appears right in verse 15. But in the New American Standard, New American Standard 95, it’s not translated Lord here. It’s translated as master.

But Lord and Master, they are synonyms.

They’re basically the same thing.

So then in verse 15, Jesus acknowledges his rightful lordship over his disciples and even the appropriateness of his disciples of referring to his disciples as slaves.

But at the very same time, Jesus announces a change in the way that he will address his disciples.

And why is that? Well, Jesus immediately explains, “For the slave does not know what his master is doing.

Back in the first century, those serving as slaves did not need to know nor have a right to know the thoughts of their master.

If, for example, the master said, “Slave, go check the sund dial in the city square and report to me the time of day.” The slave did not need to know why the master requested this or what the master was going to do with that information.

If the slave had the gumption to ask, the master need not answer with anything beyond, because you’re my slave and I told you to do it.

Now, since we by faith have become saved slaves of Christ, we also do not have the right to know our master’s thoughts or plans.

He could simply say to us, “Obey my commands,” and that should be enough for slaves.

Yet Jesus explains that while we are his slaves, he treats us as more than slaves. He treats us as friends.

Look at the rest of verse 15.

But I have called you friends. For all the things that I’ve heard from my father, I have made known to you.

Here we see how Jesus further has exalted us far beyond our station because we are his dear friends.

Divine Disclosure to Friends

Not only has Jesus chosen to die for us, we who are mere slaves, but he has shared with us the thoughts of God. In the Old Testament there are only two people who are identified as friends of God. They are Abraham and Moses.

And what stands out as part of the privileged status of these two men?

Divine disclosure.

Maybe you remember Genesis 18:17 and 19.

Right before God goes to investigate Sodom, God asks rhetorically Genesis 18:17 and 19, “Shall I hide from Abraham what I am about to do?” Expected answer is no. And he tells him exactly what he’s about to do. And then in Exodus 33:11, we hear this description. Exodus 33:11, “Thus the Lord or Yahweh used to speak to Moses face to face just as a man speaks to his friend.” Now, brethren, do you realize that Jesus has given you similar and even greater divine disclosure?

If you believe, Jesus has revealed God to you. He’s revealed the Father. He’s told you God’s will. He’s given you many reasons and encouragements to obey God’s commands.

Now, Jesus didn’t tell you everything that God knows. You couldn’t handle that. That wouldn’t be good for you. But he did tell you everything that the father gave him to tell. Everything that you truly needed and that would truly benefit you.

Why did he do that? Why did Jesus give you the revelation of God? Why did Jesus ultimately give you the Bible?

Because that’s what you do for a friend.

“Why did Jesus give you the Bible? Because that’s what you do for a friend.”

You share with your friend.

You disclose yourself to your friend.

Therefore, because Jesus has loved you as a friend in this way, what should you do?

You should obey his command to love your brethren to the same great extent.

Reason 4: Because Jesus Appointed Your Perseverant Faithfulness

A fourth reason why you as Jesus’ friends should love like Jesus appears in verse 16. Number four, because Jesus appointed your perseverant faithfulness. Because Jesus appointed your perseverant faithfulness. Look at the first part of verse 16.

Jesus Chose You

You did not choose me, but I chose you.

When it comes to Jesus’ blessed friendship, something Jesus wants you to realize is that Jesus alone is the one who makes it happen.

Jesus doesn’t wait for you to reach out for him as a friend and then respond.

Neither does Jesus merely foresee that you will respond to him when he reaches out to you. No. Though we as Christians indeed experience choosing to believe in Jesus, choosing to follow Jesus, Jesus clarifies emphatically, especially in the original Greek, you yourselves did not choose me for yourselves, but I myself chose you for myself.

“You yourselves did not choose me, but I myself chose you for myself.”

In other words, Jesus says, I ultimately was the one doing the choosing, not you.

And you would have never been my friend unless I myself chose you for such.

You might ask, well, why wouldn’t we have ever chosen Jesus on our owns?

Because without him, we are spiritually dead in our sins. As Ephesians 2 says, without God’s intervention, without him actually giving us new spiritual life all on his own, we would never move to love him in return.

We would never reach out for him. We would never have come to Jesus light. We would have fled from it.

Thus Jesus choosing us for friendship, for salvation, it is a precious gift, especially when we realize it is one not given to all.

Jesus doesn’t choose the deserving to be his friends because there is no one deserving. No one deserves his friendship.

So why did Jesus choose you to be his friend if you believe?

There is no answer except that he graciously chose to do so.

He chose to set his great love on you.

And aren’t you grateful?

Shouldn’t that move you to love him in return and obey his command to love others with his same love?

Appointed for Lasting Fruitfulness

But Jesus didn’t just choose us for salvation, but for all that comes with it. Look at the next part of verse 16.

You did not choose me, but I chose you and appointed you that you would go and bear fruit and that your fruit would remain.

Okay, here we’re back to the vine and branches metaphor from verses 1 to two and the need to bear fruit for God.

Yet notice Jesus clarifies that our persevering righteousness and bearing fruit internally in Christlike character and bearing fruit externally in obedience and good works and even yes in the bearing fruit of going notice the word go there going and preaching the gospel and seeing others saved. All of this has already been chosen for us appointed for us by Jesus.

And notice this is not just a beginning thing. It’s not like Jesus says, “I’m going to get you started. I’m going to do all that and then you take it from there.” No, Jesus appoints our lasting fruitfulness. It says, “I will appoint I have appointed fruit that will last. You will bear fruit for God until the end.” What is this?

“Jesus appoints our lasting fruitfulness: you will bear fruit for God until the end.”

This is more of Jesus great love for undeserving sinners on display.

Jesus love is of such a kind that he not only chooses us for saving friendship with him, but he also appoints our very perseverance in faith and obedience which Jesus commands of his friends.

I’m going to choose you for friends. And then that faith and obedience that I require of my friends, I’m going to choose you for that, too. I’m going to appoint that for you.

But there’s more. Look at the end of verse 16.

So that whatever you ask of the father in my name, he may give to you.

Now this part of verse 16, it sounds like a repetition of again things we’ve seen earlier. John 14:13, John 15:7, where we see promises from Jesus that those who believe in him, those who stay by faith in him, they will have their prayers answered.

We could therefore interpret this part of verse 16 as just another blessing that Jesus has appointed for his friends. Just as he appoints our faith and our obedience, he also appoints answered prayer for us as his people.

Yet the grammar is such in the end of verse 16 and we see it reflected in our New American Standard 95 translation that this last portion it appears as the stated goal of what was mentioned before. That is to say, Jesus chose both our faith and our faithfulness so that God would hear our prayers.

Obedience and Answered Prayer

Have you ever considered the connection between obedience and answered prayer?

God warns many times in the Old Testament that he will not hear, he will not regard, he will not answer positively the prayers of those who are wicked in their hearts or wicked in their actions.

By contrast, 1 John 3:21-22, 1 John 3:21-22 says that we can pray confidently to God knowing that we will receive what we ask of him because we keep God’s commandments.

You see, God loves to answer prayer. He desires so much to answer the prayers of his people, but he will not he will not indulge the disobedient.

So how can God ever answer our prayers?

We who are prone to disobedience?

Well, because Jesus desires that our prayers would be answered and that we would be able to pray confidently to God, he appoints both our faith and our faithfulness to enable God answering our prayers.

“Jesus appoints both our faith and our faithfulness to enable God answering our prayers.”

Is this not love?

And again, if Jesus has done this for you, even this for you as his dear friend, won’t you obey his command to love others like he’s loved you?

Reason 5: Because Love Is God’s Great Goal

The final reason why you as Jesus’ friend should love like Jesus appears in verse 17, last one of our section number five.

Because love is God’s great goal.

Because love is God’s great goal. Verse 17 says, “This I command you, that you love one another.” At first glance, this is just a third and final appearance in this discourse of Jesus’ command to love one another.

John 15:17: “This I command you, that you love one another.”

The statement also ties off verses 12 to 7, verses 12 to 17 nicely in its focus on loving like Jesus. It’s clearly the end of the section.

But there is something different about the command to love here in verse 17 compared to the previous commands Jesus gave to love one another.

Back in John 13:34, Jesus says, John 13:34, “A new commandment, singular, a new commandment I give you that you love one another.” And then in John 15:12, which we saw at the beginning of our section, John 15:12, Jesus says, “This is my commandment.” Singular. This is my commandment that you love one another.

But here in John 15:17, the Greek more literally says, “These things plural, I command you. These I command you that you love one another.” Thus, the sense of this final verse appears to be more than a simple repetition of what came before.

Rather Jesus is giving a purpose statement of all the commands in the previous section. John 15:1-17, the commands to stay in Jesus, to have his teaching stay in you, to stay in his love, and to keep his commandments.

Why did Jesus give these commandments?

Why did he give all the encouragements that go with them?

Well, Jesus says in verse 17, in another way that we could justly translate it, “These things I command you all so that you all might love one another.” How central is love to the Christian life?

Love Is the Christian Life

In many ways, love is the Christian life.

“How central is love to the Christian life? In many ways, love is the Christian life.”

After all, what are the two greatest commandments according to Jesus? Love God. Love people. That’s Matthew 22:37-39.

What is the fulfillment of God’s whole law?

Love. According to Paul, Romans 13:10, Galatians 5:14.

Indeed, love largely sums up everything that God has done and does in salvation.

Love in the Story of Salvation

Out of the father’s love for the son, the father gave a love gift to the son, a people, a bride to love the son forever.

But this bride needed redemption in the costiest way possible.

So out of love for the son and for the son’s bride, the father sent the son to redeem her. And out of love for the father and for the father’s gift, the son indeed redeemed her.

And now that she is redeemed, father and son pour out their love on the bride and on one another.

“Out of the Father’s love for the Son, the Father gave a love gift—a people, a bride to love the Son forever.”

Meanwhile, we the bride, we respond by loving the father and the son and by loving the other fellow members of the bride.

It all comes back to love.

And does not the apostle Paul say in 1 Corinthians 13, you do all these nice things but don’t have love? It doesn’t matter at all. But 1 Corinthians 13:13, “But now faith, hope, love abide these three, but the greatest of these is love.” Read the letter of First John. You’ll find there’s a ton of parallels from the section we’ve been through and the letter of First John. What topic does the Apostle John there return to again and again and again and again?

Love for God proved in love for people, especially the brethren.

And not too long ago, we heard Jesus himself say in John 13:35, John 13:35, “By this all men will know that you are my disciples, if you have great knowledge, if you have great faith, if you are extremely holy.

No, by this all men will know that you are my disciples if you have a love for one another.

Brethren, so much of God’s gracious purposes for us are tied up in our knowing the love of God and being transformed to become a people of love.

Not merely a nice people or a cowardly indulgent people, but a courageously loving people.

Love in a Hate-Filled World

And we need to become such a people because what will we face in the world?

Just look at the next two verses. John 15:18 and 19.

If the world hates you that it has hated me before it hated you.

If you were of the world, the world would love its own. But because you are not of the world, but I chose you out of the world. Because of this, the world hates you.

My brothers and sisters, how will the church of Jesus survive collision with a hatefilled world? With a world that fundamentally hates Jesus and hates those who follow Jesus.

The answer is by growing up to become a people who love Jesus and then love each other like Jesus loves us. That’s the only way. That’s the only way.

“How will the church survive a hate-filled world? By growing to become a people who love Jesus and love each other like Jesus loves us.”

This is Jesus commandment for us. This is his great goal for us.

And this is what he has encouraged us toward today.

Conclusion: Are We True Friends of Jesus?

So brethren, I ask again, I ask again, are we true friends of Jesus?

Do we know his love as those who have been made his friends?

And let us obey his command to love one another.

“Are we true friends of Jesus? Let us obey his command to love one another.”

Ask yourselves as we close and after you leave church today, ask yourselves, how much has Jesus loved me?

How can I love my brethren practically?

How can I do that today?

How can I do that this week? How can I do that this month? How can I do that this year?

Let’s pray together.

Lord Jesus, we reminded of the earlier statement that you gave here in John 15 where you say, “Just as the father has loved me and I have also loved you.

Abide in my love.

Practically speaking, we know that remaining in your love, staying in your love means continuing to believe in you, holding fast to your teaching, and obeying your commands.

But surely in all of that is simply taking time to know your love, understand your love, comprehend your love.

We admit that we know so little of your love.

Not because you haven’t declared it. You are so gracious to do so and you’ve demonstrated it in so many ways in our lives. But our minds get so distracted.

We are weak in our frame.

Your love is so abundant we can barely get a grip on it.

So I pray again what I prayed in the beginning. God, grant us strength in the inner man to comprehend your love.

But we know what your word says. This comes not alone. This is a comprehension that is to be pursued with all the saints.

We need each other simply to understand your love.

And then as a result of that, Lord, we are to show your love to one another.

That is part of being filled up to the fullness of God, becoming more and more like Christ.

God, I pray that we would understand your love, we would be transformed by it, and we would show that love to one another. And Lord, that we would show it to those who are not yet part of the church. We know that you do have your elect out there. And we want to say with Paul, I endure all things for the sake of those that God has chosen. Even if they’re not saved yet, we need to go out and speak to them. We need to show them the love of Christ. Certainly, we show it to all people.

We desire all to be saved in Jesus Christ and brought into his saved community of friends.

Lord, don’t let us be insular. Don’t let us be isolationist.

Help us to be a people overflowing in love, courageous in love, those who bear the fruit of saved souls just as you have appointed for us.

Thank you God for these comforting words, this exhortation. I pray God that we would indeed put it into practice.

And if there are those here today, Lord, who are listening and they recognize that they are not yet your friends, they’ve not yet believed in you, they’ve not yet turned from their sins and from their own lordship to have you be the master.

I pray Lord that they would do so today when they think about your love and that you’d make them into vessels of love along with the rest of us here.

In Jesus name I pray. Amen.
February 8, 2026
Stay in the True Vine
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Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

This sermon examines John 15:1-11, where Jesus declares Himself the true vine and exhorts His disciples to abide in Him. Pastor Dave shows that Jesus is the ultimate fulfillment of the Old Testament vine imagery that Israel failed to embody, and that genuine spiritual life and fruitfulness are only possible through a faith-filled connection to Christ.

Key Lessons:
1. Jesus is the true vine that fulfills what the failing vine of Israel could never accomplish — producing the fruit of righteousness acceptable to God.
2. Abiding in Jesus is not mystical or complicated; it means continuing to believe in Him, holding fast to His word, and keeping His commandments.
3. Those who appear to be in Christ but bear no fruit were never truly connected to Him — their attachment was only apparent, not real.
4. Keeping Jesus’ commandments does not earn His love but rather demonstrates and allows believers to enjoy the love relationship they already have with Him.
Application: Believers are called to persevere in faith when trials, persecution, and confusion come — staying connected to Jesus through belief, obedience, and His word rather than drifting toward other sources of life and joy. Those who have not truly committed to Christ are urged to repent and place genuine faith in Him.

Discussion Questions:
1. How does understanding Jesus as the “true vine” — in contrast to Israel’s failure — change how you view your own spiritual fruitfulness and its source?
2. When trials and suffering come, what specific practices help you “stay in Jesus” rather than seeking comfort or meaning elsewhere?
3. How can Christians balance the call to examine their fruit with the assurance that God keeps those who are truly His?
Scripture Focus: John 15:1-11 teaches that Jesus is the only true source of spiritual life and fruitfulness. Supporting passages include 1 John 2:19 (apostates were never truly in Christ), Isaiah 5:4-7 (Israel as a disappointing vine), Hebrews 6:4-5, 9-12 (warnings paired with assurance), and John 8:31 (continuing in Jesus’ word as evidence of true discipleship).

Outline
Introduction

Let’s pray together.

Lord, these songs that we sing, they are my prayers right now. God, do glorify your name through me, through your preached word. I depend on you, but not just me, Lord. The entire congregation, all of us listening here, we depend on you and your spirit. You have to make your word clear to us. You have to help us to understand it and you have to work in our hearts to believe it and to put it into practice. So God, I pray that you would do that this morning. We need you every step of the way. We are the beneficiaries of your consumate grace poured out again this morning, even through me as I seek to explain your word in Jesus name. Amen.

We’re going to go straight into our passage this morning. So, if you would please grab a Bible and turn to the Gospel of John, chapter 15, verses 1 to 11. We are finally returning to our verse by verse study of the Gospel of John.

I do want to share an introductory word, but I’m going to do that after we actually read our texts. So we’re in John 15:1-11 Pew Bible page, 179 if you’re using the Bibles that we’ve provided.

Scripture Reading: John 15:1-17

And for greater context, we will read down to verse 17. So please follow along as I read John 15 1-1 17.

This is Jesus speaking.

“I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit. You are already clean because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. Just as the Father has loved Me, I have also loved you; abide in My love. If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love. These things I have spoken to you so that My joy may be in you, and that your joy may be made full.

“This is My commandment, that you love one another, just as I have loved you. Greater love has no one than this, that one lay down his life for his friends. You are My friends if you do what I command you. No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you. This I command you, that you love one another.

John 15:1: “I am the true vine, and my father is the vine dresser.”

The Pain of Seeing Loved Ones Leave Christ

One of the great sorrows of the Christian life is seeing loved ones who stop following Jesus.

It happens in Christian families or once beautiful children grow up and leave Christ.

It happens with new converts who after a time of excited growth turn back or turn aside.

And it even happens with longtime brethren, ministry leaders who suddenly quit Jesus for a lie.

“One of the great sorrows of the Christian life is seeing loved ones who stop following Jesus.”

Part of the pain of witnessing people depart from Christ is simply trying to explain spiritually what has happened.

These people seem like they really believed. They were baptized. They were learning and serving and evangelizing.

How could they become apostate?

How could they suddenly fall away or over time drift away?

Explaining Apostasy Biblically

Some attempting to explain conclude that well, as long as one professes faith, it doesn’t really matter how a person lives after that. You can’t go apostate as long as you’ve professed faith. Once saved, always saved. We’re saved by faith, not by works. doesn’t really matter what happens after that.

Well, passages in the Bible like this one do not allow for such conclusion.

Others conclude oppositely trying to explain abandoning Jesus or abandoning obedience to him, it results in they say loss of salvation.

If you don’t persevere, you forfeit God’s spirit and salvation. That’s what’s happened to these people. They were saved and now they’re not.

But this view doesn’t fit with the scripture either. Even this passage for verse verse 16 clarifies that those chosen by God for salvation, they are also appointed to persevere.

It is not possible for anyone who is truly saved to lose that salvation.

“It is not possible for anyone who is truly saved to lose that salvation.”

The True Explanation: Apparent but Not Real

The real explanation for how someone in Christ could still fall away to judgment is twofold.

First, the apostate person’s being in Christ is only apparent, not real. They only seemed like, look like from the outside they were in Jesus, but that was not the truth. This is what First John 21:19 explains. 1 John 21:19 says, “They went out from us, but they were not really of us. For if they had been of us, they would have remained with us, but they went out so that it would be shown that they all are not of us.” That’s the first part of the true explanation. The second part is that the apostate persons previously displayed spiritual life. It did not come by a saving connection to Christ, but just the gracious effect of merely being near Christ for a time.

The second reason is one that maybe we do not think about often.

Just as the unbelieving Jews, Jesus says, rejoiced in the light of John the Baptist ministry for a time. That was in John 5:35.

So, religious persons may rejoice in the light of Jesus for a time.

To borrow the language of Hebrews 64 and five, such persons experience a measure of enlightenment.

They taste of God’s heavenly gift. They taste the good word of God. They experience a sampling of God’s power.

And this does have an effect on their inner persons.

Such people often feel conviction of sin, a desire to learn God’s word, a desire to serve God, joy at the thought of entering into God’s kingdom.

Yet all along these persons stopped short of true repentance and faith.

They have tasted Christ but have not eaten Christ.

“They have tasted Christ but have not eaten Christ.”

They have only found Christ to be useful in the pursuit of their own wants.

Thus, their devotion to Jesus and their benefiting from his spirit can be only temporary.

Inevitably, in some crucial moment of testing, their heart idols finally draw them away from Christ. And we see examples of this in the scripture, most obviously in Judas Iscariot.

Now you and I cannot see into each other’s hearts.

We do not know who are the professing Christians around us or that we know will fall away.

Though the Bible warns us that we will sometimes see that.

Yet the Bible doesn’t direct us to speculate about each other. rather to encourage one another to persevere and to receive and respond to the encouragement from Jesus himself for our own perseverance.

The Exhortation: Stay in the True Vine

My brethren, when you come into the time of painful testing, and you will, when life doesn’t make sense anymore, when you are hated and rejected for faithfully proclaiming Jesus gospel, when some of your own dear friends and family leave Christ, how will you respond? What will you do?

The exhortation from Christ himself in our new passage is summed up in my sermon title and that is stay in the true vine. Stay in the true vine.

Whatever alternative attracts you will not yield true life. Nor will that other way enable you to bear acceptable fruit to God.

There is only one true vine of spiritual life and that vine is Jesus God’s son.

Therefore, when troubles come, stay in Jesus and bear fruit.

“There is only one true vine of spiritual life and that vine is Jesus God’s son.”

This is the word of Jesus and of John his apostle from our new passage.

Context of the Farewell Discourse

Now, before we consider more specifically how Jesus presents this message, let’s remind ourselves again of the context of John 15, we are right in the middle of Jesus farewell discourse. The farewell discourse goes from John 13 to John 17.

Jesus and his disciples are in Jerusalem. They have just celebrated or they have recently celebrated Jesus’ last Passover supper. Judas Iscariot has already left into the night to betray Jesus. And Jesus has told the 11 that he is shortly going away from them with very strong implications that he’s going away to die.

The disciples therefore become confused and troubled. So Jesus shares this final word of comfort and instruction with them, a farewell discourse.

We’ve seen the first two main parts of this discourse already in our study of John. Just as a summary review, in chapter 13, Jesus charges his disciples to follow his example of love and humble service to one another. In chapter 14, Jesus relates a series of comforting promises to his disciples to assure them that after his departure, they will be well provided for and he will see them again soon.

“The disciples become confused and troubled, so Jesus shares this final word of comfort and instruction.”

In the last verse of John 14, if you just glance there, Jesus tells his disciples that it is time for them to leave the upper room where they are. The conversation of chapter 15 and following it apparently takes place while the disciples are walking through Jerusalem toward the Kiddran Valley and toward the Garden of Gethsemane. The garden is where Jesus will be arrested.

John 15:1-17 is Jesus’ next section of final critical instruction for his disciples. And this section, rather than simply explaining more comforts to his disciples, is primarily an exhortation.

Now, we’re going to examine the main part of this exhortation today, verses 1 to 11. There is a second part, which we’ll come back to investigate next time, verses 12 to 17.

Jesus Is the True Vine (vv. 1-2)

But this new larger section verses 1-1 17 it is an exhortation and it begins with a clarifying metaphor and verses one to s two we see a clarifying metaphor to which Jesus will keep coming back and explaining in this next section. So as we work our way through this passage and we even use some bullets for a sermon outline. This is our first stop. In verses 1 to2, we see introduction.

Jesus is the true vine.

In verses 1 to two, we see introduction.

Jesus is the true vine. Look at just verse one again.

Jesus says, I am the true vine and my father is the vine dresser.

Here we have the seventh and final I am statement from Jesus in this gospel is a number of I am declarations. This is the last. Now this statement therefore is famous but somewhat unusual because Jesus not only defines he is who he is but also who the father is. Usually doesn’t include someone else in his I am statements but he does here figuratively giving identity to both. Who or what is Jesus? He is the true vine.

“Here we have the seventh and final I am statement from Jesus in this gospel.”

Who is the father? He is the vine dresser or more literally the earth worker. The one looking for good fruit from his vine.

Now understand that these metaphors of vine and vine dresser, they do not come out of nowhere. Perhaps if indeed Jesus and his disciples are walking through Jerusalem, it’s possible that they pass by a vineyard. They see some grape vines and this prompts Jesus metaphor. But even if not, the disciples would have immediately seen the appropriateness and significance of Jesus calling himself the true vine. And why is that?

Israel as the Failing Vine

Because a vine or a vineyard is a frequent metaphor in the Old Testament for Israel.

We saw this ourselves earlier in our service, didn’t we? If you were paying attention to the scripture reading in Psalm 80, the writer Asaf, he beseeches God to protect from enemies the vine that God took from Egypt and planted in Canaan and caused to prosper. I never explicitly identifies that vine in the psalm, but who is it? It’s Israel.

What’s striking though about the Old Testament uses of vine or vineyard for Israel is that the metaphors usually portray Israel as a failing vine. Not just a vine, but an unfaithful vine, a useless vine, a disappointing vine. For example, in Jeremiah 2:21, Jeremiah 2:21, God rebukes spiritually adulterous Israel by saying, “Yet I planted you a choice vine, a completely faithful seed. How then have you turned yourself before me into the degenerate shoots of a foreign vine?” God similarly denounces Israel in Isaiah 54 and 7. Mark made reference to this passage in his prayer earlier. But in Isaiah 54 and 7, God says this, “What more was there to do for my vineyard than I have not done in it?

Why, when I expected it to produce good grapes, did it produce worthless ones?

For the vineyard of the Lord, or Yahweh of hosts is the house of Israel, and the men of Judah his delightful plant.” Thus he looked for justice, but behold, bloodshed.

for righteousness, but behold, a cry of distress.

Hosea 10:1-2 is another place in which God rebukes the the luxurant vine of Israel for producing fruit for itself rather than for God.

So from just this sampling and there are plenty more we can see that God was always looking for the good fruit of righteousness from his vine Israel his special vine his chosen vine his well-ultivated vine he was looking for that good fruit of righteousness but time after time after time when God would look for the harvest there was none or there was only a sad imitation It’s just disappointment from the vine of Israel.

“God was always looking for good fruit of righteousness from his vine Israel, but time after time there was none.”

Jesus: The Vine That Fulfills

But now John 15:1, what does Jesus proclaim?

I myself am the true vine.

True in what sense?

True in that Jesus is the ultimate vine which the failing vine of Israel merely anticipated.

You see, unlike Israel, Jesus is full of spiritual life, real life, even divine life.

Thus, Jesus can actually and does actually fulfill his role as vine. He produces acceptable fruit to God. He produces the fruit of righteousness.

“Unlike Israel, Jesus is full of spiritual life, real life, even divine life. He produces acceptable fruit to God.”

Those attached merely to the vine of Israel, they are attached to a lifeless thing.

Therefore, they will gain no spiritual life in themselves, and they will produce no good fruit to God.

But those in the vine of Christ, the true vine, they have God’s own life surging into them. Thus, they produce good fruit.

To say this another way, with his announcement of himself as the true vine, with his presentation of himself as the true vine, Jesus makes clear that no other vine for God will do.

Attachment to a mere nation, religion, or church, it will not produce the true fruit of righteousness.

Rather, if you think of yourself as a religious person and you are intent on bearing fruit to God, you must not fail to go all the way to Christ because he is the only he is the true vine of salvation.

Two Types of Branches

This is the first and quite arresting part of Jesus metaphor. But he continues, as he continues, Jesus makes a distinction in the type of attachment people may have in Jesus as the true vine. Look now at verse two.

Every branch in me that does not bear fruit, he takes away. And every branch that bears fruit, he prunes it so that it may bear more fruit.

Now here Jesus developed metaphor is pretty straightforward but also sobering. Jesus says that there are two types of branches in him, each with its own outcome. There are the branches that bear no fruit and there are the branches that bear fruit. What happens to the branches that bear no fruit?

They are removed by the father.

What does that mean?

Verse six will clarify for us later. but takes away in verse two is a reference to God’s judgment.

After all, what is a vine dresser looking for from his vine? For fruit.

For good fruit. So, what’s the use of a branch that doesn’t bear good fruit?

Just getting in the way. So, God’s going to get rid of that branch.

“What is a vine dresser looking for from his vine? Fruit. So what’s the use of a branch that doesn’t bear good fruit?”

But what about the branches that bear fruit? What happens to them?

Well, they don’t just sit pretty. They get pruned by the father to bear even more fruit.

The Father’s Pruning Work

Now the word for prunes here is interesting because it’s not one that you would expect in an agricultural context. The Greek word is cathyro, the root of which also gives us our English word catharsis.

Cathyro means most literally to clean.

And so with this word choice, Jesus is pointing us to the spiritual meaning of his metaphor. What is the father’s pruning action? It’s making clean.

It’s making holy.

It’s sanctifying.

In other words, if you are fruitbearing branch in the true vine, Jesus, you can be sure that the father will sanctify you.

“If you are a fruit-bearing branch in the true vine, you can be sure that the father will sanctify you.”

And how will the father do that?

By cutting back your improper growth.

After all, even good fruitbearing branches in a vine, they might grow in ways that are ultimately unhelpful to the plant and unproductive for bearing more fruit. So, a good vine dresser knows to routinely clip back these portions.

In the same way, the father according to his perfect wisdom and according to his careful love for the vine, he will send sanctifying trials on all fruit bearing branches in his son.

So then in Jesus vine metaphor, all the branches face one of two types of cleaning from the father. They will either be cleaned away if they bear no fruit or if they do bear fruit, they will be cleaned up to bear more.

Now, someone may ask, how can any branches truly in Jesus fail to bear fruit and thus face this being taken away facing judgment?

Well, the answer is what I said before.

These branches in Jesus, they only appear to be in Jesus, but are not really. If they were, they would have Jesus’ own fruit bearing life in them, and thus they would bear at least some fruit.

But no fruit, no fruit that lasts, it means that you’re not really in God, God’s one true vine, even if you say that you are.

Command: Stay in the True Vine (vv. 3-4)

So, this is the opening metaphor. And Jesus immediately applies it to his disciples in verses three and four or the beginning part of verse four. So here’s our next sermon point. We saw the introduction. Jesus is the true vine.

Now we see command stay in the true vine. Command stay in the true vine.

Look at verse three.

You are already clean because of the word which I have spoken to you.

Notice Jesus doesn’t leave his disciples in suspense as to which type of branches they are. You are already clean. He says, “You are the clean fruit bearing branches that will soon get cleaned more.” How did you become fundamentally clean?

Not by your own efforts, but what did Jesus say? My word. By my word, I made you clean. You believed in what I proclaimed. You believed in me and believed in my gospel. And so now you are clean. And by the way, that should remind you of what Jesus said just two chapters ago in John 13:10. Remember when Jesus was washing the disciples feet and Peter’s like, “Give me a bath, Jesus.” Jesus says, “Whoever is bathed only needs to have his feet washed because he’s already clean and you are clean, but not all of you.” Because he was speaking also about Judas. So same thing, Jesus identifies his disciples as true branches.

“You are already clean. You are the clean fruit-bearing branches that will soon get cleaned more.”

Okay. So now what? If the disciples are clean, fruitbearing branches, what’s the implication? What do they have to do with this metaphor?

Well, if as Jesus says, clean branches face more cleaning so that they may bear more fruit, this being the case, the disciples ought to commit to a certain response for when that painful cleaning comes.

In fact, for them, a time of cleaning has already arrived.

Jesus going away to the cross is a father sent sanctifying trial for the disciples. Indeed, the disciples have never faced such a great test, such a great trouble in their lives.

So, how must the disciples respond to this imminent great trial? And how should they respond to the other trials that might come in being in Jesus?

The answer is the beginning of verse four.

abide in me and I in you.

The Greek word translated abide here can also be translated remain or stay. And I prefer those translations because I don’t know about you, but abide is not a word that I use very often. Don’t say like, hey, you know, where are you? I’m abiding at home. We don’t really say that. Maybe when you think of abide, you think of something abstract, poetic, mystical. Abide is just another way to say the word stay. So that’s what I’m going to use.

How should you, Jesus speaking to his disciples, but he’s also speaking to us.

How should you, as a branch in the true vine, respond to the great troubles of your life? The answer is stay in the vine. Stay in Jesus.

Even when it looks like Jesus is abandoning you, don’t abandon him. Don’t turn turn back. Don’t turn aside to plug yourself into some other vine.

Jesus is the one and only, the only true vine, and his father is the caring vine dresser.

Expect that cleansing trials will come, but commit to staying in Jesus and bearing fruit.

Abiding Means Believing

Now, in the verses that follow, Jesus is going to clarify a little more what staying in him means.

But already by verse four, we can say that staying in Jesus first and foremost means continuing to believe in Jesus.

After all, Jesus said in verse three that the disciples became clean by his word, a word which they believed.

Furthermore, John 6:56 and John 14:20, they both link the reality of Jesus staying in his people and his people staying in him with simple faith.

Thus, abiding or staying in Jesus is not as complicated as we might think it is.

To stay in Jesus, you simply believe.

You keep on believing. You keep on trusting. You keep on relying on him for everything. For your forgiveness and your salvation, for your holiness, for your service to him and your service for him, for your daily needs, and for whatever else. Really, that’s what we were singing in the song today earlier.

Simply put, to stay in the true vine, don’t stop believing.

“To stay in Jesus, you simply believe. You keep on believing. You keep on trusting.”

Now, I mentioned that this passage is an exhortation.

And I say that because Jesus doesn’t just provide an instructive metaphor and a stirring command, but he also provides encouragement to obey the command. And that’s what we see in the rest of our text.

Reason 1: Jesus Will Stay in You

In verses 4 and following, we see seven reasons 4 to 11, we see seven reasons why you must stay in Jesus and bear fruit amid trouble. Seven reasons to stay in Jesus and bear fruit amid trouble. And the first reason is right here in the beginning of verse four. And that reason is number one, because Jesus will stay in you.

Stay in Jesus because Jesus will stay in you. Look at the beginning of verse four again.

Abide in me and I in you.

If this first phrase in the beginning of verse four is a command to keep on believing in Jesus, then what is the second phrase saying? Is it a promise?

Abide in me and I will abide in you. Is it an implied condition? If you abide in me, I will abide in you. Or is it another command? Abide in me and let me abide in you.

Answering is difficult because as you can see from the text, there’s no verb in the second phrase to clarify. Just says I in you.

I lean toward understanding the second phrase here as a promise. But no matter which way you take it, the overall sense comes through.

Only those who stay in Jesus get to have Jesus stay in them. And who would not want that?

We have spoken several times recently about all the spiritual blessings, the cornucopia of blessings that are just poured out on believers by union with Christ, by your being attached to Christ, you and him and he in you.

This is made most obvious by Jesus giving his own spirit to you to guarantee his ongoing presence and power in your life.

“Jesus giving his own spirit to you guarantees his ongoing presence and power in your life.”

So if you want ongoing fellowship with God himself in his son. If you desire his spirit to stay in you, then you must stay in him.

Reason 2: You Can Only Bear Fruit in Him

That’s the first reason. A second reason to stay in Jesus and bear fruit amid trouble appears in the rest of verse four and into verse 5. Number two, because you can only bear fruit in him.

Because you can only bear fruit in him.

Let’s look at those two verses now.

As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in me.

I am the vine, you are the branches. He who abides in me and I in him, he bears much fruit. For apart from me, you can do nothing.

You’ve heard me say this before, but the great lie of false religion is that on your own, or maybe with a little help from God, you can do something that pleases him.

You do not have to believe in Jesus or be in Jesus to bear acceptable fruit to God. It might not be quite the way God said to do it, but you can please God.

Even professing Christians can sometimes believe this lie, thinking or saying, “But look at all these nice Roman Catholics and Jews and Muslims and Hindus. They are very sincere in their religion. They are quite moral. Surely God accepts them.

We have to go back to the metaphor that Jesus presents in verses 1 to2.

How ludicrous is the idea that any branches can bear fruit apart from being in the true vine.

They are cut off from the life source.

They can’t bear fruit.

And if God indeed has only one true vine, and that vine is Jesus, then no one on his own, no matter how religious, can present any good fruit to God.

Jesus says, “Apart from me, you can do nothing.” In other words, you will produce no fruit, no acceptable fruit.

“Apart from me, you can do nothing — you will produce no fruit, no acceptable fruit.”

Now, believe me, religious people can put on a great show. They can deceive you and me with apparent fruit.

But God is not deceived. No one slips counterfeit fruit before God and gets away with it.

Jeremiah 17:9-10 says that a man’s heart is desperately seek desperately sick and deceitful. A person can’t even understand his own heart, but God can. God says that he searches out the heart. He tests it and then he judges the resulting deeds. He pays attention to the heart and the fruit.

Thus, apart from a lifefilled connection to Jesus by faith, any presented fruit before God, any supposed righteousness before God falls into only one category. And that’s what Isaiah 64:6 describes. Isaiah 64:6, the first part of it. For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment.

Yet, notice the contrast back here in John 15. Notice the contrast for those who stay in Jesus and have Jesus stay in them. This one, Jesus says in verse 5, bears much fruit.

So, does believing in Jesus have a transforming effect on a person’s life?

Absolutely.

A person is made alive. He’s delivered once and for all from sin’s penalty and power. And thus, he is freed up to new love and obedience to God.

So, friends and brethren, do you intend to bear fruit to God in your life?

then you better come to Jesus and stay by faith in Jesus because you can only bear fruit in him.

Reason 3: The Fruitless Will Be Judged

Now someone might say, “What does it matter if I don’t bear acceptable fruit to God? God is loving. God will forgive me.” Well, consider from verse six the third reason to stay in Jesus and bear fruit amid trouble. Number three, because the fruitless will be judged. Because the fruitless will be judged. Verse six, if anyone does not abide in me, he is thrown away as a branch and dries up.

And they gather them and cast them into the fire and they are burned.

This is what verse two is already talking about, isn’t it?

God is not indifferent about you staying in his one true vine or not.

If you’re not in, if you’re not truly in Jesus by faith, and if you are not getting cleaned up to bear more fruit by the father’s prothing, pruning, well, then you will be cleaned out like a branch far away from any life-giving vine. So will you wither away spiritually until the time arrives for God’s agents, God’s angels to collect you and throw you into burning into the fires of hell forever to be in conscious torment.

“God is not indifferent about you staying in his one true vine or not.”

You know sometimes people complain about Christians being too concerned about fruit.

There is of course a way to overdo it.

But let’s appreciate that God is pretty concerned about fruit.

The exhortation is stay in the true vine because the fruitless will be judged.

Reason 4: God Will Answer Your Prayers

A fourth reason to stay in Jesus and bear fruit. It comes with some more clarification of what this staying means or practically consists of. Number four, because God will answer your prayers.

because God will answer your prayers.

Look at the beginning of verse seven. If you abide in me and my words abide in you. Pause there for a second.

H is Jesus changing up here what he said before. Is this a new command?

Not really. Jesus is just repeating his command from verse four in another way, a parallel way. To stay in Jesus means more than believing in and relying on Jesus in his person. It also means having Jesus words stay in you. And what does that mean? Well, it means to believe and hold fast to Jesus teaching.

And this too is an idea that we’ve already seen before in John. Do you remember John 8:31? John 8:31 when Jesus said to the Jews who had believed in him but not fully if you continue in my word then you are truly disciples of mine.

To stay in Jesus means to stay in his word and to let his word stay in you.

You learn his word. You believe his word. You teach and proclaim his word and you put it into practice.

This is a further description of what it means to stay in Jesus.

But what further does Jesus promise to those who stay in this way, who believe, and then also have Jesus word stay in them? Well, that’s the rest of verse 7.

Ask whatever you wish and it will be done for you.

It should sound a little bit familiar because this is a repetition of what Jesus said in just the last chapter, John 14 13 and 14. So I ask you again, would you like to have answered prayers?

Would you like to be bold with God in prayer, confident that he hears you and that he will provide?

Well, then you need to stay in Jesus.

You need to believe in him and you need to hold fast to his teaching.

And if you do that, what kind of prayers do you think you will pray?

Self-indulgent prayers. Prayers for ease and the enjoyment of idols.

God, I pray that you’ll give me lots of money. Give me good health. Give me prosperity. Give me success.

Those are not really going to be the kind of prayers you pray. Not if Jesus word is staying in you. rather prayers like God enable me to do your will. God provide for my needs according to your own wisdom. God help me to declare your word boldly. God show me more of Jesus.

Show me more of your glory.

Yes, those are the kind of prayers you will pray. And you know what Jesus promises as a result?

It will be done for you. Whatever you wish, it will be done for you.

“Whatever you wish, it will be done for you. God is trying to help us understand how much he desires to answer our prayers.”

You know, with a repetition like this, I think God is trying to help us understand how much he desires to answer our prayers.

But he says, “I want you to ask for the right things. I want you to ask for the things that are truly valuable, that are truly good for you.

So stay in my son. Believe in my son.

Let his word richly dwell in you. Then you will know what good things to ask for. and then I will happily grant it to you.

Reason 5: Your Proven Discipleship Glorifies God

A fifth reason to stay in Jesus and bear fruit amid trouble appears in verse eight says or no let me give you the point and then we’ll read the verse uh number five because your proven disciplehip glorifies God because your proven disciplehip glorifies God. Now we read verse eight.

My father is glorified by this that you bear much fruit and so prove to be my disciples.

Now do you see from this verse why God cares about our fruitfulness?

It’s about his glory.

Though the method of glorification may surprise us. Though if we think again about the beginning metaphor in verses 1 to2, it makes perfect sense.

Jesus is the true vine. The father is the vine dresser. The vine dresser plants the vine and then tends to all its branches to ensure fruitfulness.

So when the branches indeed bear fruit if it’s a good vine, who deserves the praise for it?

Does the vine deserve it? Well, yes, in a certain sense. It must be a good vine to have good branches to bear good fruit. But who ultimately deserves the praise? who ultimately should receive the glory for the branch’s fruitfulness, the vine dresser.

So it is with us, Jesus and the father.

When the father places us into Jesus and prunes us so that we have new spiritual life manifesting in more and more good fruit, he gets the glory. The father does.

said another way, when the good fruit of our lives shows us to be Jesus’ true disciples, we glorify the father because through his son and the spirit, the father did it all.

“When our good fruit shows us to be Jesus’ true disciples, we glorify the father because he did it all.”

He’s the one that produced that spiritual life and the fruit.

So then if you wish to give God glory in your life then you must stay in Jesus and bear fruit and you will have unique opportunity to do that even in the great trials of your life. Stay in Jesus bear fruit because you will glorify the father in your proven disciplehip.

Reason 6: You Will Enjoy Jesus’ Love

The sixth reason which we see in verses 9 to10 to stay in Jesus and bear fruit amid trouble. It comes with another clarification. We’ll see that also.

Number six, because you will enjoy Jesus love.

Because you will enjoy Jesus love. Look at verses nine and 10 or the beginning of verse 10. Just as the father has loved me, I have also loved you. Abide in my love. If you keep my commandments, you will abide in my love.

Okay. So here again we have a restatement of Jesus original command with a different emphasis. Back in verse three Jesus said that he made his disciples already clean by his word. Now here in parallel Jesus says he already loved the disciples with the very love with which the father loved the son.

So what are the disciples to do now?

Not just stay in Jesus but stay in his extravagant divine love.

But how practically does one do that?

Jesus says he answers the question right in verse 10. By keeping his commandments.

Now this is where someone will find an objection. Wait a second. Is Jesus saying I must earn or maintain God’s love by my own obedience?

Isn’t that salvation by works?

It is not salvation by works because that is not what Jesus is saying.

Consider again how the command here to abide or stay, it parallels the statements we’ve already seen in verse 7 and verses 3 and four.

These three statements together provide a kind of chain of implication.

A person stays in Jesus by one’s faith in Jesus. That’s verses three and four.

And such faith results in holding fast to Jesus word. Verse 7. And a holding fast to Jesus words produces a drive to keep Jesus commandments. Verses 9 and 10.

In other words, keeping Jesus commandments does not keep Jesus love.

Yet those joined by faith to Jesus are the ones Jesus already loves. And that faith, if it’s true, will look diligently to obey Jesus.

Say, I’m not not sure I get it quite yet, Pastor Dave. Well, by way of explanatory parallel, look at the rest of verse 10. Jesus says, “Just as I have kept my father’s commandments and abide in his love.” Did Jesus, God’s son, earn or maintain his father’s love by Jesus obedience?

No. The father’s love has been poured out infinitely on the son since before time. Father didn’t have to wait and be like, “Let me see how you do it. Then maybe I’ll love you.” No. He always loved the son. And why? Because of who the son is. The son in his essence is one who perfectly obeys and honors the father.

Thus, the son’s obedience is not the means of obtaining the father’s love.

Rather, it is approving of and enjoying of the father’s love in the relationship that they already have.

So it is Jesus says for all those who believe in and stay in him.

You do not maintain Jesus love by your keeping his commands.

Rather by keeping his commands you merely show that you already are in a saving love relationship with him.

And when you know when you prove to yourself and others by such obedience, then you can rest in and actually enjoy that love which was yours when you were placed into Jesus.

To speak even more simply, Christians will not be able to appreciate the love relationship that they have with Jesus if they do not obey him.

“Christians will not be able to appreciate the love relationship they have with Jesus if they do not obey him.”

The inconsistency between profession and practice will be too much for the soul to take. you will not be able to stay in and enjoy Jesus love.

Therefore, if you want to know that you are loved by Jesus and if you want to be able to enjoy that love, then what must you do?

You must actually stay in Jesus. You must stay in him by faith, holding fast to his words and keeping his commands.

They go together. If you’re in Jesus by faith, you will want to keep his commands. And as you do so, that will just be a fresh reminder that yes, I am in a saving love relationship with the son of God.

Reason 7: You Will Receive Jesus’ Joy

The seventh and final reason to stay in Jesus and bear fruit is closely related to the sixth, number seven, because you will receive Jesus joy.

Because you will receive Jesus joy. And this is verse 11, the the last one we’re looking at today.

These things I have spoken to you so that my joy may be in you and that your joy may be made full.

Does humanity have any higher quest than for joy?

The prospect of joy, happiness or pleasure, it lies behind every action, every decision that people make.

The problem is that since the fall in the garden, mankind has been looking for joy in every place other than the one place it can actually be found, which is in God.

We Christians, like the original 11 disciples, we have come to confess that Jesus is our life and joy. We believe in him. Thus, we freely give up all other joys to enjoy him.

But when the pressure ramps up, when temptations come, when suffering increases, when we don’t understand what’s going on, we wonder if we should seek joy elsewhere. Is Jesus really is or has what we’re looking for.

Jesus reassures us here that he ever is the fountain of joy and he desires to impart his own full joy to us.

“Jesus reassures us that he ever is the fountain of joy and he desires to impart his own full joy to us.”

But there is only one way for Jesus to do so and that is if we stay in him.

If when the troubles come, when the testings come, we stay by faith in Jesus, in his teaching and in his commands, if we do this, we need not sacrifice any of the joy that is ours in him.

Rather, in our perseverant faith and obedience, Jesus promises that our joy will be made full. Would you like to have full joy, fullness of joy? I trust that you would.

then you must heed Jesus exhortation.

Stay in Jesus and bear fruit.

Now Jesus will explain more what staying in him means by one final implication in verses 12 to 17. Staying in Jesus means keeping his commandments. And keeping his commandments means particularly keeping the new commandment which is what? To love one another with the same love with which Jesus loves us.

Thus, to abide or stay in Jesus means that you must love your brethren like Jesus loves you. And we’ll say more about that next time.

Application: What This Text Means for You

But to close this message, what does this text mean for you? What is God saying to you today?

If troubles have indeed been tempting you to abandon Jesus, then hear your kind Lord today. Let his words encourage you to persevere, stay in Jesus, and keep bearing fruit.

“Hear your kind Lord today. Let his words encourage you to persevere, stay in Jesus, and keep bearing fruit.”

If you’ve not yet come to know Jesus or have not been taking obedience to him seriously, not been taking your calling to bear fruit seriously, then again, hear the words of your kind Lord and be moved to new repentance and faith.

The Assurance of the Believer

But one result that should not come from this message, one thing that you should not be hearing me say or the Lord say, and is that it is right or that it is good for you to enter into endless introspection about the sincerity of your faith.

Because that is one way you could react to this. You could react to this passage. You could react to this sermon and be tempted to say to yourself, “Oh no, I think I believe in Jesus, but do I really believe?

Will I persevere? I don’t want to deceive myself. I don’t really know. Who can ever really know?” If that is the way you’re moved this morning, let me share a few things with you. First understand that God does not expect his people by and large to lack assurance to be unsure whether they really know him and are saved.

That is a Roman Catholic doctrine but that is not a biblical one.

Yes, we must make sure that we are not walking hypocritically.

We must not profess to believe in Jesus while we walk in disobedience.

But if you are willing to take Jesus words in this passage seriously and act on them, then I see no reason that you should lack assurance of salvation or that you should keep on questioning your faith.

You may say, “But I still sin, Pastor Dave. We all struggle with sin. If we didn’t, then why would the Father need to clean us? He is in the process of cleaning us, and he will bring us along.

The simple question is, are you willing to keep going with that or are you going to give up? If you’re in the give up stage, well then yes, you should be seriously concerned. But if you say, I want to take this seriously. I want to persevere for the Lord because that’s what he’s called me to. That’s the way a believer responds.

I find it interesting that many of the sections of the New Testament that warn of apostasy from Jesus, they are paired with explicit affirmations to the listening audience of their saving faith. We see it here in John 15. The exhortation to stay in Jesus is bracketed by statements from Jesus that he knows his disciples are already clean and that he’s appointed them to persevere.

Similarly, in Hebrews 6, right after the writer there warns that those who depart from Christ risk never being able to return, the writer adds this right afterwards in verses 9 to12. Hebrews 6 9-12.

But beloved, we are convinced of better things concerning you and things that accompany salvation, though we are speaking in this way. For God is not unjust so as to forget your work and the love which you have shown toward his name in having ministered and in still ministering to the saints. And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end so that you will not be sluggish but imitators of those who through faith and patience inherit the promises.

We might ask why urge perseverance in the believers who have already been chosen by God to persevere.

And the answer is that your taking seriously your need to persevere is part of God’s ordained means of causing you to persevere.

“Your taking seriously your need to persevere is part of God’s ordained means of causing you to persevere.”

So again, I say if you take the Lord’s word today to heart and strive to put it into practice, then be of good courage.

The Lord will keep you. He will cause you to persevere.

But if you hear the message today and tell yourself that it’s no big deal or you’ll get serious later, then you must be warned because you’re in danger of proving that you don’t really belong to the true vine.

You must repent and get attached for real by faith before you wither and dry up before the branches are gathered to be taken away and burned.

God’s word is meant to afflict the comfortable but comfort the afflicted.

“God’s word is meant to afflict the comfortable but comfort the afflicted.”

So may the Lord do both today. Let’s close in a word of prayer.

Closing Prayer

Heavenly Father, we thank you for the true vine of Jesus.

There is no other life. There is no other place, Lord, where you can regenerate us.

There is no other salvation.

There is no other forgiveness.

There is no other place for transformation to truly walk in obedience except in Jesus. Lord, we are so glad. We are so glad that you put us in Jesus. You put us in the true vine and then freed us up to bear fruit.

God, we do want to take all the encouragements of this passage to heart so that we stay in Jesus.

So that when trials come, when persecution comes, when we see other people abandoning Jesus, we will not we will believe. We will hold fast to his teaching. We will obey his commands.

Lord, if there are any ways in which we are already beginning to drift, I pray that you would move us to a new seriousness and a new sincerity so that we may receive indeed all that you have meant for us.

We trust God that by faith and by receiving your word for what it is, you will enable us to persevere. We don’t have to be biting our fingernails wondering what’s going to happen to us in the future.

If we stay close to you, Jesus, if we stay with you, we are forever safe.

God, I pray as appropriate that you would fill the listeners today with an assurance of their safety in Jesus. Even as at the same time, God, you spurn in them a drive to keep following after Jesus no matter the cost.

Again, God, I pray for those who don’t know this security, who don’t yet have true life because they are not in the true vine. I pray that you would cause that to happen today.

that they would see not in a a way that is introspective with no way of actually verifying anything but for lo for those Lord who know yes I have not been bearing fruit unto God I don’t do righteousness I don’t love righteousness I don’t love Jesus therefore I must not be in the true vine God I pray that you would bring them into the true vine today By repentance and faith, they would turn from their sins, turn from all their efforts to make things right with you, Father, and just trust and depend on Jesus alone, his life, his death, and his resurrection, and they would be saved.

And then they would start bearing fruit because they are saved.

Lord, let your perfect will be done by your word and by your spirit today. God, I pray that as a church, we would be constantly encouraging one another to persevere in Jesus.
February 1, 2026
Jesus Leaves Us His Peace
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Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

Jesus leaves his disciples—and all believers—his own divine peace, a peace fundamentally different from anything the world offers. In John 14:18-31, we find three final heavenly comforts for troubled hearts: Jesus appeared alive from the dead, God discloses himself to the obedient, and Jesus foretold and explained his departure. Together, these comforts form a comprehensive answer to every anxiety and fear believers face.

Key Lessons:
1. Through union with Christ, believers share in Jesus’ own eternal life and resurrection—his life guarantees ours.
2. God progressively discloses himself to those who demonstrate genuine love for Jesus through obedience, granting intimate fellowship with the entire Trinity.
3. The Holy Spirit’s ministry of illumination enables believers today to understand and apply the completed revelation of Christ in Scripture.
4. Jesus’ peace is not based on circumstances or worldly comforts, but on himself—his finished work, his promises, and his living presence through the Spirit.
Application: We are called to receive Jesus’ peace by faith—believing his promises in the face of trials, turning from unbelief, and choosing the word of the triune God over the misinformation of feelings, temptations, and confusing circumstances. We must also gently help one another find and maintain God’s peace.

Discussion Questions:
1. Which of the heavenly comforts from John 14 most directly addresses a current struggle or anxiety in your life, and how can you actively believe that promise this week?
2. Jesus says that the one who has his commandments and keeps them is the one who loves him. How does obedience relate to experiencing deeper fellowship with God, and where might you be hearing but not obeying?
3. How does understanding union with Christ change the way you think about death, suffering, and the security of your salvation?
Scripture Focus: John 14:18-31 is the central passage, teaching that Jesus’ resurrection, the promise of the indwelling Trinity, and the gift of Jesus’ own peace are heavenly comforts for troubled hearts. Supporting passages include Ephesians 1:4 (union with Christ before creation), 2 Timothy 3:16 and 2 Peter 1:20-21 (the Spirit’s inspiration of Scripture), and Jeremiah 6:14 and Isaiah 48:22 (the failure of the world’s peace).

Outline
Introduction

Ask your pardon for my voice today. I am overcoming a bit of a cold, but I’m on the upswing. So, thank the Lord for that. But allow me to pray before we hear from God in his word.

God, we are very desirous to hear from you.

You have the words of eternal life.

The words that are life, that show us life, that allow us to experience life. God, cause us to hear these words today for our own joy and peace and for your glory. Amen.

Where’s the Peace?

As I prepared today’s message, I found myself thinking about a certain old Wendy’s commercial.

Back in 1984, Wendy’s ran a successful ad campaign centered on the phrase, “Where’s the beef?” Some of you are nodding. The main ad featured a group of old ladies admiring a very large burger.

However, they soon took off the top of the bun to uncover beneath a comically small burger patty.

One of the ladies then remarks in confused outrage, “Where’s the beef?” This was Wendy’s way of criticizing competitors burgers for lacking substance while promoting its own burgers as the real deal.

Now, we might ask a similar question as the original Wendy’s ad when we look at our world.

Not where’s the beef, but where’s the peace?

“Not where’s the beef, but where’s the peace?”

In this troubled world, everyone is either looking for peace or promising you that they found it.

And by peace, I don’t mean only a ceasefire, a temporary respit from trouble or conflict, but a biblical peace, a Hebrew shalom kind of peace that is a wholeness of soul, prosperity of spirit, a true and lasting contentment of heart. This kind of peace that banishes anxieties and cultivates harmonious relationships.

Where is this kind of peace?

Can you find it in a political leader?

In money, in entertainment, in drugs, in romance, in philosophy?

No. The world and everything in it can only offer a cheap imitation of true peace.

And this is why when you get a closer view of the lives of the world’s people, you don’t see peace.

And what about Christians?

Peace: A Theme of the New Testament

If you scan the pages of the New Testament, you will see that peace is an overwhelming theme. Almost every New Testament letter, whether written by Paul, Peter, or John, begins with the blessing, grace and peace to you from God.

The New Testament speaks of God as the God of peace who gives his people the peace of Christ. A peace that even surpasses all understanding.

Rightly could we say that the message of the New Testament indeed the message of all the Bible is fundamentally a message of peace.

“The message of all the Bible is fundamentally a message of peace.”

Nevertheless, when we see the lives of many Christians or maybe even when we look at our own lives, could we not rightly ask, “Where’s the peace?” Why are we Christians also too often marked not by peace, but by anxiety, by hopelessness, and by anger?

Why are we Christians frequently found to be complaining and turning to the same coping mechanisms that the world uses?

What about you this morning?

Do you have peace?

Do you have an abiding contentment and harmoniousness that is not based on easy circumstances, not based on you just getting whatever you want.

Rather, when you are in the middle of ongoing suffering, ongoing confusing circumstances, ongoing mistreatment from others, can you testify from the heart, it is well with my soul.

Truly, peace is the believer’s wonderful inheritance in Christ.

Yet we Christians frequently don’t know much about or don’t make much use of this inheritance that we have received.

So today as we finish up the next major section of Jesus farewell discourse in John 13-17, let’s listen closely to our Lord and let’s learn again how Jesus has bequeafd us believers his very own peace.

I’d like you to see this with your own eyes. So, please pick up a copy of the Bible and turn to the Gospel of John.

Our text today is John 14:18-31.

And our sermon title is Jesus Leaves Us His Peace. Jesus Leaves us his peace.

If you’re using the Bibles that we’ve provided, you can find our passage on a page, 178, John 14:18-31.

Let’s read the passage and then we’ll review the context.

So starting in verse 18 of John 14, Jesus is speaking, he says, “I will not leave you as orphans. I will come to you. After a little while, the world will no longer see me, but you will see me. Because I live, you will live also. In that day, you will know that I am in my father and you in me and I in you.

He who has my commandments and keeps them is the one who loves me. And he who loves me will be loved by my father, and I will love him and will disclose myself to him. Judas, not a scariat, said to him, Lord, what then has happened that you are going to disclose yourself to us and not to the world?

Jesus answered and said to him, “If anyone loves me, he will keep my word, and my father will love him, and we will come to him and make our abode with him. He who does not love me does not keep my words, and the word which you hear is not mine, but the fathers who sent me. These things I have spoken to you while abiding with you.

But the helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I said to you.

Peace I leave with you. My peace I give to you. Not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful.

You heard that I said to you, I go away and I will come to you. If you loved me, you would have rejoiced because I go to the Father, for the Father is greater than I. Now I have told you before it happens, so that when it happens, you may believe. I will not speak much more with you for the ruler of the world is coming and he has nothing in me but so that the world may know that I love the father and I do exactly as the father commanded me. Get up. Let us go from here.

Context: Jesus’ Farewell Discourse

We are back in Jerusalem during Passover in the upper room with Jesus and his 11 disciples. Judas has already left to arrange Jesus betrayal and Jesus will be crucified in a matter of hours.

Knowing that the time is short and that his disciples are greatly troubled at all that is happening, Jesus delivers to the 11 his farewell discourse, a final conversation of final set of comfort and instruction.

In John 14 in particular, Jesus provides his disciples with a series of comforts to answer their worried questions and to calm their shaken up hearts. And this is where we have been recently in our investigation. Recall again in verse one how Jesus begins this whole section.

John 14:1, “Do not let your heart be troubled. Believe in God, believe also in me.” And then we’ve seen so far in John 14 five of the eight heavenly comforts that Jesus has for his disciples. Even heavenly comforts for the troubled heart to embrace by faith.

In verse two, quick review here. In verse two, we saw comfort number one. Jesus prepared a home for us. Verse three, we saw comfort number two. Jesus is coming again for us. Verses four to six, we saw comfort number three.

We already know God’s only way. In verses 7 to 11, this is last week now. We saw comfort number four, we already see the invisible father. And then in verses 12 to 17, we saw comfort number five. We will do Jesus greater works.

“Jesus provides his disciples with a series of comforts to calm their shaken up hearts.”

He will empower us to that.

Now, in the final verses of this chapter, we see three more heavenly comforts. Well, the last comfort serving really as a summary of what Jesus has said in this whole chapter.

So then here’s my my thesis, my my main point for today. In verses 18 to 31, we’re looking at three final heavenly comforts for the troubled heart to embrace by faith and then no longer be troubled. Three final heavenly comforts for the troubled heart to embrace by faith.

Comfort #6: Jesus Appeared Alive from the Dead

Now let’s take a look at the sixth comfort that Jesus provides his original disciples and us which we see in verses 18 to 20. Verses 18 to 20. Comfort number six. Jesus appeared alive from the dead.

Take comfort. Jesus appeared alive from the dead. We’ll read reread these verses al together. Verses 18 to 20.

I will not leave you as orphans. I will come to you. After a little while, the world will no longer see me, but you will see me. Because I live, you will live also. In that day, you will know that I am in my father and you in me and I in you.

John 14:18: “I will not leave you as orphans. I will come to you.”

Notice immediately here in verse 18 how Jesus puts his finger on his disciples feelings. Exactly. They feel like with their Lord and teacher suddenly leaving them that they’re being orphaned.

Now Jesus of course has already clarified that while he is indeed leaving them, he will continue to care for them from afar. He’ll actually care for them better than if he were right there physically with them.

But here Jesus says more. Says, “I won’t leave you orphaned. I will come back to you.” Now once again we’re faced with this question of which coming Jesus is speaking of when he says, “I will come to you.” because there’s multiple even here in this discourse from Jesus. Is he speaking again of the rapture?

Is he speaking again of the coming of Jesus spirit? Is he speaking of his resurrection? Or maybe all of them at the same time.

The Resurrection Confirmed

Sound Bible interpreters have taken different positions in answering this question, but the best answer is that Jesus speaks specifically of his soon to take place resurrection.

For notice in the beginning of verse 19, Jesus speaks of a reality that will take place in just a little while. In just a little while, less than 24 hours from when Jesus speaks, the world or that’s people in general will no longer see Jesus. They no longer see him physically. But he says his disciples will. And again, only after a little while. It’s going to end up being just three days.

Furthermore, notice that at the end of verse 19, Jesus speaks of his living as the basis of his disciples also living in the future. Now, how could Jesus say this if he’s about to die? Well, that’s because Jesus will shortly rise again. Proving that his disciples also will rise and live forever when they die. So again, that point fits with the idea of speaking of his resurrection.

“Jesus will shortly rise again, proving that his disciples also will rise and live forever.”

Finally, the language of verses 18 and 19 here is very similar to what we see later on in the discourse in John 16.

John 16 to 16 to22. And we read that passage earlier in the service. In John 16, Jesus speaks again of his departure and of his disciples seeing him again.

And he says that this will take place after only a little while. That phrase returns.

Jesus also describes his disciples seeing him again after that little while as an event that will take away their grief and replace it with lasting joy.

And if we read on in the Gospel of John, that’s exactly what happens when Jesus appears after his resurrection. John 20, it says they were filled with joy.

So as I said, we should understand John 14:18 to20 as referring specifically to Jesus return and his resurrection.

In that sense, he will not leave them as orphans.

Now notice in verse 20, Jesus declares that there’s something that his disciples will know in that day. That is the day of his resurrection appearance to them. What will they know?

Three profound realities according to Jesus. They will know that Jesus is in the father. The disciples are in Jesus.

And Jesus is in his disciples.

Now the first of these three realities we’ve already heard about in verses 10 and 11 of our chapter.

Talked about this recently. When Jesus rises bodily from the dead, the disciples will know with even greater certainty that which Jesus words and works up to this point have already proved.

That is the excuse me, the mutual indwelling of God the Father and God the Son, the mysterious trinitarian relationship of God the Father and God the Son. They will see that confirmed because Jesus has risen from the dead.

But the latter two realities that Jesus mentions here are new, though they parallel what Jesus has just said about the father. Just as Jesus is in the father and the father is in Jesus, so Jesus says the disciples will know on that resurrection day that Jesus is in them and they are in Jesus.

Union with Christ

Okay, what is Jesus talking about here?

It’s actually a reality he’s already broached in this gospel. John 6 56 to 57. That’s when Jesus was talking about heating his flesh and drinking his blood. And he said this is going to result in you being in me and I being in you. Didn’t further explain there but he uses that same terminology again. And it’s because he’s referring to the same reality. That is the reality of mutual indwelling of believers and Jesus. Or what theologians call more simply the doctrine of union with Christ.

Brethren, why is it or how is it that Jesus eternal life and resurrection guarantee your own eternal life and resurrection?

How does that happen?

It is because by Jesus finished salvation work and by the faith that God granted you to have in Jesus, you’ve become spiritually joined to God the Son.

Therefore, the son’s own eternal life is now in you.

It’s union with Christ. Union with Christ is the means by which you receive eternal life. It’s the mechanism. It’s the way it happens. And indeed that’s how you receive every salvation blessing from God. It is by union with Christ with union with Christ. The blessings really all belong to him as God and as the son of God. But because you are joined to him in a kind of spiritual marriage, they all pass to you. You get to enjoy them as well.

“Because you are joined to him in a kind of spiritual marriage, all his blessings pass to you.”

Union with Christ Before the Foundation of the World

Now, when according to the Bible, were you placed into union with Christ so that your spirit is in him and his spirit is in you?

Well, one sense, the union happened when you believed and were saved. I mean, that’s that would seem the obvious answer, but in another more profound sense, this union happened before the foundation of the world. Say, how can that be? Well, I’m just reporting what the scripture says. Ephesians 1:4, for example, says, “Regarding the Father’s election of believers, your choice by God unto salvation, Ephesians 1:4 says, “Just as he, the Father, chose us in him before the foundation of the world.” Chosen him. Chosen whom?

Chose in Christ.

We were placed into Christ. If you’re a believer, you were placed into Christ before time began.

“If you’re a believer, you were placed into Christ before time began.”

Now, of course, we do not experience our union with Christ with all its benefits until conversion, until we actually repent and believe and the spirit of Christ actually indwells us.

Nevertheless, amazingly, the fact of our union with Christ, at least from God’s perspective, was true before creation, true from eternity.

This is why the Bible can speak of our experiencing certain events with Christ.

Even though you and I were not yet physically alive, much less spiritually alive when they happened. The Bible says we were crucified with Christ. We were buried with Christ. We were raised alive with Christ and we were seated in the heavenly places in Christ.

With Christ.

Now, back to John 14:20.

Why does Jesus say on that day on the day of his resurrection appearance the disciples will know that they have saving spiritual union with him?

It’s not because the mediating Holy Spirit will indwell believers that same day. Though Jesus does symbolically breathe the spirit onto his disciples on that day in pledge, which is what we read about in John 20 22.

It is instead because the disciples on that day will see for themselves what the indwelling spirit will also affirm when the spirit comes. That is that salvation has been wholly accomplished for believers in Jesus.

Which means eternally, judicially and spiritually their life is in him and his life is in them.

This Comfort Is for You

Of course, brethren, I’m not just speaking about theoretical disciples out there. I’m speaking about you.

If you believe in Jesus, this comfort is for you. In verses 18 to 20, unlike the original disciples, you did not have Jesus visit you in a post-resurrection appearance.

But you did receive a trustworthy God breathed record of such appearances in the Bible which proves true or I should say proving that what was true for the original disciples is true for you too.

Jesus your Messiah, your savior rose bodily from the dead.

That means that you have unbreakable spiritual union with him. And that union includes eternal life.

“Jesus your Savior rose bodily from the dead. You have unbreakable spiritual union with him.”

Unless Jesus comes soon, you will die and your body will go into the grave.

But as Jesus says, because he lives, you will live also.

Comfort #7: God Discloses Himself to the Obedient

The seventh heavenly comfort that Jesus provides his original disciples and us appears in verses 21 to 26. Comfort number seven is God discloses himself to the obedient.

God, not just Jesus. God discloses himself to the obedient. Look at verse 21.

He who has my commandments and keeps them is the one who loves me. And he who loves me will be loved by my father, and I will love him and will disclose myself to him.

Notice there’s a shift here in verse 21.

Jesus returns to a concept that he mentioned back in verse 15. That connection between loving Jesus as your Lord and keeping his commands.

I mentioned to you last time that this is a prominent theme in Jesus farewell discourse and Jesus returns to it here in verse 21.

Pardon me again.

Love and Obedience

Notice here that Jesus in his restatement of this concept, he refers to someone who both has Jesus commands commandments and keeps them.

That is to say, someone who both hears and understands Jesus commands and obeys them.

Now, there are plenty of people who don’t do both, right? There are plenty of people who hear and affirm Jesus teaching as good, but then they don’t obey them.

Such persons may think that merely having the commands it shows that they love God and are saved. But Jesus says no. These hearers and hvers they are not the ones that love Jesus. It is the keepers. It is the doers who actually love Jesus.

In short, only those who characteristically and in an increasing way obey Jesus’ commands, they are the ones that demonstrate that they really love Jesus and believe in him.

“Only those who characteristically and increasingly obey Jesus’ commands demonstrate that they really love him.”

And Jesus promises some striking outcomes to those who demonstrate this kind of love.

Excuse me.

The Promise of Divine Fellowship

As in verse 20, we again get a pack of three profound realities. Jesus says the father will love that person. Jesus will love that person and Jesus will disclose himself to that person.

And you might ask, what’s with these promises that the father and son will love the one who obeys? Isn’t that a little mercenary? Or worse, isn’t that basically work salvation?

Oh no, I better obey or else I will lose the love of the father and the son.

No, Jesus is not affirming salvation by works or maintained love by obedience.

Rather, Jesus is describing the ongoing close relationship that God promises to those who come to fundamentally love and believe in Jesus.

Those who actually believe in Jesus, they in that belief are repenting. They are laying aside the old way, the old sins to actually follow and obey Jesus. Jesus is just describing that faith that produces fruit.

True faith always results in new obedience.

So true faith always comes with the guarantee of God’s ongoing love.

“True faith always results in new obedience. So true faith always comes with the guarantee of God’s ongoing love.”

And brethren, if you love Jesus with that kind of faith, then this promise again is for you too. Jesus says, “God the father and God the son love you.

You have entered into a close love relationship with the father and the son. More than that, Jesus promises to disclose himself further to you as an obedience-seeking believer.” Now, what’s that all about? Well, before I answer that question, we should note that one of Jesus disciples has a question along the same lines, which is what we see in verse 22.

Judas’ Question and Jesus’ Answer

Judas, not a scariot, said to him, “Lord, what then has happened that you’re going to disclose yourself to us and not to the world?” Here we get a question from the other Judas, not Judas the Scariot, Judas, the son of James, also known as Thaddius in the Bible. His question is about the apparent exclusivity of what Jesus just said.

Isn’t the Messiah meant to reveal himself to the whole world? Why the change of course? What happened? How did this change take place?

“Isn’t the Messiah meant to reveal himself to the whole world? Why the change of course?”

Well, Jesus answers in verses 23 and 24.

Jesus answered and said to him, “If anyone loves me, he will keep my word, and my father will love him, and we will come to him and make our abode with him.

He who does not love me does not keep my words and the words which you hear the word which you hear is not mine but the fathers who sent me.

You may notice in these verses that Jesus doesn’t directly answer Judith’s question. Rather Jesus more or less repeats what he’s already said in verse 21 though with a few different and some more words.

Notice now though that Jesus has made more explicit that his promise promises are available to all.

He says if anyone loves me and anyone could be anyone.

The invitation to come to Jesus and enjoy a close love relationship with God is extended to all.

But you must actually accept the invitation according to the terms to receive the promise.

You must turn from loving sin, loving false gods, loving the treasures of the world to love Jesus. Can’t do both at the same time. And if your love is real, real, what will it result in? As Jesus says, keeping Jesus word.

That is obeying his teaching. Keeping the revelation and commands he gave.

Only then will you experience the blessed outcome Jesus describes. And Jesus repeats it in a slightly different way, but again a three-fold way. He says, “The father will love you. The father and son will come to you. And the father and son will make their abode with you.” So you see the invitation to divine fellowship to divine love it is both inclusive and exclusive at the same time offered to all but the terms they are pretty exclusive.

“The invitation to divine fellowship is both inclusive and exclusive—offered to all, but the terms are exclusive.”

Many most will not accept those terms.

The Father and Son Making Their Abode

Now what’s this about the father and son coming and making an abode with the believer?

Interestingly, the word translated abode in the New American Standard 95 translation, it is literally staying place or dwelling place. The same word as we saw back in verse two when Jesus says, “I go to make a dwelling place in my father’s house for you.” But that’s a little bit weird, isn’t it? I thought Jesus was preparing a dwelling place in the father’s house. That’s where we were going to go fellowship with Jesus. But now, father and son are coming to make a dwelling place with us. What’s going on?

Well, Jesus is just explaining more of what he meant by promising further disclosure in verse 21.

Let me tie some of these things together.

Excuse me.

If a person refuses to love Jesus and thus does not keep Jesus words, then that person despite whatever religiosity or love for God he pretends he has rejected God himself. For Jesus words are only the father’s words.

This son and father rejector therefore will gain no further revelation from God, no further disclosure from God. For such one has already rejected the revelation or disclosure given.

But for those who love Jesus and thus love the father, they will be given further revelation of both the father and the son.

This further revelation comes in the resurrection appearances of Jesus which notably were never given to unbelievers except for the apostle Paul who got saved soon afterwards.

Intimate Fellowship with the Whole Trinity

And this further revelation comes even more prominently in the fathers and the sons indwelling believers by the holy spirit.

I told you last time that the mutual indwelling of the members of the trinity means that the holy spirit’s dwelling in us believers it includes the fathers and the sons dwelling in us as well.

Really by the Holy Spirit’s indwelling and by union with Christ which we’ve already discussed.

Believers enjoy intimate spiritual fellowship with the whole trinity. It’s not like we got the spirit but father and son they’re kind of distant. No, it’s every person of the godhead in intimate spiritual fellowship with you.

“By the Holy Spirit’s indwelling, believers enjoy intimate spiritual fellowship with the whole Trinity.”

You in them and they in you. Actually, the scripture says this explicitly, maybe in some ways that surprise us. We see here the father said, the father said that he’s going to make his dwelling with us, even in us.

But other scriptures speak of us being in the father or dwelling in the father. John 17:21, Jesus will say this in his pastoral prayer or his high priestly prayer. In 1 Thessalonians 1:1, Paul says to the saints, “In the father and in the son.”

So this promise of Jesus for true obedient believers is further disclosure, further revelation, further fellowship with the entire Godhead by the spirit. For those who don’t believe and thus won’t obey, no further disclosure. But for those who do, further disclosure with the whole trinity.

The Holy Spirit’s Teaching Ministry

Now, perhaps unsurprisingly, Jesus then continues to speak about the spirit in the next two verses. Look at verses 25 and 26.

These things I have spoken to you while abiding with you. But the helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I said to you.

Now, once again, Jesus is speaking in his farewell discourse about the new ministry of the spirit. Here’s another prominent theme of John 13:17.

But Jesus words here clarify how the spirit will further reveal God to God’s people.

It’s not by giving totally new revelation, but by recalling and further explaining the final revelation of Christ. Jesus is the final revealer of God. You can’t get any better revealer of God than God.

Even the the only beloved who dwells in the bosom of the father, as John 1 says, he’s the explainer of God. He has the final revelation. So all the spirit does is take that revelation, recall it to mind and further explain it.

“The Spirit takes Christ’s final revelation, recalls it to mind, and further explains it.”

Notice in verse 26 that the spirit is again called the helper. We explored this term last time. It comes from the Greek paracletos. We transliterate that as periclete. It means the one being called alongside to give aid. Spirit gives any kind of aid that the believer needs. But the one that Jesus focuses on is his aid in teaching. Say more about that in a second.

Spirit, notice, is also called the Holy Spirit here. That’s the title that we most commonly use for the spirit. It’s not the only one in scripture, though.

The Holy Spirit title. It means that the spirit is fundamentally set apart, holy, perfectly clean, and ultimately divine.

Because God is holy, he’s fundamentally set apart. Well, surely his spirit would be holy. And only that which is truly holy can be God.

Notice again in verse 26 how father and son work in harmony to send the spirit.

Jesus talked about this previously but this time Jesus says that the father will send the spirit in the son’s name.

That is according to the son’s authority the son’s request the son’s desire.

And what will the spirit come to do for believers? As I said specifically he comes to teach. Jesus says he will teach the disciples all things and bring to remembrance all things that Jesus said to them. All that Jesus said to the disciples.

Now this this announcement in context surely must have been some measure of relief to the disciples. For the last few verses have repeatedly stressed the need for Jesus followers to obey his word.

But what if the disciples didn’t remember all of Jesus’ words or misunderstood some of those words? They would be held to account for things they couldn’t even remember or couldn’t remember correctly.

Trusting the New Testament

But not to worry, Jesus says, “The Holy Spirit will remind you and further teach you about all that I said.” Phew. That’s great news for them, but it’s also great news for us. And why is that? Because this promise from Jesus related to the Holy Spirit means that we can trust the writings of the apostles.

We can trust the New Testament. We can trust this gospel as the word of God.

You see, the apostles were eyewitnesses of Jesus. And that’s important. But by itself, that fact could not guarantee the accuracy or the authority of the words that they wrote the New Testament because what if the disciples merely forgot something or they misunderstood something that Jesus had said?

But the spirit specifically came to teach them and remind them of all of Jesus word. Not most of it, not the important parts, all of Jesus word.

“The Spirit came to teach them and remind them of all of Jesus’ word—not most, all.”

That being the case, we now know that what the apostles wrote or what they directed their associates to write.

Whatever they said about the father, the son, the spirit is correct. When Jesus says, “I’m going to further disclose the trinity to you,” the apostles did it by the spirit. We can trust that disclosure. And the apostles claim this themselves in other scriptures. Some of these verses. 2 Timothy 3:16. 2 Timothy 3:16. All scripture is inspired by God or literally God breathed and profitable for teaching, for reprove, for correction, for training in righteousness.

Second Peter 1:20-21.

2 Peter 1 20-21. But know this first of all, that no prophecy of scripture is a matter of one’s own interpretation.

For no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.

So these verses verses 21- 26 they in a fundamental sense they affirm the New Testament as God’s word and the disclosure the revelation there as accurate and authoritative.

Inspiration vs. Illumination

But are believers today promised the same internal teaching ministry of the Holy Spirit as these disciples?

No. Not the same ministry, but a similar ministry.

The apostles operated under the Holy Spirit’s ministry of inspiration.

God was breathing his word into what they wrote and granted them the understanding to write it. We operate under the Holy Spirit’s ministry of illumination, not inspiration, but illumination. What’s the difference?

Again, the apostles by the spirit were remembering and gaining further insight into Jesus revelation so they could write it down as perfect scripture.

We on the other hand are not gaining or recording new revelation from Jesus.

Rather, the spirit is granting us more and more understanding of what Jesus scriptures say and how to apply them to our lives. So, we’re not writing further revelation from Jesus. We’re granted understanding of what has already been given.

“The Spirit grants us more and more understanding of what Jesus’ Scriptures say and how to apply them.”

1 Corinthians 2:1-12. 1 Corinthians 2:1-12 famously says that God has given us believers his spirit so that we may know the things freely given to us by God, even the thoughts of God and welcome them. If you don’t have the Holy Spirit, you cannot understand fully and certainly you cannot welcome the revelation of Jesus. You cannot accept it because it is spiritually discerned.

But God has granted us his spirit.

God has granted us his spirit so that we can understand. And in that sense, the spirit continues to teach teach even us.

Very happy to be in church. Glad to see that.

In multiple ways, then we take comfort in how God discloses himself further to the obedient. He does that for you. If you are in Christ, he opens himself to you by his spirit through the scriptures so you can fellowship and know him even more.

Summary Comfort: Jesus Foretold and Explained His Departure

Now Jesus has one more heavenly comfort to share with his disciples which as I said is more of a summary of what Jesus has already said than a totally new comfort. So we come to the final point of my sermon outline today which covers verses 27 to31 and it reads summary comfort. Jesus foretold and explained his departure.

This is really what Jesus has been doing the whole time, but he summarizes it in certain ways in these final verses.

Jesus foretold and explained his departure. Look first at just verse 27.

Peace I leave with you. My peace I give to you. Not as the world gives do I give to you. Do not let your heart be troubled nor let it be fearful.

Jesus returns to where he began in this section of the discourse with the application.

Do not let your hearts be troubled, he says. Or more literally, do not let your heart be disturbed or shaken together.

Do not let your heart be fearful, Jesus says. Or more literally, do not let your heart be cowardly.

Why not? Essentially, Jesus replies, because look at what I’ve left you. I’ve not left you orphaned. I’ve left you peace.

Again, we should understand the peace Jesus is talking about from the context of the Old Testament. Jesus is talking about something way better than a few easy moments, a chance to breathe in the troubles of your life. No, he’s talking about a shalom type of peace, wholeness, rest, contentment, harmony. Jesus says,”I leaving such peace to you as my parting gift so that you need never be troubled in heart.” And notice Jesus says further, he’s not just leaving any peace, but his peace. A peace that he says that is fundamentally different from any peace offered by the world.

“Jesus is talking about shalom—wholeness, rest, contentment, harmony—as his parting gift.”

Jesus’ Peace vs. the World’s Peace

Now, think about it with me for a second. Why does the world’s peace inevitably fail?

Why does any wholeness, rest, contentment or harmony offered by the world ultimately fall short?

Because either the peace is false based on lies and ignorance, or the piece is shallow, only dealing with surface issues, or the peace is short-lived, quickly disappearing into smoke.

This is why the scriptures can solemnly declare, “For the people of the world, Jeremiah 6:14, Jeremiah 6:14, they have healed the brokenness of my people superficially, saying, “Peace, peace, but there is no peace.” Isaiah 48:22 Isaiah 48:22 says, even more bluntly, “There is no peace for the wicked, says the Lord, or says Yahweh.

The world cannot arrive at true peace.

Cannot give it.

Yet Jesus declares explicitly that he does not give peace like the world attempts to give peace. His peace is based on truth. It goes down deep and it lasts forever.

How can Jesus give such peace?

Because his peace is not based on anything in the world. See, that’s the problem with the world’s peace. It’s was always centered on something in the world, something imperfect and broken.

But Jesus peace is not based on anything in the world, but on what? On himself.

“Jesus’ peace is not based on anything in the world, but on himself.”

It is the very peace that Jesus himself enjoys in his essence as God. And Jesus says, “I give you this peace, my peace.” And give is present tense. I’m giving it to you now. It’s available to you right now. Receive it right now.

Receiving Peace by Faith

Now, you may say, “That sounds great, but how do I receive that peace?” Well, what do you think the answer is?

It’s by faith. It’s by faith. After all, what did Jesus say in the beginning of this chapter? Believe in God. Believe also in me. Do not let your heart be troubled. Believe in God. Believe also in me.

Brethren, if you believe in Jesus and believe in his promises, you will receive the Lord’s own peace.

“If you believe in Jesus and believe in his promises, you will receive the Lord’s own peace.”

You say, “Which promises of Jesus must I believe?” How about the promises of this chapter?

The Heavenly Comforts Answer Every Concern

Indeed, what concern might you have in your heart that is not covered by the heavenly comforts that Jesus has given in John 14?

My sins are so many and severe.

Jesus says, I prepared a home in heaven for you once and for all by my work on the cross.

I feel so alone.

Jesus says, I’ve sent you my spirit and I’m coming again to get you soon.

I’m afraid I’m going to miss out on some treasure of the world. Jesus says, “I am the way, the truth, and the life. If you have me, you’re not missing anything.

Life’s trials and tasks and people are just too much for me.” Jesus says, “I will answer your every prayer and empower you for every good work.

But I’m afraid of death.” Jesus says, “You are in union with me.

As I live, so you will live.

But I just don’t know what to do.

Jesus says, “My spirit will teach you and guide you by my word.” Do you see what a comprehensive pack of comforts Jesus has delivered to his believers?

But if we hear all of these or read all of these and still ask dejectedly, “Where’s the peace?” The appropriate answer is just another question.

Where’s the faith? Where’s the faith?

“If we still ask ‘Where’s the peace?’ the appropriate answer is: Where’s the faith?”

Christian, these comforts, Jesus peace, they are your generous inheritance. But the only key to the treasure vault is faith.

If you would only believe, oh, how the crushing burdens of your soul might be lifted. Your circumstances may not be changed, but you will experience peace.

So, won’t you believe today? Won’t you receive the Lord’s peace by faith? By believing in him and by believing in his promises.

Won’t you choose faith in the son’s word, which is the father’s word, which is the spirit’s word, over the misinformation of your own feelings, of sinful temptations, and of the circumstances that puzzle you so much in your life. Will you believe the word of the triune God over the misinformation that you are presented today? If you’ve not yet come to know Jesus Christ, turn from your sin. Trust in Jesus alone to save you by his perfect life, death, and resurrection.

And this peace can be yours. Again, it’s just granted by faith. It could be yours today if you don’t know Jesus.

If you do know Jesus, well then turn again. Turn again from your sin. Turn again from your unbelief that you’ve slid into. Believe in Jesus. Believe in Jesus word. And discover his peace again in a new and deeper way than you did before. Again, it’s available to you by faith.

As we’ve discovered from this passage, brethren, if you are in Christ, the Trinity loves you.

Not with a dispassionate, indifferent kind of love. That’s a contradiction in terms. The Trinity has great affection for you.

Father, Son, and Holy Spirit wants you to know God’s peace.

You can if you believe.

Now, brethren, I know, and it’s important to remind you, I know that even true believers can struggle mightily to find the peace or joy of God at times.

Psalms 42 and 43, which we studied this past summer, they are clear evidence of this, as are the 11 disciples who, even after this magnificent word, they will remain depressed. They will remain depressed through the rest of the discourse.

As Jesus is patient with us in our struggle to grasp firm hold of his spectacular peace, so we are to be patient with one another. Don’t just say, “Have faith. What’s your problem?” We must gently help one another to find and maintain God’s peace.

That being said, let us not sell the Lord or his scriptures short. Jesus left us his peace. That is an amazing reality. Not to sigh after, but to appropriate and to enjoy.

Now, someone may say at this point, “Pastor Dave, sounds like you’re wrapping up your sermon, but you still got four verses to go.” That’s true. So, let me continue.

Let me continue looking at Jesus summary comfort by turning to the surprising word that Jesus says in verse 28.

Look at verse 28.

The Father Is Greater Than I

You heard that I said to you, I go away and I will come to you. If you loved me, you would have rejoiced because I go to the Father, for the Father is greater than I.

The beginning of verse 28 is another summary of what Jesus has said thus far.

By his substitutionary death on the cross, he is going away. But he also will come back by his resurrection, by his spirit, and by his second coming. He says, “You heard me say this. I did say that.” Yet notice Jesus now reproves his disciples for having for him an immature kind of love. A love that shortsightedly would rather keep Jesus on earth with them than let Jesus go back to heaven.

Jesus suggests that if the disciples really loved him, that is if they had a mature love for him, they would have been glad to see Jesus go back to the father. And the reason Jesus supplies for this rejoicing, this gladness is the simple fact that the father is greater than Jesus.

“If the disciples had a mature love for Jesus, they would have been glad to see him go back to the Father.”

Uhoh.

Did Jesus just admit that he is inferior to the father and therefore not God?

Many who seek to deny the deity of Christ have seized on the last phrase of this verse. See Jesus is not God. He’s just God. Small G.

But Jesus cannot mean that he is not God or that he is only a lesser God. Why not? Because the rest of the Bible, the rest of this gospel, and indeed many of the verses of this farewell discourse confirm the opposite.

I mean, how many times have we gone through the Gospel of John? I’m like, and here’s another thing that so is that Jesus is God. Jesus is accepting prayer. Jesus is accepting worship. Jesus said that he’s one with the father.

Clearly, John the Apostle believes that Jesus is God and he wants you to believe that, too. So, it’s not like the pen slipped and he’s like, “Oh, I don’t know how that verse got in there.” John 14:28.

No, Jesus cannot mean that he is not God.

So what does he mean? In what sense can Jesus say that the father is greater than Jesus is? Well, this is not a new question.

Pastors, preachers, church fathers have been answering this question for centuries. Most Trinitarian interpreters understand this verse as pointing to Jesus humiliation in his incarnation and or to the different but equal roles that exist in the Trinity. And I would give a similar type of answer. Here’s how I would explain it.

In Jesus becoming a man to save mankind, Jesus laid aside his divine glory. He didn’t lay aside his divinity. Didn’t stop being God, but he laid aside his divine glory and he made himself completely dependent on the father.

Jesus did this out of love to the father and in anticipation of the father’s exalting Jesus again.

The father indeed promised the son at the completion of the son’s salvation mission the highest honor, rule, and authority to be exercised on behalf of God’s people.

Jesus Returns to the Father for Our Blessing

Thus in returning to the father whose role and glory are greater than the sons during the son’s incarnation or rather the experience the manifestation of that glory. Jesus not only returns to glory but also to a greater position to serve his redeemed people.

Indeed Jesus return to the father is what secures for believers every spiritual blessing in the heavenly places. That’s a phrase that comes from Ephesians 1. And as the men have been studying in Iron Man recently, those blessings, every spiritual blessing in the heavenly places, who gives them?

The father does. But he gives them in Christ. They come to us by union with Christ. Jesus had to complete his mission. He had to go to the father and he had to ask saying, “I’ve completed what you told me to do.

Now fulfill your promise.” And God says, “All the blessings are now being outpoured.” Why then would any of Jesus’ disciples, if they truly loved him, and if they knew simply what was best for themselves, why would they seek to hold Jesus back from this?

No. No. Stay here, Jesus. Don’t go to the father. Even though that’s how we get all the blessings. That’s how Jesus will be exalted to the glory that he had and deserves forever.

Really, none of the heavenly comforts of this passage belong to believers unless Jesus goes to the father.

“None of the heavenly comforts of this passage belong to believers unless Jesus goes to the Father.”

Because Jesus temporarily is humbled in his incarnation mission.

His ability to minister to believers in a certain sense is limited. But when he goes back to the father, it will be unleashed in a much greater way.

Jesus continues in verse 29, “Now I’ve told you before it happens so that when it happens, you may believe.” Jesus said these almost same words back in John 13:19 when Jesus foretold that someone close to him would fulfill the scripture and betray him. Says, “I told you about it in advance.”

So when it happens, you will believe. You’ll believe that I am he. By using this phrase again, Jesus is again reassuring that his disciples reassuring his disciples that he is in complete control. All is proceeding according to the father’s good plan.

When the disciples see Jesus go away and see Jesus come back in fulfillment of all these promises, then the disciples will know and we through the disciples word will know with even greater certainty that Jesus is the Christ and the son of God and that in believing we have life in his name.

Satan Has Nothing in Jesus

Finally, in verses 30 to 31, we behold Jesus determination to bring all that he has promised to pass. Look at those final two verses. I will not speak much more with you, for the ruler of this world is coming and he has nothing in me. But so that the world may know that I love the father, I do exactly as the father commanded me. Get up. Let us go from here.

Again, in verse 30, Jesus warns his disciples that time is short and they must pay close attention therefore to what he is telling them.

Who does Jesus say is coming for Jesus?

Not Judas the Scariot, not the Jews, not the Romans, but the ruler of the world.

And that is a designation for Satan.

Of course, Satan is not the ultimate ruler of the world. God is. You can’t steal sovereignty from God. But God has permitted Satan to exercise authority over the world and over its rebellious people for a time.

That is why the world in various ways is a raid against God and against God’s people.

This is Satan’s usurping rebellious rule at work.

Jesus says here in verse 30 that Satan through evil men is coming for Jesus. The usurper is trying to destroy in a lasting way the real king.

Yet Jesus is not at all afraid. He is not really concerned. He actually says, “Satan has nothing in me.” What does that mean? This phrase probably means that Satan will find no vulnerability in Jesus. After all, Jesus is the perfectly righteous one, which means that Satan cannot succeed by using guilt or by parading some sort of temptation. Not going to work on the sun. And Jesus is also the powerful lifegiver, which means that Satan cannot succeed even with inflicting death.

“Satan will find no vulnerability in Jesus. He is the perfectly righteous one.”

In the battle to come, then Satan will emerge a crushed serpent while only bruising the son of God on his heel as Genesis 3 for foretold.

But will not the bruising be painful?

What is driving the sun so incessantly forward?

The answer is in verse 31.

Love for the Father Drives Obedience

And it’s love.

Love for the father.

Because the son loves the father and desires to testify of this fact to the whole world. Jesus says the son does exactly as the father commands him.

Does that sound familiar?

What do Jesus is again providing a pattern an example for us to follow? For did he just did he say not just a few verses earlier, if anyone loves me, he will keep my word.

The same thing with the son and the father. Because Jesus loves the father, he will exactly keep the father’s word.

He will fulfill every commandment. He will be perfectly obedient to the father because he loves the father and he enjoys a love relationship with the father.

“Because Jesus loves the Father, he will exactly keep the Father’s word—perfectly obedient because he loves the Father.”

Get Up—An Invitation to Obey

Jesus ends the section by telling his disciples, “Get up. Let us go from here.” Which is an intriguing statement because the discourse then continues for another three chapters.

Say, “I thought the conversation was ending. I thought they were leaving.” Or why does it keep going? Well, one of two explanations. Either Jesus continues the conversation on the way to the garden.

They’re walking through the streets of Jerusalem. They’re going down the steps towards the Kidron Valley. They’ll cross it at a certain point, but Jesus continues to talk with them on the way.

That’s totally possible. Or it could simply be what is often the case even in our own gettogethers today. Actually, we saw this in a hilarious way when we did the last dinners for eight. The people who gathered, I heard them say at least three or four times, “Okay, it’s time for us to leave, but nobody left. They just kept talking.” And it could be the same thing here. Jesus says, “All right, guys. Time to leave.” But they’re delaying or they don’t get up right away. And so, the conversation just continues. Either one of those things is true.

Either way, there is a kind of implicit invitation in these last words of Jesus in John 14. An implicit invitation.

Jesus was ready out of love for his father and a determination to obey to get up and face the cross.

He invites us also to make ready out of love for Jesus and from the peace that Jesus has left us to rise up and obey.

“Jesus invites us out of love for him and from the peace he left us to rise up and obey.”

May we do that. May we do that together as a church.

Closing Prayer

Let me close in a word of prayer.

Lord God, I’m often struck at the end of preaching that your word is so magnificent. I’m not even sure what to say.

I guess what I should say, Lord, is thank you. These are amazing comforts that you’ve given us in this passage.

They indeed, if we think through them and if we apply them the way that we ought, they answer every concern we might have in this life.

It is true, God, that you put in your mysterious, loving sovereignty. You put your people into some of the most difficult of troubles where we do have loved ones who pass away or we deal with extremely painful and debilitating illnesses or we love those who are dealing with those illnesses or we lose a job or we experience the hatred and the rejection of close family and friends when we try to minister your gospel to them.

You’re not ignorant of these things. You ordained these things. You decreed these things.

And it’s not because you want to take away our peace.

No God, you have a good purpose in these things to display your glory to the universe, but also to drive us to a much deeper peace than we have yet experienced.

A peace that is not based on the approval of others or things going well for us or being healthy but on knowing you experiencing the further disclosure of the father and son and holy spirit.

Oh God if we would realize what a treasure we have in simply knowing you and having everything promised and taken care of by you we would experience true peace. And God, we testify we have experienced that. We do know your peace, but we often drift from it and exchange it for a shallower kind of peace that the world offers.

So God, as you Jesus, have directed us to pray to you about every need, we ask you.

We ask you for your peace and we ask you that we would believe it.

We would believe in you and we would believe in every promise and comfort that you’ve given us so that when the trials come God though we experience the trouble of it ultimately our hearts are not troubled you will say later on Lord Jesus in this discourse in the world you will have trial and tribulation but be of good courage I have overcome the world Lord make us people of good courage and may that be part of the otherwise inexplicable in inexplicable testimony we present to the world. We are a people of peace and courage not because everything goes well for us but because it is well with our souls.

We know the triune God and we want them to know you as well.

Lord bless your people and let this word stick with us. Continue to be something we meditate on and share with others in Jesus name. Amen.
November 30, 2025
How to Do Greater Works than Jesus Did
Auto Transcript

Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

This passage from John 14:7-17 teaches that believers already see the invisible Father through the Son, and that through Jesus’ accomplished salvation, answered prayer, and indwelling Spirit, we are empowered to do even greater works than Jesus did during His earthly ministry. The promise of greater works is not about surpassing the cross or performing mightier miracles, but about the expanded extent and impact of God’s work through His people in the post-cross era.

Key Lessons:
1. Believers already see the invisible Father through Jesus — there is no need to pine for some further revelation of God beyond what is revealed in Christ.
2. Jesus personally answers the prayers of His people from heaven, especially prayers for the grace and strength to obey Him.
3. The Holy Spirit as “another Paraclete” carries on and even surpasses the ministry Jesus had with His disciples physically, because the Spirit dwells *in* believers rather than merely *with* them.
4. The “greater works” believers accomplish are greater not in quality or power but in extent and impact — the gospel has spread across the world because Jesus went to the Father.
Application: We are called to pray boldly for obedience and faithfulness, to rely on the indwelling Holy Spirit, and to attempt great things for God with confidence — not in our own strength, but in the assurance that Jesus Himself empowers every good work through His accomplished salvation, His answering of prayer, and His Spirit within us.

Discussion Questions:
1. In what areas of obedience or service do you feel too weak or afraid, and how does Jesus’ promise to personally answer your prayers for help change your perspective?
2. How does understanding that we already see the Father in Jesus reshape the way we approach Scripture, worship, and longing for God’s presence?
3. What “great things” might God be calling you to attempt this week, and what would it look like to rely on the means Jesus provides — prayer, His Spirit, and His accomplished salvation — rather than your own strength?
Scripture Focus: John 14:7-17 — Jesus teaches that seeing Him is seeing the Father (vv. 7-11), promises believers will do His same and greater works (v. 12), pledges to personally answer prayer (vv. 13-14), calls for love-motivated obedience (v. 15), and promises the indwelling Holy Spirit as another Paraclete (vv. 16-17). Supporting passages include John 1:18, 1 John 2:1, Hebrews 4:16, and Ephesians 2:10.

Outline
Introduction

Let’s pray together.

Holy God in heaven, we ask for your empowerment now. God, empower me to speak your word.

Lord, empower those who listen to hear your word and to apply it. God empower us that we would not be distracting or distracted, but that we would persevere to give close attention to what you speak to us today from your holy word.

Be glorified in the outcome in Jesus name. Amen.

Now, it’s been a while since I featured my children in a sermon introduction.

So, I figure it’s about time.

Recently, I noticed that my two and a halfyear-old son, Benjamin, has developed a fear. A fear of street lights.

Actually, Benjamin loves lights generally, but he does not like the way that street lights seem to loom over him.

So these days when I walk with him around the neighborhood and we approach one of the street lights, he will suddenly announce skirt.

And he is hesitant to move forward. I’ve tried reassuring him that he has nothing to fear from the lights and that he has passed under them and by them many times before and he’s been totally fine. But this does not move him.

The only way right now that I can get Benjamin to walk past street lights is by holding his hand because then he feels then he knows that his daddy is with him and that if anything goes wrong, daddy will protect and provide.

Now, like my son, have you ever similarly longed for someone to help you with the looming issues of your life?

Someone who has consently strong, wise, and experienced. Someone who loves you no matter what. Someone who will not only be with you, but who will also enable you to do whatever it is that you need to do.

The 11 disciples thought that they had found such a person in the man Jesus of Nazareth.

Over three and a half years of following him, the disciples saw for themselves Jesus powerfully bringing them through many dangerous and seemingly impossible to resolve situations.

Jesus even empowered the disciples themselves to preach the gospel and do miracles when he sent them out as 12 and then also as 70 in a a test period of ministry.

The 11 disciples therefore came to rely on Jesus not merely as a great rabbi but as the long awaited Messiah and the son of God even God himself in human flesh.

I mean, this would be their attitude. If Jesus is at their side, they’re ready to take on the world for his sake.

But then during Passover in AD30, Jesus announced that he was shortly going away.

His disciples could not come with Jesus, but they were instead to do important work for Jesus after Jesus left. They were to love and serve one another just like Jesus loved and served them. They were to keep his word. They were to teach it to others. And they were to persevere in following Jesus amid many trials and persecutions.

What would the disciples have thought of these sudden declarations? You’re going away, but you’ve given us these great tasks to do.

Perhaps they were thinking the following.

But Jesus, we can’t do these things without you.

This is too hard. This is too scary. We are too weak. We’ve come to rely on you, Jesus. If you go away, how can we do anything?

Well, again, Jesus knew how his disciples would be troubled.

And anticipating their worries, he speaks special words of comfort to them before he departs.

In our next passage in Jesus farewell discourse in John 13:17, we will see that one of the comforts that Jesus gives his disciples is a striking promise about the work that he has called them to do.

Jesus promises that his disciples would not only do the same good works that Jesus himself did, but also that his disciples would do even greater works.

And this promise is not just for the original 11, but for whomever believes in Jesus. And that includes us today here at Calvary.

How is it that Jesus going away to the father made it so that we Christians will accomplish even greater works than Jesus did?

And why should this promise give us great confidence as we face the looming issues and tasks set before us in our lives? That’s what I want to investigate with you today. So, if you would take your Bibles, please open to the Gospel of John, chapter 14.

We’re going to be looking at verses 7-1 17 today as we consider what I’ve entitled How to Do Greater Works Than Jesus Did John 14 7-17. If you’re using the Bibles that we provided, you can find our passage on page 178. We’re looking at how to do greater works than Jesus did. And we’re going to jump right into the passage. So, please follow along as I read John 14:7-17.

This is Jesus speaking.

If you had known me, you would have known my father also. From now on him and have seen him.

Philip said to him, Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been so long with you, and yet you have not come to know me, Philillip? He who has seen me has seen the Father. How can you say, “Show us the Father?” Do you not believe that I am in the Father, the Father is in me?

The words that I say to you, I do not speak on my own initiative, but the Father abiding in me does his works.

Believe me that I am in the Father and the Father is in me. Otherwise, believe because of the works themselves.

Truly, truly, I say to you, he who believes in me, the works that I do, he will do also, and greater works than these, he will do, because I go to the Father.

Whatever you ask in my name, that will I do, so that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.

If you love me, you will keep my commandments.

I will ask the father and he will give you another helper that he may be with you forever. That is the spirit of truth whom the world cannot receive because it does not see him or know him. But him because he abides with you and will be in you.

The Farewell Discourse Context

So here we are again in the upper room with Jesus and his 11 disciples after the Passover meal and after Judas has left to betray Jesus. Jesus again is speaking his farewell discourse to his 11 disciples. These final words of instruction and encouragement before Jesus departs to the cross and later to glory.

Now, this discourse opened in John 13 with Jesus fundamentally calling on his disciples to follow his example. Love one another. Serve one another as I have served you. But chapter 14 is all about comfort. You may notice just glancing back up to verse one, Jesus begins what is this chapter in our Bibles by saying, “Do not let your heart be troubled.

Believe in God, believe also in me.” And that theme carries through even to the end of the passage as you go to or the end of the chapter as you go to verse 27 near near the end the latter part of verse 27. Do not let your heart be troubled nor let it be fearful.

So if you’ll allow me to revise the outline I previously provided you for the whole discourse very slightly, I would say this whole chapter John 14:1-31 is just comforts. Jesus provides eight heavenly comforts for the troubled heart to embrace by faith. Now, we’ve already seen a few of these in the earlier part of the passage. Last time we were together in this gospel, we saw the first of the three heavenly comforts that Jesus gives his disciples in verses 1-6. I’m not going to take the time to review those in a in a great way.

“Chapter 14 is all about comfort. ‘Do not let your heart be troubled. Believe in God, believe also in me.’”

I’ll just repeat the titles I gave to you before. And remember, I articulated these in such a way that we see these comforts are for us as well.

In verse two, we saw comfort number one from Jesus, which is that Jesus has prepared a home for us by going to the cross. By accomplishing redemption, Jesus secured, he prepared a home in heaven, in God’s house for us. In verse three, we saw comfort.

Number two, Jesus is coming again for us. He desires so much for us to be where he is, to be enjoyed, and to enjoy us that he will come and get us. And he will do that at the rapture. And then in verses 4 to 6, we saw comfort number three.

We already know God’s only way. We don’t have to worry that somehow we’ve missed the way to the father. We’ve missed true life or we’ve missed truth. No, we already know it in Jesus, in the person of Jesus.

And he is our way and really the only way anyone gets to God. Now, in verses 7 to 17, Jesus provides two further comforts and that’s what we’re going to focus on today. Two further heavenly comforts for the troubled heart to embrace by faith.

Comfort #4: We Already See the Invisible Father

The next heavenly comfort that Jesus announces to his original disciples and us is in verses 7 to 11. And that’s this comfort number four.

We already see the invisible father.

Jesus’ Promise: Knowing Him Means Knowing the Father

We as believers already see the invisible father. Look at verse seven again to start.

Jesus says, “If you had known me, you would have known my father also. From now on him and have seen him.” Now that statement might strike you as a bit cryptic. What is Jesus really saying? Well, before I try and break it down, I should tell you that there is some variation in the surviving biblical manuscripts for the beginning of verse 7.

Namely, two of the verb phrases that we see reflected here in our New American Standard 95 translation, had known and would have known, are different in certain other ancient copies. In some other copies of of John, we have for verse 7, have known and will know. So, not had known, but have known and not would have known, but will know.

And if you happen to have the Legacy Standard Bible translation, you’ll actually see that the translators went with those other ancient copies for their rendering of the beginning of verse 7, which is I’ll give it to you if you don’t have that translation. Jesus saying, “If you have come to know me, you will know my father also.” The LSB’s translation is likely more accurate here, and it’s the one I’m going to go with for my explanation of this passage.

Because you see, Jesus is not rebuking his disciples at the beginning of verse 7 for not really knowing him, which is what a phrase like had known would suggest.

After all, Jesus just said in verses 4 to6 that his disciples do know him as the way, the truth, and the life. And therefore, they should find comfort.

He’s not going to turn around in the next verse and say, “You guys don’t really know me.” Instead, Jesus is now providing a further comfort.

Since they have come to know Jesus, Jesus indicates that means they will know the father also.

In other words, coming to know Jesus in an intimate saving way, in an intimate saving relationship, it automatically means that believers will be given a greater revelation of Jesus’ heavenly father.

“Coming to know Jesus in an intimate saving relationship automatically means believers will be given a greater revelation of the Father.”

And though Jesus speaks of this new relational knowledge as future in the beginning of verse 7, he then clarifies at the end of verse 7, from now on him and have seen him. Now pay close attention to those verb phrases. Him is present tense indicating an already existing reality.

And you have seen him is present perfect tense indicating a reality that began in the past and continues into the present.

So what is Jesus saying?

That knowing him not only means believers will know the father in a greater way but also that they already know and have come to know the father.

Notice though the word Jesus uses at the end of verse 7. It isn’t know but it’s see. You have seen him that is the father. Now, why is that word choice noteworthy?

Because the Bible teaches that the father is an invisible spirit and cannot be seen with the unglorified human eye.

I won’t take you through the verse references, but 1 Timothy 1:17, 1 Timothy 6:16, and Colossians 1:15 all emphasize you cannot see the father. He dwells in inapproachable light. He is invisible.

So how then can Jesus make this assertion that his disciples have seen are seeing and will see God the father so as to really know him.

Actually our author John has already provided the answer earlier in his gospel John 1:18. Do you remember?

No one has seen God at any time. That is the father. The only begotten God who is in the bosom of the father. He has explained him.

John 1:18: “No one has seen God at any time. The only begotten God… He has explained Him.”

Philip’s Request to See the Father

Jesus himself will explain this concept to his disciples again in a moment. But first, we get a well-meaning but misunderstanding statement from Philillip in verse 8. Verse 8 says, “Philip said to him,”Lord, show us the father and it is enough for us.” That’s the fourth time Philip has popped up in this gospel.

This time, in response to Jesus’ promise about seeing the father from now on and in the future, Philip makes a seemingly spiritually mature request of Jesus.

Jesus, we’re in a tough spot. We don’t really know what’s going to happen next, but all we really want, all we really want is to see the father. That’s the burning desire of our hearts. We just want to see, we want to worship God and his glory. Jesus just grants us that and we’ll be satisfied. We We don’t need anything else.

That’s not a bad request, right?

In fact, it may remind you of a certain other person in biblical history who expressed his desire to see God and to see the glory of God and was partially granted the request. Who was that?

Moses. Exodus 33:18. Moses said to God, “I pray you, show me your glory.” Truly, as God is the source of all life, all joy, all satisfaction, there can be no greater gift than simply to see him, to behold him. And this is why ultimately heaven and the new heavens and the new earth, they are so good. It’s not just the absence of bad things and the new creation. It’s seeing God. It’s being with God.

“As God is the source of all life, all joy, all satisfaction, there can be no greater gift than simply to see Him.”

So, will Jesus grant Philip’s request?

Will Jesus commend Philillip for finally asking to see the father?

Jesus’ Gentle Rebuke

Well, actually here is where we see a rebuke from Jesus, a gentle one. In verse 9, Jesus said to him, “Have I been so long with you and yet you have not come to know me, Philillip?

He who has seen me has seen the father.

How can you say, show us the father?” Why does Jesus rebuke Philillip for Philip’s seemingly pious request?

It’s not because Philip asks to see the father. It’s because Philip is not realizing or appreciating how Philillip has already seen the father.

“Jesus rebukes Philip not because Philip asks to see the Father, but because Philip is not appreciating how he has already seen the Father.”

Understand verse 9 is not a contradiction of what Jesus just said in verse 7 or in verses 4 to six.

As if Jesus were finally admitting that he was mistaken and thinking that the disciples had really come to know him.

No, instead Jesus points out how Philip’s request makes Philip sound like he doesn’t know Jesus at all. Philillip, you’re talking like you don’t even know me and we’ve spent three and a half years together.

You see, like Thomas back in verse four, Philillip here doesn’t yet see how he already has seen the father in the sun.

So graciously Jesus explains again to Philip and to the rest of the disciples why they can know and believe that they already know and see the father in Jesus. Look now at verses 10 and 11.

Do you not believe that I am in the Father and the Father is in me? The words that I say to you, I do not speak in my own initiative, but the Father abiding in me does his works. Believe me that I am in the Father and the Father is in me. Otherwise, believe because of the works themselves.

The Father and Son’s Mutual Indwelling

If these words sound slightly familiar to you, it’s because Jesus gave a similar explanation to a group of angry, overzealous Jews who are trying to stone Jesus for blasphemy back in John 10 37 to 38. Remember he said, “I and the father are one.” And they’re like, “You can’t say that.” And he’s like, “But the father is in me and I’m in the father.

Don’t you see it from my works?” Very similar argument here. Again, Jesus provides a basic explanations for why the disciples should see the father and the son. And that explanation is the reality of the trinity’s mutual indwelling.

Now, I know we’re talking about trinity. We’re talking about something that’s on the edge of our ability to understand, but notice Jesus says, “I am in the father and the father is in me.” No, Jesus is not saying that he is the father and the father is him.

No, that is the heresy of modalism. One god, just three different masks or modes. No, that’s not what the Bible teaches.

That’s a damning heresy.

Rather, Jesus says that he is in the father and the father is in him. You see, this is how the fullness of the one true God can dwell in each of the three persons of the Godhead. One and three, right?

“The fullness of the one true God can dwell in each of the three persons of the Godhead. One and three.”

Jesus is not onethird God and the father one-third God and the spirit one-third God and together they make up one God.

No, each person, father, son, holy spirit is three God because each person is wholly in each other person.

Now you say, how can that logically be true?

It’s not like anything else we know or can see in our world.

But God declared it and it can be true of God because what’s one thing that the Bible says over and over about God? He is holy, meaning set apart, different, other, special.

He’s not completely like us. Yes, he can be one God in three persons with each person having the whole of the godhead.

Jesus’ Works Prove the Father Is in Him

Now, if the father is indeed in the son as Jesus says, then surely those beholding the son cannot help but see the father.

And Jesus has proof of this. Besides his words, what is Jesus proof of the father’s being in Jesus? Jesus works.

Or you could say Jesus works and words together.

Notice back in verse 10, we see something a little bit odd. Jesus begins by clarifying once again, he’s said this before, all his words, all his teaching is not his own.

But at the end of verse 10, whereas we might expect Jesus to say, “But I speak only the words of the father,” Jesus instead says that the father abiding or dwelling in Jesus does the father’s works.

Huh? We’re talking about words and now you’re talking about works.

Well, evidently Jesus can speak even of his spoken words as works of the father.

And you could say works of the son.

Jesus words fit into broadly speaking Jesus works.

Now of course Jesus surely has other works in mind besides his spoken words when he talks about what what proves the father is in the son. Jesus miracles most notably prove that. But really all of his holy acts of love and obedience they show the father is in the son.

The these two Jesus says they are not ultimately from Jesus but they are the father doing his works in and through Jesus.

So then if both Jesus words and works are just the indwelling father doing the father’s works then neither the Jews nor are the original disciples nor we today can claim to see Jesus but not see the father.

“If both Jesus’ words and works are the indwelling Father doing His works, then we cannot claim to see Jesus but not see the Father.”

Cannot be.

Well, maybe one exception and we also see this in Jesus words. The one way that you could fail to see the father in Jesus when the evidence from Jesus is so abundant, look at the works.

Look at the words and works. The one way that you could fail to see the father is by unbelief.

Believe What You Already Have

Jesus says, “Do you not believe?” And then he says, “Believe.” Now remember, kind of backing up a little bit here, verses 7 to 11, they are meant ultimately as a word of comfort rather than reproof.

So Jesus essentially is saying to his disciples and to us today, us who say that we believe, appreciate that you already have what so many have longed for.

You see God.

You behold the invisible father.

You see his astounding glory. How? In the astounding glory of his son.

Especially in the son’s special hour of suffering and exaltation.

Don’t see Jesus and then say, “That’s wonderful. What’s the father like?” Don’t see Jesus and then pine after some further greater revelation of the father.

No, you already have it. Believe that.

“Don’t see Jesus and then pine after some further greater revelation of the Father. You already have it. Believe that.”

Believe what Jesus says back in verse 7.

If you have come to know me, which you have, you will know my father also. From now on him and have seen him.

You see the father and the son.

Comfort #5: We Will Do Jesus’ Greater Works

Now Jesus discussion of how his works manifest the father’s indwelling leads Jesus to give another comfort in verses 12 to 17. And that’s what we’ll focus on with the rest of our time. The fifth heavenly comfort in this chapter and the second of the two we’re looking at today. Comfort number five.

We will do Jesus greater works.

We Christians will do Jesus greater works. Now, that that wording may sound a little bit odd to you, but wait till the end of the sermon and you’ll see why I’ve chosen that that title, that sermon point.

Let’s now reread verse 12.

The Stunning Promise of Verse 12

Truly, truly, I say to you, he who believes in me, the works that I do, he will do also, and greater works than these he will do because I go to the Father.

Now, here’s a verse that should make you sit up and blink about 10 times.

Did I hear that correctly?

Appropriately, appropriately, Jesus begins verse 12 with one of his favorite phrases. Truly, truly, I say to you, that is to say, what I’m about to declare is shocking but true. So, believe it.

John 14:12: “He who believes in me, the works that I do, he will do also, and greater works than these he will do.”

What does Jesus declare?

Well, notice first about whom Jesus declares. He says, “He who believes in me.” Who’s that? Jesus 11 disciples. Yes. But not just them. What Jesus is about to say is going to be true of everyone who believes. All Christians, including us.

And what does Jesus say about all Christians, all his believers? That they not only can do but will do both his same works and even greater works than Jesus himself did.

“All Christians will not only do but will do both His same works and even greater works than Jesus Himself did.”

Okay. Whoa. If what Jesus says is true, then Jesus departure by the cross had a surprisingly magnificent effect on his people, supercharging their capacity to do Jesus own works. Of course, the question now is which works of Jesus will his believers also do and surpass.

Well, in context, we already answered that question, haven’t we? We were already talking about Jesus works in the previous section. Works not ultimately from Jesus, but from the father. And what were those works?

Well, we summarize it by saying all of Jesus obedient and loving acts, including his spoken words and his miraculous signs.

In short, verse 12 must be referring generally to all the good works Jesus did during his life.

Jesus says that all his believers will do the same works and even greater works. Same good works and even greater good works.

To which we surely respond by asking, how can that be?

And what do ? Jesus provides a multi-part explanation. And I’ll give you those parts as subpoints for the rest of the sermon. How is it that believers will copy and even exceed the good works of the son of God himself?

5A: By Jesus’ Accomplished Salvation

5A.

By Jesus accomplished salvation. By Jesus accomplished salvation. If you look again at the end of verse 12, notice that Jesus himself gives the reason for this new amazing reality. He says, “Because I go to the Father.” Now, that’s a short phrase, but it is packed with significance.

Because what does Jesus mean when he says, “I go to the Father.” It doesn’t simply mean that he’s going to be transported from the earth to heaven, but he’s going to accomplish salvation.

I go to the Father means I’m going to the cross. I’m going to take on myself the sin debt of all those who believe in me. And I’m going to pay it once and for all. I’m going to pay the hellish penalty. And then at the same time, I’m going to give those believers my perfect righteousness, the perfect record of my whole life. I’m going to account it to them. I paid off their sin totally. I’ve given them my righteousness totally so that now they are acceptable to God. I’m going to die. I’m going to be buried.

I’m going to rise from the dead. I’m going to ascend to the Father’s right hand. And I’m going to shower my believers with every spiritual blessing in the heavenly places.

Then you can just peruse the rest of the scriptures to know what those are.

Adoption, regeneration, sanctification, intercession, all those things, they’re summed up really. They’re packed into that phrase, I go to the father.

This really is the basic, the broad answer to the question of how could we possibly do great good works. It’s because Jesus has accomplished salvation on our behalf.

“How could we possibly do great good works? It’s because Jesus has accomplished salvation on our behalf.”

It’s like I said when we talked about the new commandment in John 13:34, what makes it new? Well, the new reality of the context in which it is to be obeyed.

The work of redemption is complete. That new covenant in Jesus’ blood has been inaugurated. So now you are freed up to radical love to holy service to God because Jesus went to the father.

That’s not the only answer that Jesus gives. He gets more specific in explaining how his accomplished salvation results in new good works from his people. So we’ve seen 5A, but we do this by Jesus accomplished salvation.

5B: By Jesus Answering Prayer

But next 5B, by Jesus answering prayer.

By Jesus answering our prayers. Look at verses 13 and 14. Now, whatever you ask in my name, that will I do so that the Father may be glorified in the Son. If you ask me anything in my name, I will do it. Pretty amazing verses.

Throughout Jesus ministry, as many of you probably already know, Jesus taught his disciples to pray in a particular way. Pray to God with expectant faith.

He says, “Ask and you will receive.” Ask believing that you will receive and you will receive.

We see this concept in Matthew 7:7-11, Matthew 21:22, Luke 11:10.

So in some ways that what Jesus is saying here is not new. But there is something totally new in these two verses from Jesus. Nowhere else in his teaching on prayer does Jesus speak in such a way as to emphasize his own active role in answering his disciples prayers.

“Nowhere else in His teaching on prayer does Jesus so emphasize His own active role in answering His disciples’ prayers.”

What It Means to Pray in Jesus’ Name

Notice here, well I’m going to say more about that in just a second, but notice something else. Notice how inclusive here Jesus is of his disciples prayer requests. It says, “Whatever you ask, verse 13, anything.” Verse 14, that that contains a lot. And notice next how Jesus says his disciples ought to ask. He says, “In my name.” Okay, what does that mean?

Well, it doesn’t mean merely signing off your prayers within Jesus name. In Christ’s name. As if that phrase itself were a magic formula that obligates God to answer your prayers.

No, instead to pray in Jesus’ name, and our brother Khalif was teaching about this recently in Sunday school means to pray according to Jesus own authority and will.

After all, what right have you on your own to approach God or have your requests granted by him?

None.

But if Jesus has accomplished salvation for you, he has given you the right, he has given you the authority, yes, the privilege to approach God’s throne, to approach the throne of grace in prayer with confidence, with boldness.

Jesus has given you that right.

This is because you don’t come in your own name. You come in the name of Jesus as Jesus has already told us. He is the only way to God.

“You don’t come in your own name. You come in the name of Jesus. He is the only way to God.”

So praying in Jesus me name means you come on the authority of Jesus. But it also means you come praying according to his will. That is seeking his will and not merely your own. Imagine if someone were seeking money donations in the name of or on behalf of our sitting president.

He says, ‘In the name of our president, please contribute this money. Imagine that he did that, but then afterwards after getting the money, the person doesn’t use any of it for what the president really wanted or would really want.

Could such a one say that he truly asked or acted in the name of the president?

No, not at all. It was a sham. It was a scheme.

So it is when we pray.

We cannot look at a promise like we see here from Jesus. Whatever you ask in my name, I will do. And then just load up whatever prayers we want. Prayers to make our lives easy. Prayers to serve our fleshly lust. Prayers to have situations turn out the way that we think they should turn out.

If we do, we should know that those prayers may not be granted and probably won’t be because James 4:3 says, “God is not in the business of serving our lusts.

But if we pray according to what Jesus told us to pray, if we pray according to what Jesus desires for us and desires for himself, if we pray according to the promises that Jesus himself gives in his word, well then we can be sure that we have what we ask because now we are praying really in Jesus’ name.

Jesus Personally Answers Our Prayers

But who’s going to answer our prayers?

The Bible normally treats prayer as being addressed to the father. So will Jesus simply put a good word in with the father for us so that the father can answer our prayers.

Notice that’s not exactly what Jesus says here. Rather verse 13, whatever you ask that will I do.

And verse 14, if you ask me anything, I will do it.

Whoa. Do you see the assertions that Jesus is making now?

Not only does he say that you can rightly pray to him, which you definitely cannot do unless Jesus is God.

And when you do that, he says he will do as you ask. But also verse 13, even if you’re not specifically praying to him, even if you are praying to the father instead, Jesus says, “I will still be the one to do as you have asked.” Wait a second, you might say. Is Jesus going to intercept my prayers to the father? Is he like some kind of glory hog? And he’s like, “No, I’ll answer it.” No.

But Jesus is clarifying that he will be the means of the father’s answering your prayers.

“Jesus is clarifying that He will be the means of the Father’s answering your prayers.”

Jesus will be the personal means of the father’s own answer to you.

So that as Jesus says the father may be glorified in the son. This is not about robbing glory from god. It’s actually giving it’s about giving glory to the father. Jesus serving as the means of the father answering prayer.

But why clarify this?

It’s because Jesus wants to emphasize to his disciples and to us that his leaving them does not mean that he’s going to stop caring for them. Sorry guys, I cared for you while I was here, but I’m done now. No, he may be leaving their sides. He may physically be no longer on the earth with us, but he re reassures his original disciples and us. When I go to the father, I’m going to be the one who answers the prayers that you pray.

I’m going to be the one to give you whatever you need.

You won’t be left derelictked. I’m not abandoning you. I myself will diligently care for you from afar.

Isn’t that a wonderful promise?

It’s because we have a loving and powerful savior.

But which prayers from us will Jesus be most interested in answering?

Look now at verse 15.

Prayer for Obedience

If you love me, you will keep my commandments.

Huh?

What is this verse doing here?

This verse may at first glance seem random and indeed Bible interpreters have puzzled over how this verse fits into the larger section. Why is he suddenly talking about keeping commandments?

Notably, the theme expressed in this verse, loving Jesus and thus obeying him. It is present throughout the whole farewell discourse. You’re going to see this actually reappear several times.

Clearly Jesus wants to emphasize to us to his original disciples and to us today that you cannot say that you love Jesus and then show little interest in obeying him. It just it just goes together. If you love him, you will keep his commandments. You will keep his word.

But I think we can say more than merely this is a theme in the farewell discourse because the juosition the placing side by side verse 15 with verses 13 and 14 is instructive.

Consider why speak a word about love motivated obedience right after a word about Jesus answering prayer.

The answer is Jesus is telling us what kind of prayers we should pray and why we can be confident of the positive answer. Remember again verse 12 which launched this whole second section. Jesus declares to his disciples that they will do the same and even greater good works because Jesus leaves.

Then Jesus tells his his disciples about him being the one answering their prayers as one of the reasons why they can do these good works, why they can why these things he said in verse 12 are possible.

So do you see the connection?

Prayer and good works and now being obedient.

What must Jesus believers be praying out of love that they would be obedient to him out of love that they would be able to fulfill the good works that Jesus left for them to do?

Because doesn’t it often feel like we can’t?

Doesn’t it often seem like obedience and faithful service and perseverance for the Lord are too hard.

God, I can’t do it. I need help.

What does Jesus preemptively promise to all of us?

He says, I personally will answer those prayers.

I as God’s orained agent when you cry out to me saying, “God, I need help to obey you.” I will be the one to give you the grace. I will be the one to give you the grace to endure the trial. I will be the one who gives you the strength to accomplish every task that you must for my name’s sake.

“When you cry out saying ‘God, I need help to obey you,’ Jesus says, ‘I will be the one to give you the grace.’”

Just ask me about it and then believe that you have what you ask.

If you pray for the Lord’s help to be obedient to do the good works that he sent for you to do, he promises, “I will answer that prayer personally.” And does not the writer of Hebrews say the same thing about Jesus.

In Hebrews 4:16, after describing Jesus as our great high priest, sympathetic to our weaknesses, sympathetic to our temptations, yet himself without sin, Hebrews 4:16 says, “Therefore, let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” Brethren, is obedience hard? Is doing the good works that Jesus has ordained for us to do hard? Yes. And guess what?

It is impossible unless Jesus helps us.

Hebrews 4:16: “Let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.”

And he says, “I will. I will. I will.

And therefore, you will do my same good works and even greater good works.” It’s wonderful. But wait, there’s more.

5C: By Jesus’ Indwelling Spirit

Jesus accomplished salvation and his answering of our prayers are not the only explanation as to how we can do the same and greater good works than Jesus did. Jesus mentions one more means in this section and that’s verses 16 to 17 5 C.

By Jesus indwelling spirit by Jesus indwelling spirit we will do the same and greater good works than Jesus did.

Let’s read these final two verses again.

Jesus says,”I will ask the father and he will give you another helper that he may be with you forever.” That is the spirit of truth whom the world cannot receive because it does not see him or know him.

But him because he abides with you and will be in you.

Here we see for the first time in the farewell discourse another truth that’s going to pop up again and again. That is Jesus promising a new ministry of the Holy Spirit to his disciples.

Notice at the beginning of verse 16 that Jesus says he will ask the father and the father will give the spirit.

Interestingly Jesus will say later on in John 15:26 that Jesus himself will send his disciples the spirit from the father. So wait a second. Who’s sending the spirit? Is it is it the father or is it the son? Is there contradiction here?

No. This is just the trinity working together in harmony. The father even sending the spirit by the son or the son asking the father and the son sending it. They’re working together.

The Paraclete: Another Helper

Notice though next in verse 16 that there’s a special title given to the spirit. Our New American Standard 95 translation says helper. He will give the helper.

Other translations they use the word advocate or comforter.

Why these different words? Why these different titles? Well, all these titles are efforts to translate a very hard to translate Greek word which is peracle.

That’s fun to say, right? Peracle, a word that you may have heard transliterated into English as perlete.

And that’s the word I’ll keep using for the rest of the sermon. Now a pariclete most literally means one being called alongside and you can actually see that in the word parah like think parallel and calto the Greek word for call. So someone being called alongside the Greeks often used this word originally to describe an ally in some legal cause even an advocate or a witness for the defense that’s a pariclete them. However, the biblical writers use the word in a broader sense.

It’s not just in a legal context. A pariclete is all at once a helper, an intercessor, an advocate, a witness, a teacher, a counselor, a strengthener, and a defender.

Basically, whatever aid a person truly needs, the pariclete will show up to provide.

“A Paraclete is all at once a helper, intercessor, advocate, witness, teacher, counselor, strengthener, and defender.”

Jesus says God is going to send a pariclete. But notice the word that comes right before it. He says another pariclete, another helper. This word is significant. The Greek word for another specifically means usually another of the same kind. Suggesting that the pariclete who is coming is replacing another pariclete who is leaving.

And that is exactly the case because who has been the disciples first pariclete?

Jesus himself. Actually, 1 John 2:1 explicitly identifies Jesus as our pariclete.

Indeed, thus far in the life together of Jesus with his disciples, Jesus has been the one to provide his disciples assistance however they have needed. He has taught them, strengthened them, defended them, interceded for them, etc.

He has been the one to provide whatever aid they needed continually.

But now Jesus is going away. The pariclete is going away. So will his disciples suddenly be left helpless and vulnerable? Not at all. Because another pariclete is coming to pick right up where Jesus is leaving off.

And this pariclete Jesus says, notice the end of verse 16, he will be with Jesus disciples forever. They don’t have to wonder, are we going to lose this one too? Nope. He will abide with you forever.

“Another Paraclete is coming to pick right up where Jesus is leaving off, and He will be with Jesus’ disciples forever.”

Now notice in verse 17 that Jesus identifies the Holy Spirit, there’s periclet with another title, the spirit of truth. His title is probably meant to emphasize that the spirit as God’s own spirit fundamentally is true and speaks the truth.

Consequently, as Jesus himself explains in verse 17, the world cannot receive this spirit. It cannot even see it or know it because the world, and remember by that term we’re speaking of rebellious mankind, it hates the truth.

It rejects the truth. Therefore, it cannot know the spirit of truth.

What about the disciples?

Well, God has caused them to love the truth and to know the truth who is Jesus himself.

The Spirit Will Be In You

Thus, Jesus says, “The disciples already know the spirit of truth because the spirit already dwells with them.” But now, notice the last phrase in verse 17.

And he will be in you.

What’s that all about? Well, Jesus is clarifying that what will be so new and amazing about the spirit of truth ministry, the Holy Spirit’s ministry. He won’t merely be with the disciples as he already has been, but the spirit will be sent to be in the disciples to continually guide the disciples in God’s truth and to be called alongside in whatever way the disciples need forever.

In other words, to sum up what I’ve been saying, the inddwelling Holy Spirit will carry on the ministry of Jesus for his disciples in a way better than Jesus could that Jesus himself could carry on that ministry.

For as Jesus could only be with his disciples, the spirit will be in Jesus disciples.

“As Jesus could only be with His disciples, the Spirit will be in Jesus’ disciples.”

This then is also what will enable Jesus’ disciples to do Jesus same good works and greater ones besides because they have received the continually empowering, interceding and guiding of the Holy Spirit.

Now remember brethren, what’s true of those original disciples is true of you too. Do you realize that you have received the spirit of truth? You have received a pariclete if you are in Jesus. You have received a comprehensive ministry of God to you from the inside to give you whatever aid you need. So as you face the trials, as you face the the prospect of obedience, as you look at the good work set before you and you say, “I don’t think I can do it.” The pariclete is there. The spirit of truth is there to enable you to do it. Amen.

He’s called alongside. He will help you.

You can do it. You will do it if you believe in Jesus.

Jesus Himself Dwells in Us by the Spirit

Now, you may be wondering why I labeled this subsection 5C by Jesus indwelling spirit. Are we talking about someone separate from Jesus? Why do you say Jesus indwelling spirit? Well, peak ahead to John 14:23.

Look down at John 14:23 and listen to what Jesus says. He says, “If anyone loves me, he will keep my word.” Hey, there’s that theme again. And my father will love him and we will come to him and make our abode with him.

Wait a second.

How will the father in heaven, how will the son in heaven come and make their abode in the future with the disciples still on the earth?

Jesus talked before about coming and taking his disciples to be with him in heaven. But now he says he’s he’s going to come back and dwell with his disciples.

He’s going to he and the father are going to make their abode with the disciples apart from that. How’s that going to happen? And the answer is by the Holy Spirit.

For what did we learn earlier? Each person of the Trinity is in each other person of the Trinity.

So if Jesus promises that the Holy Spirit will indwell and minister to believers however they need, who else will indwell and minister to believers by the spirit?

The Son, Jesus himself.

For the Holy Spirit is Jesus spirit.

“The Son, Jesus Himself, indwells and ministers to believers by the Spirit. The Holy Spirit is Jesus’ Spirit.”

So to sum up what we’ve seen in verses 13 to 17, by Jesus accomplishing our salvation, by Jesus answering our prayers, and by Jesus indwelling spirit, we can and will do Jesus same good works and greater works besides.

We have been fully prepared, fully equipped, fully resourced to do those works.

And do you notice the commonality in these three means mentioned by Jesus or at least as I’ve articulated them? Who’s behind it all? Who is enabling us in multiple ways to do these good and even great works?

Ourselves?

No, it’s Jesus the whole time.

Jesus inaugurates the new covenant.

Jesus answers our prayers. Jesus empowers us by his spirit.

So in a way by going away to the father, Jesus is not helping his disciples toward obedience any less than he was while he was on the earth while he was on the earth. He’s actually helping them more.

So we don’t have to say Jesus if only you were here I could do it. He says I am here. I am here by my spirit. I am answering your prayers. I have inaugurated the new covenant.

I haven’t left you at all in a certain sense. I’m only helping you even more than I could if I were with you physically.

So, isn’t it good that Jesus went away to the cross and to glory?

For by doing so, he made possible his own good works. It’s really his good works. He made possible his good works to continue in a greater way through his people.

Just as the father was the one ultimately accomplishing Jesus good works in Jesus, so Jesus really is the one accomplishing his own greater works in us.

Which is why I articulated this fifth comfort as I did.

What Makes Our Works Greater?

Now, I finally need to address the question that’s probably burned in your minds the whole sermon, which is, what exactly makes our good works after Jesus departure greater than the good works Jesus himself did?

That is a significant question and Bible interpreters have answered it in different ways.

For sure, we can say two things the answer is not. The answer is not that we will accomplish something greater than Jesus monumental work of redemption through the cross and the resurrection.

No, in referring to Jesus own good works, Jesus must be referring to his works pre-cross. It’s nothing greater than what Jesus accomplished in saving all of us.

Also, we can safely say that Christians will not do greater feats of miraculous power than Jesus did.

Though the apostles and certain others were granted miraculous au authenticity providing gifts in the century after Jesus ascension and then those passed away.

These gifts only matched and did not exceed Jesus’ own miracles. I mean, how can you do better than raising the dead?

You can raise more dead, but it’s still the same miracle. And that’s what Jesus did.

So, in what sense could our works be greater than Jesus? Jesus’s The answer that makes the most sense to me is that we believers do greater works than Jesus, not in quality or power, but in extent and impact. Not in quality or power, but in extent and impact. For just compare the ministry of Jesus before the cross to the ministry of the apostles after the cross.

“We believers do greater works than Jesus not in quality or power, but in extent and impact.”

Jesus ministered as one man in one country, mainly to Jews, for three and a half years, and only saw a few hundred timid and failing converts by his ministry’s end.

Meanwhile, the apostles ministry over decades exploded across and beyond the Roman Empire to see thousands of Jews, Gentiles, and Samaritans saved and sanctified.

And that was just the beginning.

Consider how the gospel and the good works of God’s people have multiplied across the planet through the centuries.

Even ancient Israel never saw such impact on the world in their history.

So what changed? What made all these spectacular works the the words and works of God’s people possible on behalf of God and behalf of his son? It is as we saw from the passage today. Jesus went to the father. He answered his people’s prayers and he gave his people his spirit.

And then timid disciples who could barely comprehend God’s word and only reluctantly serve one another, they found themselves preaching the gospel boldly, understanding God’s word clearly and loving one another radically.

All of this changed because Jesus went to the father.

Application: Expect and Attempt Great Things

Now, brethren, see how you fit into that.

We, yes, we here today have been granted to enter into the same age of gospel boldness, understanding and love. We are postc cross. We are post Jesus going to the father. So we are in that same supercharged empowered reality, empowered situation that Jesus inaugurated for his disciples. Amen.

We as Jesus church also may do will do the same good works and greater good works than Jesus did.

Do you believe that?

Are you taking hold of the same comforts that Jesus meant for his disciples to take hold so that you may be enabled to do great things on Jesus’ behalf?

Do you believe that’s really possible for you? You say, “No, no, no. I’m so weak. The situation’s so hard. I don’t think anything good is going to come for certainly not anything great.” Who’s the one who’s going to do it? You.

No, Jesus said it’s him.

He did the inauguration. He’s answering the prayers. He’s given you his spirit.

He says, “You will do these good works.

You will do even greater works despite what you see, despite what you feel.” Do you believe that you really can do great things for God? Now, understand when I mean great things, I don’t mean that you’re going to affect all the outcome. You’re going to bring that wonderful, that dramatic, that spectacular outcome. Now, the great things that Jesus is talking about, remember, are the works themselves. You can show mighty obedience and faith to the Lord.

Even when it seems like there’s no way that could be possible because he’s the one who’s going to be able to do it.

He’s the one who’s going to do it for you. Do you believe that?

“Who’s the one who’s going to do it? Jesus. He did the inauguration. He’s answering the prayers. He’s given you His Spirit.”

Do you believe that you can be radically obedient for the Lord and then let him do with that as he wishes?

He frequently uses to He frequently wishes to use that to accomplish something truly wonderful.

William Kerry famously once said, “Expect great things of God. Attempt great things for God.” Can we live according to that motto?

God says, “You should expect great things because I’ve given you this promise. Will you attempt great things?

Will you pray? Will you rely on Jesus Holy Spirit?

Will you obey?

Remember Jesus word in verse 15. If you love me, you will keep my commandments.

We do love the Lord Jesus. He’s empowered us. So, let’s keep his commandments and allow him to put his greatness on display. Let’s close in a word of prayer.

Closing Prayer

God, it seems appropriate in my closing prayer that I should pray exactly according to this passage.

You have shown us, God, that the one of our chief concerns in prayer would be that we would be obedient and that we would do the good works that you have for ordained for us to do. As Ephesians says, we are your workmanship, Father.

We are your workmanship created in Christ Jesus for good works. You have laid these good works before us from before the foundation of the world.

So if you’ve already decreed them, will we not accomplish them?

We will. But the means will be prayer and faithfilled obedience. So God, we pray, help us to accomplish the good works that you have set for us to do. This Thanksgiving week, God will be a great opportunity to speak your gospel. You have ordained certain conversations for us. Certain loving acts of service for us. Help us to do them. Enable us to do them. Empower us to do them. That we are weak. We are scared.

But you have given us your spirit. You are with us and you answered prayer. So God, you will enable us. Help us then to be full of confidence, full of boldness.

We don’t know what the outcome of these things will be is. God, we know you frequently will make it truly glorious.

But we know that the obedience has already been guaranteed or rather promised if we are willing if we embrace the means that you’ve given us.

God, I pray that this congregation, this congregation would be mighty in obedience, mighty in faith, that you would enable us to do this.

That your spirit would equip us to do this. Lord, we take you at your word. We will proceed forward in boldness because we know you are with us and will never leave us or forsake us.

Lord, be glorified. Father, be glorified in the outcome. Be glorified in the son.

In Jesus name, amen.

Amen.

Amen. Please stand as we sing our closing
November 23, 2025
You Know the Way
Auto Transcript

Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

John 14:1-6 reveals three heavenly comforts Jesus gives to His troubled disciples—and to us—as He prepares to leave them. We are reminded that Jesus spoke these words not as an apologetic argument but as tender comfort to shaken hearts. The passage teaches that Jesus has already secured a dwelling place for His people in the Father’s house through His sacrifice on the cross, that He is eagerly coming again to gather all His people to Himself, and that believers have not missed God’s way, truth, or life because Jesus Himself is all three.

Key Lessons:
1. Faith in God and in Jesus is the fundamental remedy to a troubled heart—every promise of God proves true even when fulfilled at the last minute.
2. Jesus prepared our heavenly home not through divine carpentry but through divine sacrifice—His death on the cross secured our right to dwell in the Father’s house.
3. Jesus genuinely desires to be with His people and rejoices over them, so much so that He will come again to take them to Himself.
4. Believers already possess God’s only way, full truth, and eternal life in Jesus Christ—no supplementation from philosophy, other religions, or worldly pursuits is needed.
Application: We are called to combat anxiety and turmoil by actively believing in who Jesus is and what He has accomplished. When troubles, persecution, or doubt assail us, we should remind ourselves and one another of these three heavenly comforts rather than looking elsewhere for truth, security, or fulfillment.

Discussion Questions:
1. When your heart is troubled, what do you typically turn to for comfort, and how does Jesus’ command to “believe in God, believe also in me” challenge that pattern?
2. How does understanding that Jesus prepared our heavenly home through His sacrifice (not literal construction) change the way you think about His departure and the cross?
3. In what areas of life are you most tempted to believe that truth, life, or fulfillment exists outside of a relationship with Jesus Christ, and how does John 14:6 address that?
Scripture Focus: John 14:1-6 is the central passage, teaching that Jesus is the exclusive way, truth, and life. Supporting passages include 1 Thessalonians 4:15-18 (Christ’s return to gather His people), Ephesians 1:14-18 (believers as God’s inheritance), Zephaniah 3:17 (God rejoicing over His people), Colossians 2:2-3 (all treasures of wisdom in Christ), and 2 Peter 1:3 (everything needed for life and godliness through Christ).

Outline
Introduction

Let’s pray as we go to hear from God’s word.

God in heaven, your word explains special blessing for those who tremble at your word.

Because this Bible, the words in it, they are not mere words. They are not somebody’s religious rememberings.

This is your breath.

You speaking to us. God, I pray that you would help us to give your word the attention that it deserves. Help me to be able to speak it.

And as our brother Khalif prayed earlier today, God, help us to hear it, to apply it for your glory. Amen.

The Disciples’ Turmoil at Jesus’ Departure

To prepare us for our new passage today, imagine with me the following scenario.

Think of someone very close to you, someone you dearly love, someone that you look to for help and guidance.

Maybe it’s your spouse, maybe it’s your parent if you’re younger, maybe it’s just a trusted friend or teacher.

And now imagine that this dear trusted one suddenly says to you that he shortly must go away.

Doesn’t tell you specifically where he’s going or for how long, but he does tell you that you cannot come with him and that once he leaves, you will not be able to talk with him anymore.

How would you feel at such an announcement from your specially trusted one?

Would you not feel shocked, confused, sorrowful, scared, maybe even a little betrayed?

What kind of questions would you want to ask your person after such an announcement?

Would it not be some of the following?

Where are you going?

Why can’t I come with you?

Why do you have to leave?

Don’t you love me?

Will I see you again? How long until I see you again?

And what am I supposed to do once you’re gone?

If you’re engaging in this exercise of imagination with me, you probably feel the weightiness of such a situation. But whatever you imagine, dial it up by 10 and you have something like what the disciples were feeling after Jesus told them in John 13 that he shortly was going away.

Jesus was their teacher, their leader, their friend, their Lord, their Messiah.

How could he suddenly just leave?

They had lived with him and loved him and pinned all their hopes on him. What were they going to do without him?

“Whatever you imagine, dial it up by 10 and you have something like what the disciples were feeling.”

What about the prophesied kingdom that Jesus was supposed to bring?

Could the disciples even go on without Jesus?

What would be the point if Jesus had essentially abandoned them?

Well, Jesus knew that his disciples would struggle mightily with his necessary departure to the cross and to glory.

The Farewell Discourse in Context

So out of love he spoke to them final words of comfort and instruction. And these words comprise John 13-17 and are called the farewell discourse.

We embark upon the next piece of that discourse today. John 14:1-6.

Now this new section has one of the most famous Bible verses in it. A verse that some say is the central verse of the Gospel of John. The key verse. John 14:6 reads, “Jesus said to him, I am the way and the truth and the life. No one comes to the father but through me.” This is a profound verse.

Christians often wield this verse to lay the smackdown on postmodern or universalist beliefs.

You think that everyone is just fine with his or her own truth?

You think that just as there are many paths up a mountain, so there are many ways to get to God as long as you are religious and sincere and moral, God will accept you, whatever you believe.

Well, Jesus says, “I am the way, the truth, and the life. No one comes to God except through me.” Boom.

And what? That is a fine application of John 14:6.

John 3:18, John 14:6, Acts 4:12. They are all verses of the Bible that clearly show that only faith in Jesus saves. If you don’t believe in Jesus, you will not be saved. No matter how sincere or how moral you think you are in your own religion.

But I want to show you this morning that John 14:6 and the five verses that precede it, they were not originally spoken as a apologetic word.

Or as a word of warning, but as a word of comfort to shaken up disciples.

And we need this same word of comfort today. Because when we face great troubles, when we face hatred and rejection for Jesus’ sake, when we see brethren depart from our midst to go into false religion, when we simply suffer the trials of life, Jesus says to us too from these verses, “Take comfort.

“When we face great troubles, Jesus says to us too from these verses, ‘Take comfort.’”

Remember the place I prepared for you.

Remember that I’m coming again for you.

And remember, you already know the way to the father’s house because me.

If you haven’t already, please take your Bibles and turn to John 14. My sermon title is the way. The way. John 14 1-6 page 178 if you’re using the Bibles that we’ve provided. Before we read our passage, allow me to tell you just a little bit more about the farewell discourse as a whole. I said that it’s the unit of John 13:17.

There’s much debate on the exact structure of this discourse or this conversation between Jesus and his disciples. And the reason there’s so much debate is because the different sections of thought within this discourse have very fluid transitions.

It’s hard to figure out where one topic ends and another begins. Also many ideas in the discourse get repeated.

So what is the structure?

There’s a lot of debate. But nevertheless, we can say broadly speaking that this discourse, Jesus conversation is interested in answering the types of questions that we brainstormed at the beginning of the sermon about Jesus leaving. Going to provide you my own outline of the discourse on the screen. I reserve the right to modify this as we go along through the book of John.

How I see it is that John 13 is the prologue of this longer discussion which Jesus fundamentally calls his disciples to follow his example. And then in John 14:1-17, Jesus answers where he is going.

Ultimately, he’s going to the father in heaven. Then in John 14:18 to John 16:15, Jesus answers what his disciples should do until Jesus returns from heaven. And it’s several things. Be faithful in obedience. John 14:18-31.

Be fruitful in love. John 15:1-17.

Be firm against persecution. John 15:18-16:4.

And be guided by the Holy Spirit. John 16:4-15.

Then in John 16 16-33, Jesus answers when his disciples will see him again very soon. And this is because Jesus is not just coming back at the end of the age, but first right after his resurrection. The disciples sorrow will then turn to joy and then Jesus will explain everything plainly to them.

Finally, John 17 is the epilogue in which Jesus prays for all of his disciples.

Reading of John 14:1-6

Now, hopefully that gives you an idea of where Jesus is going in this discourse and how our new passage fits in. So, we’re now going to read our new passage, John 14:1-6, which is part of Jesus answer regarding where he is going. So, follow along with me as I read.

Jesus says, “Do not let your heart be troubled. Believe in God. Believe also in me.

John 14:1: “Do not let your heart be troubled. Believe in God. Believe also in me.”

In my father’s house are many dwelling places. If it were not so, I would have told you. For I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to myself, that where I am, there you may be also, and the way where I am going. Thomas said to him, Lord, we do not know where you are going. How do we know the way?

Do Not Let Your Heart Be Troubled

Jesus said to him, “I am the way and the truth and the life. No one comes to the father but through me.” Notice immediately here in this passage how Jesus states the purpose of his words to his disciples. Right in verse one, he says, “Do not let your hearts be troubled.” The word troubled here is a notable one and one we’ve already encountered a few times in John.

Or we’ve already encountered a few times in John. This is the same word that Jesus used or rather that was used of Jesus in John 11:33 when Jesus became troubled at seeing Mary and the other Jews weeping intensely over Lazarus.

It’s the same word used in John 12:27 where Jesus describes how his own soul has become troubled in anticipation of Jesus’ hour of suffering. And then the word appears one more time in John 13:21 to describe how Jesus’ spirit became troubled before Jesus testified that one of his closest disciples, one of the 12, was about to betray him.

And remember that this word for troubled, which we’ve seen previously, it does not refer to a mild discomfort or sadness, but rather inward turmoil.

It can also be translated disturbed or stirred up or shaken together.

When Jesus says,”Do not let your hearts be troubled,” it’s because he knows what his dear disciples are going through, their hearts are shaken up at Jesus announcement of leaving them.

“He knows what his dear disciples are going through—their hearts are shaken up at Jesus’ announcement of leaving them.”

They’re in turmoil. And so Jesus wants to provide them comfort. He’s going to do that with these words. He wants to give such good instruction to them that their hearts are no longer stirred up.

And let’s appreciate the poignency of Jesus doing this because in one sense Jesus is the one who needs and deserves the most comfort in this situation as the perfect holy one and the beloved son of God. Jesus is facing hell on behalf of his people. That’s what the cross represents for him. It’s the bearing of all their sins. It’s the forsaking of the son by his heavenly father. It’s hell upon hell in his own spirit.

The burden of all this will be so overwhelming to Jesus that within the next few hours, Jesus will cry out in agonized prayer in the garden, the garden of Gethsemane, while sweating drops of blood. He could use some comfort right now.

But rather than requesting comfort for himself or resenting the lack of encouragement from his disciples, Jesus is only concerned with comforting and encouraging them.

He treats their troubled hearts as more important than his own.

“Rather than requesting comfort for himself, Jesus is only concerned with comforting and encouraging them.”

And do what that is, my brothers and sisters? That is divine love in action.

And as we saw last time, we ought to love one another in the same way.

The Remedy: Believe in God, Believe in Jesus

Now Jesus in verse one not only expresses his desire that his disciples not be troubled, but Jesus also provides the fundamental remedy to their turmoil.

And that’s what we see at the end of verse one. Believe in God. Believe also in me.

Now your Bible translation may read slightly differently here. And this is because these two clauses, believe in God, believe also in me. They could be translated either as statements or as commands. The form is the same in Greek.

Thus, the NIV and the KJV, they have here you believe in God statement.

Believe also in me command.

But the translation I’m preaching from, the NASBY 95, the New American Standard, is probably better here, treating them both as commands because this gospel has repeatedly clarified that there is no true believing in God without also believing in God’s son, Jesus.

And if you’re wondering why there is a distinction between God and Jesus here, I thought Jesus was God. Is this telling us that Jesus is not God?

No. This gospel has repeatedly shown us that Jesus is God. Rather, the reason is the New Testament often uses the title God simply as a reference to God the Father.

Indeed, in calling for belief in himself as well as in the Father at the end of verse one, Jesus is only emphasizing his equality to the Father. If you must believe in Jesus as well as believe in God, it can only be because Jesus is God.

So then Jesus is saying in verse one, don’t be in turmoil, but believe in the father and believe in me the son.

And that right there is fundamental helpful instruction really to all believers because is not faith or trust or belief the basic answer to our hearts troubles when we say to ourselves, “Father, I don’t know what’s going on. I don’t know what’s going to happen to me.” God says to us from his word, “Trust me, you’ll be okay.”

Jesus, where are you? I’m suffering. I’m overwhelmed. I can’t keep going. And Jesus says to us from the scriptures, “Trust me. I will take care of you.” Both in the scriptures and in the providence of our lives, the father and son, the whole trinity have shown themselves to be completely trustworthy.

Every promise of God, every promise of Jesus proves true even if fulfilled in the last minute.

“Every promise of God, every promise of Jesus proves true even if fulfilled in the last minute.”

So that even in the dark portions of life like the ones the disciples are in, believers can walk by faith and not by sight. If your heart is troubled, believe in God.

Believe in Jesus.

Three Heavenly Comforts for the Troubled Heart

But Jesus doesn’t just exhort his disciples to generally believe in God and find comfort. Instead, Jesus provides three specific truths for his disciples to believe. Yes, trust God generally, but let me point you to three specific truths, Jesus says. And that’s what we see in the rest of our passage.

And that’s what will comprise the sermon outline today. In John 14:1-6, Jesus provides three heavenly comforts for the troubled heart to embrace by faith.

“Jesus provides three heavenly comforts for the troubled heart to embrace by faith.”

Three heavenly comforts for the troubled heart to embrace by faith. And the first is in verse two, number one of the sermon outline.

Comfort 1: Jesus Prepared a Home for Us

Jesus prepared a home for us. This is our first heavenly comfort to embrace by faith. Jesus prepared a home for us. So now we go to verse two.

In my father’s house are many dwelling places. If it were not so, I would have told you, for I go to prepare a place for you.

John 14:2: “In my Father’s house are many dwelling places… I go to prepare a place for you.”

Now here again your Bible translation might read slightly differently as the second half of the verse could be translated either as a statement or a question. The ESV and the NIV they read in verse two some version of the following. If it were not so would I have told you that I go to prepare a place for you? Question.

This alternate translation does fit well with the original text, but suffers from the problem that Jesus has not in fact told his disciples previously that he goes to prepare a place for them or at least it has not been recorded in John.

Though the overall meaning is not greatly affected whether it’s a statement or a question, I think the New American Standard 95 translation is better here and that’s what I’m going to go with.

But now look at verse two and notice that Jesus implicitly answers here pre Peter’s previous question in John 13:36 as to where Jesus is going.

Jesus is going to the father or more specifically to the father’s house.

But where exactly is the father’s house?

Well, we’re not talking about the father’s house or God’s house on earth, the temple. Rather, God’s house in heaven where Jesus disciples will we hear now have a lasting abode.

For notice Jesus says next, I go to prepare a place for you, a place in my father’s heavenly home.

Not Mansions but Dwelling Places

Now, these words in verse two are pretty famous.

And if you haven’t thought about it carefully, you might be inclined to understand these words in a slightly romanticized way.

When you hear about Jesus preparing a dwelling place for each of his disciples, even for you, you might imagine Jesus adding on a new spacious addition to God’s heavenly city home. Even a beautiful mansion, all your own. That is the way the King James version translates the word dwelling place, a mansion.

You might imagine Jesus building your new place with his own two hands, with a hammer and saw. You might imagine him filling your new dwelling with all your favorite things, situating the furniture just so, taking his time because he wants to have the dwelling place or your mansion just perfect for you.

And if Jesus is this meticulous for the rest of his disciples as he is for you, well, it’s going to take him a good amount of time before the father’s house is fully decked out and Jesus is ready to return.

I don’t know if you’ve ever thought like that. I confess I have when I heard that Jesus was preparing a place.

But on closer examination of the text, a further review of its words, this sweet sounding sentiment, it misunderstands what Jesus is saying and Jesus power.

First of all, the King James version’s translation of mansions in my father’s house are many mansions is misleading to modern readers because the meaning of mansion has changed in English. Previously, a mansion could refer to any type of dwelling, even a temporary lodging. But now, the term only refers to large stately buildings.

The Greek term used in the passage is literally a staying place. So, we’re not really talking about mansions here.

“The Greek term used in the passage is literally a staying place. We’re not really talking about mansions here.”

We’re talking about a dwelling, a dwelling place or a room.

Second, Jesus doesn’t need a long time to prepare perfectly every person’s heavenly dwelling place because Jesus is the eternal word. He is the omnisient and omnipotent creator.

All he would have to do is speak and everything would be prepared in heaven instantly. Doesn’t need time to prepare your room.

But third, whatever material work might be needed to prepare believers dwellings in heaven is already done. For notice that Jesus says in verse two, in my father’s house are many dwelling places, not will be many dwelling places.

In other words, Jesus is not saying to his disciples that he goes to make rooms in heaven for them, but that there already are rooms. There are many dwelling places, enough for all of his disciples.

Prepared by Sacrifice, Not Carpentry

And Jesus emphasizes the believability of this wonderful reality by saying, “If it were not so, I would have told you. I wouldn’t get your hopes up for heaven just to tell you later, sorry, there’s no room for you.” Rather, Jesus explains his departure as securing his disciples place in the rooms of heaven.

I go to prepare a place for you or I go to make ready a place for you.

This of course raises a certain question.

If all the rooms of God’s people are already ready, in what sense does Jesus need to go and prepare anything for his disciples?

The answer is Jesus must secure his disciples right to have those rooms.

That is to say, Jesus must go to the cross. He must pay once and for all for all of his disciples sins. He must transfer his own righteousness to his disciples accounts and then as it were present the completed transaction to the father in heaven and say those reserved dwelling places may now be justly given to my disciples.

See, Jesus doesn’t prepare your home in heaven by divine carpetry, but by divine sacrifice.

“Jesus doesn’t prepare your home in heaven by divine carpentry, but by divine sacrifice.”

He had to go away to do that. And aren’t you glad he did?

A Communal Promise for All Believers

In this passage, what Jesus promises is in the future perspective. He tells the disciples what he will accomplish for them. But for us today, this has already been accomplished.

We by faith, therefore, can take comfort in whatever our troubles. And I’m sure everybody’s going through some kind of trouble right now. We can take comfort in the unshakable fact Jesus has prepared a dwelling place in the father’s house for us.

And I do emphasize the word us.

We should think about it in terms of us and not just me because the word you as Jesus uses it in verse two is plural for you all.

This is a communal reality to believe and rejoice in and to encourage one another in. Jesus has prepared a heavenly home for us.

“This is a communal reality to believe and rejoice in. Jesus has prepared a heavenly home for us.”

Comfort 2: Jesus Is Coming Again for Us

But now there’s a second heavenly comfort for the troubled heart to embrace in verse three.

Number two, the sermon outline.

Jesus is coming again for us. Jesus prepared a home for us, but Jesus is also coming again for us. Verse three, if I go and prepare a place for you, I will come again and receive you to myself, that where I am, there you may be. Also, notice how verse three builds off of the previous declaration.

Jesus will not secure a place in heaven for his own and then somehow fail to have his own arrive and experience it.

No, Jesus is so committed to your dwelling in the father’s house that Jesus will come and get you.

“Jesus is so committed to your dwelling in the Father’s house that Jesus will come and get you.”

Interestingly, the original language here is emphatic about Jesus desire to be with his people.

The phrase I will come again is actually present tense in the original Greek. So more literally I am coming again as if the mechanism for reunion is already in motion.

The phrase and will receive you to myself could be more literally translated and I will take you for myself to myself.

This is because the Greek verb for take or receive, it’s in the middle voice, which is a a type of verb quality meaning that Jesus does it in his own interest.

And then the last phrase that where I am that you may be also, it is more literally so that where I myself am, you all yourselves will be.

The I and the the you and the you the you all. It receives extra emphasis in the way the Greek is written.

Jesus Desires to Be with His People

What these details of verse three show us is that Jesus departure from his people is not due to lack of love or some kind of pious indifference.

Look, I know you guys love me and all. I am pretty great, but I’ve got a job to do for my father. So, you’ll just have to deal until I’m done.

That is not Jesus attitude. That idea is far from reality.

But the reality is mind-blowing.

“That idea is far from reality. But the reality is mind-blowing.”

We Are God’s Treasured Inheritance

The truth is that Jesus genuinely, abundantly, and unceasingly loves his own to the point that he not only wants to be with them, but anticipates the enjoyment of doing so. Last Tuesday, the men of Iron Man were talking about this same astounding truth from Ephesians 1.

We learn in Ephesians 1 that God and his heaven are not merely our inheritance as saints, which is what Ephesians 1:14 says, but that we saints are God’s inheritance according to Ephesians 1:18.

And other scriptures say the same. 1 Peter 2:9 First Peter 2:9 quoted in the Old Testament says that believers are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession.

Ephesians 5:27 and Revelation 21:2, they describe God’s people as a bride beautified and then presented to her divine husband ostensibly to be enjoyed.

And then Zephaniah 3:17, Zephaniah 3:17 famously says of future redeemed believing Israel, “The Lord or that is Yahweh, Yahweh your God is in your midst, a victorious warrior. He will exalt over you with joy. He will be quiet in his love. He will rejoice over you with shouts of joy.

So, are you hearing all of that together, brethren?

Jesus loves and rejoices over you according to the scriptures.

“Jesus loves and rejoices over you… He cannot wait to bring you to the Father’s house.”

And in a sense, he cannot wait to bring you to the father’s house to enjoy you and to be enjoyed by you forever.

And now to this someone will say but what do I have to offer God that he should desire to be with me or to find joy in me?

I can give God nothing that he doesn’t already have.

All that naturally dwells in me is sin.

Whatever good I have, even my faith in him or love for him, it comes from him in the first place.

And what?

That’s all true.

Yet the words of the Bible still stand.

You have nothing to give God on your own. Yet he does love you and rejoice over you if you are in Christ.

Now we probably will never be able to fully understand this.

Why should God choose to love us? Why should he even rejoice over us?

Surely part of the answer is God is enjoying his own imparted nature in us.

Part of the answer is God is enjoying his own outpouring of generosity to us.

But even then, I don’t know if I fully understand it.

Probably now the best explanation that anyone can give is you’ve probably heard this before. He loved us because he loved us.

Can’t really penetrate further than that.

But back to John 14:3, Jesus tells his disciples, his troubled disciples, and he tells us that Jesus desires our being with him so much that he will come and take us himself to heaven.

The Second Coming and the Rapture

But to what exactly does this coming and taking or this coming and receiving refer?

How will Jesus do this?

Many Bible interpreters have given different answers. But a key detail for us in answering is again the plural use of the word you in verse three.

In other words, Jesus is not promising here to come and get individuals say when they die rather to get everyone all his disciples at once and then keep them in his presence forever.

Well, when would that be?

The best answer is that Jesus is speaking here of his second coming, even the rapture or the snatching up of his remaining saints. Jesus coming for his people. As Pastor Bobby has been preaching from Revelation, Jesus has no desire that his beloved disciples should suffer through the cleansing wrath of the last days of the earth, but rather be with him.

Consider the parallel and what Paul writes in 1 Thessalonians 4:15 to18.

You’ll notice some parallels to John 14:3. 1 Thessalonians 4:15-18.

For this we say to you by the word of the Lord that we who are alive and remain until the coming of the Lord will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with a trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air.

And so we shall always be with the Lord.

1 Thessalonians 4:17: “And so we shall always be with the Lord.”

Verse 18 says, “Therefore comfort one another with these words.” So just like in our passage in John 14:3, Paul says, “The prospect of Christ’s soon return to gather his people is meant to be a huge comfort.

Comfort one another with this truth.” Jesus is doing the same for his disciples.

He directs them to believe that he will come and get them again so that their hearts are not troubled. And we also can find comfort by faith when our hearts are troubled in this truth. Jesus is coming again for us. Yes, to be absent with the body is to be present with the Lord. I’m not saying if you die before he comes that somehow you won’t be with him. No. But understand that Jesus wants all of us to be with him. And for any who are alive still when he comes, we’re always going to be together with the Lord.

Comfort 3: We Already Know God’s Only Way

Now, Jesus explains the third and final heavenly comfort in verses 4 to six of our passage. And this last comfort is the one that I’ve alluded to in my sermon title and introduction number three of the sermon outline. What’s our third heavenly comfort? When our hearts are troubled, we already know God’s only way. We already know God’s only way.

“We already know God’s only way.”

Look at verses four and five first.

Jesus continues, “And the way where I’m going.” Thomas said to him, “Lord, we do not know where you are going. How do we know the way?” At first glance, verses four and five seem to suggest that Jesus overestimates his disciples understanding.

When Jesus disciples or when Jesus tells his disciples that they already know the way that he takes to the father, Thomas pipes up to say that the disciples know neither the way nor the where.

To which we might say, “Come on, Tom.

You didn’t at least get that Jesus is going to the father in heaven. Have you been asleep through the last three verses?” Let’s not be too hard on Thomas. His mind is probably struggling due to the turmoil of his heart. And Jesus will admit later on in the farewell discourse, John 16:25, that much of what Jesus says to his disciples is in more figurative rather than in plain language.

We would have a hard time keeping keeping up with Jesus here, too. If not for the fact that after the resurrection, things are a lot clearer.

The disciples would eventually see that they would understand Jesus words much better.

Thomas’s Question and Jesus’ Answer

Yet, is Jesus wrong? In verse four, Jesus says, “The disciples know to the way of the father.” But Thomas says, “No, we don’t.” No, Jesus is not wrong. Because you see, Thomas and the other disciples don’t know that they already know the way.

Because the way ultimately is not a method or a message. It’s a person, a person that they know quite well as Jesus reveals in verse six. The sixth I am statement of this gospel verse six again Jesus said to him I am the way and the truth and the life. No one comes to the father but through me. One of the great fears of many Christians is believing that they are saved when they really aren’t.

“The way ultimately is not a method or a message. It’s a person, a person that they know quite well.”

They are afraid of this. Maybe you have had this fear.

What if when I die and I expect to go to heaven, I actually end up in hell? There will be no second chance.

Jesus says that the gate is small and the way is narrow that leads to life.

Maybe I missed it.

Maybe that would explain some of the troubles of my life. Why I’m beset with so many trials and temptations. Why my ministry to the Lord seems to yield such little visible fruit. Why I receive so much opposition and rejection from seemingly otherwise moral and religious people. Maybe I myself don’t know the way to God and only think I do.

Sure, the disciples were facing a version of these questions in themselves after hearing Jesus is going away.

Guys, Jesus ministry is not working out at all like we expected. So maybe we were wrong. Maybe we don’t know the way to God at all. Maybe after Jesus leaves, we’ll all simply die in our sins and never reach the father’s house.

Such thoughts would indeed cause great turmoil of soul.

I Am the Way

So Jesus again in love, he reassures his 11 disciples and us today when he says, “I am the way.

With these words, it’s like Jesus is saying, “You didn’t miss the only way to God. No matter how things look in the world or how other people react to you, how can this for certain?

Because me. You have a love relationship with me. You’ve seen my glory. And rather than run from the light, you ran to the light.

You along with all your brethren me.

And if me that I will bring you all to the father.

“You didn’t miss the only way to God… You have a love relationship with me.”

Why? Because that’s who I am.

I am the way to the father. There is no other way besides me.

Now here someone might ask wait if Jesus is the way then how going back to verse four can Jesus take himself as the way to the father isn’t that a paradox I mean Jesus cannot be the way and take the way at the same time right actually he can and we’ve already seen a similar truth expressed earlier in John remember John 10, how in John 10, Jesus proclaimed himself to be both the door to God’s sheep and the good shepherd who leads his sheep through the door.

If you remember my explanation, John 10 is not an instance of Jesus using a mixed metaphor, but instead a presentation of a profound truth that all legitimate ministry to God’s people, including Jesus own, must be through God’s only ordained door.

Which is also Jesus.

We are seeing a similarly profound truth in John 14:6.

Because Jesus is God’s only ordained way for any human being to get to the father.

Then how could Jesus himself go to the father except through the only ordained way? Himself.

That is through who Jesus is and through what Jesus accomplishes by his life, his death and his resurrection.

I Am the Truth

Now notice in verse six that Jesus doesn’t just describe himself as the way but also as the truth and the life.

In the immediate context, Thomas question was only about Jesus being or only about the way Jesus is going. So why does Jesus then add these other two descriptions of himself, the truth and the life?

Well, certainly we can affirm that these are valid titles for Jesus, even based on what we’ve already seen in the book of John. Jesus is the truth. Right from John 1, we heard that Jesus is the very word and revelation of God. And God, God is truth. This means on on one level that everything Jesus says is true and reliable. And on a deeper level that Jesus is truth in his very being. You cannot meet someone truer than Jesus because Jesus is the truth.

And as for life, Jesus in this gospel is not only said to have life, but to be life in himself. He proclaims himself to be the resurrection and the life. John 11:25.

We hear in John 5:26 that the very life of the father is in the son. Thus Jesus can give his life abundant eternal life to all of his people. John 10:10.

All right. So these titles are appropriate. This is all true. But again, why mention it in reply to Thomas question?

Certainly it emphasizes the specialness of Jesus, the completeness of what the disciples already have in Jesus. I think we can more specifically answer that this provides further reassurance to Jesus disciples that just as they have not missed out on God’s way, neither have they missed out at all on truth or life.

“They have not missed out on God’s way, neither have they missed out at all on truth or life.”

Because this is how we Christians are further tempted, isn’t it? Further pressured.

The people of the world and of false religions, they are always trying to tell us that we don’t have the full truth.

Yeah, your understanding of Jesus is good and all, but it needs completion. It needs correction. It needs supplementation.

You need man’s philosophy.

You need the findings of psychology.

You need the scriptures of Islam, the scriptures of Mormonism. You need the traditions of the Roman Catholic Church.

Or you need the oversight and extra teaching of the Watchtower Society for the Jehovah Witnesses.

But Jesus tells us right here in verse six, “No, you don’t.

You have the whole truth already.” How can that for certain because me and I am the truth?

Again, we can look at the rest of the scriptures to see how this idea is backed up. Peter says in second Peter 1:3, second Peter 1:3, that through the true knowledge of Christ, we have been granted everything we need pertaining to life and godliness.

No extra dose of truth or correction needed.

Paul says in Colossians 2 2:3 Colossians 2 2:3 that in Christ are hidden all the treasures of wisdom and knowledge such that Colossians 2:8 we are to beware the empty deceptions of men and of their traditions.

He’s telling you they’re going to say you need this too. Beware that it’s empty. It’ll just trap you.

Jude says in Jude 1:3, Jude 1:3 that we have a faith or a body of truth that was handed down once for all to the saints.

And it is for this faith that we must contend, not fix and supplement.

I Am the Life

As for life, we Christians are also continually assaulted with the notion that true life or at least the rest of the life that we need, it exists somewhere else outside of a simple relationship with Jesus Christ.

This is of course the lie of all sin.

Why hold yourself back from what is forbidden if it will make you happy?

This is also the lie of idolatry to all worldly treasures.

Just a little more and you’ll finally discover true fulfillment and security.

And this is even the lie of false religion.

That awesome experience, that unshakable shity, that perfectly holy life you’ve been looking for, it awaits you in just the next religion or the next cult over.

Again, Jesus tells us as he tells his original disciples, you don’t have to look for life somewhere out there.

You already have it in full.

How can that for certain?

Because me and I am the life.

The life.

Paul testifies in Philippians 3:8 that he counts everything in the world to be loss and garbage compared to the value of simply knowing Jesus Christ. Where’s life? Nothing out there. It’s all in knowing Jesus.

“He counts everything in the world to be loss and garbage compared to the value of simply knowing Jesus Christ.”

The writer of Hebrews says, and I love this verse. I think of it a lot. Hebrews 13:9-10. Hebrews 13:9-10 paraphrasing the first part of it. Believers are never missing out on what the world or false religion offers rather the reverse.

Verse 10, Hebrews 13:10. We have an altar from which those who serve the tabernacle have no right to eat. Those in false religion, those still stuck in Judaism and they won’t progress to knowing Jesus, they’re missing out.

You’re not missing out on what they have.

The Comfort of Already Knowing Jesus

And Jesus himself will say later in John 17:3, John 17:3, “This is eternal life that they may know you, the only true God and Jesus Christ whom you have sent.” Brethren, isn’t all this wonderful comfort? Isn’t what is expressed here in verses 4 to six wonderful comfort?

When you find yourselves like the disciples, troubled in heart, not sure about what God is doing, when we together find ourselves facing persecution, discouragement, many trials, we don’t have to wonder if somehow we missed it. Did we miss the way? Are we missing some truth?

Did we not really encounter life and it’s somewhere out there? No, Jesus reassures us. We already know God’s only way. We already know God’s full truth or we already know the life, the one and only life who is Jesus Christ.

“We already know God’s only way. We already know God’s full truth. We already know the life who is Jesus Christ.”

And how did we come to know Jesus this way?

Not because we were smarter or holier than others.

Is because God revealed himself to us by speaking to our hearts, by giving us the gospel, by causing us to believe.

No credit to ourselves.

These are indeed sweet heavenly comforts for God’s people.

The Gospel Invitation

But are they true of you personally?

I’ve been explaining this passage in the same mode as Jesus speaks to his disciples, assuming that his listeners do indeed believe that they are in Jesus Christ because these comforts are only for them.

And perhaps as you listen, you realize, I don’t think that’s me.

I don’t think I’ve actually come to know Jesus.

Yeah, I I go through troubles, but I haven’t been turning to God and Jesus in faith. Therefore, I’m not confident that Jesus has prepared a home for me. I’m not confident that Jesus is coming again for me.

I’m not sure that I already know God’s only way.

How can I appropriate these heavenly comforts for myself?

Well, the simple answer to that question from the scriptures is the gospel.

Repent of your sins and believe in Jesus Christ and you will be saved and all these things will be true of you. All these comforts will belong to you.

When we say repent of your sin, you you see your sin as God does. That it is a heinous, inexcusable offense to a holy God, your creator, and that it justly deserves hell forever. That you can do nothing on your own to pay for that sin, to make up for that sin.

Rather, that there is only one way, and it is what we learn from our passage. It is Jesus. He who is God came as a man, as a true man, and lived a perfectly holy life on the earth. He then died an innocent substitutionary death for his people on the cross, suffering all the sins of his people once for all, paying the hellish penalty once and for all, and then dying, rising again, and shortly thereafter ascending to heaven.

What this means is as Jesus himself proclaimed that if anyone turns from his sin in his own way and embraces Jesus as the only way, as the only savior, as his only lord, their sins have been paid for by Jesus. And Jesus own righteousness, the perfect righteousness of his life is applied to them.

If you believe that, if you will believe that, if you will take Jesus as savior and lord, the promise from the scriptures is you will be saved.

All these things we talked about, they are now true for you. Jesus has prepared a home in heaven for you. Jesus is coming back for you with the rest of the saints. You’re part of that group, and you already know God’s only way.

“If you will take Jesus as savior and lord, the promise from the scriptures is you will be saved.”

That’s available to you now right there in your heart if you believe that all those heavenly comforts are available to you. So, do you believe? Will you believe?

If that’s something you’d like to ask more questions about or talk more about, well, please come talk with me after the service today. I’m going to come down right up front. You can talk with me about that or any other spiritual burden or issue you’ve got. I’d love to talk with you about it or pray with you.

And next time we’ll hear more about Jesus going to the father and why he’s able to do that, what he’s already accomplished in terms of revealing the father on the earth and some of the things that Jesus will provide for his disciples as he goes to the father’s house. Allow me to now end the sermon with a word of prayer.

Closing Prayer

Dear father, thank you for the truths of this passage. Thank you for Jesus Christ. He is the one way and God so graciously you have caused us to know him.

We who believe, we who are in Jesus Christ, we haven’t missed your way. We haven’t missed your truth in your life because you wouldn’t let us. You showed Jesus to us. You opened our eyes to his glory.

We saw his glory as of the only begotten from the father.

We saw his light and we couldn’t help but believe that was your grace, God. Because unless you did that, we would be like the rest of the world. Loving the darkness rather than the light. Running from the light, hating the light because our deeds are evil.

God, if there are any today who have not yet had that happen for them, I pray that by your grace, you would cause that to happen. That whatever is holding them back, they would set it aside and they say, “I want what Jesus is talking about here.” And Lord, would you do that? And for those of us who do believe, God, I pray that we would feel the comforts that you’ve given through your son to us in this word.

Lord we’ve got troubles. It seems like the world becomes more and more filled with things that would push us to anxiety and to despair.

But you tell us we have no need to be troubled. You’ve got everything taken care of, including these most important things. Jesus, we do look forward to your return. We love, we are astounded by the truth that you want us to be with you. You want us to behold your glory and that you rejoice over us. Oh God, you are a great, loving, gracious God.

Thank you for being our God.

Lord, help us to worship you as we continue now in the celebration of the Lord’s supper. Amen.
November 2, 2025
The New and Improved Commandment
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Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

The commandment to love one another is not merely an old rule restated but is genuinely new and improved through Jesus Christ. From John 13:31-38, we discover three clarifying aspects of this new commandment: its cause (Jesus’ glorious departure), its elevation (the standard of Jesus’ own love), and its context (loving failing brethren). We are reminded that this commandment comes with the new covenant reality — God has provided everything needed to obey it through the Holy Spirit and the forgiveness of sins.

Love for one another is the chief distinguishing mark of true disciples, and it is tested most when brothers and sisters fail us.

Key Lessons:
1. Jesus’ new commandment elevates the standard of love from “love your neighbor as yourself” to “love one another as I have loved you” — sincerely, sacrificially, forgivingly, patiently, humbly, and extravagantly.
2. The new covenant provides the spiritual power and freedom to obey this elevated command; we are not saved by good works but saved to good works through the indwelling Holy Spirit.
3. The real test of Christlike love is whether we continue loving our brethren when they fail us, sin against us, or don’t love us in return.
4. An inability or unwillingness to love fellow believers exposes a person as a false disciple, since love for one another is the chief distinguishing mark Jesus gave for identifying his true followers.
Application: We are called to examine whether we are actively contributing to our church’s loving unity or tearing it apart through selfishness, neglect, gossip, or bitterness. We must forgive and love the “failing Peters” in our lives, remembering that we ourselves have done far worse to Christ and yet he continues to love us.

Discussion Questions:
1. In what specific ways has Jesus’ love for you — sincere, sacrificial, forgiving, patient, humble — been most real to you, and how can you extend that same kind of love to a specific person this week?
2. How do wrong expectations (like Peter’s) hinder your ability to love others well, and what expectations might you need to surrender to God?
3. Is there a brother or sister in Christ you have stopped loving because they hurt or disappointed you? What would it look like to forgive and love them as Jesus loves you?
Scripture Focus: John 13:31-38 provides the central text, teaching that Jesus’ new commandment to love one another as he has loved us is the defining mark of true discipleship. Supporting passages include Leviticus 19:18 (the old commandment), John 17:4-5 (mutual glorification of Father and Son), Matthew 5:44-45 (loving enemies), Galatians 6:10 (special love for the household of faith), and 1 John 4:7-8 (the one who does not love does not know God).

Outline
Introduction

Well, I’m excited this morning to go back into the Gospel of John with you. I don’t I don’t know, but I was thinking about the analogy of what I’ve experienced in my life and our experience with John. We recently went on vacation and vacations are great, right?

Because you get to go experience some things that you don’t normally do, but then you long for home. You long for your routine. And I feel like that’s the way it has been with me and thinking about this gospel.

It was nice in the summer to explore some different psalms, go some places we don’t normally go, but kind of long to go back to the Gospel of John. And so we finally get to do that today. And I hope that that’s a blessing to you as much as it is to me. Let’s ask the Lord’s blessing on this time as we open the Gospel together.

Father, Son, Holy Spirit, we need your word. We need you to open it up to us now. We need to understand it. We need to welcome it. And we need to do it.

Without you, we can’t do these things.

So we ask you, God, we pray, open our eyes to this. Change our hearts. Open my mouth to be able to declare it as I ought so that you, the Trinity, would be glorified in Jesus name. Amen.

New and Improved

I’d like us to begin today by thinking about a certain phrase. You may have noticed it in my sermon title if you happen to glance at it in the bulletin.

And that phrase is new and improved.

Have you ever encountered something advertised as new and improved?

If you have, you have probably learned to be a bit skeptical of that claim because there’s plenty today said to be new and improved, which is neither one nor the other. Or maybe just not one of those things. Perhaps you visit a fast food joint and they are advertising a new and improved burger, but when you taste it, you say, “This doesn’t taste that different from the old version.”

Or perhaps you watch a remake of some classic movie. These days, it seems movie makers are always trying to push some remake enhanced. Oh, look at this this new remake. Especially if it’s an animated film, they want to make it live action.

And be like, “Oh, wow. It’s going to be so new for you.” Well, many times you watch such a remake, but then you say to yourself, “Okay, this is new, but it’s not improved. The old one was better.” Well, today we encounter something that is genuinely new and improved. Not a burger, not a movie, but a commandment.

“Today we encounter something genuinely new and improved — not a burger, not a movie, but a commandment.”

The new and improved commandment.

A commandment that we love one another.

This morning, we’re going to see why this seemingly old command is actually new and improved. And we’re also going to see why obedience to this command is the most important indicator as to whether you are saved in Jesus Christ or not.

Setting the Scene: Returning to John’s Gospel

If you would please take your Bibles and open to the Gospel of John, chapter 13.

We’ll be looking at verses 31-38 today as we investigate Jesus new and improved commandment.

If you are using the Pew Bibles, you can find our passage on page 177, John 13:31-38.

Now, I know it’s been a while since we’ve been in the Gospel of John together. So, before I read our new passage, allow me to reorient all of us to this book and to where we are at in it. And I’m going to do this from the highest level and then we’ll gradually get back to our passage.

Recall that the Gospel of John is an evangelistic record of Jesus life. Our author John the Apostle, he writes so that religious people in his own day, Greekeaking Jews outside Palestine and Gentile God-fearers, but timelessly religious people are meant to read this gospel, believe in Jesus, be saved, and then follow Jesus to the end.

John himself says in John 20:es 30-31 John 20:es 30-31 therefore many other signs Jesus also performed in the presence of his disciples which are not written in this book but these have been written so that you may believe that Jesus is the Christ the son of God and that believing you may have life in his name.

John organizes this evangelistic gospel into two main parts. You have John 1-12 which is sometimes called the book of signs and it is a presentation of Jesus as the Christ and son of God based on Jesus signs that is based on Jesus miraculous works and the words he spoke explaining those works over his three and a half year ministry. So John 1-12, the book of signs.

But then the second main part is John 13:20, sometimes called the book of glory. And this part is a presentation of Jesus as the Christ and the son of God based on Jesus greatest sign as it were, his crucifixion and resurrection accomplished during Jesus’ final Passover. This second part of the Gospel of John is all about Jesus crucifixion and resurrection.

And that’s where we’re at in our study. As we have begun this second main part of the Gospel of John, we’ve encountered Jesus farewell discourse. The farewell discourse runs from chapter 13 to 17. And it’s exactly what it sounds like because Jesus knows that his death and earthly departure have arrived. Jesus gives final instruction and comfort to his disciples and then prays for them.

“The second part of John’s Gospel is all about Jesus’ crucifixion and resurrection.”

Now, we last time we were in the Gospel of John together, we examined the first part of this farewell discourse, the prologue to the discourse as it were at the beginning of John 13. If you’ve already turned to our new passage, just glance back up to the beginning of the chapter to be reminded of where we have been most recently. In John 13 1-20, what do you see?

You see again Jesus providing his powerful lesson about humble service. How did he teach this lesson? By washing his own disciples feet. That’s John 13:1-20. And then if you glance at John 13:21-30, you see again Judas rejecting, finally rejecting Jesus humble service, his love, his salvation, and leaving into the night to betray Jesus just as Jesus foretold.

And this finally brings us to our new passage. So, we’re still in the upper room with Jesus and his disciples at the conclusion of the Passover meal. As we begin to read our new section, Judas, Judas’s Scariot, has just left.

And despite Jesus’ declaration in verse 21 that one of the 12 would betray him, none but Jesus and perhaps the Apostle John know why Judas has gone. He’s gone to betray Jesus. They know that somebody’s going to betray Jesus, but they haven’t connected that it’s Judas.

So that sentiment hangs over the scene.

Scripture Reading: John 13:31-38

Let’s now read our new text. John 13:es 31-38.

Therefore, when he had gone out, Jesus said, “Now is the son of man glorified and God is glorified in him.” If God is glorified in him, God will also glorify him in himself and will glorify him immediately.

Little children, I am with you a little while longer, you will seek me. And as I said to the Jews, now I also say to you, where I am going, you cannot come.

A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.

John 13:34: “A new commandment I give to you, that you love one another, even as I have loved you.”

By this all men will know that you are my disciples, if you have love for one another.” Simon Peter said to him, “Lord, where are you going?” Jesus answered, “Where I go, you cannot follow me now, but you will follow me later.

Peter said to him,”Lord, why can I not follow you right now? I will lay down my life for you.” Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, a rooster will not crow until you deny me three times.” Here we see Jesus farewell discourse begin properly.

With Judas the traitor now gone, Jesus can finally bear his heart to the 11, to the true disciples, and give them their greatly needed instruction and encouragement now that Jesus is leaving.

And what is Jesus first teaching topic for these 11 disciples?

It’s this new commandment to love one another.

Now, let that sink in a little bit.

One would expect a great teacher’s final instructions to be especially weighty.

That Jesus, the son of God and greatest of all teachers, should choose immediately in his final instruction to speak on love tells us just how important love is to God and must be for his disciples, including us today.

In John 13:31-38, John, our author, presents three clarifying aspects of Jesus new commandment so that you will obey as Jesus true disciple. We see the commandment. This whole passage is going to give us three clarifying aspects of Jesus new commandment so that you will obey as Jesus true disciple. Let’s look at each of these clarifying aspects in turn starting with the first in verses 31-33.

The Cause of the New Commandment: Jesus’ Glorious Departure

Number one, we see the cause of the new commandment, which is Jesus glorious departure. What is the cause of the new commandment? It is Jesus glorious departure. Go back to verses 31-32 again.

It says, “Therefore, when he,” that’s Judas, “had gone out, Jesus said,”Now is the son of man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself and will glorify him immediately.” Now, considering the likely dismal mood in the upper room by this point, Jesus statement in verse 31 comes as a bit of surprise.

With the betrayer announced and Judas leaving, now the son of man is glorified.

Yes. And in a way, this shouldn’t be a surprise because this idea has already been presented by Jesus in the near context back in chapter 12.

Recall John 12:23, specifically things that Jesus was saying about his hour. John 12:23.

And Jesus answered them, saying, “The hour has come for the Son of Man to be glorified.” And then just a little bit further down in John 12, John 12:27-28, Jesus says, “Now my soul has become troubled, and what shall I say? Father, save me from this hour, but for this purpose I came to this hour. Father, glorify your name.” What is this hour again? To remind you this hour is Jesus predetermined time of special suffering and special glorification.

John 12:23: “The hour has come for the Son of Man to be glorified.”

To say it another way, this hour is a relatively short period of Jesus life that includes Jesus betrayal, his arrest, his torture, his crucifixion, but also his resurrection, ascension, and seating at God’s right hand.

In short, it is the hour. It is the time period of his special suffering and glorification. Now, I I want to emphasize that to you because John in this gospel is careful to emphasize that to us.

The Cross as Glorification

John wants us to see and how he writes this book that Jesus special suffering, the cross, it is not merely a stepping stone to glory for Jesus. It’s the sinful thing he has to endure. And then the glory comes afterwards.

Rather, the cross itself is part of the glorification.

There is a way in which the cross itself is glorious for Jesus.

As Jesus is lifted up on this shameful cross, literally he is also being lifted up figuratively in glory before the whole world.

Because all that he’s displaying in that suffering, in that sacrifice is the glory of God. The love of God, the humility of God, the holiness of God, every attribute you can think of, God’s entire greatness is displayed in Jesus in this work. It’s put on unique display in this special hour of suffering, not just at its end.

“The cross itself is part of the glorification. God’s entire greatness is displayed in Jesus in this work.”

Now, why is John keen to emphasize this idea to us?

Where did John get this idea to put it into his gospel?

He got it from Jesus as we can see again in the verses we read.

The Son of Man and the Father Glorified Together

Notice in verse 31, only after Judas has gone out, Jesus says, now is the son of man glorified.

Why now? Because the betrayal has officially been initiated. The hour of suffering, Jesus said it had arrived before, but now Jesus says, I’m in it.

The son of man is being glorified. The hour has begun. This special time has begun.

And notice whom Jesus says is already being glorified. He says first the son of man. Who’s that? That’s Jesus. That’s Jesus favorite messianic title for himself. Comes from Daniel 7:13. It’s connected with divine glory. But Jesus often uses it in connection with his own humility and suffering.

Says, “I’m already being glorified as the son of man.” But second, God is being glorified. That is God the Father.

Often in the New Testament when it says God, it’s a reference to the Father specifically.

And we’ve seen already in the Gospel of John how God the Father and God the Son are so intimately united. They are the Godhead. They are two persons of the Trinity. One cannot be glorified without the other being glorified.

Thus, when the son of man is glorified in his special hour, so is the father.

“One cannot be glorified without the other. When the Son of Man is glorified, so is the Father.”

For all that the son does is done for the glory of the father. And the glory that the son puts on display is the father’s own glory. Which is why he’ll say to his disciple even the next chapter, if you’ve seen me, you’ve seen the father. I’m showing you the same glory.

Glorification in Heaven

And this mutual glorification at the beginning of Jesus hour, it will also appear at its end though in reversed order with reverse emphasis. Notice now verse 32. In verse 32, we have a switch in verb tense.

Jesus says, and I’m going to supply some extra words in this verse just for clarity, just helping you identify the pronouns and such. Jesus says, “If God the father is glorified presently in him, the son, then God the father will also in the future glorify him the son in himself in the father.” What is Jesus talking about here? What’s this glorification of the son in the father in the future?

This is a reference to Jesus return to heaven after the resurrection to sit down at God’s right hand and to be enveloped again in the father’s glory.

Jesus will pray something similar at the end of the farewell discourse in John 17. Listen to John 17:4 and5. John 17:4 and 5. Jesus says to the father, “I glorified you on the earth having accomplished the work which you have given me to do.” Now, Father, glorify me together with yourself with the glory which I had with you before the world was.

Now, I don’t know if you hear there the same order in John 17 as in the two verses we just read in John 13. Father and son first glorify one another by the son’s obedience on earth, but then father and son glorify one another by the father’s exaltation of the son in heaven.

Now notice back in John 13:32 that Jesus declares that this mutual glorification even in heaven will be accomplished relatively quickly. For Jesus says at the end of verse 32, “And he God will glorify him the son immediately.” In other words, there won’t be much time between the special glorification of God on earth and the special glorification of God in heaven. We learn from other scriptures just 43 days. The three days in the tomb, the resurrection and then the 40 days appearing to his disciples.

Relatively speaking, that’s not very long. And Jesus says, “If this period has already started, then its conclusion is coming fast.” Now, we can take a step back and just observe once again the great confidence of Jesus, our savior, in facing betrayal and the cross. Once again, we see Jesus is no helpless or hopeless victim. He is in total control. He has total trust in his father. How can he do that? It’s because he’s the Messiah. He’s the son of God. He is the one in whom you must believe.

“Jesus is no helpless or hopeless victim. He is in total control. He has total trust in his Father.”

We see that once again. But more to the main point of this section. Jesus announcement of begun glorification means something hard for his disciples.

Jesus’ Tender Farewell to His Disciples

Look at verse 33.

Jesus says,”Ittle children, I am with you a little while longer. You will seek me. As I said to the Jews, now I also say to you, where I’m going, you cannot come.” You see the beginning phrase here, little children. This is the only time this term appears in the Gospels, though it appears several times in First John.

It’s a dimminative kind of like a cutesy smaller version of the normal Greek word for children and thus it indicates special affection.

As wonderful as the news is of God’s special glorification beginning, Jesus knows that this means something difficult for his dear disciples. And so he addresses them especially tenderly.

“Jesus knows this means something difficult for his dear disciples, so he addresses them especially tenderly.”

Jesus spells out the difficult implication with the other words he uses. Actually words that he’s used previously with his Jewish opponents back in John 7 and John 8. Basically, Jesus tells the disciples like he told the Jews before, “Time is short before I go away for good.” Just as Jesus words were previously meant to move the Jews to listen and act while they had the chance, so Jesus entreats his disciples to listen to his last critical words of teaching while they can. Considering Jesus’ glorious departure, what’s so important now for the disciples to hear and to do?

The Elevation of the New Commandment: Jesus’ Own Love

It is, of course, the new commandment, which is what Jesus speaks about next directly in verses 34-35. And there we see a second clarifying aspect of our obedience to Jesus’ command as true disciples. So, we’ve seen number one, the cause of the new commandment, Jesus glorious departure. Now, number two, the elevation of the new commandment, Jesus own love. The elevation of the new commandment will center around Jesus own love.

Look at verse 34.

A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.

John 13:34: “A new commandment I give to you, that you love one another, even as I have loved you.”

Notice that what is presented in verse 34 is indeed a commandment, which means it’s an order. An order from the king, a directive from the master, a nonoptional call, an exhortation from the great rabbi.

And Jesus calls this commandment a new commandment, which is intriguing.

Usually something new calls for special attention and response.

And Jesus new commandment here certainly does.

What is the commandment again to love one another?

The Greek word used for love here is agapa from which we get agape love. To love someone with agape love is to have for a person a warm regard, interest or affection in the heart that moves you to do good for a person.

It’s not just an action. It’s not just a feeling. It’s a genuine affection affectionate feeling that moves you to do good for another person.

Jesus commands that we both have and show agape love to one another.

What Makes This Commandment New?

But is this command to love one another really that new?

Many religions of the world have some version of a love one another rule. And the Old Testament famously proclaims in Leviticus 19:18 its own version. Leviticus 19:18, “You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself.

I am the Lord or I am Yahweh.” . Okay. So, we already had that rule in the Bible. So, is there really anything new or improved in Jesus’ command to love one another?

Well, there is as we see immediately in the next part of verse 34 because Jesus says, “Love one another even as I have loved you.” You see, in Jesus new commandment, he is elevating that old commandment by first and foremost a new standard of love we are to practice. Not merely any old love. Not merely the love you naturally have for yourself. Love your neighbor as yourself. Okay, I I do naturally love myself, so I love my neighbor the same way. No, it’s got to be more than that.

“Jesus elevates the old commandment by a new standard: love others as Jesus has loved you.”

Jesus commands you to love others as Jesus has loved you.

How Has Jesus Loved You?

And how has Jesus loved you, my brethren?

If you are in Jesus Christ, if you have repented of your sin and believed in Jesus Christ, how has Jesus loved you?

We could spend a long time meditating on that question. I’ll just give you a few prompts to get your thinking going.

Jesus has loved you sincerely from his heart. Not with mere flattery, not with hypocrisy.

Jesus has loved you sacrificially, laying down his life, all his earthly comforts and desires for you.

Jesus has loved you forgivingly.

He has not held your sins. The sins that you committed against him, he has not held them against you.

Jesus has loved you patiently.

He has not given up on you despite your failures to love him back.

Jesus has loved you humbly, willing even to take the position of a slave so that he can wash your feet.

Jesus has loved you extravagantly, pouring out every spiritual blessing he could on you in his salvation.

Jesus has loved you worshipfully, not worshiping you, but out of his own worship for God, out of his own love for God. And so that you might love God, too.

And we could give many more descriptions.

How has Jesus loved you? All these ways Jesus has taught you. He’s prayed for you. He served you. He saved you. He’s encouraged you. He’s stayed with you.

And Jesus has loved you not just once or for a little while, but John 13:1, Jesus loved his own to the end, to the max, to the uttermost. He doesn’t stop doing it. And there’s no limit to it.

“Jesus loved his own to the end, to the max, to the uttermost. He doesn’t stop and there’s no limit.”

So now, what does Jesus require of you?

He’s poured out his love on you. What does he now require of you?

That you love others, especially your brethren, in the very same way.

Love them sincerely, sacrificially, forgivingly, patiently, humbly, extravagantly, worshipfully.

Teach them, pray for them, serve them, see them saved, encourage them, spend time with them.

Love everyone with the heart of Jesus and with the speech and actions of Jesus.

This is Jesus new commandment.

And that is a great and glorious commandment, is it not?

Do you obey it?

And to that question, someone might say, “Hey, I try, but I’m not Jesus Christ.

The New Covenant Makes Obedience Possible

How can I love everyone like him?” Well, consider it. There is something else new and elevated about this command to love.

This commandment comes, as we’ve already observed, as Jesus is being glorified through the cross and departing to the glory of the father.

In other words, this new commandment comes at the same time as a new reality is being inaugurated.

What new reality?

The new covenant.

You say, “What’s the new covenant?” Something wonderful foretold in the Old Testament. It’s this amazing treaty of salvation that God inaugurated in Jesus and in which God does everything.

God does everything but whoever believes in Jesus really the ones that God draws to believe in Jesus. Whoever believes in Jesus get all the blessings. In the new covenant God does everything he says but you get all the benefits.

Like what? Well, in the new covenant, all your helldeserving sins, yes, even your failures to love others like Jesus loves you, all your hell-deserving sins are paid off once and for all by Jesus’ death on the cross.

Meanwhile, his perfect life of righteousness is credited to you, counts as if you had done it, meaning that you have a sure place in God’s kingdom.

Furthermore, in the new covenant, God gives you a new heart by his holy spirit. The spirit lives inside you as proof of your salvation and as continual enablement to walk before God in obedience.

In short, for those who believe, God doesn’t just give an elevated command, but he provides an elevated reality to make obedience to the command both possible and desired.

“God doesn’t just give an elevated command, but provides an elevated reality to make obedience both possible and desired.”

You don’t have to be Jesus Christ himself to love others like Jesus.

You just have to believe in Jesus Christ and then by the new covenant you are freed up to obey.

This is a truth that we’ve even encountered recently in the Iron Man group speaking from Ephesians.

You’re not saved by good works. You’re saved to good works so that you may now practice them. And this isn’t a burden and a duty, though there is a certain obligation. This is a gift. Growth in holy living, empowerment of holy living is a gift that God gives to you as part of your salvation.

After all, what need holds you back from such love anymore?

God has taken care of your sin problem.

He’s given you himself and he’s empowered you to obey.

Really we follow Jesus pattern that we see earlier in John 13. Remember John 13:1-3 we saw those three verses that are all about Jesus knowing who he is, where he is going, how God is going to glorify him. And then John 13:4-11, what is Jesus freed up to do? Radical and humble service to his brothers, to those that belong to God.

It’s the same for us.

So then Jesus new commandment is definitely new and improved.

Not simply because the standard is higher and more glorious than anything that we’ve seen before. You look at that command. You think about it being obeyed and you’re like, man, that’s that’s beautiful. That’s right. That’s good.

But it’s not just that the standard is higher. There’s a new salvation reality to back it up for those who are in Jesus so they can walk in it. Which is why Jesus next statement in verse 35 makes perfect sense. What does Jesus say?

The Distinguishing Mark of True Disciples

By this all men will know that you are my disciples if you have love for one another.

In other words, obedience to Jesus’ command, this new command to love as Jesus loves you, it’s not only possible for Jesus disciples, it is expected. It is to be the chief distinguishing mark of Jesus disciples to the whole world.

How will people know which people are really Jesus disciples? A lot of people claim to be Jesus disciples. How do you really know? This passage says it’s simple. Jesus disciples love each other in the same way that Jesus loves them.

“Obedience to this new command is expected — it is to be the chief distinguishing mark of Jesus’ disciples.”

Wait, did you see do Jesus disciples only love each other this way? Do they not love the people of the world in the way that Jesus does? Oh no, they do that too. Jesus disciples do love even the unsaved and wicked persons of the world just as Jesus teaches elsewhere in Matthew 5. Matthew 5:44-45.

You remember these words? Matthew 5:44-45.

But I say to you, love your enemies and pray for those who persecute you. Why?

So that you may be sons of your father who is in heaven. For he causes the sun to rise on the evil and the good and sends rain on the righteous and the unrighteous.

Believers love the people of the world just as God loves the people of the world.

Yet just as God has a special love for his own children, so believers are to have a special love for the children of God, for their brothers and sisters in the Lord. Thus Paul can teach in Galatians 6:10. Galatians 6:10, so then while we have opportunity, let us do good to all people and especially to those who are of the household of the faith.

We should have a radical abundant love for the people of the world. And yet, it should be even more so to our brethren.

So, my brethren, it is time to ask yourselves, are you marked by Christlike for others?

Especially your fellow brothers and sisters in the Lord and especially your fellow brothers and sisters in this church.

Are you marked by Christlike love for them? Do you love those people the way that Jesus loves you? In certain times and places, believers have stood out to the world by their love for one another.

Lessons from Church History

Famously, this was true of the early persecuted church. Tertullian, the second century apologist, I think brother Khif mentioned him in Sunday school today. He once testified about Christian witness to unbelieving Romans in this way. There’s Tutoleian.

But it is mainly the deeds of a love so noble that lead many to put a malicious brand upon us.

See, they say, how they love one another, for they themselves are animated by mutual hatred, how they are ready even to die for one another. For they themselves will sooner put to death.

And they are angry with us, too, because we call each other brethren, for no other reason, as I think, than because among themselves names of same-bloodedness are assumed in mere pretense of affection rather than truth.

Do you hear what Teroleian is saying?

He’s saying they know that we love each other and that’s actually why they can’t stand us because it just exposes their own hatred. Yes, even for those that they call brother or sister.

Those persecuted Christians of the second century were testifying well of Jesus to the world by their love.

“They know that we love each other, and that’s why they can’t stand us — it exposes their own hatred.”

But it’s not always this way among Christians.

Listen to what John Croissm a great 4th century preacher says in comments on John 13:35. Now Chrissam, he was preaching and ministering in a time where Christianity was no longer persecuted, at least not officially. It had received a favored status among the Roman Empire. Listen to what he says about John 13:35.

Now Jesus spake this not to them only, those disciples, but to all who should believe on him. Since even now there is nothing else that causes the heathen to stumble except that there is no love and with good reason. When one of them sees the greedy man the plunderer exhorting others to do the contrary.

When he sees the man who was commanded to love even his enemies treating his very kindred like brutes, he will say that the words are folly.

Their own doctrines they have long condemned and in like ma manner they admire ours but they are hindered by our mode of life.

On the contrary seeing us tear our neighbors worse than any wild beast. They call us the curse of the world.

And haven’t we seen this tragedy play out among those who name the Christ even in our own day?

Where’s the love?

As one preacher said, we unsay with our lives the very gospel words we declare.

Examining Our Own Church

But what about here?

Does Calvary fit Jesus description in John 13:35?

Do we love one another as Christ loves us and thus prove to be Jesus’ true disciples?

In large measure, I would have to say yes.

I am so encouraged when I think of the love of the brethren here, for me, for the elders, for one another. It’s demonstrated in your service for one another. It’s demonstrated even in your behavior on Sunday mornings. It’s something that we hear from visitors often. They comment on the warm welcome they receive here and on the fact that people stay after service just to talk with one another rather than scoot right out the door, talk with one another, pray with one another.

“I am so encouraged when I think of the love of the brethren here — for me, for the elders, for one another.”

This is wonderful, brethren.

Threats to Loving Unity

But Christian brotherhood can be quite fragile if we are not all diligent to preserve the unity of the spirit in the bond of peace.

I fear that our family connections will quickly come apart.

And it happens in seemingly small ways, doesn’t it?

An eye roll, a snicker, a sigh, a bit of gossip, a complaint, a mean joke, a harsh rebuke.

And soon certain people in the church won’t even talk to each other anymore.

Or they would rather leave the church than deal with the misunderstanding and discord.

So another question my dear brothers and sisters another question that I would ask you to ask yourselves is this are you actively contributing to the church’s loving unity or on the contrary by selfishness or neglect are you tearing it Are you actively contributing contributing to this church’s loving unity? Are you destroying it?

“Are you actively contributing to the church’s loving unity, or by selfishness or neglect are you tearing it apart?”

Maybe not intentionally, but just carelessly.

And not just the whole church. What about in your specific ministries?

What about in your small groups? What about in your individual families? What about your friend groups in this church?

Are you a channel of love and upbuilding or of decay and deterioration?

Despite what other people are doing or not doing, are you loving them like Jesus commanded you to do?

Because the command to love one another like Jesus is much easier said than done, isn’t it? Because there is a context which makes obeying the command just a bit more difficult.

The Context of the New Commandment: Jesus’ Failing Brethren

And that context is the third and final clarification of our passage which we see in verses 36 to 38. Let’s look at number three. The context of the new commandment, Jesus failing brethren.

The context in which you are to operate and obey this commandment is Jesus failing brethren.

Look at verse 36a.

Simon Peter said to him, “Lord, where are you going?” Trust Peter to once again be the first person to say something or do something in response to Jesus words. Got to love the guy, but he gets himself in trouble.

Notice how Peter totally ignores Jesus instruction about love. To address an issue of greater concern. Jesus is going away. What? Jesus, where are you going?

Clearly, this is the declaration that has affected Peter most. His beloved Lord is leaving soon. And even though Jesus just said, “No one, including Peter, can go with Jesus,” Peter’s perhaps already planning to go with Jesus anyways. Just need the meetup location. Jesus, where are you going?

“Peter totally ignores Jesus’ instruction about love to address an issue of greater concern — Jesus is going away.”

Okay. Okay, he said I can’t come, but I’ll be there.

And Jesus lovingly answers the impetuous Peter in the second part of verse 36.

Jesus answered, “Where I go, you cannot follow me now, but you will follow later.” Notice in Jesus reply that Jesus remains firm in telling Peter that Peter cannot follow Jesus now.

Nevertheless, Jesus reassures Peter that Peter will follow Jesus later. Peter, don’t worry. This isn’t the last we will ever see each other. It’s only a temporary separation.

By the way, did you notice that Jesus still doesn’t tell Peter where he’s going? At least not yet. But the readers already know, don’t they? We already know because of things that the gospel has already revealed to us. And if you’ve read the whole Gospel before even better.

Where is Jesus going?

He’s going to the cross. He’s going to the cross to suffer death on behalf of his people’s sins. Peter’s two.

After that, Jesus is, as he will say in John 14, he’s going to his father to prepare a place for his disciples.

Thus, Jesus must go on ahead alone.

No one can bear the work of redemption with him.

Jesus must blaze the trail by himself.

He must first make the way to the father in himself before anyone can follow.

Peter included.

But once Jesus has made the way, his people will follow. Peter included.

Actually, we’ll see more specifically later in the Gospel of John in John 21:18 and 19. Peter will indeed follow his Lord very closely.

Peter too would one day bear a cross.

Peter too would one day die for God’s sake, for his Lord’s sake. And then Peter would meet Jesus in the father’s house.

Indeed, Peter’s martyrdom probably would have been well known by the time this gospel is written. So when Jesus says, “You will follow me later.” Some of the readers already know what that means.

In some ways, that’s an encouragement.

Peter, you will be faithful to follow me.

But not yet, Peter. I will go ahead of you. You will follow me later, and we will meet again in the Father’s house.

Peter’s Wrong Expectations

But this isn’t enough of an answer to satisfy Peter. So in verse 37 he replies Peter said to him Lord why can I not follow you right now? I will lay down my life for you.

And here we find a statement considered to be one of the most overconfident in the Bible.

And I would agree that it is one of the most overconfident statements but not in the way that most people think.

Notice here, you can’t be too hard on Peter. Notice here that again, Peter’s expressing his genuine loyalty to his Jesus.

Peter loves Jesus. And he cannot bear the thought of being away from him.

Peter probably has a sense that Jesus is facing deadly danger. So Peter, out of love, is willing to face it, too. Jesus, if you’re going into a dark battle, let me be by your side.

I’ll die supporting you.

Would Peter prove true to that word?

Partially, initially, but in the wrong way.

Because we’re going to see in John 18:10 that when the soldiers come for Jesus, who is the only one to draw a sword to defend Jesus? It’s Peter.

He knew that that would likely meant his own death, but he had promised it to Jesus. I will lay down my life for you.

But the problem is that the battle Jesus was facing was not one of swords but of sacrifice.

Thus, though Peter steals himself to fight for Jesus, Peter is not prepared to suffer for Jesus as Jesus willingly gives himself up to die.

That had never entered into Peter’s mind as that that could be the plan of God.

Thus, Peter’s problem is not mere overconfidence, but wrong expectations.

“Peter’s problem is not mere overconfidence, but wrong expectations.”

When nothing seems to go according to plan, Peter’s plan, that’s when Peter’s courage fails and he denies his Lord, as we’ll see in just a second.

And that is a trap that we can fall into as well, isn’t it? It’s not so much that we face different hard things. It’s just that we don’t face them the way that we expect to.

Jesus, I’m willing to suffer for you, but is this the way you have meant? This doesn’t seem like it’s going to accomplish any good at all.

Jesus Foretells Peter’s Denial

So Peter’s promise will prove ironic not only because Peter promises to lay down his life for Jesus when Jesus is laying down his life for Peter as the good shepherd John 10:11 but also because of what Jesus reveals next our final verse verse 38 Jesus answered will you lay down your life for me truly truly I say to you a rooster will not crow until you deny me three times.

Instead of Peter dying loyally for Jesus, Jesus solemnly foretells that Peter will in fact betray Jesus. Betray Jesus thoroughly by denying Jesus three times before a rooster crows.

Now you say, “What’s the deal with a random rooster?” Well, according to what I could find out, rooster crows don’t begin at dawn like many people expect or think. I don’t know. That’s what I would have learned from cartoons.

Apparently, roosters can crow at any time, but they usually crow about 2 hours before sunrise.

So, depending on the time of year, that might be 3:00 or 4:00 in the morning.

Actually, in ancient Roman timekeeping, 3:00 a.m. Was literally called rooster crow.

So Jesus prophecy to Peter here is not merely a warning to watch out for some random rooster but a promise that Peter would betray Jesus before the early morning arrived.

“Instead of Peter dying loyally for Jesus, Jesus solemnly foretells that Peter will deny Jesus three times.”

Before you hear Mark clarifies even further in his gospel before you hear two rooster crows before oh yeah we’re at rooster crow 3:00 a.m.

You’ll have denied me three times.

This would certainly have been a startling word for Peter and intriguingly we don’t hear any more from him through the rest of the farewell discourse. Doesn’t say anything else.

Of course, Jesus foretelling of this denial is more evidence that Jesus is in control. Everything’s proceeding according to God’s predetermined plan.

Jesus is the Messiah and son of God. You must believe in him.

The Pattern of John 13

But is there anything else in these final verses that has to do with Jesus new commandment?

I believe so. And not just because the new commandment is in the immediate context, but notice this. If you consider John 13 as a whole chapter, you have a pattern repeated.

In verses 1 to three of the chapter, Jesus considers his hour of suffering and glory. Then in verses 4 to 17, Jesus teaches his disciples to follow his example. And then in verses 18 to30, Jesus foretells betrayal by one of his own.

That same pattern, that same order is repeated in the section that we just examined today. Verses 31 to 33, Jesus considers his hour of suffering and glory. Verses 34 to 35, Jesus teaches his disciples to follow his example. And then verses 36- 38, Jesus foretells another betrayal.

Therefore, just as Jesus instruction in John 13:18-20, you might remember how I preached it, it served to clarify that humble service in Jesus’ name would at times be betrayed.

So Jesus implicitly instructs in verses 36 to 38 that Jesus new commandment to love the brethren, it will take place in a context in which the brethren often fail.

“Jesus’ new commandment to love the brethren will take place in a context in which the brethren often fail.”

Though they are true believers, this is different from Judah’s case earlier in the chapter. Though these are true believers, our brethren will at times by sin betray their Lord and betray us. Sometimes in small ways, sometimes in big ways.

Loving When It’s Hard

Will we still love them as Jesus loves us when they do so?

Because that is the real test of love, isn’t it?

Consider the unbelieving people of the world.

Are they loving?

In a way, yes. But to whom?

To those who love them, to those who give them what they want. As soon as they stop receiving love from somebody or they stop receiving what they want from somebody, what do unbelievers generally do? They stop loving that person.

This is why Jesus says in Matthew 5 that no one ought to expect heavenly reward for loving those who love them. For Jesus says, “Do not the tax collectors and the Gentiles do the same?” The worst sinners you can think of, don’t they do that, too?

But what about believers? What about Jesus true disciples?

Do they still love when sinned against?

When failed, when not loved in return.

Yes, not perfectly, of course, but characteristically, increasingly, in a growing way.

This, as you’ve already seen, is what should mark off Christians, even you and me, even our church from the world.

When it is difficult to love one another, when we’ve been hurt and offended, we do it anyways.

Why? Because Jesus told us to.

And because Jesus loves that person and because Jesus loves us, we of course must remember no matter how badly we are sinned against, misunderstood, or inconvenienced, we have done far worse to Christ ourselves.

“When it is difficult to love one another, when we’ve been hurt, we do it anyways — we have done far worse to Christ.”

And not just once, over and over again.

So you ever say, “All right, he’s done it to me too many times, or she’s done it to me too many times. I’m just not going to be around that person anymore.

I’m not going to love that person anymore. Does Jesus do that with you?

So what must we do from the heart?

From the heart, we are to forgive and love the failing Peters in our lives because we know we are failing Peters, too.

Yet Jesus still forgives us, loves us, restores us by his love.

Thus, we can also consider this implication.

The Test of True Love

If you find that you simply cannot love the brethren, I love Jesus, but I can’t stand those Christians.

If you find you just cannot love the brethren, you don’t have the time, it’s too much work, or they’ve just hurt you too much, and understand you have condemned yourself.

You’ve exposed yourself to be a false disciple of Jesus.

Because how did Jesus say the world would know his true disciples? By their love for one another.

Why doesn’t it say by their love for God? Well, that’s easier to fake, but love for one another, that’s harder to fake. So, it becomes the chief distinguishing sign of believers.

And this is the lesson the Apostle John took to heart. Thus, we see his famous words in 1 John 4:7 to8. 1 John 4:7 to8 John writes there, “Beloved, let us love one another,” for love is from God, and everyone who loves is born of God and knows God.

The one who does not love does not know God, for God is love.

1 John 4:7-8: “Everyone who loves is born of God and knows God. The one who does not love does not know God, for God is love.”

Friends and brethren, do the God of love?

Have you experienced the love of God in Jesus Christ?

A Call to Love

Then show that same love to others.

First to your brethren and then to the rest of the world.

Jesus has freed you up to this by his new covenant. He’s taken care of everything that you could possibly need.

He’s bestowed on you every blessing that really matters.

So then love everyone.

Love the neglected and ignored. Love the ones who are struggling with sin. Love the ones who are hard to love. Love the ones, yes, who have hurt you the most.

Jesus says that whenever you do this, when you do this even for the least of his brethren, you do it to him and you’re not going to lose your reward for that. So, let’s do that. Let’s do that as a church.

Make Calvary not being known simply as a a warm place for visitors. We certainly want it to be that. But let it be the sanctuary of love in a world that is full of hate. Let it be that here love, true love felt and shown. It is the continual joyous reality of all the children of God here. We all have our contributions to that. The Lord has freed us up to it. May we take the Lord up. May we obey his command where we take up the opportunity for our own joy, for the joy of our brethren, and for his glory.

“Love the neglected. Love those struggling with sin. Love the ones who are hard to love. Love even those who have hurt you the most.”

Closing Prayer

Let’s pray to the Lord about this as we close.

God in heaven, we were talking in Sunday school this morning about the Trinity.

And I’m reminded now Part of what makes the Trinity so glorious is that it is an opportunity for God to display love within himself.

God, you are love.

And the love that the father has for the son and the son has for the father and that the father and son have for the holy spirit.

We can only begin to comprehend.

Yet you communicate to us in different ways in your word that we do comprehend that love in a certain way when we show the very same kind of love to one another.

Thus, John can rightly say, “If we don’t love, we don’t know you because you are love.” Lord, help us to obey this command. It is a good command. It’s a glorious command. It’s a beautiful command. We see it. And if you have worked your salvation in us, we cannot help but say, “This is good. I want to do it.” But we can only do it with your help.

Because when we’re sinned against, when there’s a big misunderstanding, when we’re exhausted, suddenly love becomes really hard and we make all sorts of excuses.

But Lord, you are worthy of more than that. And really, it’s for our own joy that we would love. So God, help us.

Help us God to get rid of whatever thoughts, beliefs, expectations, desires that are ungodly, unhelpful, and that hinder us from loving one another.

Oh Lord, often times it’s just simple the it’s just the simple expectation of you better treat me well before I love you.

And Lord, I pray that we would all give that up because God, if that were the expectation with you, we would never be loved by you. Because we have not treated you well.

Even in our believing in you, God, that was only because you changed our hearts.

We had no love for you before, only hatred, and we were justly condemned to hell.

So, you loved us despite our sin, and you showed us this is how we are to love one another. God, help us to do that. We believe you have helped us to do that.

Not just by bringing us into your new covenant, but by teaching us this word today. I pray God that we would put it into practice and we would have so much joy as a result in Jesus name. Amen.
October 26, 2025
And It Was Night
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Note: This transcript and summary was autogenerated. It has not yet been proofread or edited by a human.

Summary

This passage from John 13:21-30 examines the betrayal of Jesus by Judas, revealing that Jesus was never a helpless victim but was always fully aware and in sovereign control of his own death. We are reminded that Jesus foretold the betrayal so that his disciples—and we today—would believe more firmly that he is the Son of God and Messiah. Rather than shaking faith, the betrayal itself becomes further evidence of Christ’s divine identity and authority.

Key Lessons:
1. Jesus knew about Judas’s betrayal all along and foretold it so that when it happened, the disciples’ faith would be strengthened rather than destroyed.
2. Hidden sin cannot be concealed from Jesus—Judas deceived every disciple, but Jesus knew his heart completely and can expose any hypocrisy at any time.
3. Jesus extended extravagant love and repeated opportunities for repentance to Judas even at the last hour, showing the beautiful and persistent heart of our Savior toward sinners.
4. Rejecting Christ’s love leads to ever-increasing hardness of heart, even to the point of being wholly given over to darkness, as Judas was given over to Satan.
Application: We are called to examine ourselves honestly—are we truly believing and resting in the gospel, or are we maintaining secret rebellion and hypocrisy like Judas? We must repent and believe while we have opportunity, not taking God’s patience for granted, and find comfort that for those in Christ, any darkness in life is only temporary.

Discussion Questions:
1. How does knowing that Jesus foretold and even directed the timing of his own betrayal strengthen your confidence that he is truly the Son of God?
2. In what ways might we be tempted to hide sin or maintain a respectable outward appearance while harboring unbelief or disobedience, and how should the example of Judas warn us?
3. How does Jesus’ extravagant love toward Judas—washing his feet, honoring him at the meal, offering the morsel—challenge the way we respond to those who wrong us?
Scripture Focus: John 13:21-30 is the central passage, showing Jesus’ announcement of the betrayer, the private revelation to John, and Judas’s departure into the night. Supporting passages include Psalm 41:9 (the prophecy of betrayal by a close companion), John 6:70 (Jesus identifying a devil among the twelve), Numbers 32:23 (sin will find you out), and Isaiah 64:6 (our righteousness as filthy rags).

Outline
Introduction

Let’s pray again.

Oh Lord God, we give attention to your word now, but we know how easy it is for us to be distracted in our minds and to hold the word that we hear with a kind of halfbelief. Yes, we acknowledge it’s true, but somehow it seems less real than the world we see around us now.

Lord, tie the attention of our hearts to this word.

Shake us from this sleepy kind of belief we might have towards it. Lord, help us to realize that these things are true and weighty.

And Lord, may it be what soers our hearts but also fills us with immense joy.

Instruct us, Lord Jesus, by your spirit, open my mouth to explain this word well.

Transform us to be a people pleasing to you more in your image in Jesus name.

Amen.

Well, today we are looking at the most infamous betrayal in the Bible and indeed of all world history.

But before we do that, allow me to tell you about a only slightly less infamous betrayal.

A Tale of Two Betrayals

By March of 44 BC, gas Julius Caesar had become the greatest man in Rome.

First rising to prominence by skillful political maneuvers and a series of successful military campaigns in Gaul, modern France, Caesar then succeeded in defeating his rival Pompy the Great in civil war. In 48 BC, Caesar had obtained de facto control of the Roman Republic.

Caesar then set about remaking the Roman state according to his own will, even accepting the position of dictator for life in early 44 BC.

However, a certain man named Marcus Junius Brutus began secretly to oppose Caesar.

Brutus himself, an ambitious politician, had been Caesar’s friend once upon a time. However, when civil war broke out between Caesar and Pompy, Brutus sided with Caesar’s enemy.

“A certain man named Marcus Junius Brutus began secretly to oppose Caesar.”

But when the war turned against Pompy, Brutus came back to Caesar asking for mercy in exchange for Brutus surrender.

This Caesar readily granted.

Brutus then supported Caesar for the rest of the war until Caesar was triumphant. But when the war was over, Brutus became concerned about the increasingly obvious monarchical tendencies of his patron Caesar.

Others around Brutus, such as the famous ortor Cicero, and Brutus own Porsche, they began actively to encourage Brutus to turn against his friend and to bring down Caesar for the sake of preserving the republic from tyrants.

Graffiti even began to appear in public spaces, mocking Brutus for not living up to his ancient namesake, Lucius Junius Brutus, who according to legend had helped overthrow Rome’s last king and had ushered in Rome’s republic.

Between these forces and Brutus own growing concern, Brutus eventually joined Caesar’s ex alli ex ally Casius and leading a conspiracy of liberators to kill Caesar at a Senate session on the eyides of March that is the 15th of March 44 BC in the theater of Pompy.

This con this conspiracy proved successful.

Approaching Caesar’s golden chair at the Senate meeting as if to present a petition, the assassins drew their daggers and stabbed Caesar repeatedly to death.

Though in his play Shakespeare has Caesar saying etu brute and you Brutus as Caesar dies. Roman sources either say that Caesar died without a word or that he did indeed say something to Brutus but not in Latin but in Greek. Kais technon and you child.

Either way, Julius Caesar died immediately and his glorious dictatorship was brought to an end.

I bring to your attention this other historic betrayal for the sake of comparison with Judas betrayal of Jesus.

In both cases, we have a close friend betray his master to death. And in both cases, the betrayal sadly results in the destruction of the betrayer.

Brutus would end up committing suicide after being defeated in battle in 42 BC by Caesar’s heir Octavian, later known as Caesar Augustus.

Judas, of course, would hang himself the morning after the betrayal, and his body would fall and burst onto the potter’s field.

Comparing Caesar and Christ

The differences though between the two betrayals are more interesting.

Caesar was a sinful pagan power-hungry man.

Jesus was the perfectly righteous son of God.

Caesar clearly did not know the betrayal was coming and did not take necessary precautions.

But Jesus not only knew the betrayal was coming, he repeatedly foretold it, even identifying the secret betrayer beforehand and making sure the betrayal took place according to God’s perfect timing.

“Jesus not only knew the betrayal was coming, he repeatedly foretold it, even identifying the secret betrayer beforehand.”

When Caesar was betrayed to death, he was honored afterwards, but he stayed in the grave.

But Jesus rose from the grave three days later and even now sits at the right hand of God in heaven.

Strikingly, both Julius Caesar and Jesus Christ are later proclaimed by their followers to be divine. Yes, they said Julius Caesar was a god after his death.

But Jesus and what he said and did both before and after his death, he proves that he actually is God.

While Caesar only shows himself to be nothing but an impotent, self-exalting, dirtbound man.

The Main Message of the Passage

Therefore, though Judas’s betrayal of Jesus is a far worse betrayal than even Brutus betrayal of Caesar, Judas betrayal, the betrayal itself becomes more evidence for the claims of Christ.

Because of how Jesus was betrayed, you should believe in Jesus even more as the son of God and as God’s saving Messiah.

“Because of how Jesus was betrayed, you should believe in Jesus even more as the Son of God.”

Certainly, you should not follow Judas and his self-destructive path into unbelief and betrayal.

That is the main message of our new passage today. Let’s examine it together. Please turn in your Bibles to John 13:es 21-30.

John 13:es 21-30. You’ll find this on Pew Bible page 177 if you’re using that.

My sermon title comes from the last words of the passage in verse 30 calling the message and it was night.

And it was night.

John 13:21-30 actually because verses 18 to 20 function partially as a transition to our new section. I’m going to read those verses along with our new passage before we take a closer look at the text. So follow along. John 13:18-30.

Jesus is speaking at the start of our passage.

I do not speak of all of you. I know the ones I have chosen. But it is that the scripture may be fulfilled. He who eats my bread has lifted up his heel against me. From now on, I am telling you before it comes to pass, so that when it does occur, you may believe that I am he.

Truly, truly, I say to you, he who receives whomever I send receives me, and he who receives me receives him who sent me.

When Jesus had said this, he became troubled in spirit and testified and said, “Truly, truly, I say to you that one of you will betray me.” The disciples began looking at one another at a loss to know of which one he was speaking.

There was reclining on Jesus’ bosom one of his disciples whom Jesus loved. So Simon Peter gestured to him and said to him, “Tell us who it is of whom he is speaking.” He leaning back thus on Jesus bosom said to him,”Lord, who is it?” Jesus then answered, “That is the one for whom I shall dip the morsel and give it to him.” So when he had dipped the morsel, he took and gave it to Judas, the son of Simon Escariat.

After the morsel, Satan then entered into him. Therefore Jesus said to him, “What you do, do quickly.” Now, no one of those reclining at the table knew for what purpose he had said this to him. For some were supposing, because Judas had the money box, that Jesus was saying to him, “Buy the things that we have need of for the for the feast, or else that he should give something to the poor.” So, after receiving the morsel, he went out immediately, and it was night.

Context: Jesus Prepares His Disciples

As we proceed forward here in Jesus farewell discourse comprising John 13-17, we see further how Jesus loves, comforts, and prepares his disciples in light of Jesus imminent departure.

Last time we were in John together, we saw how in Jesus washing his own disciples feet and then teaching about it. In John 13 1-20, Jesus gives his disciples a powerful example example of and a direct call to humble and loving service.

Those disciples and we too who have come after them are to do for one another just as Jesus has humbly and lovingly done for us. No act of service is too low. This is a key lesson for Jesus frequently self-exalting disciples to learn before Jesus leaves.

But already in that beginning instruction during Jesus final Passover in that upper room, Jesus alludes to the imminent betrayal of Jesus by one of the 12. In John 13:10, Jesus tells the disciples, “You are clean, but not all of you.” And in John 13:18-19, which we just read, Jesus again tells the disciples that when he speaks of his disciples knowing the truth of what he says and experiencing blessing and consequent obedience, Jesus knows that one among the number will be the exception to that rule.

He will not experience the blessing that Jesus promises. For Jesus says,”I do not speak of all of you.” Jesus then goes on to clarify that one of the 12 will fulfill for Jesus what was true for Jesus ancient forefather David.

As David says in Psalm 41:9, “He who eats my bread has lifted up his heel against me.” That is to say, even my close and trusted companion will betray me.

Psalm 41:9: “He who eats my bread has lifted up his heel against me.”

Why Jesus Reveals the Betrayal Beforehand

Now, crucially, Jesus explains in John 13:19 why he is revealing this imminent betrayal ahead of time. Jesus says, “From now on, I am telling you before it comes to pass so that when it does occur, you may believe that I am he.” You see, Jesus knows with the soon departure of their master, friend, teacher, and Lord, the disciples face great dangers to their faith. And one of those dangers is the destabilization that will come by Judas’s unleashed betrayal.

“Jesus tells you before it comes to pass so that when it does occur, you may believe that I am he.”

As we’ll see in a moment when we more closely examine the passage before this Passover, none of the other disciples suspect that there is a resolute traitor in their midst.

Yes, Jesus has already told the disciples in John 6:70, John 6:70, “Did I myself not choose you, the 12, and yet one of you is a devil?

And yes, Jesus has already told his disciples more than once that at this very Passover in Jerusalem, Jesus will be betrayed into the hands of the Jews and into the hands of the Gentiles to be killed, but then will rise again.

But the disciples still do not understand what exactly Jesus means by these words.

The Disciples’ Ignorance of the Traitor

At most, the disciples might think that one of the 12 might accidentally betray Jesus by some cowardice or momentary moral failure. But it has not even entered their minds that one of their close-knit group would purposefully and steadfastly betray Jesus to death.

Therefore, to behold Judas boldfaced betrayal unfold will utterly shake the disciples.

They will quickly wonder if they have believed in Jesus in vain.

It’s one thing for our hoped for Messiah Jesus to die, but to be betrayed by his own close disciple.

“To behold Judas’s bold-faced betrayal unfold will utterly shake the disciples.”

How could circumstances go more wrong?

Maybe Jesus isn’t the Messiah after all.

Maybe he’s just a well-meaning but tragic victim.

Maybe we were all wrong about him.

Jesus Will Strengthen Their Faith

Now, Jesus will not stop Judas betrayal for this betrayal is ordained by God as part of Jesus accomplishing salvation for the world. But Jesus will make clear for his disciples that before the tra the betrayal happens, Jesus knows that it is coming and he knows who will do it.

In this way, when the betrayal happens and Jesus is taken away and killed and the disciples are left to pick up the pieces, they can think back and remember that everything took place just as Jesus foretold and even directed.

Which means what?

That despite Jesus shocking betrayal and death, he is not a helpless victim.

He was always completely aware and in control. Why? Because he is who he says he is. He is man and God. He is the son of God and the Messiah.

“Despite Jesus’ shocking betrayal and death, he is not a helpless victim. He was always completely aware and in control.”

Just as the 11 disciples had already come to believe and confess.

So rather than lose faith in him because of Judah’s betrayal, Jesus makes sure that their faith in the end would only be strengthened to keep following Jesus.

Now, as I said previously, up to John 13:21, Jesus has only alluded to a traitor among the 12. But in our new section, Jesus foretells the betrayal more explicitly. He privately reveals the identity of the betrayer to one of the disciples and he forces the betrayer to put the plan of betrayal into action to fulfill God’s timeline.

As I said in my introduction, we can articulate the main idea of this scene as John reports it in the following way.

John records Jesus foretelling and revealing of Judas the betrayer so that you will believe in Jesus and not betray Jesus like Judas.

This narrative is really straightforward as it proceeds and we can break it into five parts.

Let’s look more closely at these different parts to understand why Jesus betrayal should cause us to believe not fall away. The first part is in verse 21.

Point 1: Jesus Painfully Announces a Betrayer

Point number one, Jesus painfully announces a betrayer. Jesus painfully announces a betrayer. Look at verse 21 again.

When Jesus had said this, he became troubled in spirit and testified and said, “Truly, truly, I say to you that one of you will betray me.” Notice the beginning phrase in verse 21.

When Jesus had said this, this is a transition phrase, tying off the previous section and beginning a new one. The this in the opening phrase refers to Jesus teaching in verses 12 to 20 earlier in the chapter and especially the words of verses 18 to 20 when Jesus teaches his disciples that their own loving and humble service will sometimes be betrayed verses 18 and 19 but that Jesus and the father nevertheless will be with the disciples and will vindicate them verse 20 Jesus becomes affected as he further considers how these are true in his own life.

Notice the second phrase of verse 21.

It says he became troubled in spirit.

Troubled in Spirit

This is the third time in John that we see this poignant description became troubled applied to Jesus soul or spirit. You can compare John 11:33 and John 12:27.

“The Greek word denotes a deep inward turmoil—stirred up, shaken, unsettled.”

If you remember from my previous messages, the Greek word behind this phrase, it denotes a deep inward turmoil.

It could similarly be translated stirred up, shaken, unsettled.

This is what Jesus is now feeling in his spirit.

What’s causing it? What’s shaking up and deeply paining Jesus’ own soul here?

It’s the grievous reality that he must now announce.

The Solemn Testimony

Notice the word testified in verse 21 used to describe Jesus announcement.

It says, “He testified and said.” This verb choice testified is perhaps unexpected, but it underscores the serious nature of what Jesus is about to declare.

And we hear that declaration at the end of the verse. Truly, truly, I say to you that one of you will betray me.

Now, we see again that attention grabbing phrase from Jesus. It’s his favorite, but it it lends further semnity to the declaration. Truly, truly I say to you, that is what I’m about to say will shock you, but you must believe it because it is true.

“Truly, truly I say to you—what I’m about to say will shock you, but you must believe it because it is true.”

What’s true, Jesus? That one of you will betray me.

Word translated to betray means literally to hand over.

Jesus deeply grieved in his heart now testifies to his disciples what so troubles him.

One of you, one of my chosen disciples, one of my companions with whom I have lived and eaten and ministered over these past three years. One of you in whom I have poured out my life in teaching.

One of you will soon hand me over to the enemy.

This is a solemn and grievous declaration.

But again, this more specific announcement now of a traitor among the 12, it proves that Jesus is completely aware and in complete control of his death and betrayal. He is the unexpected Messiah. But you can and you must believe in him. Here also is evidence that Jesus and God are not dispassionate about sin.

For even in testifying of it here, Jesus does not remain stonefaced and apathetic.

No, Judas heart and Judas prepared sin against Jesus. It deeply grieves Jesus.

Betrayal troubles God’s heart.

“Judas’s heart and Judas’s prepared sin against Jesus deeply grieves Jesus. Betrayal troubles God’s heart.”

And if we love the Lord, we therefore cannot treat sin nonchalantly or expect that God himself does.

How do the disciples react to Jesus sudden painful testimony to them?

Well, we see as we go to the second part of the passage in verses 22 to 25.

Point 2: The Disciples Try to Understand

Number two, the disciples try to understand. The disciples try to understand. Look first at just verse 22.

The disciples began looking at one another at a loss to know of which one he was speaking.

We can see here that Jesus says for good reason, truly, truly I say to you, for his disciples, all of his disciples, aside from Jesus, are completely shocked and confused by Jesus pronouncement.

At first, the disciples don’t even say anything. They are stunned into silence.

“All of his disciples aside from Judas are completely shocked and confused by Jesus’ pronouncement.”

All they can do is look at each other around the room to see if somebody might obviously give himself away or have some sort of inkling as to what Jesus is talking about.

Notice poignantly that none of the disciples immediately stands up and says, “I knew it. It’s that Judas character, him from Keroth.” Judas of Simon is Scariot just means Simon from the town of Keroth. He was always suspicious. He was always skulking about. I was wondering where that money in the money box went.

It must be Judas.

No, we don’t see that. According to this text and the others that parallel it in the Gospels, no one in the group suspects Judas’s Scariot or really anyone else.

And that tells us something. What does that tell us?

Judas the Perfect Hypocrite

That Judas was very skilled in hiding his sin, at least from men.

For years, Judas successfully concealed his thievery, his unbelief, and his wicked plan of betrayal from all the other disciples.

Judas was the perfect hypocrite. No one suspected him of anything.

“Judas successfully concealed his thievery, his unbelief, and his wicked plan. He was the perfect hypocrite.”

But Judas couldn’t hide from Jesus.

Jesus knew all along who Judas was, what Judas was doing, and how Judas was planning to betray Jesus.

At any time, Jesus could have unmasked Judas.

Jesus looks like he’s about to unmask Judas right now. And we can imagine at Jesus’ announcement how Judah’s heart must have jumped into his throat. I’m about to be exposed. I’ve got to keep cool. Can’t give myself away. Just do what all the other disciples are doing.

Look shocked and as confused as they do.

As they discuss, join in the discussion.

And when they ask humbly, “Is it I?

Could I really betray my beloved Lord?” Ask the same. Don’t give yourself away.

What terror must have been in the traitor’s heart?

But it was not a terror unto turning.

It was not a godly fear unto contrition and repentance.

You Cannot Hide Your Sin from Jesus

From this, brethren, let us be reminded that you may be able to successfully hide your sin from men for a time.

You may be able to hide sin from your spouse, from your kids, from your parents, from others in the church, from the pastors, but you cannot hide your sin from Jesus.

You may think that you are perfect in your deception. You are as good a hypocrite as Judas was. You’ve fully and carefully covered all your tracks, but like Judas, know that God can expose you at any time.

You cannot outsmart God.

“You may think you are as good a hypocrite as Judas was, but you cannot outsmart God.”

And remember the promise from Moses in Numbers 32:23.

Numbers 32:23. He warns Israel, “Be sure your sin will find you out.” Therefore, let us not test God by hypocrisy and secret sin.

Numbers 32:23: “Be sure your sin will find you out.”

Do not take his kind patience for granted or or a sign that there will be no consequences or judgment and that you can delay your repentance. Rather, repent now while you have opportunity. Run to the only savior who forgives and cleanses before you are exposed, before you are judged.

Now, interestingly here in John 13, Jesus does not further elucidate Judas identity as the betrayer before the whole group.

But Jesus does make the betrayer’s identity clear for at least one disciple. And that is because of certain factf finding efforts from Simon Peter.

Look now at verses 23 to 25.

The Passover Dining Layout

There was reclining on Jesus’ bosom one of his disciples whom Jesus loved. So Simon Peter gestured to him and said to him, “Tell us who it is of whom he is speaking. He leaning back thus on Jesus’ bosom said to him,”Lord, who is it?” Now to understand these verses, you need some idea of the typical first century Passover dining layout.

Though the Jews in those days apparently often ate food in chairs and at tables just like we do today, formal banquetss like the Passover came to require a different setup.

By Jesus’ day, the Greeks and Romans had popularized throughout the Mediterranean world a banquet plan based on the triclenium or literally three couches.

Basically, a dining room was set up with three I’ll do it kind of like a picture for you. Three low couches or set of cushions arranged in a U-shape around a central low table or perhaps a U-shaped table. So, you got U couches around a U-shaped table or some shaped table in the middle. The diners then laid down or reclined on these couches propped up on one elbow, usually the left, leaving their main hand, their right hand, free to pick up food, dip food, or drink wine.

And this arrangement also meant that everyone’s faces were toward the table and toward one another while everyone’s feet were fanned away from the table.

“Everyone’s faces were toward the table and toward one another while everyone’s feet fanned away from the table.”

This was the preferred relaxed luxurious mode of eating and it was required for formal banquetss like the Passover.

Now our new verses indicate that there is a disciple reclining at Jesus’ side on one of these couches. Literally in verse 23 says this disciple is reclining on Jesus’ bosom. What that phrase means is that this disciple is reclining on Jesus right side with the disciple’s head as he’s reclining the disciple’s head around the same position as Jesus’ chest.

So they could be said that he’s residing in Jesus’ bosom. Also, if this reclining disciple leans back at all, he will be reclining right onto Jesus’ chest and be able to say something to Jesus privately that no one else in the room will be able to hear.

The Beloved Disciple Identified

All right. The question now is, who is this reclining disciple? He’s not given a name. He’s identified here merely as one of his disciples whom Jesus loved.

Who is this?

Well, this must be our writer, the Apostle John.

Now, I mentioned back in the book introduction sermon to the Gospel of John, why the author must be the Apostle John, how we know from details within the book and information outside the book that he is the author. I’m not going to repeat all that information now, but just know that the just know that out of self- aacing humility and to emphasize the wonder of simply being known and loved by Jesus, John the Apostle never refers to himself by name in his gospel only as the disciple or the other disciple or even the disciple whom Jesus loved.

“Out of self-effacing humility, John never refers to himself by name—only as the disciple whom Jesus loved.”

At the very end of the book, he he connects himself as the writer to those terms. This is John the Apostle. And we’ll see John show up a few more times in the narrative before the books ends, especially around Jesus crucifixion and resurrection.

Peter Enlists John’s Help

But John himself has a poignant experience with Jesus here based on John’s honored spot reclining next to Jesus. And that experience is made possible because Peter, John’s friend, wants John to use John’s position to gain a little intel.

Notice in verse 24 that Peter gestures to John and somehow indicates that Peter would like John to find out which person Jesus is talking about as the betrayer.

Now the particular translation of the verse it may be that there’s a actual question stated or the question is only implied. The fact that there’s gestures along with the question to my mind makes it make more sense that the question is merely implied not spoken.

I imagine that or I’ll say this first.

This exchange, as it’s reported in verse 24, shows us that Peter must not be reclining near Jesus, or else Peter himself could ask the question and he wouldn’t need John. I imagine that Peter is probably across the table from John, maybe on the other side of the U.

And so without trying to draw attention to himself as concerned discussion begins and begins to circulate in the room, Peter gives some subtle signals to John as to what Peter was hoping that John would do and find out. I don’t know what that was. Maybe something like know something like that.

Trust Peter to be the first among the disciples to take action in a crisis.

“Trust Peter to be the first among the disciples to take action in a crisis.”

Though of course Peter doesn’t always think before he acts.

Well, eventually John gets the hint and in verse 25, John leans back against Jesus and asks Jesus quietly,”Lord, who is it?” By the way, let’s pause and be amazed, as John probably was, that he could be welcome to lean back on the bosom of the Son of God.

What a picture of the intimate welcome and love that belongs to all believers.

Yes, even the love of the holy one, our savior.

Point 3: Jesus Quietly Reveals the Betrayer

John’s question though in a quest to understand what Jesus is talking about, it brings us to the third part of the passage in verses 26 and 27. That’s number three. Jesus quietly reveals the betrayer. Jesus quietly reveals the betrayer. Look at verse 26.

Jesus then answered, “That is the one for whom I shall dip the morsel and give it to him.” So when he had dipped the morsel, he took and gave it to Judas, the son of Simon, a scariot.

John 13:26: “That is the one for whom I shall dip the morsel and give it to him.”

Notice here, perhaps to John’s surprise, that Jesus readily reveals the identity of the betrayer to John.

Jesus does so, however, Jesus agrees to do so, however, only by signal. Meaning that only John would understand the meaning of Jesus action. The rest of the disciples, probably Peter included, would remain in the dark.

The signal Jesus arranges is for Jesus to dip a morsel of food and then give it to the betrayer.

Now, what is this morsel?

Though the Greek literally means a bit of bread, the term probably is used to mean some delicious bit of food. Perhaps a particularly tender piece of meat or a bit of bread well dipped.

What’s the dip?

We cannot say for sure, though probably this would be a sweet fruit and nut paste known as kadoset which is still eaten today in the traditional Passover seder.

Whatever exactly the morsel and the dip were, Jesus dips the morsel and then gives it straight to Judas.

The Significance of the Morsel

The fact that Jesus uses this dipping and giving of a morsel as the signal to point out Judas as the betrayer is significant in two ways.

First, to do this, as it’s recorded in the text, Jesus and Judas must have been reclining very near to each other, as apparently Jesus handed the morsel to Judas without getting up.

Now, since we already know that the Apostle John is reclining on Jesus right, Judas then to be within easy reach of Jesus is probably reclining on Jesus left.

By the way, this reclining on Jesus immediate left would also explain how Jesus could answer Judas’s question, “Is it I?” in Matthew 26:25, without anyone else in the room hearing.

Now, to be positioned on the right or left of someone great like the host of a meal, as Rabbi Jesus is acting in this instance, would be a mark of high honor and trust. John was being honored. Judas was being honored.

“To be positioned on the right or left of the host would be a mark of high honor and trust.”

And though the Bible consistently identifies the right side as having greater honor than the left, as most people back then were right-handed, and the right was thus associated with greater strength.

It seems that in the traditional triclenium arrangement, whoever reclined to the left of the host was actually considered the guest of honor.

Probably then Jesus arranged this final Passover meal so that Judas’s scariot would have the most honored position.

An Act of Love and Honor

Second, this dipping and giving of a morsel was not simply a random signaling action. I mean, think about it today. If you’re hosting a meal or you go out to eat with someone and there’s a particularly tasty bit of food, maybe it’s the last fry or maybe it’s the best part of the cake. If you don’t keep that bit for yourself, but you instead give it to the other person, what are you saying with such an action?

Is it not some version of I love you?

You are my dear friend. You are valuable to me. I want you to have the best.

“If you give the best bit of food to the other person, what are you saying? Is it not some version of ‘I love you’?”

So it is with Jesus and Judas.

As the Passover host, Jesus would have the right to pick and give any particular morsel to his guests. And if he chose to do so, whoever received that morsel, that particularly tasty and valued bit of food, would be marked out by Jesus as a beloved and trusted friend.

This is what Jesus does for Jesus. For Judas, of course, the question then is why?

Why does Jesus go out of his way to honor and express friendly love to Judas when Jesus already knows Judas’s heart and has even begun to expose Judas?

Why does Jesus honor Judas? Is Jesus just trying to make Judas feel guilty?

Is Jesus just going through the motions so Jesus can say in the end, “Look at all that I did for you and this is how you repay me.” I don’t think it’s either of those things.

A Final Loving Appeal to Repent

I think these actions along with Jesus washing Judas’s feet and revealing but not fully exposing the evil plans of Judah’s heart, they were all loving appeals from Jesus to Judas to repent.

Jesus was giving Judas chance after chance, grace upon grace, continued expressions of undeserved friendship and love. Each one designed to turn Judas from his evil and self-destructive course.

“These actions were all loving appeals from Jesus to Judas to repent—chance after chance, grace upon grace.”

After all, isn’t this exactly the example and command that Jesus has set for us? Love your enemies and pray for those who persecute you.

And what should all of these undeserved kindnesses in fact have moved Judas to do? It is indeed to repent. Even at this late hour, he could have repented. He could have turned aside from his course.

He could have confessed his sins and turned to fall on the mercy of the Savior he had come to know so well. He had received so much undeserved love from Jesus. The only logical response, the only appropriate response would be to repent and believe.

Once more with the giving of this mortis morsel, Jesus invites Judas to come back into or to come into a true relationship with his rabbi.

It’s like Jesus is saying, “Judas, I love you and I’m treating you as an honored friend. Will you repent and believe in me?

This is the beautiful heart of our savior.

But his action only further exposes the heart of his pretend disciple.

Even before giving the morsel, Jesus already knows what Jesus response will be.

And we see it in verse 27, beginning part.

Satan Enters Judas

After the morsel, Satan then entered into him.

This is a frightening verse because here we see clearly how sin can so harden a person as to become beyond the reach of even extravagant love.

This giving of the morsel, this honored placement at the meal, it didn’t soften Judas’s heart, it hardened it.

“Sin can so harden a person as to become beyond the reach of even extravagant love.”

Even to the point that Judas opened him itself up to be wholly used and abused by Satan himself.

In John 13:2, earlier in the chapter, we learned that Satan, in accordance with Judas’s own desires and will, had put into Judah’s heart the intention to betray Jesus.

But here in verse 27, we see that Satan wholly possesses Judas.

In one sense, again, to do exactly what Judas already wants and plans to do, but in another sense, to do exactly what Satan wants and plans to do, even if Judas is destroyed in the process.

Friends and brethren, let’s pause to note how fearful it is to rebuff the love of Jesus Christ and remain the play thing of the devil.

The Bible makes clear that everyone is a slave to one master or another. You are either a slave of sin or a slave of righteousness. You are a slave of Satan or you are a slave of the Lord Jesus Christ.

Who would you rather be your master?

Whose spirit would you like to control you?

For his part, Jesus knows the change that takes place in Judas. Of course, no one else can see it. It’s not like Judas grew horns or his eyes turned red or something like that. It was completely unknown change to everyone else, but Jesus knew it.

What You Do, Do Quickly

Which affects what Jesus does next. Look the rest of verse 27.

Therefore, Jesus said to him, “What you do, do quickly.” Why does Jesus say these words to Judas and by extension to Satan?

Is Jesus commanding Judas to betray Jesus?

No, of course not. Jesus is merely responding to the course Judas and Satan have already chosen.

In one sense, with these words, Jesus is intreating Judas not to prolong his evil, but to mercifully finish it as soon as possible.

If you’re going to do it, then spare yourself or everyone else and just get it over with. Do it quickly.

In another sense, though, Jesus is affirming his control over everything, even Judas satanic betrayal.

“Jesus is affirming his control over everything, even Judas’s satanic betrayal.”

For consider, it is Jesus revealing of the betrayer by Jesus word and by this giving of the morsel that inspires Satan to act. After all, Judas is about to be found out. Satan better act now before it’s too late.

Jesus is forcing the moment to its crisis. In effect, Jesus is sovereignly forcing Satan and Judas to begin the betrayal now and not delay any longer. It’s interesting. We read in the other passage in Matthew earlier in the service that the Sanhedrin, those who are co-conspiring with Judas, they do not intend to kill Jesus during the feast. They say not during the feast, lest there be a riot among the people.

But God’s plan is different. He’s going to make the death happen during the feast because God’s the one who’s in control.

Jesus, even by these words, is confirming this fact of Jesus ultimate control even over his own death. He says, “What you do, do quickly. You’re going to have to do it now. Now is the time for the betrayal to begin according to God’s good and sovereign plan.” And in Satan, according to his own evil plan, cannot help but comply.

Jesus Is in Total Control

To come back and reiterate the main point.

By the end of verse 27, Jesus has clearly revealed to John before it happens who Jesus betrayer is. Thus proving to John and to John’s original readers and to us today that Jesus is not a helpless victim of betrayal, but he is in fact the son of God and Messiah in total control and determined to save his people through the cross.

“Jesus is not a helpless victim of betrayal but the Son of God and Messiah in total control, determined to save his people.”

Amen. We can believe in Jesus with full confidence.

How did the other disciples react to Jesus revelation and sudden words to Judas?

Point 4: The Disciples Still Don’t Understand

We come now to part four of our text in verses 28 and 29. Number four, the disciples still don’t understand.

The disciples still don’t understand.

Let’s reread those two verses. Verses 28 and 29.

Now, no one of those reclining at the table knew for what purpose he had said this to him. For some were supposing, because Judas had the money box, that Jesus was saying to him, “Buy the things we have need of for the feast, or else that he should give something to the poor.” We see here once again that even with Jesus new words to Judas in the context of a discussion about betrayal the disciples still don’t suspect Judas of any evil intent or recognize him as a traitor.

Of course, to keep God’s plan on track, Jesus intentionally speaks words to Judas that remain ambiguous to the other disciples. Jesus doesn’t say, “Okay, go ahead and betray me now. Go ahead and arrange for my death.” He just says what you do do quickly.

“Even with Jesus’ new words to Judas, the disciples still don’t suspect Judas of any evil intent.”

That is necessary for God’s plan to move forward. The disciples who do manage to form a conclusion about Jesus words to Judas suppose only that Jesus is just commanding the group’s treasurer to buy food for the remaining days of the feast, the feast of unleaven bread. Or alternatively, that Jesus is asking Judas to distribute some alms to the poor, which Jews sometimes did during the Passover.

John, however, has just been brought into the know about Judas. So why doesn’t John say or do anything?

The answer is we don’t know. But probably John is just too stunned to say or do anything.

Perhaps also John still doesn’t really know what Judas betrayal means, when it’s going to take place, or why Jesus himself isn’t stopping Judas.

Point 5: The Betrayer Leaves in Darkness

John just observes ultimately no one stops Judas. Thus we arrive to verse 30, the end of our section and the last part of the passage number five. Number five, the betrayer leaves in darkness. The betrayer leaves in darkness. Verse 30 says, “So after receiving the morsel, he went out immediately and it was night.

Every part of this final verse is tragic.

Notice in the beginning of verse 30 that Judas receives the morsel. He doesn’t deny it. He doesn’t find some excuse. He receives the morsel of honor and friendship that Jesus offers.

To the end, Judas pretends to be Jesus loyal and devoted friend.

You may remember that when Judas does identify Jesus for the crowd of soldiers in the garden, what’s Judas signal?

A kiss to the end.

He was false and a hypocrite.

The middle of verse 30 says that Judas went out immediately.

Can’t stick around. Moved and empowered by Satan, Judas can’t stick around and risk any more exposure. He can no longer remain in the upper room in the blessed fellowship of Jesus and his disciples.

Time to act and betray is now. All gratitude and loyalty must be left behind.

And then the end of verse 30 says simply, “And it was night.” Certainly, this is a literal and historical time detail noted by our eyewitness author. By the time Judas the Scariot leaves the upper room banquet, the evening is already over and it is night.

“And it was night—certainly a literal and historical time detail noted by our eyewitness author.”

Though the full Passover moon is assuredly shining, the physical world is otherwise dark.

For Jesus remaining disciples, there will be yet many more words of comfort and instruction in that lit upper room and then by the torch light on the way to Gethsemane.

But Judas will miss all these things as he hurries through the dark to execute his handing over.

Light and Darkness in John’s Gospel

Now, while it was night is literally true, the phrase is also figuratively true, as our author surely intends for us to note.

After all, the theme of light and darkness is one of the most prominent in the Gospel of John. More than once, Jesus has proclaimed himself to be the light of the world, even the light that gives eternal life to all who believe in him. But Jesus has also warned that this light will not remain forever. People must believe while they can.

“Jesus has proclaimed himself to be the light of the world—the light that gives eternal life to all who believe.”

Judas has or Jesus has thus been alluding to his own coming betrayal, death, and departure. And in verse 30, that darkness, that falling night that Jesus was warning about, it’s here.

Because of Judas’s, because of Satan’s, because of the Sanhedrin’s conspiracy, Jesus light will soon go out.

Of course, Jesus light will not stay out.

As he told and will tell his disciples again, his light will be back because Jesus will rise again.

Thus, for Jesus disciples and for Jesus himself, this hopeshattering spiritual night is only temporary.

The power of darkness will be Satan’s and his servants for a time, but holy joy and victory will dawn in just a few days.

Temporary Darkness for God’s People

And by the way, that is a timeless truth for God’s people.

Whatever kind of spiritual night you face in your life, whether it is the night of trial, of persecution, of temptation, or death itself, that darkness can only be temporary. And why is that? Because Jesus, your Lord, has faced the greater darkness on your behalf. He suffered the wrath of God in darkness due your sin on the cross.

And having sufficiently dealt with that once and for all.

And because you by faith are now in Jesus, you are forever beloved, safe, clothed in Jesus own righteousness.

“Whatever spiritual night you face, that darkness can only be temporary, because Jesus faced the greater darkness on your behalf.”

Whatever happens to you in your life will only be temporary darkness. You are guaranteed to see God’s light again. And you will one day dwell with the light incarnate in his kingdom.

This is a beautiful truth, but it is not for everyone.

Eternal Darkness for the Unrepentant

Probably the most tragic part of verse 30 is how the final words apply to Judas and to all those who follow Judas pattern of stubborn unbelief and ultimate betrayal of the son of God.

For Judas, who departed into the night to do the deeds of night, there would be no dawn of joy or life again.

After betraying Jesus for a mere 30 pieces of silver and seeing Jesus condemned and led away to die, Judas is overcome with guilt. The guilt of betraying the holy and innocent son of God. He therefore throws the blood money back into the temple and then goes and kills himself.

In choosing the path of darkness for vaporous pleasure for temporary gain, Judas life became darkness and then so did his death and his eternity.

Let us remember that one of the most frequent descriptions of hell in the New Testament is of a place of darkness with constant weeping and nashing of teeth.

Judas exchanged only the one darkness of his life for the greater darkness of eternal torment.

“In choosing the path of darkness for temporary gain, Judas exchanged the darkness of his life for the greater darkness of eternal torment.”

So friends and brethren, let that sober us.

Do not let and it was night be the final words of your life and eternity.

Listen to the word of Jesus this morning so that you might believe and have eternal life and not betray betray Jesus and suffer eternal death. Let us remember, I’ve said this to you before, but Judas was one of the 12.

Today’s equivalent would probably be a seminary student. He was, to borrow our descriptions, he was in the church. He was a longtime Christian. He was involved in much ministry.

He was learning from Jesus himself. And yet the whole time he was a devil.

He was walking in darkness. He was on his way to darkness. And that’s where he ended up.

I fear that that could be the case for any of you.

The Gospel Call: Repent and Believe

Do you believe the gospel?

Have you come to be placed into the Lord of Light and life by faith?

Do the gospel?

God exists. He is your holy creator. He has the right to demand from you complete obedience and worship. That is not only God’s due. That is what is good for you. But that is not the way outside of Christ. That is not the way that you have lived. You have lived for yourself.

You have broken God’s law. You have fallen short of the glory of God. You have not loved your neighbor like yourself. And you have not loved the Lord your God with all your heart. Not every day, not every moment, not in every way of your life.

So what is the penalty? It’s what God proclaims in his word. It is death. You say, “But I haven’t betrayed anyone to death like Judas.” You have in your heart. As the Lord says in James 2:10, “Whoever keeps the whole law and yet stumbles at one point, he will be considered what?”

Guilty of all. Therefore, you are to be perfect as your heavenly father is perfect. But you have not done that. I have not done that. So the penalty is death. The penalty of a holy and just God is death.

And no, no good works, no rituals, no baptism is going to save you from that. Remember the words of Isaiah.

Isaiah 64:6, talking about his own people, Israel, supposedly a holy people. He says, “Our righteous deeds are like filthy rags before God, and our iniquities like the wind carry us away.” There is no hope in any sort of selfmade religion, self-righteous efforts to get salvation from God.

But there is hope in the one remedy that God has provided, his son Jesus Christ. He is holy God and holy man. He came down to this earth for our salvation. He lived the perfect life that you were supposed to live.

He loved his neighbor as himself. He loved the Lord God his God with all his heart, mind, and strength, as you should have done, but didn’t. He did that. And then he died to death that sinners like you deserve on the cross.

Not merely suffering an agony of the nails and the thorns and all that, but suffering the unexplainable, the unquantifiable wrath of God in those three hours of darkness. Seeing and feeling the anger of God against God, the holy wrath and judgment of God against the son of God so that he could pay off once and for all the sins of those who believe in him.

Jesus died in the place of sinners, but he rose again and he is alive today.

What he offers by his life and death is to accomplish for you what you could never accomplish. He gives you his perfect life in exchange for your imperfect life. He suffered once and for all for your imperfect life, your sinful life, your on the way to hell life.

He suffered that debt totally on the cross so that it is totally paid. And he gives you his own righteousness. And he says, “By my righteousness, by what I have already accomplished, you are made right to God.”

But how do you gain that? How do you get an interest? How you are you placed into Jesus Christ and him placed into you? It is as Jesus said, by faith and repentance. You must repent and believe and you will be saved.

What does it mean to repent? It means to turn from all that dishonors God. The way you think, the way you speak, the way you act. You give all that up. You give up lordship of your own life. You give up all efforts to earn and maintain your own salvation.

“You must repent and believe and you will be saved. Turn from all that dishonors God and believe in Jesus Christ as Lord and Savior.”

And you instead believe. You believe in Jesus Christ to be your Lord and Savior, the only one who can save you and did save you and the one whom you will now serve as you ought with the rest of your life.

That is it. That is the message of salvation. That is how someone moves from the domain of darkness into the kingdom of light.

Is that the gospel that you have believed?

Is that the gospel that you continue to rest in and even proclaim on the Lord’s behalf?

If it is, then take comfort because as I said, any darkness you experience in your life can only be temporary.

But if it is not, you must repent and believe today.

Again, Jesus could expose you at any time.

In your heart, you are just as bad a betrayer of Jesus as Judas is, and your fate will be the same unless you repent and believe. Do not follow the consumate hypocrite in his path of self-destruction.

Rather, follow his disciples, believe in the Lord Jesus, persevere in him, and be saved. Let me close in a word of prayer.

Closing Prayer

Lord God, the reality of hell is one that is very hard for us to get a grasp on.

We prefer not to think of it.

We sometimes don’t remember it.

But it is real.

And from what else is revealed in your scripture about your own holiness and justice, it is necessary.

For how could a holy God ever wink at or just forget about sin?

For not the judge of all should not the judge of all the world do right?

Far be it from you to treat the workers of iniquity as if they were not.

Oh Lord, I pray that the reality of hell, of the darkness that does not end, of that lonesome, regretfilled torment would imprint its in our hearts today so that we might gain the appropriate kind of fear.

Not a fear that remains in terror, but a fear that takes seriously your word and that runs to your salvation.

God, you are not a God who delights in condemnation. You had no delight in the betrayal of Judas.

Jesus, you testify, you have testified throughout this gospel. The Old Testament testifies also that you have no pleasure in the death of the wicked, but rather you will wish, you desire that they would turn and be saved.

So God, as I preach the word this morning and you speak through me, I I cannot help believe that but believe that it is your desire for all the listeners today, Lord, that they would turn, that they would indeed repent and believe for real, no longer maintain any secret rebellion, any hidden life of sin, any wellthoughtout hypocrisy.

I pray they they would give all that up so that they may gain you. Oh Lord, how delightful it is to walk in your light.

How delightful it is to be saved and safe in you. I want that. I I pray God that that would be the experience bubbling up even more for all of your people.

Thank you, God, that you’ve also specifically promised to protect us from the evil one. Oh Lord, we are not his play things. We in Christ are not in danger of possession by him or of control by him. No, for we have your Holy Spirit.

And he who ties up the strong man is stronger.

We have no need to fear demons and devils, though we should beware of the temptations that they sometimes dangle before us.

Lord, help us not to believe the lies of the flesh, the world, and Satan. Your way is always best.

Help us to flee from the darkness and into your light and enjoy the joy that you always meant from us, meant for us in you from the beginning in Jesus name.

Amen.
June 29, 2025