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Vs. 15 – Occupation with the Lord Jesus Christ
Outline of John 14 Study thus far:
- Vs. 1-3, The Promise of Eternal Security.
- Vs. 4-6, The Way, Truth and Life.
- Vs. 7-11, Faith Application – The Fellowship of the Father and the Son.
- Vs. 12, The Church Age Believer Will Accomplish Greater Things.
- Vs. 13-14, Prayer as an Example of Confidence in our Spiritual Life.
- Vs. 15, Occupation with the Lord Jesus Christ.
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Vs. 15, Occupation with the Lord Jesus Christ
John 14:15, “If you love Me, you will keep My commandments.”
In verse 15, we have a “changeover” verse; one that concludes the previous topic and leads into a new one.
Remember our Lord has been and will continue to introduce the new unique spiritual life that the disciples, and all Church Age believers, can enjoy. Therefore, our Lord concludes His brief remarks regarding prayer with the statement, “If you love Me, you will keep My commandments.”
In addition, the ability to “keep His commandments” will be explained in verse 16, the giving of the PARAKLETOS – παράκλητος (par-ak’-lay-tos) which means, “Helper or Holy Spirit.”
But in regard to our prayer life, we have noted that this is a protocol for our prayers being heard and answered as also defined in 1 John 3:22.
1 John 3:21-22, “Beloved, if our heart does not condemn us (if we do not sin), we have confidence before God; 22and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight.”
So, our Lord is bringing to light the protocol of answered prayers, which is walking in the spiritual life by keeping His mandates. In other words, it is having Bible doctrine resident in your soul and applying it on a consistent basis, by resisting sin and sin temptation that grieves and quenches the Spirit.
Now let’s break verse 15 down.
We begin with an “If” – ἐάν (eh-an’) statement which is a 3rd class conditional if (maybe you do and maybe you do not). Here it is in regard to AGAPAO – ἀγαπάω (ag-ap-ah’-o) or “love” for Jesus Christ.
The sad fact is that all believers do not love the Lord Jesus Christ. Capacity to love Jesus Christ is based on the intake and application of Bible doctrine. If you are not taking in Bible doctrine on a consistent basis, you have no capacity to love the Lord Jesus Christ.
Then we have “you love” which is the Present, Active, Subjunctive, Second Person, Plural of AGAPAO which is a mental attitude love.
This type of love has two sides to it.
- A total mental concentration on the object of love (Jesus Christ) and absence of any mental attitude sins. You can’t love the Lord if you are walking in sin / darkness (1 John 1:5-8). When you love someone, you concentrate on them. Concentration on the Lord Jesus Christ is based upon the intake of Bible doctrine. Bible Doctrine gives you capacity to love Jesus Christ.
- The other side is mental occupation. Being occupied with the Lord Jesus Christ includes fragrance of memories. This is accomplished by having Bible doctrine in your soul, which brings to remembrance our Lord and past experiences of walking with Him. We will see more of this at the conclusion of our exegesis.
As noted previously, AGAPAO is part of the 3rd class condition based on the Subjunctive Mood which says, “maybe you do and maybe you do not love the Lord.”
The Iterative Present Tense is used here for consistency. It isn’t linear aktionsart, it is simply being consistent in loving the Lord Jesus Christ or not.
The Active Voice says that the believer, through the intake of Bible doctrine, initiates the action. He has the capacity to love Jesus Christ because of the daily function of the Grace Apparatus for Perception (GAP). He also has capacity to ignore Him due to negative volition of the soul.
With this is the Accusative Pronoun in the First-Person Singular of EGO – ἐγώ (eg-o’) for “me.” Our Lord is referring to Himself as the object of their and our love.
Then we have the verb “keep” which is the Future, Active, Indicative, Second Person, Plural of TEREO – τηρέω (tay-reh’-o), which means, “to watch over or guard something that belongs to you, keep, observe, obey, pay attention to, or keep in custody.” This gives us the understanding of a possession placed in our care that we must protect, defend and fight for.
Rev 3:11, “I am coming quickly; hold fast what you have, so that no one will take your crown.”
The Future Tenses is the positive apodasis or “then” statement to the Subjunctive protasis or “if” statement “you love me.” That means the believer with positive volition, (as demonstrated by keeping the Lord’s mandates), loves the Lord. Likewise, the one who loves the Lord will keep His mandates. The beauty of God’s Word is that when we keep His mandates, we fall more in love with Him, and the more we love Him, the more we will keep His mandates, and the cycle continues.
The Active voice says every believer must do this for himself. No one else can do it for him. It must come from your own soul and from no one else’s. You cannot have a relationship with the Lord on the basis of someone else’s soul capacity. You must have your own soul capacity, which means you must have your own Bible doctrine, not someone else’s. Therefore, the believer must have his own intake – the daily function of GAP.
The Indicate mood is for the reality of the situation. If you love Him you will keep His mandates. So, we translate this “you all will guard.”
1 John 2:5-6, “But whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: 6the one who says he abides in Him ought himself to walk in the same manner as He walked.”
Principle: Continued love for Jesus Christ prevents disobedience.
Then we have the noun related to the action. We have “my commandments” in the Accusative, Plural, which is HO ENTOLE – ὁ ἐντολή (ho en-tol-ay’) that means, an injunction, order, or command, and refers to Bible doctrine presented categorically.” So, we could say, “Guard my categorical doctrine.”
To do this requires a lot of things. It requires the function of GAP, as the emphasis in this passage is on the ministry of God the Holy Spirit. The Lord Jesus Christ will explain just how this will be accomplished in the follows passages. Our Lord will then reiterate this principle in verses 21, 23 and 24.
- Vs. 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.”
- Vs. 23, “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.”
- Vs. 24, “He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father’s who sent Me.”
So, our complete translation is. “If you love Me, (maybe you will and maybe you won’t), you will guard (in your heart) My mandates (when you do love Me).”
This leads us to a summary of:
Occupation with the Lord Jesus Christ
This is the 11th of the 11 Problem Solving Devices.
Occupation with Christ is personal love for our Lord Jesus Christ through maximum metabolized doctrine circulating in the stream of consciousness of the heart (right lobe of the soul), by means of the filling of the Holy Spirit. The result is maximum metabolized doctrine in the right lobe of the soul and freedom from garbage in the subconscious.
Occupation with Christ is personal love for God the Son caused by post-salvation renewing of your mind, Rom 12:2, which manifests the fact that the mystery doctrine of the Church Age has been and continues to be the number one priority in your life.
1 Peter 1:8, “And even though you have not seen Him, you love Him (occupation with Christ); and though you do not see Him now but believe in Him, you greatly rejoice with inexpressible happiness (+H) and full of glory.”
There are two Divine mandates with regard to Occupation with Christ.
- Heb 12:2, “Fixing our eyes (be concentrating) on Jesus, the author and perfecter of our faith (what is believed – Bible doctrine), who for the joy set before Him endured the Cross and disregarding (use of the problem-solving devices) the shame (imputation of our sins), and has sat down at the right hand of the throne of God.”
- 1 Peter 3:15, “But sanctify (set apart as more important than anything else – be occupied with) the Lord Christ in your hearts.”
God makes a direct positive demand on your will and volition to be occupied with Christ, which is a mandate to be consistent in the metabolization of Bible doctrine.
The basis for Occupation with Christ is having the mind of Christ, 1 Cor 2:16, by the intake of Bible Doctrine through G.A.P., Jer 9:24; Eph 3:17-19; 4:20.
The function of G.A.P. is not only the basis for capacity for life but is the believer responding to Christ’s love in time. James 1:21-22.
With Doctrine as the working object of faith, the believer has a maximum love response toward God causing us to be “A friend of God” which is a title for Occupation with Christ. 2 Chr 20:7; Isa 41:8; James 2:23.
Occupation with Christ is based on the fact that Christ has been glorified in His humanity, Col 3:1-2. Verses 3 through 4:6 tell us what it means to be occupied with Him.
Occupation with Christ is the standard operating procedure for the mature believer. Heb 12:1-2.
Occupation with Christ is illustrated by the Doctrine of Right Man / Right Woman. She is to be occupied with her right man as we are to be occupied with Christ. 1 Cor 11:5-9; Eph 5:22-24; Col 3:18.
The sealing of the Holy Spirit guarantees eternal love relationship between Christ and believers. 2 Cor 1:21-22; Eph 1:11-14; 4:30.
- Occupation with Christ includes total dependents on grace provisions. Psa 37:4-5.
- Occupation with Christ is the basis for blessing in suffering while reversionism intensifies suffering. Occupation with Christ sustains you through times of suffering, it does not take it away, Psa 77: all. God’s grace (righteousness and justice) determines when to end the suffering.
- Occupation with Christ is related to both stability and inner happiness. Psa 16:8-9.
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Upper Room Discourse, Pt 19
Vs. 16-17, Promised Indwelling of the Helper (God the Holy Spirit).
Outline of John 14 Study thus far:
- Vs. 1-3, The Promise of Eternal Security.
- Vs. 4-6, The Way, Truth and Life.
- Vs. 7-11, Faith Application – The Fellowship of the Father and the Son.
- Vs. 12, The Church Age Believer Will Accomplish Greater Things.
- Vs. 13-14, Prayer as an Example of Confidence in our Spiritual Life.
- Vs. 15, Occupation with the Lord Jesus Christ
- Vs. 16-17, Promised Indwelling of the Helper (God the Holy Spirit).
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Vs. 16-17, Promised Indwelling of the Helper (God the Holy Spirit).
John 14:16-17, “I will ask the Father, and He will give you another Helper, that He may be with you forever; 17that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.”
We begin with “I will ask the Father,” which starts with the Conjunction / Pronoun KAGO – κἀγώ (kag-o’) that comes from the combination of KAI – καί (kahee) for “and, even, or also,” and EGO – ἐγώ (eg-o’) meaning, “I.” So, KAGO comes to mean, “and I, but I, I also, or I myself.”
Then we have the verb EROTAO – ερωτάω (er-o-tah’-o) that means, “ask or request,” in the Future, Active, Indicative, First-Person, Singular for “will ask.”
The Future Tense means the petition will be made when Jesus Christ gets into the Holy of Holies. The Holy of Holies for this High Priest is heaven, the right hand of the Father.
The Active Voice tells us Jesus Christ, as our High Priest, will initiate the request.
The Indicative Mood is for the reality of the request made by the Lord Jesus Christ on our behalf after His Ascension and Session.
Next is the direction of our Lord’s petition, “the Father” or HO PATER – ὁ πατήρ (ho pat-ayr’) in the Accusative, Masculine, Singular.
Jesus is speaking in regard to His subsequent Resurrection, Ascension, and Session at which time He will petition the Father on our behalf to send the Holy Spirit.
Remember that all prayer requests are directed to the Father, as we noted under the Doctrine of Prayer, and our High Priest prays from the mentality of His own soul. This is not an emotional outpouring; it’s clarity of thought from Bible Doctrine circulating in the stream of consciousness. You don’t pray from your emotions.
Then we have the conjunction KAI – καί (kahee that means, “and, even, or also;” here it is “and,” followed by “He will give you,” which is the Verb DIDOMAI – δέδομαι in the Future, Active, Indicative, Third Person, Singular, which means, “to give,” and the Second Person, Pronoun of SU – σύ (soo) meaning, “you,” here in the Dative of Advantage, Plural for “you all.”
DIDOMAI is a Gnomic Future Tense for a general timeless fact that the prayer will be answered.
The Active Voice says that the Father will perform the answer Himself.
The Indicative Mood is the reality of the fact that when Jesus Christ goes to the right hand of the Father, He is going to say, “Father, send them the Helper,” and the Father will send the Holy Spirit. So, the First Advent of Christ is followed by the First Advent of the Holy Spirit.
Next, we have the Adjective ALLOS – ἄλλος (al’-los) in the Accusative, Masculine, Singular that means, “another or other, more or additional.” It means, “another of the same kind.” This indicates that both Jesus Christ and the Holy Spirit are God, for the Spirit is God just as Christ is God. In addition, it indicates that the future Spirit living within the disciples would take the place of the Savior living beside the disciples.
This sets up the following Noun PARAKLETOS – παράκλητος (par-ak’-lay-tos), which is also in the Accusative, Masculine, Singular translated in the NASB as “Helper” or the KJV as “Comforter.”
PARAKLETOS is also used in reference to the Spirit in John 15:26; John 16:7, and of Christ in 1 John 2:1.
Literally, it means, “called to one’s aid, an intercessor, consoler, advocate, or the one standing alongside to help you.” It is God the Holy Spirit who is going to do the assisting.
The second half of this verse tells us the purpose for Christ petitioning the Father to send the spirit, “that He may be with you forever.” This is a reference to the sealing ministry of God the Holy Spirit, 2 Cor 1:22; Eph 1:13; 4:30.
It begins with the conjunction HINA – ἵνα (hin’-ah) meaning, “that, or in order that;” setting up the purpose clause.
Next, for our English ears, (because in the Greek it is the last word in the sentence), is the verb EIMI – εἰμί (i-mee’) that means, “is or to be.” Here it is in the Present, Active, Subjunctive, Third Person, Singular. So, we say “He may be.”
The Subjunctive is a part of the purpose clause, it is not for a potential.
Then we have the emphasis of the ministry of the “Helper” / Holy Spirit in two forms:
- Location, being in close proximity to the believer using META SU – μετά σύ (met-ah’ soo).
- Time, the duration of the believer’s relationship with the Spirit in EIS HO AION – εἰς ὁ αἰών (ice ho ahee-ohn’).
First is Location using the Preposition META in the Genitive case meaning, “with, in company with, among, by, in, on the side of, or against – as next to.” Because of the indwelling of the Spirit, we will say “in.”
With this is the Pronoun SU in the Genitive, Second Person, Plural for “you all.” So, we have “in you all,” speaking of the indwelling Spirit.
Then we are given the time duration of the relationship with the Spirit with the Preposition EIS in the Accusative case meaning, “into, to, in at, on, upon, by, near, among, against, or concerning,” and HO AION in the Accusative, Masculine, Singular meaning, “continued duration, a space of time, an age, forever, perpetuity of time, or eternity.”
Literally, we could say, “into eternity,” but we simply say, “forever.”
Our translation is, “And I will ask the Father, and He will give (as an advantage to) you all another Helper (of the same kind, i.e. God), in order that He may be in (indwelling) you all forever.”
This leads us to the:
Doctrine of the Indwelling of God the Holy Spirit
Definition and Description:
The Holy Spirit indwells the body of the Church Age believer at the moment of salvation, 1 Cor 3:16; 6:19-20.
The purpose of the indwelling of the Holy Spirit is to provide a temple in the body of every Church Age believer for the indwelling of Jesus Christ as the Shekinah Glory and the indwelling of God the Father. Our bodies are indwelt by all three members of the Trinity. God the Father indwells us for the glorification of His protocol plan, which He designed in eternity past for each Church Age believer, John 14:23; Eph 1:3, 6, 12; 4:6; 2 John 9.
God the Holy Spirit indwells us to: Create a temple for the indwelling of Christ as the Shekinah Glory. Be a down payment of our royal inheritance and empower us in the execution of the Father’s plan, John 14:16; Rom 8:11; 1 Cor 3:16; 6:19-20; 2 Cor 6:16; Eph 1:13-14.
There are no sacred buildings in the Church Age. The only sacred building was the temple in Jerusalem which belonged to Israel and was destroyed in 70 A.D. Instead, God the Holy Spirit makes a sacred building out of your body for the indwelling of God the Son and God the Father.
The indwelling of the Holy Spirit is also a sign of the Royal Family status, which is superior to being in the family of God as believers in past dispensations were. In the Millennium, all believers are filled by the Holy Spirit, but no Millennial believer is indwelt with the Holy Spirit. There was no indwelling of the Holy Spirit until the Church Age. Believers in the Old Testament were empowered by the Holy Spirit at times. We live on the best side of history, which is after the cross. Therefore, we are Royal Family to complement Christ’s battlefield royalty, and we receive six ministries of the Holy Spirit at salvation: Efficacious Grace, Regeneration, Sealing, Spiritual Gifts, Filling, and Baptism.
While no believers are indwelt by the Holy Spirit in other dispensations, all believers are indwelt with the Holy Spirit in the Church Age. The ministry of the Holy Spirit in other dispensations was technically the enduement of the Holy Spirit. For example, David said, “Take not Your Spirit from me,” Psa 51:11.
The Holy Spirit indwells the body of every believer, but only controls the soul of the believer under the title “filling of the Holy Spirit” or “walking in the Spirit,” Rom 8:4; Gal 5:16, 25; Eph 5:18.
It is important to distinguish between the indwelling of the Holy Spirit which is permanent, and the filling of the Holy Spirit which is temporary, depending on the use of 1 John 1:9, the confession of our sins, a.k.a., the Rebound Technique. When we sin, we lose the filling of the Holy Spirit, but not the indwelling of the Spirit. Compare: Eph 1:13; 4:30; 5:18; and 1 John 1:9.
The Holy Spirit indwells the body of the believer, because the Old Sin Nature lives in the body of the believer. In the life of every believer, human ability must be superseded by ability. Therefore, the dynamics of the Holy Spirit are clearly important. However, the actual use of Divine power from the indwelling of the Spirit depends on the filling of the Holy Spirit rather than the indwelling of the Spirit. The indwelling is not operational apart from the filling.
Therefore, the believer must learn to distinguish between the indwelling of Holy Spirit and the filling of the Holy Spirit. It is the filling of the Holy Spirit by which we deploy the Problem-Solving Devices of the protocol Plan of God. The filling of the Holy Spirit is the first power option of the spiritual life, and without this Divine power, it is impossible to execute the unique spiritual life of the Church. Divine power is necessary to execute the Divine plan. Without the filling of the Holy Spirit there is no spiritual life.
A Perfect Plan demands Perfect Power for its fulfillment. The Christian way of life is a supernatural way of life and demands a supernatural means of execution, which means anything the unbeliever can do is not the Christian way of life.
The indwelling and filling of the Holy Spirit are not synonymous terms. While the indwelling of Holy Spirit emphasizes the body, the filling of the Holy Spirit emphasizes the believer’s soul. Therefore, the sphere of indwelling is always stated as the body of the believer, 1 Cor 3:16; 6:19-20. Your body is the sacred building of the Church Age. This indwelling makes it impossible for demon possession to occur.
While both the indwelling and filling are absolutes (they cooperate with each other and are not antithetical), they are different types of absolutes. The indwelling of the Holy Spirit is an irrevocable absolute. The filling of the Holy Spirit is a revocable absolute through carnality. But the indwelling and filling are cooperating absolutes, when we are filled with the Spirit.
When the Holy Spirit controls the soul, the believer is said to be filled with the Spirit. But when the sin nature controls the soul, the believer is said to be carnal; both grieving and quenching the Holy Spirit, Eph 5:18-21; Eph 4:30; 1 Thes 5:19.
The indwelling of the Holy Spirit is both permanent and irrevocable, whether the believer is spiritual or carnal, a winner or loser believer of rewards. The filling of the Spirit is temporary, depending on whether the believer is spiritual or carnal.
The filling of the Spirit is related to the believer’s soul. When the sin nature takes over the believer’s soul, that means the believer has sinned and is operating under carnality.
The purpose of the indwelling of the Holy Spirit is to provide a temple in the believer’s body for the indwelling of Christ as the Shekinah Glory. The purpose of the filling of the Spirit is to provide the enabling power for the execution of the unique spiritual life of the Church Age, walking in the light. Therefore, the indwelling of the Spirit is permanent, while the filling of the Spirit is temporary, depending upon consistency in using the rebound technique of 1 John 1:9.
The indwelling of the Holy Spirit is permanent whether the believer is spiritual or carnal; therefore, it is non-experiential. The filling of the Holy Spirit is temporary, depending on the experiential status of the believer.
The filling of the Spirit is mandated by God, Eph 5:18, but the indwelling of the Spirit is stated by God as a fact, 1 Cor 3:16; 6:19-20. Therefore, the indwelling of the Spirit is a permanent status quo in time.
Both power options in the spiritual life (the power of the Holy Spirit and the power of Bible doctrine in your soul) depend upon the filling of the Holy Spirit. The indwelling of the Holy Spirit is a temple in the body. The filling of the Spirit is the triumph of the soul.
Grieving and Quenching the Holy Spirit: We are commanded “Do not grieve the Spirit,” Eph 4:30, which occurs when we enter “cosmic one.” That is consistent sinfulness because of arrogance and preoccupation with self to the exclusion of God and man. We are commanded “Do not quench the Spirit,” 1 Thes 5:19, which occurs when we enter “cosmic two.” That is sins of animosity, hatred, and antagonism toward God & His plan, where the reversionistic believer stresses human viewpoint over Divine viewpoint.
We are never commanded to be indwelt by the Spirit (this always exists), but to “be filled with the Spirit,” Eph 5:18, or to be “walking in the Spirit,” Gal 5:16.
Personal judgment decisions, like how much you eat, drink, or smoke, have nothing to do with the filling of the Holy Spirit. Overindulgence in these things is sin, but moderation in their consumption is not sinful.
The Prophecy of the Indwelling of God the Holy Spirit:
It was prophesied prior to the beginning of the Church Age by Christ with water as an analogy. There are three spiritual uses of water, one of which is mentioned in John 7:37-39.
- For Salvation, Isa 55:1; Rev 22:17.
- For Bible Doctrine, Eph 5:26.
- For the Holy Spirit, John 7:39.
In our text, John 14:16-17, Christ again prophesied the indwelling of Holy Spirit with the phrase, “Will be in you.”
Anointing or Unction (KJV) is another synonym for the Indwelling of Holy Spirit, 1 John 2:20, 27.
Anointing relates the Indwelling of the Holy Spirit to the Church Age believer as a sign of the Royal Family of God. The indwelling of the Holy Spirit is the Royal Family escutcheon. (Escutcheon is defined as a shield, especially one used in heraldry to display a coat of arms. A shield fixed around something to protect what it surrounds).
Because the Royal Family lives in the Holy of Holies forever, it is important that we are indwelt by God the Holy Spirit. The indwelling of the Holy Spirit demonstrates that we are Royalty and the anointing appoints us as ambassadors for Christ.
Anointing was Symbolized with Oil Because Oil Illustrates the Power of the Indwelling of Holy Spirit, Mark 6:13; Luke 7:46; 10:34; James 5:14.
- Oil lubricates. Friction is removed from machines by oil, just as the Holy Spirit removes friction between people.
- Oil heals and is used for medicine. The Holy Spirit heals breaches among believers.
- Oil lights; the Holy Spirit illuminates the teaching of doctrine.
- Oil propels; the Holy Spirit provides the thrust to maturity.
- Oil invigorates; the Holy Spirit stimulates production.
- Oil warms; the ministry of the Holy Spirit warms the life of the believer in relationship to the Lord and other believers.
- Oil adorns; the Holy Spirit provides inner beauty.
There are Two Dispensations in which the Holy Spirit is Given:
The Holy Spirit is given to all believers in the Church Age. Since Jesus Christ is absent from the earth at the right hand of the Father, the purpose of the indwelling Holy Spirit is to produce the character of Christ. When we are filled with the Holy Spirit, He produces the character of Christ in us; love, joy, peace, etc., Gal 5:22-26.
In the Millennium, the Holy Spirit is also given. Joel 2:28-29 tells us that the filling of the Spirit in the Millennium is characterized by ecstatics. Ecstatics is not spirituality in the Church Age.
So, there are two Advents of the Holy Spirit, both are given in prophecy and both are fulfilled.
- In the First Advent, the prophecy of the Holy Spirit is given in John 7:39; 14:16; 16:13-14. The fulfilment of this is the day of Pentecost, Acts 2:1 ff; 11:15, 16.
- The Second Advent was predicted prophetically in Joel 2:28, 29 and is fulfilled in Zech 12:10.
The Primary Objective of the Indwelling of Holy Spirit for the Church Age:
The primary objective of the indwelling of Holy Spirit is to provide a temple in your body for the indwelling of the other two members of the Trinity. This provides motivation for the attainment of spiritual objectives.
Advance to maturity and glorification of Christ is accomplished through the filling of the Spirit and perception of doctrine.
Perception of doctrine is related to the teaching ministry of the indwelling Holy Spirit, John 14:26. The Holy Spirit provided accuracy of recall through a photographic memory for the writing of Scripture, John 16:12-15, cf. 1 Cor 2:9-16 and 1 John 2:27.
The Inner Conflict Between the Old Sin Nature and Indwelling of Holy Spirit:
The prior indwelling of the Old Sin Nature from physical birth and the indwelling of the Holy Spirit from the new birth result in a great inner conflict, Gal 5:17.
The indwelling of the Holy Spirit is the principle of victory over the Old Sin Nature, while the filling of the Holy Spirit is the function of victory over the Old Sin Nature.
Therefore, emphasis is placed on the Baptism of the Holy Spirit, which divorces the believer from the power of the Old Sin Nature and marries the believer to a second husband with a new way of life. It further provides a new marriage counselor for the new life in God the Holy Spirit, Rom 7:1-6.
The inner conflict between the Old Sin Nature and indwelling of the Holy Spirit is portrayed in Rom 8:2-17 and Gal 5:16 ff. The Old Sin Nature has a head start at birth. It is only overcome by a positive attitude toward Bible doctrine, especially the Doctrine of Rebound.
John 14:17, “that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.”
In John 14:17, we are given more definition and description as to who the Helper is.
We begin with “that is” or “even” as the KJV has it, which should be in italics in your Bibles because it is not in the Greek, though it does help us with the context, identifying the Helper as the Holy Spirit.
The identification of the Helper is noted in the phrase, “the Spirit of truth.”
“The Spirit” is the Greek article HO – ὁ (ho) for “the” plus the noun PNEUMA – πνεῦμα (pnyoo’-mah) that means, “wind, breath, or spirit.” Both are in the Accusative, Neuter, Singular. Here it is the title for the third person of the Trinity, God the Holy Spirit.
Then we have a description of the Helper with the Greek article HO – ὁ (ho), plus the noun ALETHEIA – ἀλήθεια (al-ay’-thi-a) both in the Genitive, Feminine Singular. ALETHEIA simply means, “of truth,” as opposed to a lie or falsehoods.
One of Joseph Thayer’s definitions includes, “The truth as taught in the Christian religion, respecting God and the execution of His purposes through Christ, and respecting the duties of man, opposing alike to the superstitions of the Gentiles and the inventions of the Jews, and the corrupt opinions and precepts of false teachers even among Christians.”
Therefore, ALETHEIA is used here to mean God’s Word – Bible doctrine, and indicates the primary function of God the Holy Spirit in any Age.
- “Spirit of Truth” is His functional title.
- “Holy Spirit” is the title of His person.
“Spirit of Truth” is the function of God the Holy Spirit to make Bible doctrine real in your soul. The Holy Spirit is the prime mover in the GAP.
Next, we have “whom the world cannot receive,” which is:
HOS HO KOSMOS OUK DUNAMAI LAMBANO
ὅς ὁ κόσμος οὐκ δύναμαι λαμβάνω
(hos ho kos’-mos oo-k doo’-nam-ahee lam-ban’-o).
HOS is the Relative Pronominal Adjective meaning, “who, which, what, that.” Here it is “whom,” identifying the one the unbeliever is not able to receive “the Holy Spirit.”
HO is the article for “the” with the noun KOSMOS meaning, “world or order,” and both are in the Nominative, Masculine, Singular. KOSMOS here is speaking about unbelievers, as opposed to believers who are not of this world, compare John 8:23; 18:36 with Phil 3:20. Only the believer can receive God the Holy Spirit. So, we say, “The world,” speaking about unbelievers.
Next, we have “cannot receive,” which is OUK DUNAMAI LAMBANO and is actually, “not able to receive.”
OUK is a Greek negative linked with the verb DUNAMAI in the Present, Middle Deponent, Indicative, Third Person, Singular. It means, “to be able or to have power.”
The Stative Present Tense stands for the ongoing state of the unbeliever who is never indwelt by the Holy Spirit.
The Middle Deponent says that due to the unbeliever’s rejection of Jesus Christ, they receive the results of their unbelief, which means no salvation and no indwelling of the Holy Spirit.
The Indicative Mood declares the reality of their plight. As long as they are an unbeliever, they will never have the indwelling of God the Holy Spirit.
So, OUK DUNAMIA combined means, “not ever able.”
LAMBANO in the Aorist, Active, Infinitive means, “to take or receive.” Here it is “to receive.”
The Ingressive Aorist Infinitive means the unbeliever cannot even begin to have a relationship with the Spirit. There is no gift of the Holy Spirit before the Cross.
Next, we have “because it does not behold Him.”
“Because” is the causal conjunction HOTI – ὅτι (hot’-ee).
For our English hearing ears, we need to add a pronoun like “it or they,” referring to all unbelievers.
“Do not” is our negative OUK – οὐk (oo-k).
“Behold” is the Present, Active, Indicative, Third Person, Singular of THEOREO – θεωρέω (theh-o-reh’-o) that means, “see, watch, look on, observe, perceive, notice, or experience.” Its root word THEOROS which means, “an envoy or spectator.”
The Stative Present Tense tells us that the unbeliever does not perceive in any way God the Holy Spirit.
The Active Voice: The unbeliever produces the action of not perceiving the Holy Spirit.
The Indicative Mood declares the reality of their spiritually dead state and inability to comprehend the Holy Spirit.
“Him” is the Accusative, Neuter, Third Person, Singular, Pronoun of AUTOS – αὐτός (ow-tos’), referring again to God the Holy Spirit.
With this is “or know Him,” which is the Negative Conjunction OUDE – οὐδέ (oo-deh’) meaning, “neither or nor,” with the Present, Active, Indicative, Third Person, Singular of GINOSKO – γινώσκω (ghin-oce’-ko) that means, “come to know, recognize, perceive, or ascertaining.”
This too is a Stative Present, and continues the thought of never being able to come to perceive or know Him (God the Holy Spirit).
Next, we have “but you know Him.”
There is no conjunction DE or KAI for “but,” yet we added it to our English for the contrast now being made.
Then we have the Nominative, Second Person, Plural, Personal Pronoun SU – σύ (soo) for “you all,” referring to the believing disciples in the Upper Room.
With this is the Present, Active, Indicative, Second, Person Plural of GINOSKO – γινώσκω (ghin-oce’-ko) once again for “know,” and the Pronoun AUTOS – αὐτός (ow-tos’) in the Accusative, Neuter, Third Person, Singular for “Him,” God the Holy Spirit.
Remember, Christ is speaking prior to the Church Age, so they are still in the Age of Israel. This indicates that as believers in the Age of Israel, the disciples have already had some knowledge of the 3rd person of the Trinity. What they know of Him is now given.
Then we have the Conjunction HOTI – ὅτι (hot’-ee) again meaning, “because.”
Next, we have the Preposition PARA – παρά (par-ah’) in the Dative Case, which means, “with, in the presence of, before; in the judgment of; near, beside, or for.” We will translate it as “beside,” because the Spirit had not yet indwelt believers. They were still in the Age of Israel, where the indwelling did not happen.
Next is the Pronoun SU – σύ (soo) in the Dative of Advantage, Second Person, Plural, meaning, “you all.” It is to every believers’ advantage to have the Holy Spirit working in your life.
Next is the Verb MENO – μένω (men’-o) in the Stative Present, Active, Indicative, Third Person, Singular that means, “to stay, abide, or remain.” We will say, “He continually abides.”
So, we translate this “because He continually abides beside you all.” That was the ministry of God the Holy Spirit to certain individual believers in the Age of Israel. God the Holy Spirit did not indwell believers in the Jewish Dispensation. He was “beside them,” He came alongside to help.
Finally, in verse 17 we have, “and will be in you.”
It starts with the conjunction KAI – καί (kahee) for “and.”
Then we have the Preposition EN – ἐν (en) in the Dative Case for “in.”
Next is the Pronoun SU – σύ (soo), also in the Dative, Second Person, Plural for “you all.”
EN plus the Local Dative means, “inside you all.”
Then we have the Future, Middle Deponent, Indicative, Third Person, Singular of EIMI – εἰμί (i-mee’) the verb “to be.”
The Future Tense indicates this is a prophecy regarding the ministry of the Holy Spirit for the Church Age. At the conclusion of the Jewish Dispensation / the Age of Israel, and at the beginning of the Church Age / Age of Grace, the Holy Spirit would no longer just administer to the disciples alongside them, but would have a permanent and intimate relationship with them through His indwelling.
The Middle Deponent Voice tells us that by means of faith in the Lord Jesus Christ, the disciples would benefit from their action of faith by receiving the permanent indwell of God the Holy Spirit.
The Indicative Mood is for the reality of the future blessing the disciples and all Church Age believers would receive – the Permanent Indwelling of God the Holy Spirit. So, we translate it, “He will be.”
We translate this section as, “And He will be inside you all.”
Our complete translation of John 14:17 is, “That is the Spirit of Truth (Bible doctrine) whom the world is never able to receive because they do not perceive or know Him, but you all know Him because He continually abides beside you, and He will be inside you.”
This leads us to the:
Doctrine of the Holy Spirit’s Ministry
The Deity of the Holy Spirit:
The Holy Spirit is eternal God and is coequal with the Father and the Son, 2 Cor 13:14. He has the same essence as God the Father and Jesus Christ.
The Holy Spirit is called “God” using the sacred JHWH in Isa 6:8-9; cf. Acts 28:25 [Actually, ADONAY – אֲדֹנָי (ad-o-noy’) is the usage here, which was the speaking substitute for JHWH, because the Jews would not pronounce the sacred JHWH]; Jer 31:31-34; cf Heb 10:15-16.
Divine attributes are ascribed to the Spirit.
- Sovereignty, 1 Cor 12:11.
- Omniscience, 1 Cor 2:10-11.
- Omnipotence, Gen 1:2.
- Omnipresence, Ps 139:7.
The Deity of the Holy Spirit is taught in the New Testament, 2 Cor 3:17.
The Holy Spirit had a Ministry in the Formation of the Canon of Scripture:
The Holy Spirit had a special ministry of Divine revelation to Old Testament believers; primarily, but not exclusively, to those who had the gift of prophecy, 2 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, 21for no prophecy was ever made by an act of human will, but men carried along by means of the Holy Spirit spoke from God.”
The Spirit had a ministry to every writer of Old Testament Scripture. Every writer was controlled by the Spirit in what he wrote, 2 Tim 3:16-17.
2 Tim 3:16-17, “All Scripture is inspired by God [THEOPNEUSTOS – θεόπνευστος (theh-op’-nyoo-stos) = God – breathed] and profitable for teaching, for reproof, for correction, for training in righteousness; 17so that the man of God may be adequate, equipped for every good work.”
The Greek word THEOPNEUSTOS, meaning, “God-breathed,” refers to two things; inhale and exhale. In addition to revelation as the Ministry of the Holy Spirit, we have the Doctrine of Inspiration.
The inhale: God the Holy Spirit communicated, to human authors of the Old Testament, God’s complete and coherent message for both that generation and for all future generations.
Jer 1:9, “Then the Lord (God the Holy Spirit) stretched out His hand and touched my mouth and said to me, `Behold, I have put words in your mouth.'”
Mark 12:36, “David himself said by means of the Holy Spirit, `The Lord said to my Lord, “Sit down at My right hand until I put your enemies beneath your feet.”‘”
Acts 28:25b, “The Holy Spirit rightly spoke through Isaiah the prophet…”
The exhale: The human authors wrote down in their own language the Divine message from God, 2 Tim 3:16-17; 2 Peter 1:20-21.
The result is the correct and accurate Doctrine of the Inspiration of Scripture, which says: God so supernaturally directed the writers of Scriptures, that without waving their human intelligence, their vocabulary, personality, literary style, feeling, or any other human factor, His own complete and coherent message to mankind was recorded with perfect accuracy in the original languages of Scripture, the very words bearing the authority of Divine authorship.
The ministry of the Holy Spirit to the Old Testament writers in the Doctrine of Inspiration included three categories.
- The TORAH. This was written by Moses, who had both the gift and office of prophet.
- The NABI’IM, which means “Prophets,” is broken down into two sections: The former and latter prophets, which includes Joshua, Samuel, Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Zachariah, etc. The human authors had the office of prophet.
- The KETHUBIM (KETUVIM), which means, “the Writings” or “Hagiographa.” The human authors had the gift of prophecy only: David, Solomon, Daniel, Ezra, Nehemiah, etc.
The Ministry of the Holy Spirit to Old Testament Believers:
It was extended to very few believers and only for special purposes. The Spirit’s ministry in the Old Testament was to less than one percent of believers. There was no indwelling or filling of the Spirit in the Old Testament. This group included the great company of prophets when they spoke as they were “moved” by the Holy Spirit, and officers, judges, or rulers who were under the guiding power of the Spirit of God.
The purpose was to empower and enable certain believers to accomplish the will of God under certain and varying circumstances.
- In the Old Testament, this ministry was always to a few believers and sometimes only temporary, but in the New Testament, the Spirit’s ministry is permanent to all believers.
- Because people do not understand this, there is a great deal of confusion. Pentecostal groups have picked up the ministry of the Holy Spirit to the Old Testament saints and have attempted to bring it into the Church Age.
This ministry is called enduement, or being clothed with the Spirit (LABASH – לָבַשׁ). Enduement means, “to empower; to invest or endow with some gift, quality, or faculty of power; to clothe with power or ability above and beyond human ability.”
This phraseology is also used once in Luke 24:29, in regard to the permanent indwelling of the Holy Spirit in the Church Age, when our Lord told the disciples to wait in Jerusalem until they were “clothed” (ENDUO – ἐνδύω) with the Holy Spirit. Luke 24:49, “And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.”
The empowerment of the Holy Spirit was for the accomplishment of Divinely appointed undertakings including mechanical tasks and works of art, Ex 28:3; 31:3; Num 27:18.
There was no provision for and no promise of a permanent presence of the Holy Spirit in the life of any Old Testament saint. Therefore, the term “sovereign” best describes the Spirit’s relation to saints of the Old Testament. He came upon them and departed according to His sovereign good pleasure. The faith of men was not a primary determiner for the Spirit’s actions.
Petition for the Spirit’s presence and power was possible. Two passages note this.
- The request of Elisha for a “double portion of the Spirit” when Elijah was about to be taken from him, 2 Kings 2:9-14.
- David’s prayer in Psa 51:11, “And do not take Your Holy Spirit from me,” when he failed in sin.
Two things are evident here:
- The Holy Spirit might be taken away from the Old Testament believer.
- A petition that the presence and power of the Holy Spirit might increase and endure for a longer period of time could be made by the Old Testament saint.
Note also that the present immeasurable blessing of the eternal indwelling of the Holy Spirit for the Church Age believer is due to Christ’s asking and not from the request of any person on earth, John 14:16.
Three phrases explain the Spirit’s enduement ministry to believers of the Old Testament.
“He was in certain ones.” In these instances, the preposition used is BETH, “in.”
- Pharaoh recognized that the Spirit was in Joseph, Gen 41:38. Pharaoh did not understand this was the Holy Spirit, but later revelation makes this clear.
- The Spirit was in Joshua, which is why God chose him, Num 27:18.
- The Spirit was in Daniel, Dan 4:8; 5:11-14; 6:3.
“The Spirit came upon some.” The preposition used to depict this is AL. A number of people experienced this ministry of the Spirit, Num 24:2; Judges 3:10; 6:34; 11:29; 13:25; 1 Sam 10:10; 16:13; 2 Chron 15:1. These included judges, Saul, and the prophets Balaam and Azariah.
“The Spirit filled” Bezalel, Ex. 31:3; 35:31. This seemed to be a special enablement to lead the craftsmen as they worked on the tabernacle.
Examples of Enduement in the Old Testament as Foreshadows of the Indwelling Holy Spirit in the Church Age:
Skilled labor to make Aaron’s high priestly clothes, Ex 28:3; and to build the tabernacle, Ex 31:3.
- We are given the Spirit who build’s the temple in our soul for the dwelling of our High Priest the Shekinah glory, the Lord Jesus Christ, 1 Cor 3:16; 2 Thes 2:14.
The seventy administrative assistants to Moses, Num 11:25.
- We are given the Spirit to execute God’s Plan in our lives for the administration of the Church Age, Eph 1:10; 3:9-10; 1 Tim 1:4.
Joshua was empowered to be successful in warfare, Num 27:18.
- We are given the Spirit to be successful in spiritual warfare, 2 Cor 10:3-6; Eph 6:12ff.
Othniel and certain judges were empowered to kill Israel’s enemies, Judges 3:9-10; Gideon to kill Arabs, Judges 6:34; Jephthah, Judges 11:29; Samson to kill a lion, Judges 14:6, and the Philistine army, Judges 15:14 ff. All of these passages link the empowering of the Holy Spirit with killing the enemy or ruling the nation.
- We are given the Spirit to defeat our Old Sin Nature and Satan’s temptations so that the Holy Spirit may rule our souls, Rom 6:1-23; 2 Cor 10:5; Eph 4:22; Col 3:9.
Saul was empowered for ruling and communicating, so that the people could identify their leader, 1 Sam 10:9-10.
- We are given the Spirit to rule our souls with the Word in worship of the Church’s corporate head, Jesus Christ, Eph 5:23, 32; Col 1:18-19; 2:10, 19; 3:15-16.
David, whose great feats were accomplished in the power of the Spirit, 1 Sam 16:13. David was perpetually empowered with the Spirit.
- We are permanently indwelt by the Spirit to produce Divine good, Gal 5:22-26; Eph 2:10; 4:28-32; Phil 2:13; Col 1:10.
The human authors of the Old Testament, 1 Peter 1:11-12; 2 Peter 1:20-21. These men knew all about Jesus Christ and his impending First Advent, which they preached by means of the power of the Holy Spirit.
- We are given the Spirit to proclaim the gospel of Christ as His ambassadors, 2 Cor 5:20; Mark 16:15; and Luke 4:18 with Jesus as our prototype.
There were three carnal believers in the Old Testament whom the Holy Spirit empowered.
- Balaam, Num 24:2.
- Samson, Judges 13-15.
- Saul, 1 Sam 19:23-24.
The Extent of the Holy Spirit’s Work was Limited in the Old Testament:
As to people: After God chose Israel to be His people, the Spirit’s work was primarily with that group. Israel, of course, was a spiritually mixed nation with unbelievers, as well as believers, yet the Spirit ministered to the entire nation by being present and guiding the people, Neh 9:20; Isa 63:10-11, 14. This seemed to be a general relationship, yet He had closer relationships with some within the nation, see above and Num 11:29.
This is the precedence for Gentile client nations throughout the Church Age.
As to kinds of ministry: In Old Testament times, the Spirit’s ministry was limited, specific and unique. As stated above, we find no ministry of general conviction, no indwelling and empowering as after Pentecost, no sealing, and certainly no baptizing of the Holy Spirit, Acts 1:5.
As to eternality. The Spirit empowered Samson; later the Lord left him, Judges 13:25; 16:20. The Spirit came on Saul and later left him, 1 Sam 10:10; 16:14. There was no guarantee of permanent presence of the Spirit in Old Testament times. Old Testament believers who received the Holy Spirit could lose the Holy Spirit as a matter of discipline, (e.g., Saul, 1 Sam 16:13-14; David, Psa 51:11; and the warning to Solomon, Prov 1:23).
Of the present ministries of the Holy Spirit in relation to the believer of the Church Age, (regeneration, indwelling or anointing, baptizing, sealing, and filling), nothing is said with respect to these having been experienced by the Old Testament saints, with the exception of a few well-defined instances where individuals were said to be filled or endued with the Spirit.
In the case of the men of Old Testament times, the Holy Spirit came upon them or filled them that they might accomplish some particular work, of which the objective may have comprehended the entire field of activity or was restricted to one feature. Over against this is the Divine purpose of the Indwelling and Filling Spirit for the New Testament saint of the Church Age, where it is a larger and unlimited ministry of the Spirit manifest in every aspect of the believer’s life; its conflicts, victories, and achievements.
In the Old Testament, the Spirit’s presence was not determined by moral or spiritual qualities in the one blessed; whereas, as is clearly taught in the New Testament, the Spirit’s Indwelling and Filling depends upon adjustment to God’s righteousness and justice. That is, through faith in Christ’s completed work upon the Cross for the Indwelling, and confession of sins for Filling.
In addition, the “holy men of God” who wrote the Old Testament Scriptures were moved by the Holy Spirit, 2 Peter 1:21. That influence represents a distinct Divine undertaking and forms a major portion of the Doctrine of the Holy Spirit’s ministry in the Old Testament. The prophets spoke by Divine power, whether their message was recorded in written form or not. The prophet, if appointed by God, was God’s messenger to the people, and his declarations were accomplished by the power of the Holy Spirit. Thus, the fact of revelation by the Spirit and its kindred Doctrine of Inspiration are included in the listing of the works of the Holy Spirit in His relation to Old Testament times.
The Ministry of the Holy Spirit in the Time of the Hypostatic Union:
During our Lords’ First Advent / Incarnation / Hypostatic Union, there were a few believers who were endued by the Holy Spirit, such as John the Baptist, Luke 1:15-17, 67; 2:25-27. However, the most important ministry was the ministry of the Holy Spirit to the humanity of Christ.
Efficacious and Common Grace are the same in every dispensation. Salvation is the same in every dispensation, but not the ministry of the Spirit to the believer.
The Prophecy and Fulfillment of the Ministry of the Spirit to Christ:
Prophecy: Isa 11:2; 42:1; Mat 12:18
Isa 11:2, “And the Spirit of the Lord will rest on Him, the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of (occupation with) the Lord.”
When anyone has the Holy Spirit, they have their own counsel and understanding. They do not have to go to anyone else for counseling. With doctrine in your soul and the filling of the Spirit, you have the ability to counsel yourself.
- “Wisdom” is doctrine that causes spiritual growth.
- “Understanding” is exposure to the teaching of doctrine. With doctrine, you do not depend on anyone with influence or power to do anything for you; you will depend upon the power of the Holy Spirit.
- “Knowledge” is being able to use the Problem-Solving Devices, which only the Spirit can reveal.
Isa 42:1 quoted in Mat 12:18, “Behold My Servant (Jesus Christ), whom I sustain. My Chosen One, in whom My soul delights. I have put My Spirit on Him; He will bring forth justice to the nations.”
Fulfillment: Mat 4:1; 12:28; Mark 1:10-12; Luke 4:14-21; 10:21; John 1:32-34; 3:34.
Mark 1:10-12, “Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; and a voice came out of the heavens: “You are My beloved Son, in You I am well-pleased.’ Immediately the Spirit impelled Him to go out into the wilderness.” w/ Luke 3:22
Mat 4:1, “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.”
Luke 4:1, “Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness.”
John 3:34, “For He whom God has sent speaks the words (doctrines) of God; for He gives the Spirit without measure.”
Mat 12:28, “Jesus said, `If I cast out demons by the Spirit of God, then the kingdom has come to you.’
The Indwelling and Filling of the Spirit, whether during the Hypostatic Union or the Church Age, is always related to God’s Power System (GPS), Luke 4:14; Acts 1:8; 10:38; Rom 15:13, 19; 1 Cor 2:4; Eph 3:16; 1 Thes 1:5; 2 Tim 1:7.
Luke 4:14, “And Jesus returned to Galilee in the power of the Spirit.”
Acts 1:8, “But you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”
Rom 15:13, “Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.”
Eph 3:16, “That He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man.”
The humanity of Christ was both Indwelt and Filled with the Spirit. That is the precedence for our relationship with the Holy Spirit in the Church Age. The humanity of Christ dwelt in the prototype God’s Power System (GPS), and since Pentecost, we have the operational type GPS. This is why the Filling of the Spirit, which we have, takes its precedence from the Filling of the humanity of Christ. Our Lord was sustained in His humanity by the Spirit. He did not use His own Divine attributes to glorify Himself or to fulfill anything in the strength of His Divine power, Phil 2:7.
Phil 2:5-8, “Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but laid aside His privileges, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.”
It was a part of the Plan of God that our Lord would depend on the Father’s provision, including the Father’s provision of the Holy Spirit. This would establish a precedent for the Royal Family of God in the Church Age. Our Lord offered the Filling of the Holy Spirit to any of His disciples who would ask for Him. This is why it says in Mat 7:7 and Luke 11:9, “Ask and you shall receive, seek and you shall find, knock and it shall be opened unto you.” That was Jesus giving a promise to the disciples to show them the mechanics for getting the Enduement of the Holy Spirit prior to the Church Age.
Luke 11:13, “If you being evil, know how to give good gifts to your children (and you do), how much more shall your Father from heaven give the Holy Spirit to those who ask for Him.”
None of the disciples ever did ask the Lord for the Enduement of the Spirit. Consequently, just prior to the ascension, our Lord gave the Holy Spirit to the disciples without their asking, John 20:22.
John 20:22, “And when Jesus had said this, He breathed on them and said to them, ‘Receive the Holy Spirit.’”
Why? Because He knew that in the ten days before the Church Age began, they would be tested beyond their power. Therefore, He gave them the power, so that they would be in fellowship and ready for the Church Age to begin on the day of Pentecost.
We do not ask for the Holy Spirit during the Church Age, since we receive Him as of the moment of salvation, Rom 8:11; 1 Cor 3:16; 6:19-20; 2 Cor 6:16; cf. Eph 1:13-14; 4:30; 2 Cor 1:22.
Conclusion: The Holy Spirit empowered the humanity of our Lord Jesus Christ through both Indwelling and Filling to sustain Him in all aspects of His earthly ministry including the Cross, Heb 9:14, and resurrection, Acts 2:24; Rom 1:4; 8:11; 1 Cor 6:14; 1 Peter 3:18. This was God’s great power experiment of the Angelic Conflict. The Indwelling and Filling of the Spirit in the humanity of Jesus Christ demonstrated God sustaining power for all humanity and angelic creatures, Col 3:19-20. Jesus Christ was the prototype of God’s sustaining power that was then given to every Church Age believer. He was given the prototype GPS, we are now given the operational type power of God the Spirit to sustain and propel us in the spiritual life.
The Ministry of the Holy Spirit in the Church Age to the Royal Family is Unique:
The fact of the indwelling of the Holy Spirit is given in 1 Cor 6:19, 20; Rom 8:9; Gal 3:2.
The Holy Spirit did not indwell all believers until the Church Age, John 7:37-39. This anticipates the intensified stage of the Angelic Conflict. There was no need for every believer to be indwelt by the Holy Spirit in the Old Testament. Had the need existed, then every believer would have been indwelt, but it was not necessary.
The purpose of the indwelling of the Spirit is to glorify Christ, John 7:39; 1 Cor 6:19-20.
The believing Jews began to receive the Holy Spirit on the Day of Pentecost, Acts 2.
The Gentile “Pentecost” began a short time later, Acts 11:15‑17. At that time, Peter recognized that what happened to them on the Day of Pentecost in Jerusalem was a fulfillment of the prophecy of Acts 1:5.
Acts 1:5, “For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”
In retrospective exposition, Peter said in Acts 11:15-17, “And as I began to speak, the Holy Spirit fell upon them just as he did on us at the beginning (Pentecost, Acts 2:3). Then I remembered the word of the Lord, how He used to say (Acts 1:5 is the one recorded example), `John baptized with water, but you will be baptized with the Holy Spirit.’ Therefore, if God gave to them (Gentiles) the same gift as to us also (Jews), when they had believed in the Lord Jesus, who was I that I should stand in God’s way?'”
“The Holy Spirit fell upon them” refers to an experience Peter had in Caesarea. Gentiles came to his place in Joppa and asked him to come to Caesarea, which he did. As Peter began to speak on that occasion, the Gentiles received the Baptism of the Holy Spirit as did the Jews on the day of Pentecost.
Peter recognized the Gentiles were a part of the Body of Christ, for they had their own Pentecost, as it were. Therefore, the Baptism of the Spirit applied equally to both Jew and Gentile; it was not a Jewish monopoly.
Remember that regeneration and efficacious grace are the same in all dispensations. The Holy Spirit makes the Gospel a spiritual reality to the unbeliever in every age.
In the Church Age, the key is the Baptism of the Holy Spirit, which enters us into union with Christ, Mat 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16; 1 Cor 12:13; Eph 4:5.
The Indwelling of the Holy Spirit is functional; the Indwelling of Christ is strictly for the matter of fellowship, Rev 3:20.
Christ was appointed royalty at the Session. But He is alone and must have a Royal Family to compliment His Third Royal Patent, His battlefield royalty, “Sit down at My right hand until I make your enemies the footstool for Your feet,” Psa 110:1; Luke 20:42-43; Acts 2:34-35; Heb 1:13.
God the Father stopped the Jewish age to provide a Royal Family for our Lord as the “King of kings and Lord of lords,” 1 Tim 6:15; Rev 19:16.
Therefore, because we are royalty, God the Holy Spirit does more for us at salvation than for believers of any other dispensation.
- He makes our faith effectual, the ministry of efficacious grace.
- He creates a human spirit for the imputation of eternal life, the ministry of regeneration, 2 Cor 5:17; Gal 6:15.
- He enters us into God’s Power System (GPS) for the power to execute the Predesigned Protocol Plan of God, the ministry of the filling of the Holy Spirit. (The system of spirituality for Old Testament saints was not related to the Holy Spirit but to the faith-rest drill.)
- He indwells us to provide a temple for the indwelling of the Shekinah glory (our Lord), the ministry of indwelling, 1 Cor 3:16; 6:19; 2 Cor 6:16-17; Eph 2:21-22.
- He provides a spiritual gift for function as a member of the body of Christ, 1 Cor 12:4-11.
- He enters us into union with Christ as a guarantee of our escrow blessings, the baptism of the Spirit, John 14:20; 2 Cor 1:21-22.
- He guarantees our escrow blessings and eternal security, the sealing ministry of the Spirit, Eph 1:13-14; 4:30.
Every believer is indwelt by the Holy Spirit and cannot lose that indwelling, John 10:27-30.
The indwelling of the Holy Spirit must be distinguished from the filling of the Spirit. It is one thing for all believers to be indwelt; it is something else to be filled. Only when we are filled with the Spirit are we accomplishing anything in the Angelic Conflict.
We are never commanded to be indwelt, but in Eph 5:18, we are commanded to be filled with the Spirit. In Gal 5:16, we are commanded to walk in the Spirit.
Every believer is filled with the Spirit at the point of salvation (because we are entered into GPS), and loses the filling of the Spirit at the point of post-salvation sinning or carnality.
- Recovery of the filling of the Spirit occurs through the use of confession of your sins, the Rebound Technique, 1 John 1:9, not by asking for the Spirit.
- The filling of the Spirit is the means of learning doctrine through the Grace Apparatus for Perception (GAP), Job 1:8; Col 1:9‑12; 1 Cor 1:19‑2:16; Eph 5:18-21.
- The filling of the Spirit is only valuable when we know Bible doctrine, John 16:13.
The ministry of the Holy Spirit to the Jewish Age believer was quite different than His ministry to the Church Age believer. In all dispensations, the Holy Spirit is the agent of regeneration. In the Church Age, the Holy Spirit does much more for the Royal Family than He did for the believer in the Old Testament, or will do for the believers in the Millennium. The ministry of the Holy Spirit in the Old Testament was limited to a very few believers and was very different than His ministry to believers in the Church Age. Not only was His Old Testament ministry limited to a few believers, but it could be taken away because of the believer’s carnality and reversionism. Likewise, in the Old Testament, a believer could ask for the Holy Spirit and pray for His continued presence. Fundamentalist Christianity today sometimes fails to make this distinction, resulting in apostasy and heresy. The Holy Spirit may be quenched or grieved in the Church Age, but He continues to indwell every believer. Sin neutralizes the filling of the Spirit until Rebound occurs. In the Church Age, we are never commanded to ask for the Spirit, since we receive Him at salvation. In the Church Age, we are only commanded to be filled with the Spirit. This is accomplished by the use of the Rebound Technique, 1 John 1:9.
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Upper Room Discourse, Pt 20
John 14:18-21 – The Indwelling Spirit as the Basis for Our Fellowship with the Father and the Son and Understanding of the Word of God.
Chapter 14 Outline thus far:
- Vs. 1-3, The Promise of Eternal Security.
- Vs. 4-6, The Way, Truth and Life.
- Vs. 7-11, Faith Application – The Fellowship of the Father and the Son.
- Vs. 12, The Church Age Believer Will Accomplish Greater Things.
- Vs. 13-14, Prayer as an Example of Confidence in our Spiritual Life.
- Vs. 15, Occupation with the Lord Jesus Christ,
- Vs. 16-17, Promised Indwelling of the Helper (God the Holy Spirit).
- Vs. 18-21, The Indwelling Spirit as the Basis for Our Fellowship with the Father and the Son and Understanding of the Word of God.
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Vs. 18-21, The Indwelling Spirit as the Basis for Our Fellowship with the Father and the Son and Understanding of the Word of God.
John 14:18-21, “I will not leave you as orphans; I will come to you. 19 After a little while the world will no longer see Me, but you will see Me; because I live, you will live also. 20 In that day you will know that I am in My Father, and you in Me, and I in you. 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.”
John 14:18, “I will not leave you as orphans; I will come to you.”
There are two parts to this sentence:
- Christ’s promise of provision to every Church Age believer, and
- Christ’s own indwelling of every believer.
“I will not leave” is a Future, Active, Indicative, First-Person, Singular of APHIEMI – ἀφίημι (af-ee’-ay-mee), which means, “to send away, leave alone, permit, or abandoned,” and the negative OUK – οὐκ (oo-k) for “not.” They are used in this passage to mean, “I will not leave behind.”
The Future Tense says that Christ is promising future blessings to the disciples and by association all Church Age believers.
The Active Voice, Christ is making this promise.
The Indicative Mood is declarative of Christ’s promise to provide for our every need.
Then we have the Personal Pronoun SU – σύ (soo) in the Accusative, Second Person, Plural meaning, “you all;” speaking directly to the disciples and by association “all Church Age believers.” That means every moment that we are in this life, God will care for and provide for us. That is what we call Logistical Grace blessings.
The care giving is found in the next word “orphans” which is the Greek Pronominal Adjective in the Accusative, Masculine, Plural of ORPHANOS – ὀρφανός (or-fan-os’) from which we get the English word orphans.
The KJV translates this “comfortless,” which also alludes to Logistical Grace Blessings. But literally, the word “orphan” means, “no father, no mother, and therefore by analogy without provision or care for a child, that is no comfort.” The concept here is, “I will not leave you behind without help, provisions, blessing, and everything necessary to sustain you.”
Jesus Christ is about to depart from the earth through Ascension. He is aware of the fact that the disciples are already on the panic button: “What are we going to do now?” So, Jesus is spelling out to them; the Church Age and God’s provisions for them to execute and fulfil His Plan.
Therefore, this refers to all of the provisions we have right now as believer priests in the Church Age.
That leads us to understanding the Doctrine of Logistical Grace.
DOCTRINE OF LOGISTICAL GRACE
Based on the Doctrine by R.B. Thieme Jr. who was promoted to be face to face with the Lord August 16, 2009; another great victory for our Lord Jesus Christ.
Definition and Description of Logistical Grace:
- Logistics is a military word which refers to the military science of supply, provision, and planning of troop movement.
- Logistics is the provision, movement, and maintenance of all resources and services necessary to sustain military forces. Logistics involves the national economic capacity and the nation’s capability to support its military forces.
- Logistics is also defined as the military science of planning, handling, and implementation of personnel under every possible military condition.
- Logistics includes the design, development, acquisition, storage, movement, distribution, maintenance, evacuation, and disposal of material. It includes hospitalization of personnel, and the construction and maintenance of housing facilities.
- Logistics must be distinguished from administration. Administration is the management of all services and resources necessary to sustain military forces. Administration implies management, and management is the function of logistics. Therefore, the two become inseparable.
- Hence, logistics is a technical military term for sustaining troops in every form of military activity and maneuver, i.e., in the barracks, in the field, in the battle, before the battle, and after the battle.
- Logistics is the science of supporting troops in advance, retreat, evacuation, reconnaissance, attack, exploitation, and pursuit. The battle of Dunkirk in World War II is a dramatic illustration of the importance of logistics.
From this military nomenclature comes a Bible Doctrine based on analogy. Logistics always plays a very important and dramatic part in warfare, but logistics plays an even greater part in your life as a believer. Every believer is alive today because of logistical grace.
The word “logistics” comes from two Greek words.
- LOGISTES – λογιστες, an inspector of accounts, an auditor, a calculator, or teacher of arithmetic.
- LOGISMOS – λογισμός, a counting, reckoning, calculation, computation, a thinker.
Logistical grace is defined as Divine planning, Divine support, Divine provision, and Divine blessing for the execution of Plan of God by the Royal Family for the fulfillment of God’s will, purpose, and plan for your life.
Logistical grace includes three factors of Divine provision.
Life Support is provided for every Church Age believer. This explains how and why we are alive every moment. The only reason we are alive is because of logistical grace. We do not earn or deserve it; there’s no work we can accomplish to keep ourselves alive.
Blessing is provided for every Church Age believer, both winners and loser. This dramatizes the justice of God, in that the justice of God sends life support and blessing to the indwelling righteousness of God in both winners and losers. This emphasizes grace. You are alive only because of the grace of God, not because of anything you do. Winners utilize logistical grace, losers coast on it, but never utilize it.
Divine Provision for every Church Age believer to execute the Plan of God. All doctrine comes from the prepared Pastor-Teacher. If you have persistent positive volition, you will find doctrine and your right Pastor-Teacher.
The basis of logistical grace is Divine integrity.
God is infinite, eternal, and absolute holiness, which may be classified as Divine integrity or absolute unchangeable Divine virtue. The integrity of God is composed of His perfect righteousness and justice. God loves His own integrity.
Four Principles Related to the Integrity of God Apply:
- What the righteousness of God rejects, the justice of God judges.
- What the righteousness of God accepts, the justice of God blesses. This is the basis for logistical grace.
- The justice of God administers what the righteousness of God demands. The righteousness of God, in accepting certain things, demands blessing from the justice of God. This is the basis for logistical grace.
- At the moment of salvation, the righteousness of God is imputed to the believer by the justice of God. The righteousness of God demands blessing from the justice of God whether we fail or succeed as Christians. This is why God provides logistical grace to both winners and losers.
Christians who fail to execute the Christian life still have the forty things they received at salvation, one of which is the righteousness of God. This means God will support and sustain you regardless of how deserving or undeserving you are.
At the moment of salvation through faith in Christ, the righteousness of God is imputed to us. This is true in every dispensation.
There are Three Results from the Imputation of Divine Righteousness to the Believer:
- God looks at His righteousness imputed to us and declares us to be righteous. We receive instant justification, Rom 5:1-5.
- God’s love changes from impersonal love to personal love toward His perfect righteousness imputed to us. God can now love us personally.
- We receive logistical grace.
In the function of the policy of grace, there can be no compromise of Divine attributes. God has found a way, through logistical grace, to bless each believer without compromising His attributes.
God’s perfect righteousness is the principle of Divine integrity, while God’s perfect justice is the function of Divine integrity. That is the basis for logistical grace.
- God cannot accept anything less than perfect righteousness as the object of Divine blessing.
- Therefore, God cannot bless anything less than His own perfect righteousness.
The indwelling righteousness of God is the recipient of all life support and all blessing from God. The grace pipeline excludes human merit and ability from all blessing. The justice of God is the source of life support and blessing. Divine justice is the point of reference with mankind since he sinned. Between His perfect righteousness and justice, God has found a way to administer logistical grace blessing to every Church Age believer. The principle of logistical grace demands that Divine justice provide life support and blessing to the indwelling righteousness of God. Therefore, the grace pipeline is established between the two attributes of Divine holiness or integrity. This pipeline excludes man’s works and ability; man doesn’t earn or deserve any of these things.
Rom 3:22, “Even the righteousness of God through faith in Jesus Christ for all who believe.”
Mat 6:33, “Seek first the kingdom of God and His (imputed) righteousness, and all of these things shall be added to you.”
2 Cor 9:8 defines logistical grace for us. “And God is able to make all grace abound to you, that always having all sufficiency in everything (logistical grace support and blessing), you may have an abundance for every good of intrinsic value production.”
The basis for logistical grace includes both the possession of Divine righteousness imputed at salvation plus the human spirit created by the Holy Spirit at salvation.
Besides providing life support and blessing, logistical grace is for the perception and execution of the Plan of God. Everything is provided, so that every believer has equal privilege and equal opportunity to execute God’s plan and glorify God.
As a Part of this Aspect of Logistical Grace, the Following Assets are Given to Us:
- The creation of a human spirit at the moment of salvation.
- The teaching ministry of God the Holy Spirit: Grace Apparatus for Perception (GAP) plus God’s Power System (GPS).
- The provision in every generation of x-number of male believers with the gift of Pastor-Teacher. This gift is a part of logistical grace to communicate Bible doctrine to you.
Logistical Grace is Imputed Through the Grace Pipeline:
At one end of the pipeline is Divine justice, the source of Divine blessing to all believers, winners or losers. At the other end of the pipeline is Divine righteousness, the recipient of Divine blessing given to every Church Age believer, winner or loser. This pipeline cannot be destroyed; it does not suffer from any “mental fatigue.”
Since the source of all logistical grace blessing is the justice of God, this means God is fair in supporting winners and losers alike. Since God is perfect, it is impossible for God to provide blessing for imperfect believers. We are not blessed because of what we do for God, but because of what God has done for us. Therefore, the pipeline excludes all human ability, morality, talent, giving, sacrifice, service, or any other patronizing function of legalism as the source of Divine blessing.
The existence of this pipeline after salvation means that God is free to bless all believers, winners and losers, spiritual or carnal, without compromising His own Divine attributes. God found a way to bless us through the Divine policy called grace. God cannot accept anything less than perfect righteousness and cannot bless anything less than perfect righteousness. Consequently, the justice of God sends His grace blessing down the pipeline. All life support and blessing to both winner and loser comes this way. This means that in logistical grace, the justice of God is the source of all Divine support and blessing, and the righteousness of God is the recipient of that Divine support and blessing.
Divine justice can only bless perfect righteousness.
The integrity of God is both the guardian of the Divine attributes and the believer’s point of contact with God. In the function of Divine grace, there can be no compromise of Divine attributes. God has found a way to provide logistic grace for the believer without any compromise of his attributes.
God’s perfect righteousness is the principle of Divine integrity. God’s perfect justice is the function of Divine integrity. Therefore, God cannot accept anything less than perfect righteousness as the object of his Divine blessing. And man’s righteousness is unacceptable to God.
God was motivated by impersonal love to solve the problem of how to bless man. And God solved the problem through His justice. From the moment of salvation through faith in Jesus Christ, perfect Divine righteousness resides in every member of the royal family, Rom 3:22. This means the believer is qualified to receive life support and blessing whether he succeeds or fails in the Christian life. In this way, logistical grace avoids any compromise of Divine attributes. In this way, logistical grace is compatible with the integrity of God.
God’s righteousness demands righteousness; God’s justice demands justice. What the righteousness of God demands, the justice of God executes. The righteousness of God demands that justice discipline us when we sin. When filled with the spirit, the righteousness of God demands that we be blessed.
- The righteousness of God is the principle of Divine holiness, and Divine justice is the function of Divine holiness.
- What the righteousness of God rejects, the justice of God condemns.
- What the righteousness of God accepts, the justice of God blesses.
- The justice of God administers what the righteousness of God demands.
2 Peter 3:18, “But grow by means of (logistical) grace and the knowledge of our Lord Jesus Christ.”
Logistical grace is support and supply for growth, Phil 4:5. “Near” means, “interposition, within supporting and supplying distance.”
The Lord is within supporting distance, Deut 33:27; Phil 4:19; Psa 37:25; Eph 1:3; 2 Cor 9:8.
Logistical Grace Includes Six Categories of Support:
- Life-sustaining support is provided by God. God sustains the life of every believer on earth. No believer can depart from life apart from God’s will. Therefore, all the forces of hell cannot remove one believer apart from God’s permission. God also provides all that it takes to support life.
Psa 48:14, “This God is our God forever and ever; He will be our guide even unto death.” See also Lam 3:20-25.
- Temporal needs such as food, shelter, clothing, transportation, environment, time, a job, etc. are provided by God, Mat 6:25-33; Phil 4:19.
- Security provision is taught in the Doctrine of Eternal Security. Your security is from God. This includes the assignment of guardian angels, and the provision of the Laws of Divine Establishment for freedom to advance to maturity. If positive to Bible doctrine, God provides the security for you to make that advance, as in the wall of fire (Zech 2:5).
1 Peter 1:5, “We are kept by the power of God.”
- Spiritual riches are provided by God, such as our Portfolio of Invisible Assets, the Ten Problem Solving Devices, and the Unique Factors of the Church Age. It also includes the provision of doctrinal teaching from your right Pastor, privacy and security necessary to maintain positive volition, the Royal Family Honor Code, and discernment to see distractions and set them aside. Spiritual provision of an Evangelist, a Pastor, the privacy of your priesthood, the Canon of Scripture, and a local church are all provided for you.
Eph 1:3, “Who has blessed us with every spiritual blessing.”
- Blessings are given to every believer, both winners and losers. These are not to be confused with escrow blessings which are far greater.
- God preserves us from death. Heb 2:14; Psa 33:18; 56:13; 116:8
Psa 33:18, “Behold, the eye of the Lord is on those who fear (respect) Him, on those who wait for His lovingkindness (grace) to deliver their soul from death, and to keep alive in famine (depression).”
Psa 56:13, “For you have delivered my soul from death, indeed my feet from stumbling, that I may walk with God in the light of life.”
To walk with God in the light of life means you know about logistical grace so that you appreciate it, and therefore utilize it.
Psa 116:8, “You have rescued my soul from death.”
And remember, a lot of church members who are singing ‘Standing on the Promises’ are just sitting on the premises. Don’t let your worries get the best of you; remember, Moses started out as a basket case. When you get to your wit’s end, you’ll find God lives there. The Will of God never takes you to where the Grace of God will not protect you.
In this passage, there are four commands of what not to worry about:
- Food and Drink
We are commanded not to worry because God, in logistical grace, will provide for us, regardless of our spiritual status. Remember that logistical grace is for winners and losers.
The principle from the first command is that there is no meter on God’s grace. You cannot measure God’s grace, and it has no limits.
Are you more important than a bird? If so, then we are not to worry! Fear, worry, anxiety, apprehension is rejection or ignorance of God’s logistical grace provision. Yet, God continues to support even those who worry.
God provides logistical grace support for winners, as well as losers. Losers worry. Worry is fear. The more things you surrender to fear, the more things you fear. The more things about which you worry, the more things you worry about.
The extent to which you surrender to fear, you increase the power of fear in your life. The extent to which you surrender to worry, you increase the power of worry in your life; yet God still keeps you alive.
The more things that acquire the power of fear in your life, the greater your capacity for arrogance and becoming a loser. The more you acquire the power of worry in your life, the greater your capacity for worry and becoming a loser; yet God still supports you.
Matthew 6:34, “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.”
The application of verse 34 is also that you can live in the past so much so that you do not live today. Grace gives you the ability to live one day at a time, not handicapped by the past and not distracted by the future. Logistical grace emphasizes the principle of living today, and therefore fulfilling the principle of living one day at a time, and each day as unto the Lord.
The A Fortiori of Logistical Grace:
(If God can do the greater, He surely can do the lesser; support you).
Rom 8:31‑32, “What then shall we say to these things? If God is for us, who is against us? 32He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?”
The Issues of Logistical Grace:
- Logistical grace is the basis for stability in time.
1 Peter 5:12, “I have written to you briefly exhorting and testifying that this is the true grace of God. Stand fast in it.”
- Logistical grace is designed for momentum in the Plan of God.
Heb 12:28, “Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe.”
- Logistical grace continues in reversionism.
2 Cor 6:1, “Do not receive the grace of God in vain.”
Heb 12:15, “See to it that no one comes short of the grace of God…”
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Continuing now in John 14:18b, we have, “I will come to you.”
Here we have the Present, Middle Deponent, Indicative, First-Person, Singular of ERCHOMAI – ἔρχομαι (er’-khom-ahee) which means to “come or go.”
Here it is a Futuristic Present Tense as was also used in John 14:3, “I will come again,” and indicates the certainty of the fact of Christ’s coming to them, as we will note below. So, we say, “I will come.”
The Middle Deponent acts like an Active Voice where Jesus performs the action of the verb, coming to the disciples, yet we also see the action as beneficial to Himself, that is the establishment and receiving of the Royal Family of God to go along with His third royal patent.
The Indicative Mood, works with the Futuristic Present to indicate the certainty of this promise being fulfill. It’s a dogmatic statement of fact that Christ will come to them.
Then we have the Preposition PROS – πρός (pros) in the Accusative Case that can mean, “to, toward, for the sake of, or purpose of, in order to, so that, etc.” As we have been translating this in 1 John 5, we have been using “face to face” in regard to intimate relationship. The Accusative identifies the direct object and limits the action here to only “coming face to face with” the believer. So, we see the intimate relationship between Christ and the believer.
Finally, we have the Accusative, Second Person, Plural, Pronoun of SU – σύ (soo) meaning, “you or you all,” in reference to the disciples in the in Upper Room and by association all Church Age believers.
Our complete translation is, “I will not leave you behind as orphans. I will come to (face to face with) you.”
There are two interpretations we have for this verse.
- The first is what we have been noting in regards to the permanent indwelling of God the Holy Spirit, as part of our Logistical Grace Support and the indwelling of Jesus Christ, the Shekinah Glory, residing in the believer who is the temple of God.
- The second has a slightly different emphasis in noting the bookends of the Church Age.
a) “I will not leave you behind as orphans” speaks to the beginning of the Church Age with the sending of God the Holy Spirit;
b) “I will come face to face with you” speaks of the Rapture of the Church or the end of the Church Age, when we meet the Lord in the clouds of the air, 1 Thes 4:17.
Based on the overall context of this passage, verses 8-21, the promise of the indwelling Spirit and Christ are the provisions from God for the Church Age believer with the Word being emphasized.
We have already noted the indwelling Spirit and God’s Logistical Grace Support, so now we will note the importance of the Indwelling of our Lord Jesus. As verse 20 states, “In that day you will know that I am in My Father, and you in Me, and I in you.”
As we have noted, our bodies are indwelt by all three members of the Trinity.
- God the Father indwells us for the glorification of His Plan which He designed in eternity past for each Church Age believer, John 14:23; Eph 1:3, 6, 12; 4:6; 2 John 9.
- God the Holy Spirit indwells us to create a temple for the indwelling of Christ as the Shekinah Glory, to be a down payment of our royal inheritance, and to empower us in the execution of the Father’s plan, John 14:16; Rom 8:11; 1 Cor 3:16; 6:19-20; 2 Cor 6:16; Eph 1:13-14.
- God the Son indwells us for a number of reasons: As a sign or badge of the Royal Family, John 14:20.
While the baptism of the Spirit is the means of forming the Royal Family of God, the indwelling of Christ is both the sign of the Royal Family and another expression of the uniqueness of the Church Age. Therefore, your background is of no consequence in the Church Age, because you are indwelt by Jesus Christ. You have equal privilege and opportunity with all other believers, as a guarantee of the availability of Divine power (GPS) in time, 2 Cor 13:4-6; Rom 8:10.
The indwelling of Jesus Christ is a guarantee of our Portfolio of Invisible Assets. Along with the sealing ministry of the Holy Spirit in Eph 1:13‑14, the indwelling of Christ is a guarantee of our Portfolio of Invisible Assets prepared for us by the Father in eternity past Eph 1:3.
As a guarantee of life after death in the presence of God forever, Col 1:27. The indwelling of Jesus Christ is a guarantee of eternal security. You cannot lose your salvation, John 10:28-30, no matter how you foul up your life, no matter how you fail!
You can’t see Christ indwelling your body until you die. Then your soul and spirit leave your body, “Absent from the body and face to face with the Lord,” (2 Cor 5:8). Jesus Christ leaves your body along with your soul and spirit and escorts you to heaven. This fulfills the principle of Psa 23:4, “Even, though I walk through the valley of the shadow of death, I will no fear no evil because you are with me.”
The indwelling of Jesus Christ is a guarantee of your escrow blessings.
Since Jesus Christ is both the depositary of our escrow blessings and the escrow officer who distributes them to us when we fulfill the conditions of the escrow, the indwelling of Christ is a guarantee that, billions of years ago, God the Father created and placed on deposit; Christ fantastic escrow blessings for you.
The fulfillment of the escrow conditions is the execution of the Plan of God for your life. The indwelling of Christ is not a guarantee that we will receive our escrow blessings, only that they exist. We will never receive our escrow blessings until we advance to spiritual maturity, 1 Cor 3:10-14.
Therefore, Jesus Christ is the depositary of special blessings for time and eternity, Eph 1:3, and the escrow officer who will deliver these blessings to the believer when he reaches spiritual adulthood and appears before the BEMA (Judgment Seat) of Christ, 2 Cor 5:10.
The indwelling of Jesus Christ is the motivation for momentum in spiritual adulthood, Gal 2:20.
In Spiritual Self‑Esteem, you have personal love for God the Father, Jesus Christ, and the Holy Spirit. Knowing Jesus Christ indwells you becomes the motivation you need to advance to Spiritual Autonomy and to Spiritual Maturity. Each one of these stages is accompanied by the Divine administration of undeserved suffering. Spiritual Self-Esteem must pass Providential Preventative Suffering to advance to Spiritual Autonomy; Spiritual Autonomy must pass Momentum Testing to reach Spiritual Maturity; and Spiritual Maturity must pass Evidence Testing to glorify God to the maximum. Therefore, there must be some motivation, in addition to metabolized doctrine, to go through undeserved suffering.
The specific motivation is the application of the indwelling of Christ. This becomes the motivational virtue for the advance through each stage of spiritual adulthood. There must be a strong personal love for God that continues to get stronger. It is Occupation with the Person of Christ that becomes the important motivating factor beginning at Spiritual Self-Esteem, Heb 12:3.
Heb 12:3, “For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart.”
The indwelling of Jesus Christ is the basis for assigning highest priority to your relationship with God over your relationships with people, and to the use of Divine power over the exercise of human power, 1 John 2:24.
1 John 2:24, “As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father.”
The indwelling of Jesus Christ is the basis for the glorification of Christ, the Shekinah Glory, in the unique life of the Church Age believer, John 17:22-23, 26.
“Shekinah” is derived from the Hebrew verb שָׁכַן – SHAKAN (shaw-kan’) meaning, “to dwell,” Ex 25:8; 29:45-46. It refers to the fact that Jesus Christ indwelt certain sacred buildings in Israel.
Shekinah was coined by the Rabbis who wrote the Babylonian Targum during the Babylonian captivity. They developed the technical word as a periphrasis to speak of God as dwelling among His people. In this way, the Targum writers avoided the danger of applying this as an anthropopathic concept to Jesus Christ as Jehovah.
The Targum which literally means, “translation or interpretation” was more or less a literal Aramaic translation of portions of the Old Testament used in the synagogues of Palestine and Babylonia. “When, after the Babylonian Captivity in the 6th century BC, Aramaic replaced Hebrew as the generally spoken language, it became necessary to explain the meaning of readings from the Scriptures.” (Web article from MSN Encarta.) Various portions of the Targum were written or compiled from just before the Second Temple period until the early Middle Ages.
Shekinah itself represents the invisibility of Christ, the God of Israel, actually indwelling three sacred buildings during the Age of Israel: The Tabernacle Ex 25:8; 29:45-46, Solomon’s temple, 1 Kings 8:10; 2 Chron 5:13b-14; 7:1-3, and Zerubbabel’s temple, Hab 2:20.
“Glory” is derived from the Hebrew noun כְּב֣וֹד– KABOD (ee-kaw-bode’) and represents the visible manifestation of Christ in Theophanic form. Ex 24:16-17; 25:21-22; 29:43; 40:34-38; Psa 99:1; Isa 37:16.
In the dispensation of Israel, Jesus Christ indwelt a building; first the tabernacle, and then two temples. In the dispensation of the Church, Jesus Christ indwells the body of every believer, 2 Cor 6:16; Eph 3:17.
If the indwelling of Christ in the sacred buildings of Israel is unique and without precedent in human history, how much more is the indwelling of Christ in the body of every believer unique and without precedent!
Shekinah glory is a title for our Lord Jesus Christ which establishes a link between two unique categories of spiritual phenomena: the eternal and infinite Son of God dwelling in buildings, and the eternal and infinite Son of God, now the God‑man, Jesus Christ in hypostatic union, indwelling your body as a believer.
The indwelling of Jesus Christ relates to the Mystery Doctrine of the Church, i.e., the Plan of God and the Portfolio of Invisible Assets, Col 1:25-29.
The riches which God has given to you have a source. The source is God’s glory. You have both the riches and the source of the riches indwelling you.
Jesus Christ as the Shekinah glory indwelt the tabernacle and temple not only as a guarantee of Israel’s security, but also of their prosperity and blessing. Jesus Christ now indwells you as a guarantee of your security, riches, and fantastic blessings.
If Jesus Christ indwelt a building in the Age of Israel, how much greater is the indwelling of Christ in the body of every believer in the Church Age?
The indwelling of Jesus Christ is part of our motivation to continue momentum. For the reversionist, the indwelling of Christ has no effect. It is as if Christ were on the outside knocking to be let back into his life, Rev 3:20.
Col 1:27, “To whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory,” speaks of capacity.
As believers, we must have capacity before blessings, even logistical blessings; otherwise, we can’t handle the blessings. If you understand the doctrine of the indwelling of Christ, you will have the capacity to enjoy your Logistical Grace blessings without being destroyed from lack of capacity.
The Holy Spirit is the teacher of the doctrine of the indwelling of Jesus Christ. This can only occur if we keep residing inside GPS and learning Bible doctrine. By living in GPS, and continuing to expose ourselves to the teaching of Bible doctrine, we come to know that Christ resides in us.
In addition, Christ’s indwelling means that every Church Age believer belongs to the Royal Priesthood of our Great High Priest, Jesus Christ, Heb 4:14; Rev 1:6. Each of us has been granted a royal warrant from God to be Christ’s ambassador in Satan’s kingdom, 2 Cor 5:20. We are heirs of God, joint heirs with Jesus Christ, Rom 8:17. And, we will accompany our Lord and glorify Him forever, Eph 2:6-7.
The indwelling of Christ provides a new emphasis, a new motivation, a new priority for the new spiritual species, called the church, or the body of Christ.
The new priority is:
- God emphasis must precede people emphasis.
- The indwelling of Christ demands that every believer give #1 priority to his relationship with God.
- The indwelling of the Holy Spirit provides a base of operations for giving #1 priority to God emphasis over people emphasis.
- Wrong experience with God results in wrong relationship with yourself.
- Wrong experience with God results in wrong relationship with people.
- Wrong experience with God results in wrong relationship with God.
- Right relationship with God results in right relationship with both self and people.
- Relationship with self, peaks out at Spiritual Self-Esteem.
- Relationship with people, peaks out at Spiritual Autonomy.
- Relationship with God, peaks out at Spiritual Maturity.
The indwelling of Christ is not the same as having occupation with Christ as a Problem-Solving Device on the Forward Line of Troops (FLOT line) of the soul. Occupation with Christ is the experience of having the Eleventh Problem-Solving Device deployed on the FLOT line of the soul. It is tantamount to Christ being formed in your soul, Gal 4:19; or Christ being at home in your hearts, Eph 3:17. This is the experience of the mature believer who has executed the Plan of God for his life.
The indwelling of Christ is related to the body and is not an experience. Indwelling is a position. Occupation with Christ is an experience.
Just as Jesus Christ indwelling the body of every believer, so God the Holy Spirit indwells every believer.
- The indwelling of the Holy Spirit is positional.
- The filling of the Holy Spirit is experiential.
- The indwelling of Jesus Christ is positional.
- Occupation with Christ is experiential.
The indwelling of Christ belongs to all believers at the moment of faith in Christ and remains a permanent possession regardless of spiritual status quo or lack of it.
The indwelling of Christ as the Shekinah Glory guarantees we have the Divine blessing of our Portfolio of Invisible Assets. Christ also indwells us as the guarantee of the irrevocability of our Escrow Blessings.
Cognition of the indwelling of Christ contributes to number one priority being given to the three spiritual skills, as the means of occupation with Christ, and understanding the precedence for the Christian way of life.
Cognition of the indwelling of Christ becomes motivation for perseverance in the use of the spiritual skills.
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In verse 19, our Lord continues His reply to Philip’s question of verse 8, “After a little while the world will no longer see Me, but you will see Me; because I live, you will live also.”
“After a little while” which is ETI MIKRON KAI in the Greek transliteration, and in the Greek is, ἔτι μικρὸν καὶ
ETI is an Adverb that means, “still, yet, after, etc.”
Then we have “a little while,” which is an Accusative Adjective of the Extent of Time MIKROS – μικρός (mik-ros’), which means, “in a short time, a little while, etc.”
- Specifically, in 43 days: Three days for death, burial, and resurrection, and forty days on the earth in a resurrection body, followed by the ascension, Acts 1:3, the world would no longer see Jesus Christ.
This is followed by the conjunction KAI for “and, even or also,” which ties this sentence to the previous one, and is not translated in some Scriptures.
Next, we have the Nominative Singular of HO KOSMOS – ὁ κόσμος (ho kos’-mos) for “the world” (i.e. people living on this planet, with reference to the unbeliever, in contrast to the believing disciples).
Then we have “will no longer see me,” which is ME OUKETI THEOREO, με οὐκέτι θεωρέω (me ook-et’-ee heh-o-reh’-o)
ME is a Personal Pronoun in the Accusative, First-Person, Singular, for “me,” where Christ is speaking about Himself.
OUKETI is a compound word from OUK, a Greek negative, and ETI, which we saw above meaning, “still, yet, or after.” So, OUKETI comes to mean, “no longer, no more, any longer, or any more.”
THEOREO is from THEOROS, which means, “an envoy or spectator,” and comes to mean, “to look at, gaze, behold, see, or observe.” We noted this word in verse 17.
Thayer defines it as 1) to be a spectator, look at, behold, to view attentively, take a view of, survey, to view mentally, consider, and 2) to see, to perceive with the eyes, to enjoy the presence of one, to discern, descry, to ascertain, or find out by seeing. Also, Liddell and Scott’s Greek-English Lexicon adds to the definition as one who is “an ambassador” from its root.
This is what the world (unbeliever) will not be able to do in regard to Jesus Christ. Only the believer has His indwelling and can know and understand the mind of Christ and be His ambassador.
THEOREO is in the Futuristic Present, Active, Indicative, Third Person, Singular, which groups the entire unbelieving world into one group, and means “will see,” that is observe Jesus Christ actually functioning on the earth after His death upon the Cross.
Then we have the phrase, “but you will see Me,” which is HUMEIS DE THEOREITE ME – ὑμεῖς δὲ θεωρεῖτέ με.
HUMEIS is the Nominative, Second Person, Plural, Pronoun from SU meaning, “you all” in reference to the disciples in the Upper Room. This is the emphatic position of HUMEIS, in contrast to the blind, unseeing world. Cf. John 13:33; John 16:10, 16.
DE is the Contrasting Conjunction “but,” setting up the contrast between the believer who will see Christ and the unbeliever who will not see Christ.
THEOREITE this time is in the Futuristic Present, Active, Indicative, Second Person, Plural regarding the disciples as individuals, but many of them. They “will see, observe,” the Lord again.
This phrase really has them for a moment, because they thought that Jesus was going to ditch them and go find another crowd. But actually, He is going to ascend and be seated at the right hand of the Father as a part of God’s Plan. He was going on with God’s Plan, and the very fact that He is gone bothers Him. They want Him to stay with them. Yet, they would, in the future, perceive Him having the mind our Lord Jesus Christ. In essence, He is saying “You are going to observe me in your soul.” The world saw Jesus only in the flesh; the disciples would see Him in a spiritual sense.
“Seeing” Jesus Christ is achieved based on His indwelling, but also having Bible doctrine in the soul. It makes the believer aware of who and what Christ is. Bible doctrine in the soul is the capacity for Category #1 Love – Love towards God. The object of Category #1 Love is someone you can see; the only member of the Godhead who is revealed is Jesus Christ. We can have Him all the time in the sense of Category #1 Love.
ME is used once again in the Accusative, First-Person, Singular, Personal Pronoun for “me,” Jesus referring to Himself.
Finally, we have “because I live, you will live also,” HOTI EGO ZO KAI HUMEIS ZESETE, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε.
HOTI is the Subordinating Conjunction meaning, “that, because, or for since.”
EGO is the Nominative Personal Pronoun, First-Person, Singular for “I”.
ZO is the Present, Active, Indicative, First-Person, Singular of ZAO, which means, “to live, be alive; remain alive; or come back to life.” Jesus Christ is alive, referring to the function of life. This is another prophecy of His soon to be resurrection from the standpoint of the time of His speaking here. As God, He is always alive. God cannot die. But His humanity can, and will die, but then be resurrected; demonstrating the power of God towards all believers as well.
KAI meaning, “and, even, or also,” is the conjunction linking the promise of eternal life for believers with that of our Savior’s.
HUMEIS is used once again as the Nominative, Second Person, Plural, Pronoun, of SU for “you all,” in regard to the disciples in the Upper Room.
ZESETES is the Future, Active, Indicative, Second Person, Plural of ZAO meaning, “to live or alive.”
In the Future Tense it is, “you will live too.”
The Active Voice says that the believer will have eternal life based on the completed work of Jesus Christ, signified by His resurrection and session.
The Indicative Mood is for the fact of reality that every believer will have eternal life and be resurrected.
This is our blessed guarantee of immortal, eternal life, the continued living of Jesus. He is the surety of a better covenant, Heb 7:22, the Risen Christ Jesus, which He told them about before, John 6:57. So, phase three is in view here: I have a resurrection body, you will have one too. But first there will be an absence. Christ must go to the Cross, be resurrected, and then 50 days later accompany the Spirit for the permanent indwell of the disciples and subsequent Church Age believers. We also know that the believer will not receive His permanent resurrection body until the Rapture of the Church. So, in regard to the visible manifestation of Christ, the Church Age is the Age of the absence of Christ from the earth, so He leaves something of Himself with us: His indwelling and Bible doctrine. As a result, we can observe and perceive Him by orienting to God’s Plan. In the absence of Christ on the earth, we observe Him through knowledge of Bible doctrine.
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Then in verse 20 we have, “In that day you all will know that I am in My Father, and you all in Me, and I in you.”
“In that day” is EN EKEINE TE HEMERA, ἐν ἐκείνῃ τῇ ἡμέρᾳ.
EN – Dative Preposition for “in.”
EKEINE – Dative Adjective EKEINOS meaning, “that.”
HEMERA – Dative Noun for “day.” This refers to the entire Church Age, which began on the day of Pentecost, when the permanent Indwelling of the Spirit and Son occurred for the first time.
“You will know” is GNOSESTHE HUMEIS, γνώσεσθε ὑμεῖς.
GNOSESTHE is the Future, Middle Deponent, Indicative, Second Person, Plural from GINOSKO meaning, “come to know, recognize, or perceive,” with HUMEIS in the Nominative, Second Person, Plural, Pronoun of SU for “you all,” in reference to the disciples. So, we say, “you all will know.”
The Future Tense means that on the Day of Pentecost, they will realize the Mystery Doctrine for the Church. Col 1: 27, “To whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.”
The Middle Deponent acts like an Active Voice; the disciples produce the action of knowing, and it has a tremendous benefit back to them, acceleration in the Plan of God.
The Indicative Mood is the reality of the disciples orienting to the Plan of God through knowledge of this mystery, i.e. New Testament Bible doctrine.
Next, we have “that I am in my Father,” HOTI EGO EN TO PATRI MOU, ὅτι ἐγὼ ἐν τῷ Πατρί μου.
HOTI is the conjunction for “that.”
EGO is the Nominative, First-Person, Singular, Pronoun for “I,” Jesus is speaking of Himself.
EN is the Dative Preposition for “in,” speaking of the unity between the Father and Son, as One.
TO PATRI is the article HO, plus the Dative Singular of PATER meaning, “the Father,” speaking of God the Father.
MOU is the Genitive, First-Person, Singular, Pronoun of EGO for “of me or my.”
We would say, “that I am in My Father.”
Jesus Christ and God the Father have identical essence. Also, because of their essence, they have a relationship. This does not mean the Son indwells the Father, but it means that they are identical in essence. “I in my Father” is a statement of a perfect relationship.
Then we have “and you in me,” KAI HUMEIS EN EMOI, καὶ ὑμεῖς ἐν ἐμοὶ.
KAI is the conjunction for “and.”
HUMEIS is the Nominative, Second Person, Plural, Pronoun SU for “you all.”
EN is the Dative Preposition for “in.”
EMOI is a Pronoun in the Dative, First-Person, Singular of EGO for “I or me.”
We would say, “and you all in Me.”
Jesus Christ wants us to have the same relationship. That is Christianity; it is not religion.
“You in Me” is a reference to positional sanctification. It refers to one of the things that God the Holy Spirit does at the point of salvation, the Baptism of the Spirit; whereby, God the Holy Spirit enters every believer into union with Christ.
Jesus Christ has a perfect relationship with the Father; He always has had that. Now, at the point of regeneration, we are entered into union with Christ, and we are a part of a permanent grace relationship.
When we start out, we don’t have any Doctrine in us; that comes with study. But we are in a perfect grace relationship from the day we were saved. Our grace relationship with the members of the Godhead will never be improved; positional truth cannot be improved or reduced. The problem is that we are imperfect without capacity to appreciate it.
Finally, we have “and I in you” which is a reference to the indwelling of Jesus Christ, KAGO EN HUMIN, κἀγὼ ἐν ὑμῖν.
KAGO is a compound of KAI – “and,” and EGO – “I.” So, in one word, we say, “and I.”
EN is the Dative Preposition for “in.”
HUMIN is the Dative, Second Person, Plural, Pronoun for “you or you all.”
There are Two Indwellings in the Church Age:
- The indwelling of Christ for the purpose of fellowship.
- The indwelling of the Holy Spirit for the purpose of production.
The Prophecy of the Indwelling of Jesus Christ:
John 14:19‑20, “After a little while the world will see me no longer, but you will see me; because I live, you also will live. In that day (Church Age), you will come to know that I am in my Father, and you in Me, and I in you.”
There never has been a time in history when some part of the world did not see Jesus Christ. That is the doctrine of Theophany. There was not a generation in Old Testament times that did not see the visible member of the Trinity. But in the Church Age, Jesus Christ is invisible to mankind.
- Christ appeared as a man, e.g., to Jacob, Abraham.
- Christ appeared as a cloud, pillar of fire, the burning bush.
- Christ actually indwelt the sacred building in Israel.
The Church Age believers would live in the operational type GPS, and by so doing would be able to see Christ in the mind’s eye.
“I am in My Father” is a statement declaring the Deity of Christ. These believers would come to know that Jesus Christ was true Deity while in hypostatic union. The humanity of Christ was in union with the Father, a unique positional sanctification. This is undoubtedly the basis for our positional sanctification, since we are in union with Christ and must share everything He has. Jesus Christ and God the Father have identical essence. Also, because of their essence, they have a relationship. This does not mean the Son indwells the Father, but it means that they are identical in essence. “I in my Father” is a statement of a perfect relationship.
“And you in Me,” is the prophecy of the Baptism of the Spirit, establishing us as the temple for the Shekinah Glory giving us equal privilege under predestination.
“And I in you,” is a declaration of the indwelling of Christ. This is true for every believer (plural personal pronoun). There are two indwellings in the Church Age: The indwelling of Christ for the purpose of fellowship, and the indwelling of the Holy Spirit for the purpose of production.
The people who heard this prophecy could see Christ’s humanity, but they could not see His Deity. The same was true of the Shekinah Glory. They could not see the Shekinah Glory, but they could see the manifestation of its presence in the cloud and pillar of fire.
The indwelling of Jesus Christ is unique to the Church Age. The Church Age is the dispensation of the Royal Family of God; therefore, it has certain unique features which include the fact that God the Holy Spirit and God the Son indwell every believer. These are unique and never occurred before in history.
The Verification of the Indwelling of Christ in our Lord’s Prayer for the Church, John 17:22-23, 26.
“And I have given them the glory which you gave me. This is a reference to the prototype GPS by which the humanity of Christ glorified God the Father. Now our Lord has given to us the operational GPS as the means of glorifying Him.
“That they may be one even as We are one. The glory is more than the GPS, but includes the indwelling of Jesus Christ.
Verse 23, “I in them” is a specific reference and prophecy of the indwelling of Jesus Christ. “And you in Me (the Father’s indwelling of Christ during the incarnation), in order that they might be matured.” God the Father indwelt the Son in His humanity in order that He might become mature. In the same way, Christ indwells us that we might become mature.
In John 17:23a, the preposition EIS – εἰς (ice) plus the Adverbial Accusative of Reference Neuter Singular of HEIS – εἷς (hice) should be translated, “with reference to one.” This means there is one objective: To fulfill God’s Plan and glorify God.
“That the world may know that You have sent Me and that You have loved them, just as You have loved Me.” One of the purposes for the indwelling of Christ is a sign to you that God the Father loves you just as He loved Jesus Christ.
John 17:26, “I have made known to them Your person and I will continue to make it known, that the love with which You have loved Me may be in them…” This love will never be in you until you reach Spiritual Self Esteem, and Personal Love for God, and Impersonal Love for Mankind.
“…and I in them.” Jesus Christ indwells you along with the virtue‑love of God’s Power System (GPS). This does not become a reality to us until we have metabolized Bible doctrine about whom and what God is.
Jesus Christ indwelling our bodies is our status quo since salvation, but Jesus Christ being glorified in our bodies is the ultimate experience of spiritual adulthood.
The three stages of Spiritual Adulthood are related to three experiences associated with Christ in our bodies, which are distinct from Christ indwelling our bodies.
- The experience of Spiritual Self-Esteem is, “Christ being formed in our bodies,” Gal 4:19.
- The experience of Spiritual Autonomy is, “Christ being at home in our hearts (right lobes),” Eph 3:17.
- The experience of Spiritual Maturity is, “Christ being glorified in our bodies,” Phil 1:20.
These stages of experience are a result of the indwelling of the Holy Spirit, who from His base of operations in our bodies functions as “the filling of the Spirit” inside GPS.
The indwelling of Jesus Christ provides a new emphasis for the Royal Family of God, a new priority for the new spiritual species, the body of Christ.
Negative experience (from negative volition) with God, results in wrong relationship with God. Wrong experience (from wrong priorities) with God, results in wrong relationship with people. Right relationship with God, results in right relationship with people.
The indwelling of Jesus Christ demands that every believer give #1 priority to his relationship with God before his relationship with people. The indwelling of the Holy Spirit provides the base of operations for establishing as our #1 priority: The relationship with the Father, the Son, and the Holy Spirit who indwell us.
From the indwelling of the Holy Spirit, we learn about the indwelling of Jesus Christ as the Shekinah Glory, and this results in the transformation of our lives into the image of the Shekinah glory, 2 Cor 3:14‑18.
R.B. Thieme Jr. states in regard to verse 20, “Jesus had a lot of jobs to do. He had to present Himself as the King of Israel, and He had to present a kingdom platform. Therefore, He had to do a lot of teaching about the Millennium. He also had to do a lot of gospel teaching and had to present Himself as a person, the God-Man, the only Savior. Therefore, He did not even try to teach the Church Age until the very end of His ministry. The night before He went to the Cross is the first time they heard any of this information. These disciples who were going to be the apostles of the Church at this time didn’t know as much as we know. That is why Jesus put the above in the future tense. Jesus Christ wants us to have the same relationship that He and the Father enjoy. That is Christianity; it is not religion. When He says “you in me,” it is a reference to positional sanctification that the believer has just as Jesus had with the Father. It refers to one of the things that God the Holy Spirit does at the point of salvation, the baptism of the Spirit; whereby, God the Holy Spirit enters every believer into union with Christ. Jesus Christ has a perfect relationship with the Father; He always has. Now, at the point of regeneration, we enter into union with Christ, and we are a part of a permanent grace relationship. When we start out, we don’t have any grace application in us; that comes with Bible Doctrine. But we are in a perfect grace relationship from the day we were saved. Our grace relationship with the members of the Godhead will never be improved; positional truth cannot be improved. The problem is that we are imperfect without capacity to appreciate it.”
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In verse 21 we note that “the relationship calls for love.” “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.”
We begin with the exhortation, “He who has” is ὁ ἔχων – HO ECHON, where the article HO meaning, “the” in the Nominative, Masculine, Singular is used as a personal pronoun “he,” referring to the believer.
“Who has” is the Present, Active, Participle in the Nominative, Masculine, Singular of ECHO – ἔχω (ekh’-o) meaning, “to have and hold.” It means to have Bible doctrine and to keep it, not lose it through reversionism. So, we could say “the one (believer) that keeps on having and holding.”
Next is “my commandments,” TAS ENTOLAS MOU, τὰς ἐντολάς μου, which is Accusative, Feminine, Plural of the article HO for “the” and ENTOLE – ἐντολή (en-tol-ay’) for “an injunction, order, or command,” with the Genitive Pronoun in the First-Person, Singular of EGO – ἐγώ (eg-o’) for “I or me.” So, we say “my mandates or my doctrines.”
The Accusative Plural of ENTOLE does not mean the Ten Commandments, it means categorical doctrine. It means an edict, an official decree, and it means Bible doctrine presented categorically here. You have Bible doctrine through GAP—every day!
Then we have the qualifier in “and keeps them,” καὶ τηρῶν αὐτὰς, – KAI TERON AUTAS.
KAI is the conjunction for “and, even, or also.”
TERON is the Present, Active, Participle, Nominative, Masculine Singular of TEREO – τηρέω (tay-reh’-o) that means, “to watch over, to guard,” from its root TEROS – τερος meaning, “a guard.”
AUTAS is the Accusative Pronoun in the Third Person, Plural meaning “self or of oneself.”
So, this comes to mean, “and guards what belongs to him.”
Once you have ENTOLE, you have to guard it, and this means to be positive toward Bible doctrine on a daily basis. As a result, you build an Edification Complex of the Soul (ECS), and you guard what belongs to you by “taking every thought captive, 2 Cor 10:5.
Next, we have “he it is who loves me” or “is the one who loves Me” is EKEINOS ESTIN HO AGAPON ME, ἐκεῖνός ἐστιν ὁ ἀγαπῶν με.
EKEINOS is the Pronominal Demonstrative Adjective in the Nominative Masculine Singular meaning, “that one.”
ESTIN is the Present, Active, Indicative, Third Person, Singular of EIMI – εἰμί (i-mee’), which means, “to be or is.” It is used as that status quo or modus operandi for the believer who is advancing in the Spiritual life toward Maturity and Supergrace.
HO is the article “the,” in the Subject Nominative Singular, used to identify the one loving Christ, so we say, “who.”
AGAPON is the Present, Active, Participle, Nominative Singular of AGAPAO – ἀγαπάω (ag-ap-ah’-o) meaning, “to love,” which is used here as a mental attitude love in the soul. This is the way you start, you don’t start with
PHILEO – φιλέω (fil-eh’-o). PHILEO belongs to the believer who gets to Spiritual Adulthood; AGAPAO is what you have until you reach maturity in the spiritual life.
ME is the Accusative, First-Person, Singular, Pronoun of EGO – ἐγώ (eg-o’) for “I or me.”
So, we translate this “is the one who loves Me [The Lord Jesus Christ (TLJC)]”
Then we have “and he who loves Me will be loved by My Father,” HO DE AGAPON ME AGAPETHESETAI HUPO TOU PATROS MOU, ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπό τοῦ Πατρός μου.
HO is the article for “the” in the Nominative Singular used as a pronoun, so we can say, “the one” keeping the subject above in view.
DE is the conjunction “but;” but is used here as “and.”
AGAPON – love, is used once more in the Present, Active, Participle, Nominative Singular of AGAPAO meaning, “loving.”
ME is also used again in the Accusative, First-Person, Singular, Pronoun of EGO for “I or me.”
AGAPETHESETAI is the Future, Passive, Indicative, Third Person, Singular of AGAPAO.
The Predictive Future Tense says that the believer who grows to spiritual maturity will receive God’s love towards Him.
The Passive Voice says that the believer who keeps His mandates receives this love.
The Indicative Mood declares the reality for the believer who guards Bible Doctrine in their soul; they will receive this love.
So, we say, “will be loved.”
HUPO is the Genitive Preposition meaning, “by, by means of, or at the hands of.” In the Accusative, it can also mean, “under the authority of.” But here, it is in the Genitive of Agency, indicating the agent who produces the action, God the Father.
TOU is the article “the” in the Genitive Singular.
PATROS is the Genitive Singular of PATER – πατήρ (pat-ayr’) meaning, “Father,” here God the Father, the One loving the believer.
MOU is the Genitive of Possession Pronoun of EGO in the First-Person, Singular, for “of Me or My,” where now Jesus is speaking of Himself in reference to His relationship with God the Father.
So, we say, “And the one loving Me will be loved by My Father.”
Then we have, “and I will love him.” KAGO AGAPESO AUTON, κἀγὼ ἀγαπήσω αὐτὸν.
KAGO is a compound word from KAI, “and,” and EGO, “I or me,” so we say, “and I.”
AGAPESO – love, is in the Future, Active, Indicative, First-Person, Singular for “will love”
Predictive Future Tense: Jesus Christ too will be loving the believer who is daily GAPing it.
Active Voice: Jesus Christ is producing the action of love toward the believer.
Indicative Mood: Declaring the reality of this love expressed toward the positive believer through the Grace Pipeline.
AUTON is the Accusative Pronoun in the Third Person, Singular of AUTOS – αὐτός (ow-tos’) for “him,” speaking of the positive believer who is guarding the Word of God in his soul.
So, we can say, “And I will love him.”
The relationship is perfect. In other words, when you take in Bible doctrine, you have the capacity to love the Father, the Father loves you, and Jesus Christ loves you.
The last phrase is, “and will disclose Myself to him”, καὶ ἐμφανίσω αὐτῷ ἐμαυτόν. KAI EMPHANISO AUTO EMAUTON.
KAI – “and”
EMPHANISO is the Future, Active, Indicative, First-Person, Singular of EMPHANIZO – ἐμφανίζω (em-fan-id’-zo) that means, “to inform, make known, report; or to declare.” In the passive, it would mean, “to exhibit, reveal, or appear (in person),” in the sense of its root EMPHANES – ἐμφανής (em-fan-ace’) that means, “to manifest.” But this is not speaking of a manifestation of Christ. This is not the pillar of cloud or fire, or a burning bush. This is much more. So, it does not mean to manifest; it means to communicate, to make one’s self or one’s attitude known. It speaks to a more intimate relationship than just appearing. So, we say, “I will make myself known.”
AUTO is the Pronoun in the Dative of Interest or Advantage, Third Person, Singular of AUTOS – αὐτός (ow-tos’) for “to him.” The positive believer is the recipient of Christ’s love being poured out on him.
So, we say, “And I will make myself known to him.”
Notice that Philip had requested a manifestation of God in verse 8. Jesus now declares to Philip that the manifestation of God resides in a relationship, and that God has provided understanding of the relationship and capacity in the same thing: Bible doctrine. Jesus Christ is the manifest person of the Godhead, John 1:18; 6:46; 1 Tim 6:16; Heb 1:3; 1 John 4:12. Bible doctrine makes Jesus Christ known to the believer in any generation.
In Exodus 33:18, Moses too requested a manifestation of God. Jesus’ response to him was “I’ll show you what I can, but a true relationship is what you should be requesting, not just the dog and pony show.”
Ex 33:18-23, “Then Moses said, “I pray You, show me Your glory!” And He said, “I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion. But He said, “You cannot see My face, for no man can see Me and live!” Then the LORD said, “Behold, there is a place by Me, and you shall stand there on the rock; and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by. “Then I will take My hand away and you shall see My back, but My face shall not be seen.””
John 1:18, “No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.”
A true relationship is what God desires from each of us.
Prov 8:17, “I love those who love Me; and those who diligently seek Me will find Me.”
1 John 4:12-13, “No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. By this we know that we abide in Him and He in us, because He has given us of His Spirit.”
John 20:29, Jesus said to him, “Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed.”
2 Cor 4:6, “For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.”
Our complete translation of verse 21 is, “The one (believer) that keeps on having and holding my mandates (Bible Doctrine), and guards what belongs to him is the one who loves Me (TLJC). And the one loving Me will be loved by My Father, and I will love him, and I will make Myself known to him.”
This mutual indwelling is made personal in verses 21-23.
This passage does not teach a “works” religion, but rather that one who believes and obeys Christ’s Word is loved by the Lord and by the Father.
It is clear from the phrase in verse 19, “the world will not see Me any longer” that “see” is not intended in its natural sense. The world will not “see” Jesus, because He will not be here physically; physical sight will not serve them. Yet, Jesus says, “You will see Me.” In verse 20, “knowing” [GINOSKO – γινώσκω (ghin-oce’-ko)] is the intended sense.
You and I will “see” Jesus, and thus know His presence with us, despite the fact that He is physically present with the Father, 14:2-3.
It is obvious in the context of Christ’s remarks that Jesus is speaking of a spiritual presence with us. It is also clear Jesus intends this spiritual presence to be as real to His disciples as His physical presence was.
- Somehow, we will see Him.
- Somehow, we will know Him.
- Somehow, we will experience Him as real and vital, as if He were by our side.
The Holy Spirit is the One who establishes the link between Christ and the believer which makes our experience of the Lord possible.
What must we do to actually experience Jesus’ presence? Verse 21 and again in Verse 23 both say to learn His Word, motivated by your love for Him.
Our love for Christ motivates obedience to His teaching, and Jesus shows Himself to the one whom love motivates to respond. This is why the world will never sense the reality of Jesus. The world does not love Jesus, and thus will not be moved from the heart to obey Christ’s words. But you and I, who do love Jesus, and who want to please Him, will sense His presence – as we obey.
“There are times when the Lord may not seem real to you: Times when we pray, and heaven seems closed. Times when we doubt, and hear no voice of reassurance. Times when we fear, and struggle hopelessly for inner peace. Yet, here we have Christ’s own promise of His personal presence with us, and Christ’s own guidelines for “seeing” Him—even in the most difficult of times. There is no call here for us to have an overcomer’s faith. Or a scholar’s knowledge. Or a sage’s wisdom. Or a saint’s self-denial. All that we need to do is love Jesus and, as love motivates us, respond to the words He leaves with us. So, when the dry times come, focus on Jesus. Consider who He is, and what He has done for you. Rekindle the love that has burned so brightly in the past. Then, as love is renewed, travel step by step down the path Jesus’ words mark out. And suddenly, unexpectedly, you will sense Jesus there with you. You will surely see Him by your side.” (The Victor Bible Background Commentary on the New Testament, Lawrence O. Richards)
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