The Gospel of John Chapter 14, Part 1 (vs. 1-14)

Upper Room Discourse John 14 Main picThe Upper Room Discourse, Pt 13 – 24

Chapter 14 Outline:

  • Vs. 1-3, The Promise of Eternal Security.
  • Vs. 4-6, The Way, Truth and Life.
  • Vs. 7-11, Faith Application.
  • Vs. 8-14, 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 our 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.
  • Vs. 22-24, Summarizing the Previous Two Topics; Building an Intimate Relationship with the Father and the Son. The Benefits of Guarding Your Soul.
  • Vs. 25-26, The Teaching Ministry of the Spirit. The Trinity.
  • Vs. 27-31, Sharing the Happiness of God – Problem Solving Device 10. This is Achieved by Doing the Will of God Even in the Midst of Opposition from Satan’s Cosmic System.

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Upper Room Discourse Pt 13 John 14 vs. 1-3Upper Room Discourse, Pt 13
John 14:1-3, The Promise of Eternal Security –
Many Mansions 

John 14:1-3, “Do not let your heart be troubled; believe in God, believe also in Me. 2In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.”

We now turn to chapter 14 and our Lord’s continued response to Peter’s question in regards to “why can’t I follow you.”  In response, our Lord says in verse 1, “Do not let your heart be troubled; believe in God, believe also in Me.”

Peter and all the disciples, [your” in the plural of SU – σύ (soo)] receive some Phase Two security.  This information is to be remembered, after Peter denies the Lord and the others flee, so that they will not be so discouraged that they will quit.  Here is a message to men before failure so that, after the failure, these things will be a source of comfort and blessing.  By believing in Christ as the Mediator between God and man, we gain comfort.  This, then is the encouragement to all believers — never to quit.  As long as you are alive, God has a purpose for your life.

“Heart” is the Greek word KARDIAκαρδία (kar-dee’-ah), which is not the blood pumping organ in your chest. KARDIA is actually the mentality of your soul, the right lobe of your soul, where you do your thinking, where you live. It is the very function of the soul.

Our Lord uses the Imperative Mood throughout this statement to encourage Peter and all of them.

The first of these is the word “troubled” in the Present Tense and Passive Voice of TARASSO – ταράσσω (tar-as’-so) meaning, “troubled, disturbed, upset, terrified, frightened, or stirred up.”

The Passive means you receive the action of the verb.  In other words, don’t let some external factor, (swine flu, economic disaster, terrorism, global warming, etc.), cause fear, worry, or anxiety in your soul.  For them, the disaster was our Lord’s departure. These words are repeated in John 14:27 with double emphasis.

Jesus knew what it was to have a “troubled” heart, John 11:33; 13:21, where TARASSO is used of Him. So, He is saying, “Do not become discouraged in the mentality of your soul.”

Then He uses PISTEUO – πιστεύω (pist-yoo’-o), twice in the Present Tense and Active Voice.  PISTEUO means, “to believe, have faith, or entrust.”  The first use is in regards to the Predesigned Protocol Plan of God (PPPofG) the Father has for your life, death, and eternity, because they are already believers.  The second usage is in regards to whatever Jesus Christ has taught.  This is the inhale of Bible Doctrine through the Grace Apparatus for Perception (GAP).  This inhale of doctrine includes what He was about to accomplish; His efficacious work on the Cross, resurrection, ascension, and session.  So, he says, “Keep on believing in God and in me,” Mark 11:22.

John 14:2, “In my Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you.

Our Lord then tells them of an eternal promise for their faith to grab on to in verse 2,

Jesus is going to His Father’s house John 13:3; 16:28.

The word “house” here is OIKIA – οκί (oy-kee’-ah), which means, “a house or dwelling,” and is used here to describe, “the 3rd heaven, God’s abode.”

“Many dwelling places” is POLUS MONE – ολύς μονή (pol-oos’ mon-ay’).

MONE is taken from the verb MENOμένω (men’-o), which means, “to abide, stay, or remain.”  MONE means, “an abode or abiding place.”  In other words, there is plenty of room, “many places to live.” The KJV says “many mansions.”  It is used only here and in verse 23. Ultimately, it is speaking of the permanency of our heavenly home and eternal union with the Father and Son.  It is our heavenly home with the Father and with Christ.

Our Lord reiterates His all truthfulness by stating, “If it were not true, I would have told you.” He put this in a 2nd class condition of EI – ε(i), the condition of sarcasm.  He cut down the flippancy of Peter with sarcasm. If and it is not true, but the 2nd class condition of sarcasm means, “You assumed it wasn’t true.”  In addition, apparently, they had heard this information before, and He was bringing it up again at this time for their encouragement.  He says this in regards to the previous statement “believe in Me.”

Then he says, “I go to prepare a place for you.” This is an explanation of His words in John 13:33. He is “going” through the Plan of God; the Cross, resurrection, ascension, and session.  Our Lord knew He would ascend 40 days after His resurrection and be seated at the right hand of the Father and have all things placed in subjection to Him.  He knew of the New Heavens and New Earth, along with the New Jerusalem that would be prepared by Him for our eternal abode. See also: John 16:28.

It was customary to send one ahead for such a purpose as noted in Num 10:33.

Num 10:33, “Thus they set out from the mount of the LORD three days’ journey, with the ark of the covenant of the LORD journeying in front of them for the three days, to seek out a resting place for them.”

Principles:

  • Jesus Christ is departing to heaven to personally make ready a room/place for Peter and all believers.
  • This place does not depend on Peter’s success nor failure, or yours. It depends entirely upon the Plan of the Father and the work of the Son.
  • Therefore, (operation grace), Peter and all believers have eternal security. No matter what we do in time, we can’t lose our salvation.
  • By His death on the Cross, Jesus Christ has propitiated the Father, reconciled man, and procures a right for every believer to live in heaven forever.

John 14:3, “If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.”

Next, in verse 3, He speaks further in regards to preparing our eternal abode, “If I go and prepare a place for you, I will come again and receive you to Myself…”  Using the 3rd class condition, He speaks of His Second Coming which includes the Rapture of the Church prior to the Tribulation.  There are two parts to His Second Coming:

The resurrection of the Church, including the Rapture, where we will meet Him in the clouds of the air at the end of the Church Age, 1 Cor 15:20-27; 51-55; 1 Thes 4:13-18.

The 2nd Advent when He literally returns to planet earth to establish His Millennial reign, Zech 14:4.

In concluding this verse, we also see our eternal security, “that where I am, there you may be also.” This is the purpose of the departure and the return of Christ. It is the promise of being with the Lord forever.

Christ speaks of heaven as a real place, not merely as a state of mind. He pictured heaven as a loving home where the Father dwells.  Heaven is a prepared place for a prepared people.  Christ “the Carpenter,” Mark 6:3, is building a heavenly home for all who have trusted Him.  And He will return to receive His own to Himself.

Had Christ remained on earth, He could not have prepared the heavenly home for His own.

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Upper Room Discourse Pt 14 John 14 vs. 4-6

Upper Room Discourse, Pt 14
John 14:4-6, The Way, Truth and Life.

Chapter 14 Outline thus far:

  • Vs. 1-3, The Promise of Eternal Security.
  • Vs. 4-6, The Way, Truth and Life.

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Vs. 4-6, The Way, Truth and Life.

John 14:4-6, “And you know the way where I am going.” 5Thomas *said to Him, “Lord, we do not know where You are going, how do we know the way?”6Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me.

We now turn to the second question asked, this time by Thomas.  It is Thomas who renews the doubt about the destination of Jesus including the path or way, not Peter. Thomas’ question comes in response to the last sentence of our Lord’s response to Peter.

So, we begin with verse 4, “And you know the way where I am going,” 

KAI HOPOU EGO HUPAGO OIDATE TEN HODON,

κα που γ πάγω οδατε τν δόν.

Literally it means, “And where I go you all know the way.”

“I go” or “I am going” is the First-Person Pronoun EGO –  γ (eg-o’) for “I or me,” and the Present, Active, Indicative, First-Person Singular of HUPAGO –  πάγω (hoop-ag’-o), which means, “go, go one’s way, go away, depart.”

The Present Tense is Futuristic: Describing a future event, adding the connotation of immediacy and certainty. This is the anticipation of what Christ is about to do as if it were a present reality.

The Active Voice: Christ will be departing from their presence to establish their eternal abode.

The Indicative Mood is declarative of the fact that Christ must leave them in order to complete the work of establishing our eternal abode.

Then we have OIDA – οἶδα for “you know” in the Perfect, Active, Indicative, Second Person, Plural of EIDO εἶδο (i’-do) that means, “to have seen or perceived, hence to know or understand,” followed by “the way” in the Accusative Singular of HODOS ὁδός (hod-os’), which means, “a way or road.”

This is a Perfect Tense with Present Force, which means information learned in the past has become present knowledge. Here our Lord is stating what they know, even though Thomas seems not to know.

The Active Voice says that the disciples, (second person plural), have already received this information and have this knowledge

The Indicative Mood is a statement of fact that they currently have the necessary information. They just need to cycle the doctrine resident within their soul.

Then in verse 5 we have Thomas’ inquiry in regards to our Lord’s statement, “Thomas said to Him, “Lord, we do not know where You are going, how do we know the way?””

“Thomas” is a transliteration from the Hebrew.  In the Greek, it is THOMAS – Θωμᾶς (tho-mas’), and means, “twin.”  As we noted under the Doctrine of the Apostles, he was also called DIDYMOS and was very courageous, John 11:16.  Yet here he asks a very naive question. As our Lord previously stated, he already knew where our Lord had to go, but he, like the others, did not cycle the doctrine within his soul.

He appropriately addresses Christ with KURIOS κύριος (koo’-ree-os) for “Lord,” which indicates His Deity, and that indicates that he (Thomas) is a saved disciple.

We do not know” is OUKοὐκ (oo-k) plus the Perfect, Active, Indicative, First-Person, Plural for OIDA.

This tells us that Thomas is really speaking for himself, but apparently it makes it a little easier for him to ascribe his ignorance to everyone else.  His ignorance is not that he has not learned the information; it is that he is not applying the doctrine.  This is a form of negligence, not on the intake side but on the output side, which leads to disorientation to the Plan of God.  Disorientation to the Plan of God results in disorientation to everything else in life.  Therefore, Thomas is ignorant at this time of the resurrection, ascension, and session through which the humanity of Christ is going to be glorified and establish our eternal abode. Ignorance and revelation is explained by Paul in 2 Corinthians 3.

How do we know the way?

How” is the adverb POS – πώς (poce), which means, “how or what.”  When used in an interrogative sense as here, it can mean, “by what means.”

Then we have the Present, Middle Deponent, Indicative, First-Person, Plural of DUNAMAI – δύναμαι (doo’-nam-ahee) for, “to be able, to have power, can, etc.”

Finally, linked with OIDA in the Perfect, Active, Infinitive, it comes to mean, “how are we able to know the way?”.

This was the clincher. This revealed Thomas’ ignorance of Bible Doctrine previously taught.  Remember that we have 4 questions from 4 disciple-apostles. Even though there is one asking the question, it is representative of what they were all thinking.  Thomas is the spokesman for the materialistic viewpoint they were all having, not seeing the bigger spiritual picture of what our Lord had to accomplish.

So, Thomas’ ignorance opens the door for our Lord to reiterate the Doctrine they should have known, as well as giving us a most memorable phrase in regards to salvation.

Verse 6, “Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me.”

“Jesus said to him,” in the Greek it is LEGO AUTO IESOUS.  

LEGO – λέγω (leg’-o) is in the Present, Active, Indicative, and AUTO – αὐτό (ow-to) is in the Dative of Advantage for “to him,” and IESOUS –  Ἰησοῦς (ee-ay-sooce’) or “Jesus” is used; emphasizing the humanity of our Lord and His teaching ministry. This also indicates the Hypostatic Union of Christ, in regards to the following verse, where He says in essence, “I and the Father are one.”  In Christ’s humanity, He is also God, one with the Father.

Then we have His discourse, starting with the declaration, “I am” is the Present, Active, Indicative of EIMI  εἰμί (i-mee’) the verb, “to be or is,” or as here, the absolute status quo, for “I keep on being.” Followed by three things all in the Subject Nominative case:

“The way” – HO HODOS – ὁ ὁδός (ho hod-os’), the entrance into and residence inside the Plan of God for your life.

“The truth” – HO ALTHEIA – ἀλήθεια (ho al-ay’-thi-a), the power of Bible doctrine in the soul to execute the Plan of God.  It refers to the embodiment of knowledge and truth; therefore, absolute truth; therefore, doctrine. Doctrine is the mind of Christ – 1 Cor 2:16; Psa 138:2. The most important thing, after you enter the plan of God, is Bible doctrine.

Psa 138:2, “I will bow down toward Your holy temple and give thanks to Your name for Your lovingkindness and Your truth; for You have magnified Your word above Your name.”

“The life” – HO ZOE – ὁ ζωή (ho dzo-ay’), the eternal spiritual life given to those who enter through Bible doctrine, and the function of that life that comes from the truth – Bible doctrine.

The objective of all doctrine is to take the unbeliever to salvation, and the believer to the supergrace life.

This is the “Eye of the Needle” or “Narrow Gate” of entrance, (Mat 7:13-14; 19:23; Luke 18:25), and execution of the Plan of God for your life. This Plan has already been laid out, a Plan for which everything is provided, a Plan which is categorized by one word:  Grace.  Everything depends on who and what God is. God does it all.

Mat 7:13, “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. 14“For the gate is small and the way is narrow that leads to life, and there are few who find it.”

Each of these statements by itself is profound enough to stagger anyone, but all three together overwhelm Thomas.

They are not new revelations, because Jesus had previously called Himself, “the life” to Martha, (John 11:25), and “the door” to the Pharisees, (John 10:7), and “the light of the world,” (John 8:12). He also spoke “the way of God in truth,” (Mark 12:14). His statement here punctuates the fact that He is the way to God and the only way, the personification of truth, and the center of life.

So, we could say, “I am the entrance; I am the doctrine; I am the function of life.” At the entrance, Jesus Christ is our Savior.  As the doctrine, it is the mind of Christ.  As the life, it is God’s Plan from A-Z which is maximized through Occupation with Jesus Christ.

Then we have the last phrase of verse 6, “no one comes to the Father but through Me”.

OUDEISοὐδείς (oo-dice’) is:  OUKοὐκ (oo-k), plus DEδέ (deh), plus EIS εἰς (ice) for “no one.”

“Comes” is the Present, Active, Indicative of ERCHOMIA – ἔρχομαι (er’-khom-ahee).

“To the Father” is PROS TON PATER πρός τον πατήρ (pros ton pat-ayr’) for “face to face with the Father.”

In 1 Thes 4:13-18 and 2 Cor 5:8, Paul emphasizes this point, “Absent from the body, face to face with the Lord.”  Had Christ remained on earth, He could not have prepared the heavenly home for His own.

“But through Me” is EI MEεἰ μή (I may) [which is an idiom meaning, “except”] DIA – διά (dee-ah’) with the Genitive EGO –  ἐγώ (eg-o’) for “except through me.”

Translation: “Jesus said to him (Thomas), I keep on being the entrance, the doctrine, the function of life: no one comes face to face with the Father, except through me.”

Christ is the unbeliever’s Way to the Father and to heaven.

In His person, as God manifest in the flesh, we come to the Father through His atoning sacrifice where He is our Advocate in time, 1 John 2:1.

He is the Truth, as fulfilling all the prophecies of a Savior, by which when the unbeliever believes, he comes to the Father by the Way of Him.  Likewise, the Believer executes the Plan of the Father by means of His Spirit and Word – The truth.

He is the Life, by whose life-giving Spirit the dead in sin are made alive. No one can come face to face with their Father, who is not made alive by Him as the Life, and taught by Him as the Truth.

By Jesus Christ, as the Way, our prayers go to the Father, John 14:13-14, and His blessings come to us; this is the Way that leads to rest.

He is the Resurrection and the Life. John 11:25-26, “Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, 26and everyone who lives and believes in Me will never die. Do you believe this?””

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Upper Room Discourse Pt 15 - John 14 vs. 7-11Upper Room Discourse, Pt 15
John 14:7-11, Faith Application –
The Fellowship of the
Father and the Son.

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

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Vs. 7-11, Faith Application –  The Fellowship of the Father and the Son.

John 14:7-11, “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.” 8Philip *said to Him, “Lord, show us the Father, and it is enough for us.” 9Jesus *said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’? 10 Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. 11 Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves.”

In verse 7, we see the second half of our Lord’s response to Thomas that causes Philip to perk up and ask his question of ignorance, which is poorly translated in the English.

John 14:7, NASB, “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.”

There are two variant readings of this passage in the Greek, one puts a negative spin on the statement in regards to the disciples using the 2nd class conditional “if” with pluperfect verbs, while the other makes a more general statement in support of the last part of verse 6“no one comes to the Father but through Me,” using the first class “if” with Perfect and Future Tense verbs.

We begin with “if you had known me,” which is EI GINOSKO EGO – εἰ γινώσκω ἐγώ (I ghin-oce’-ko eg-o’).

Here we have the Protasis “if” regarding the disciple’s knowledge – GINOSKO, that should be in the first class, “if and it is true,” noting knowledge they had in the past. The second-class conditional if for “if and it’s not true” or “if and you do not” is regarding knowledge they should have had but did not.  Scholars vary on this interpretation, but it appears there is more evidence for a first rather than second-class. So, we will take the more positive approach.

As we noted above, GINOSKO means, “to come to know, recognize, perceive,” and is in the Perfect, Active, Indicative, Second Person, Plural.

The Aoristic Perfect Tense describes a process or event that took place or was completed in the past, without much or any emphasis of present results. It’s a Simple Past Tense.

The Active Voice in the Second Person Plural references the entire group in the Upper Room and not just the questioner, Thomas. “You all have known.

Then we have the Accusative, First-Person, Personal Pronoun of EGO (ME) for “me.”   Jesus Christ is referencing Himself.  So, we could say, “If and you have known Me.”  Our Lord is assuming that Thomas and all the disciples had knowledge of Himself as the Son of God.

Next, we have the apodasis or “then” of the “if” statement in, “you would have known My Father also.

Here we also need to straighten out the translation. In this section egnōkeite – GINOSKO – γινώσκω (ghin-oce’-ko) is used once more but in the Future, Middle Deponent, Indicative, Second Person, Plural.  Once more our Lord is addressing all the disciples by utilizing the plural.

The Predictive Future Tense is in relation to the first part of the statement. That is, if we know Jesus, we will then come to know the Father also.

With this is the conjunction KAI καὶ (kahee) meaning, “and, even, or also.” Here it is “also” for the dual knowledge of the Son and Father.

The Genitive of EGO – ἐγώ (eg-o’) is used with PATER –  πατήρ (pat-ayr’) to indicate this is Jesus’ Father. So, we say, “My Father.”

So far, our translation is “If and you have known Me (a reference to past complete knowledge), you will also know My Father.

Then we have the last phrase, “from now on you know Him and have seen Him.”

This begins with KAI that is untranslated but should be “and,” to link the first two sections with the last. Our Lord is saying they will have something in connection with their previous knowledge.

Then we have APO ARTIἀπό ἄρτι (apo’ ar’-tee) for “from now on,” or “from this point forward.”

Then we have GINOSKO –  ginōskete again, but this time in the Present, Active, Indicative, Second Person, Plural.

This is a Progressive Present for continuous action. “You keep on knowing Him.

“Him” is auton – AUTOSαὐτός (ow-tos’), 3rd Person, Singular.

Then we have the conjunction KAI for “and” with the Perfect, Active, Indicative, Second Person, Plural of HORAO ὁράω (hor-ah’-o) that means, “to see or perceive.”

This is a reference to our Lord’s statements, “I and the Father are one,” John 10:30, which He will explain further after Philip’s question.

So, our complete translation of verse 7 will be, “If and you have known Me, you will also know My Father, and from this point forward you keep on knowing Him and have seen Him.

Since they have known Jesus, they know the Father, and from this point in time forward, they keep on knowing the Father, having seen Him through His Son and the Word He will leave behind.

Jesus Christ, the Son of God, reveals the Father to mankind. He is the Son of God, the Image of God, and like God. It is His continued bold and daring claim to Deity. John 1:18; 1 Tim 6:15-16; Heb 1:3; 1 John 4:12-14. Hence, God is like Jesus Christ.

However, Jesus Christ is about to depart. Nevertheless, they are not to be concerned.  As He stated in verse 6, He is the truth; He will leave His thinking behind, (the Word of God, the Canon of Scripture, the mind of the Lord Jesus Christ, 1 Cor 2:16).

Principle:  The only intelligible conception of God is precisely what Jesus says here, “If you know Me, you will know the Father too.”

We then “see” Philip’s question in verse 8“Philip said to Him, “Lord, show us the Father, and it is enough for us.”  He too recognizes the Deity of Christ by addressing Him as KURIOS – κύριος (koo’-ree-os) – “Lord.”

Philip then plays off of our Lord’s word used in verse 7, HORAO, for “see and perceive,” although he uses a different word, DEIKNUMI – δείκνυμι (dike-noo’-o).

DEIKNUMI is in the Aorist, Active, Imperative, Second Person, Singular that means, “show, point out, reveal, explain, demonstrate, or prove.”  With the Imperative, Philip now steps out of line by demanding something from our Lord.  He, like Thomas, does so in the plural of EGO – ἐγώ (eg-o’) saying, “demonstrate to us,” lumping all of the disciples into one bucket.

From our study of the Apostles, it seems Philip had trouble with his eyes, he always wanted to see.

  • In John 1:46, he said to Bartholomew – Nathanael, “Come and see!”
  • He saw the great crowd in John 6 and decided that Jesus could not feed them John 6:7, and
  • The Greeks who came to Philip said, “We wish to see Jesus,” John 12:21.

So, the problem with his sensory perception of vision continues here.

Jesus made it clear in verse 7 that seeing Him is seeing the Father, “from now on you know Him and have seen Him.”

Therefore, it “appears” that Philip had a problem with empiricism.  Empiricism is knowledge from perception by observation and experience rather than by theory.  All ideas are derived from some sensuous experience using the eyes, ears, nose, touch, etc., having no innate or prior conceptions.

It is by non-meritorious faith that we truly “see” the Father, as we come to know Jesus Christ better.

Mat 5:8, “Blessed are the pure in heart, for they shall see God.”

All that “see” Christ by faith “see” the Father in Him.

  • In the light of Christ’s doctrine, they see God as the Father of lights;
  • In Christ’s miracles, they see God as the God of power.
  • The holiness of God is shone in the impeccability of Christ’s life.

We are to believe, by faith, the revelation of God to man in Christ. For the works of the Redeemer show forth His own glory and God in Him.

Philip says that if you just give us this, we will be satisfied; using the very word he did in John 6 regarding the feeding of 5,000, ARKEO ἀρκέω (ar-keh’-o), when the money was not sufficient.  There too we see his empirical statement and not one of faith.

The Present, Active, Indicative of ARKEO can mean, “to be strong enough, to be sufficient, or to suffice”. Here it means, “enough or sufficient.”  In other words, “Demonstrate the Father to us and we will then believe.”

John 14:9, “Jesus *said to him, ‘Have I been so long with you, and yet you have not come to know Me, Philip?  He who has seen Me has seen the Father; how can you say, ‘Show us the Father’?”

Jesus’ response in verse 9 is one of exasperation, “Have I been so long with you and yet you have not come to know Me Philip?”

Our Lord puts it in the Perfect, Active, Indicative, Second Person, Singular of OUK GINOSKOοὐκ γινώσκω (oo-k ghin-oce’-ko), and this time singling out Philip as the one “not knowing or believing Him.”

He then reiterates His previous statement, “He who has seen Me has seen the Father,” using HORAO  ὁράω (hor-ah’-o) both times in the Perfect Tense.  In other word, you have had sufficient information to know the Father.

Then His exasperation continues when He says, “How can you say, ‘Show [DEIKNUMI δείκνυμι (dike-noo’-o)] us the Father?’”  Philip has had three years!

We now see the issue of “faith” verse “empiricism” in our Lord’s following statement in verses 10-12.

So, we see the dynamics of the application of Bible Doctrine. This means that God’s Word has to be in the right lobe of your soul, and it gets there through the daily function of GAP through non-meritorious faith.

We get into the Plan of God by personal faith in the Lord Jesus Christ. Once we are in the Plan of God, we are then expected to orient to the Plan of God, to understand the Plan of God, and to function under the Plan of God.

We live in the devil’s world.  He is the ruler of this world, the guiding influence of this world, and it is only through Bible doctrine that we can fulfil the very reason for our existence under grace in Phase Two.

The Lord Jesus Christ rebukes Philip, and Philip’s recovery from the rebuke is very rapid, as it was for all the disciples. This is an important principle.

No matter how you get hit or fail in life by what, when, where, or how; it is imperative that you get back on your feet, as soon as possible, and keep moving forward through faith perception and faith application of God’s Word – Bible Doctrine.

The problems, failures, difficulties, and the disasters of life are not meant to keep you down. Philip snapped right back into it, but only because in faith, he received the Grace Apparatus for Perception (GAP) and applied it to his life. Our Lord knew that Philip would recover, so He gave Him the necessary doctrine for His recovery.

Then in verse 10 we have, “Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works.”

We begin with, “Do you not believe that I am in the Father, and the Father is in Me?”
OUK PISTEUO HOTI EGO EN HO PATER KAI HO PATER EN EGO EIMI
οκ πιστεύω τι γ dí ν πατήρ κα Πατρ ν γ μοί.

The negative OUKοκ (oo-k) with PISTEUO –  πιστεύω (pist-yoo’-o) means, “Do you not believe,” in the Present, Active, Indicative, Second Person, Singular.

PISTEUO is used here for the inhale and exhale of Bible Doctrine in the faith-rest technique that Philip was not currently applying, specifically the exhale.

As a result of Philip’s lack of application, our Lord begins to teach them once again in regards to the essence of God. In grace, this provided another opportunity for the GAP and faith-rest on the inhale side, so that in the future, they will faith-rest on the exhale side.

This is seen in the second sentence of verse 10:

“The words that I say to you,”
HO REHMA HOS EGO LEGO SU,
ς ῥῆμα γ λέγω σύ

“Words” – REHMA ῥῆμα (hray’-mah) in the Accusative Neuter means, “what is said, word, or saying.”  By implication, it means, “a matter or topic.” Here, it is in regards to a doctrine our Lord is teaching, which is, “I am in the Father, and the Father is in Me,” the Essence of God Rationale.

So, PISTEUO – πιστεύω (pist-yoo’-o) is used at the beginning for the believer learning doctrine so that he can move on.

Click Here to See Chart on the Grace Apparatus for Perception (GAP)

GAP and faith-rest go hand in hand.

In positive volition, doctrine taught comes into the NOUS νοῦς (nooce,) Left Lobe of your soul – your mind.

When faith-rest is applied towards that Bible doctrine learned, it is transferred to the KARDIA καρδία (kar-dee’-ah) Right Lobe of your soul via the human spirit.  Once you learn God’s Word and believe upon it, it is then ready to be applied in your life from the Launching Pad of your KARDIA – Right Lobe.

I am in the Father and the Father is in Me.” Philip and all the disciples need to know this doctrine well and apply it. It is a basic doctrine. Failure to learn the Essence of God doctrine, or any other that pertains to the person of God, leads to this kind of trouble. If Philip had just understood the character of God, he would not have asked this question and would not have gotten himself into this jam. Therefore, the principle doctrine in view is The Doctrine of Divine Essence.

Click Here to See the Essence of God Doctrine

Click Here to See Chart on the Essence of God

Click Here to See Chart on the Trinity Being Co-equal, Co-eternal, Co-Infinite but Three Separate Persons

Jesus says, “I am in the Father,” and that means that Jesus Christ has the exact same characteristics as the Father. In other words, in essence, the Father and the Son are the same.

Philip’s problem was that he had failed to go back to the fact of the essence of God when he said in verse 8, “Show us the Father and it is sufficient.”

In verse 10 the words, “the Father is in me” (HO ESTIN PATER EN EMOI) where ESTIN (EIMI) – εἰμί (i-mee’) is in the Present, Active, Indicative with the First-Person, Dative of Sphere for EN EMOIἐμοὶ for “in me.”

This turns it all around and says in effect that Jesus Christ is just as much God as the Father is, and that God the Father is just as much God as Jesus Christ. So, both ways you slice it, the Father and the Son have identical essence.

There is one other who has the same essence and who will be introduced a little later in the paragraph under the title “HELPER,” but right now He wants Philip to concentrate on a very simple principle from which Philip should be making application as a relatively new believer.

The simple principle is the fact that Philip, upon hearing of Jesus’ departure to be with the Father, thought that Jesus was letting them down by leaving them and wanted some reassurance. The fact is, God never let anyone down, and that God never became petty, and never changed His attitude, Heb 13:5; Deut 31:6, 8; Joshua 1:5 with Mat 6:24-34.

Therefore, you cannot superimpose upon God human characteristics of people who have disappointed you, let you down, hurt you, or done something that is in some way considered maltreatment.  In other words, no matter what people do to you, you can’t turn around and blame it on God. The problem with Philip was that although he knew the essence box, he did not “believe” – faith-rest it.

He had God’s essence in his left lobe and there it was understood objectively, but you cannot apply essence in the NOUS – Left Lobe. The Essence of God, as well as all doctrines have to be in the KARDIA – Right Lobe on the launching pad to be effective in your life.

“Do you believe” is where there must be PISTEUO – πιστεύω (pist-yoo’-o).  There is Philip’s hang-up, Philip’s problem. He is loaded up with doctrine in his Left Lobe, but has never transferred it to his Right Lobe. There is such a thing as understanding something academically and objectively, but not being able to use it.

Bible doctrine is no good to you, until you get it into your Right Lobe.

Philip understood the Essence of God, but he could not apply it. So, Jesus challenges him to apply it: “Do you not believe?”

As we saw previously in verse 10, “the words that I speak” is referencing Bible doctrines, the doctrines He has been teaching to them all along, John 8:12-20; 10:31-38; 12:44-50; compared with John 1:14-18.

Our Lord then references the source of His teaching, “I do not speak on my own initiative,” beginning with the Progressive Present, Active, Indicative of LALEOλαλέω (lal-eh’-o), which indicates that He has consistently communicated to Philip and the others this Bible doctrine. This is linked with the negative OUK for “I do not communicate.”

Then we have “on my own initiative” which is the preposition of source APO – ἀπό (apo’) that means, “from,” plus the Genitive Pronoun EMAUTOU – ἐμαυτοῦ (em-ow-too’) that means, “myself.” So, we have, “I do not communicate from the source of myself.

Jesus Christ is now emphasizing His humanity. The teacher, Christ had to receive the doctrine just as everyone else has to. He had to GAP it and receive it from the Father, the ultimate source of Bible Doctrine. So what Jesus taught, He first had to GAP Himself.  This too He had taught many times, John 3:11; 5:19, 30; 7:16-18; 8:26-28.

Principle: You can’t communicate doctrine to others until you have GAPed it yourself.

Here we also see the Hypostatic Union of our Lord.

  • “I am in the Father,” speaking of the deity of Christ.
  • “The words that I speak,” speaking of the humanity of Christ. He is not teaching from His Deity.

Then the Lord tells them the ultimate source of His doctrine, “but the Father abiding in me does His work.”

God the Father is the one who provided Jesus Christ His doctrine.  He is said to “dwell or abide” in Him, Present, Active, Participle of MENOμένω (men’-o). This is the precedence for the Church Age believer.  It is not just speaking of the indwelling of the Father, but also having His Word resident within His soul by means of the Grace Apparatus for Perception.

Does His” is POIEO ποιέω (poy-eh’-o), which means, “to make, do, or produce.”  He produces the production. In other words, it is God the Father who taught the humanity of God the Son.  Christ’s own Deity did not need teaching but His humanity did, and the source of that teaching was God the Father.

It is God the Son in His humanity who GAPed it and became a supergrace person in His humanity, and as such, He had sufficient information to teach these doctrines to Philip, yet Philip had only gone as far as cycling the doctrine to his Left Lobe or at best into the Right Lobe but was not able to launch it under faith.

His works” is HO ERGON AUTO – ὁ ἔργον αὐτός (ho er’-gon ow-tos’), for “the work of Him,” or “His works.” So, we understand that the doctrines Jesus taught were from the source of God the Father, which tells us of the Father’s works for mankind. So “His works” is speaking about Bible Doctrine, “His doctrine,” that tells us of His works.

John 14:11, “Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves.”

In verse 11, we have two Imperatives both for “Believe” – PISTEUO in the Present, Active, Second Person, Plural.  The two Imperatives are designed to break up the log jam in Philip’s soul, so that he can transfer doctrine from his Left Lobe to his Right Lobe and launch it, (i.e. Begin to utilize what he has learned.).

We have already noted the first PISTEUO in regards to the unity of the Father and Son, the Doctrine of the Essence of God, which Philip was having a hard time cycling through his soul.  Philip has the doctrine, but he has not faith-rested it so that it could be cycled into the Human Spirit and up into the Right Lobe and applied through the Launching Pad.  You cannot use doctrine which is not found in your Right Lobe.

Now we focus on the second PISTEUOπιστεύω (pist-yoo’-o) in regard to the Father’s works or doctrines, which is actually the last word in this sentence in the Greek. “Otherwise, believe on account of the works themselves.”

We begin with “otherwise,” which is an idiom made up of three Greek words; ε δ μήEI DE ME – (I deh may) for “If, but, not” or “but if not.”

Then we have the Preposition DIA –  διά (dee-ah’) that means, “by means of or through.”  Here in the Accusative it can mean, “because of, on account of, or for the sake of.”

This is followed by HO ERGONὁ ἔργον (ho er’-gon) in the Accusative, Neuter, Plural for “the works.” This is linked with the Third Person, Plural, Pronoun of AUTOS – αὐτός (ow-tos’) for “themselves.” As we noted above, the works of God the Father are revealed through the Word of God, so we can say by analogy, “the doctrines themselves.”

In other words, our Lord was saying, “if you don’t believe in who I am, then believe what the Word of God says about Me, believe all the doctrines.”

So, we see The Importance of Having Bible Doctrine in the Soul.

Heb 4:12, “For the Word of God is alive and powerful, sharper than any two-edged sword, piercing to separate the soul and the spirit, both joints and marrow, able to judge (evaluate) the thoughts and the intentions (motivations) of the heart (the right lobe of the soul).”

The basis for understanding all information with regard to our spiritual life is in the Scripture.

Remember that:

  • Bible doctrine will be here long after we are dead.
  • Bible doctrine is always powerful, even when we are weak.
  • There is no substitute for Bible doctrine circulating in your stream of consciousness.
  • Positive volition to the teaching of doctrine makes you alive.

In the process of the Grace Apparatus for Perception, the Word of God, from the source of God the Father, penetrates into the human soul and the human spirit through the teaching ministry of God the Holy Spirit. Therefore, all believers have equal ability to understand Bible doctrine. Only the believer has both a human soul (created by God the Father at physical birth) and a human spirit (created by God the Holy Spirit at the new birth). The unbeliever does not have a human spirit.

As Heb 4:12 states, the Word of God is able to evaluate the thoughts and motives of your heart (stream of consciousness).

When you have Bible doctrine in your soul, you evaluate your thoughts and motivations. Your motivation comes from Bible doctrine circulating in your stream of consciousness. You evaluate your own life, and you develop your own motivation.

God has been at work for you since eternity past, providing for your very own Portfolio of Invisible Assets. “Portfolio” is a term for the holdings of an investor, a synonym for his riches. God has lavished upon the believer “the riches” of His grace, Rom 11:33-36; Eph 1:3-14, 18-19; 3:8, 16-19; Phil 4:19; Heb 10:35-36. Therefore, every Church Age believer is fabulously wealthy, Col 1:27; 2:2.

Col 2:2, “That their hearts (right lobe of your soul) may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding (SUNESIS – running together, combining doctrines), in a true knowledge (EPIGNOSIS) of God’s mystery, Christ,”

The Portfolio of Invisible Assets connotes the grace work of God the Father on behalf of the believer in eternity past. In your Portfolio of Invisible Assets (PIA) God has provided everything necessary for the function in life, dying, eternity, growing in grace, and the execution and fulfillment of the Plan of God. The PIA provides everything necessary for you to have a fantastic life through receiving your escrow blessings which glorify God.

Your Portfolio of Invisible Assets Includes:

Primary Assets, consisting of:

  • Escrow Blessing for time and eternity
  • Election and Predestination

Secondary Assets, consisting of:

  • Positive volition toward Bible Doctrine

Production Assets = Residence in the Plan of God (i.e. Fruit of the Spirit)

  • Suffering for Blessing
  • Invisible impact blessings
  • Personal impact – blessing by association
  • Historical impact – national blessing (Pivot)
  • International impact – association with Client Nation to God

Personal Asset:

  • Operating in your Spiritual Gift

Unique Asset:

  • Baptism of the Holy Spirit
  • Pre-designed Protocol Plan of God (P3G)
  • Equal Privilege and Equal Opportunity
  • Unique Royal Commissions
  • Unique Mystery Doctrine of the Church Age
  • Indwelling of the Trinity
  • 100% Availability of Divine Power.

God is still at work in you in time by providing the three spiritual skills and the infallible Word of God. The Three Spiritual Skills include:

  • The Filling of the Holy Spirit.
  • Bible doctrine circulating in the stream of consciousness of your soul.
  • Formation of the Ten Problem Solving Devices on the FLOT line (Forward Line of Troops) of your soul.

God has and still works for us through the Divine initiative of antecedent grace in time and eternity.  We can only learn and function with reference to God’s will through knowledge of Bible doctrine.  The Word of God is designed to make us effective in execution of the will, plan, and purpose of God for our lives.  The will of God is for every believer to be consistent with the function of the three spiritual skills, so that he executes the Protocol Plan of God and glorifies God through taking the high ground and becoming an invisible hero.

This objective demands the consistent function of the three spiritual skills, the deployment of the Ten Problem Solving Devices on your FLOT line, and requires the formation and deployment of the forth battalion (Doctrinal Orientation) on the FLOT line of the soul.

Col 3:23, “Whatever you do, do it from the soul, as to the Lord and not to men.”

2 Thes 3:3-4, “But the Lord is faithful, and will sustain you and guard you from evil. And we have confidence in the Lord concerning you; that you are doing the will and will continue to do what He commands.”

Bible Doctrine in Your Soul is Important Because:

It produces confidence in time, Job 5:24-27; 2 Cor 5:6-8; Heb 10:35.

It produces Divine viewpoint in life and establishes right priorities in the soul of the believer, Isa 55:7-9; 2 Cor 10:5.

It orients the believer to the Plan of God, Isa 26:3-4; Rom 8:28.

It produces stability of mind, as opposed to the instability of the double-minded, James 1:8 with Psa 51:10; 112:7; Prov 11:19; Isa 26:3; 1 Cor 15:58; Col 1:23.

It is the basis for divine guidance and the execution of the will of God, Rom 12:2-3.

It leads to occupation with Christ and the capacity and ability to love God and appreciate Him as the source of blessing when it comes, Phil 3:10; Eph 3:19; Heb 12:1-2.

It attains eternal grace blessings, as a result of applying it: Heb 11:9-10, 13; James 1:25; 2:12-13.

  • Toward God – Worship, love for God, and Occupation with Christ.
  • Toward people – Impersonal Love for all mankind.
  • Toward self – Spiritual Self Esteem; Personal Sense of Destiny; Grace/Doctrinal Orientation.
  • Toward dying – Applying God’s Word in the last phase of your physical life; Dying Grace.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Upper Room Discourse Pt 16 John 14 vs 12Upper Room Discourse, Pt 16
John 14:12, The Church Age Believer Will
Accomplish Greater Things.

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.
  • Vs. 12, The Church Age Believer Will Accomplish Greater Things.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Vs. 12, The Church Age Believer Will Accomplish Greater Things.

John 14:12, “Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father.”

This passage begins another important point of Doctrine our Lord is making by saying AMEN AMEN.

AMEN when at the beginning of a discourse is translated, “surely, truly, or of a truth.” We have previously seen this in John 13:16, 20-21; 13:38. When it is used at the end, it is translated, “so it is, so be it, or may it be fulfilled.”  It was a custom, which passed over from the synagogues to the Christian assemblies, that when he who had read or discoursed had offered up solemn prayer to God, the others responded Amen, and thus made the substance of what was uttered their own.  When used this way in Scripture it is simply, transliterated “amen”.

In addition, it is used as a topic changer. Our Lord is changing the topic / doctrine from Faith Application for confidence and assurance, to Faith Application for living and excelling in the spiritual life.

Then we have the Present, Active, Indicative, First-Person, Singular of LEGO –  λέγω (leg’-o) for “I say,” followed by the Dative of address, Second Person, Plural of SU – σύ (soo) for “you all” in addressing all the disciples in the Upper Room.  So, we have, “Truly, Truly I say to you all,” meaning that a new point of doctrine is about to come.

Then we have “He who believes in Me” which is the Present, Active, Participle of PISTEUO πιστεύω (pist-yoo’-o) in the Nominative case. This is not for salvation; this is what will break down the log jam in Philip’s application of the Grace Apparatus for Perception (GAP).  It explains how he and all believers excel in the spiritual life by believing and applying Bible doctrine.

This is an Iterative Present that means to believe when the Word is being taught and when it is time to apply it. Bible doctrine is not transferred from the left lobe to the right lobe unless you believe it. That is what moves it from receptive comprehension to application. Receptive comprehension is not applicable until believed and cycled through your soul.

Next, He says, EIS EGOεἰς ἐγώ (ice eg-o’) for “in Me.” Notice He doesn’t say “believe ON me,” which would indicate belief for salvation but “in Me,” which is directional and means, “toward.” It doesn’t have anything to do with salvation; it has to do with everything that Philip has been taught for the past three years. So, He says, “believe toward me,” which is in regards to the Doctrines He has been teaching; “works” of verse 10 & 11. This is breaking the log jam in Philip’s soul.

Then we have “the works that I do,” which is HO ERGON HOS EGO POIEO.

Once again HO ERGON ἔργον (ho er’-gon) refers to Bible doctrine in the right lobe being applied in production.

“That” is the relative adjective HOS  ὅς (hos) and “I do” is a Present, Active, Indicative, First-Person, Singular of POIEO ποιέω (poy-eh’-o) meaning, “to do or make.”

This too is an Iterative Present for regularly repeated action; the teaching of Bible Doctrine and service to God the Father.

“Shall he do also” or “He will do also” is the Future, Active, Indicative, Third Person, Singular of POIEO for “he will do.”

The Future Tense anticipates that throughout the Church Age believers will not only take in Bible doctrine in the local church via communication from the Pastor Teacher (GAP), but will actually believe the things they have been taught so that they will become productive in their spiritual lives.

The Active Voice says the believer with doctrine in the right lobe and on the launching pad is the one who applies it.

The Indicative Mood is the reality of the function of doctrine from the launching pad from the reality of the Edification Complex of the Soul (ECS) via the GAP, plus the reality of entrance into the supergrace life.

“Also” is the emphatic pronoun of KAKEINOS κἀκεῖνος (kak-i’-nos) that means, “and that one, and he, that one also, he also.” It is a crasis formed from KAI καί (kahee) meaning, “and, even or also,” and EKEINOS ἐκεῖνος (ek-i’-nos) meaning, “that one,” so combined it comes to mean, “and that one also.”

Next is the coordinating conjunction KAI for “and” to link the believer’s positive volition towards doctrines with the application of that doctrine.

Then we have MEGAS –  μέγας (meg’-as) for “greater than” in the Neuter, Plural, Comparative, which means, “abundance or greater in quantity but not quality.” The quality is the same whether it is Bible doctrine in the right lobe of the humanity of Christ, Bible doctrine in the right lobe of Philip who is now going to break the log jam, or Bible doctrine in your right lobe. It is all the thinking and power of God, and the quality of Bible doctrine is always the same (equal privilege and equal opportunity). In other words, there will be many believers in the Church Age who will get it, who will transfer it, who will have it in the right lobe, who will function and use it, apply it. Not in quality but in quantity, because there are more people producing in more places.

Also, as we will see later in this chapter, the reason for this greater work is made possible by the Holy Spirit as “Helper”PARAKLETOS – παράκλητος (par-ak’-lay-tos), John 14:16-17; 15:26 and 16:7.

Next is the Demonstrative, Genitive, Neuter, Plural of AUTOS αὐτός (ow-tos’) for “these,” referring to the doctrines our Lord has taught and displayed. Therefore, some have added the word “works” here for context.

With this is once again the Future, Active, Indicative, Third Person, Singular of POIEO for “he will do” referring to the believer who does not have a log jam in his soul.

Then we have the causal conjunction, HOTI – ὅτι (hot’-ee) for “because,” linked with the pronoun EGO –  ἐγώ (eg-o’) for “I” and the Present, Active, Indicative of POREUOMAI – πορεύομαι (por-yoo’-om-ahee) which means, “to go or depart, to pursue the journey on which one has entered, to continue on one’s journey, or to go from one place to another.” It refers to the Ascension and Session of our Lord.

This is a Futuristic Present for the absolute reality of the occurrence with emphasis on immediacy and certainty.

Finally, we have PROS HO PATERA πρός πατήρ (pros ho pat-ayr’) for “to the Father.”  PROS plus the Accusative case of PATERA means, “face to face with the Father.”

At this point, we have the intensification of the Angelic Conflict anticipated.  Once Jesus is seated at the right hand of the Father, glorified, as per John 7:39, the Holy Spirit will produce, through Bible doctrine, the impact to meet the intensified Angelic Conflict.  There will be the function of GAP, the erection of the Edification Complex of the Soul (ECS), entrance into the supergrace life, but above all, there will be doctrine on the launching pad of the soul of the positive believer.

Our full translation of John 14:12 is, “Truly, Truly I say to you all, He who believes in Me (breaks the log jam in their soul) the works that I do he will do also, and greater than these (works) he will do because I go to be face to the face with the Father.”

Principles:

Faith Application is the key to spiritual greatness. If you want to excel in the spiritual life, you must faith rest when learning and applying Bible Doctrine.

God’s promise to the fearful disciple is His assurance that He will not leave them, but will be with them inside GPS (God’s Power System).

This is a general promise and does not specify that all believers will accomplish the “greater works,” because the condition is faith in application of His Word, “he who believes in Me.”

Therefore, not all believers will realize “greater things.” Likewise, those that do will experience it in various measures due to variations of Faith Application.

“Greater” does not mean greater in power or quality, but in quantity. No higher exertion of power was put forth, or could be, than raising the dead. Therefore, the Church has more opportunity for effective Faith Application due to sheer volume.

“Greater” does not denote the absolute exertion of power, but the effectiveness which the Word of God and the Filling of the Holy Spirit has on mankind. “Works” denotes not merely miracles, but the entire spiritual life executed in Faith Application with personal, national, international, and angelic impact, blessing by association.

By going to the Father, Jesus would send the enabling power for the believer to produce “greater works,” God the Holy Spirit, John 14:26, 28; 16:7-14.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Upper Room Discourse Pt 17 John 14 vs 13-14

Upper Room Discourse, Pt 17

John 14: 13-14, Prayer as an Example of
Confidence in Our Spiritual Life
.

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.
  • Vs. 12, The Church Age Believer Will Accomplish Greater Things.
  • Vs. 13-14, Prayer as an Example of Confidence in Our Spiritual Life.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Vs. 13-14, Prayer as an Example of Confidence in Our Spiritual Life.

We now turn to John 14:13-14, “Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son.  14If you ask anything in My name, I will do it.

Interestingly and by no coincidence, in our Sunday morning series of 1 John 5:14-15, we find ourselves, by the leading and inspiration of God the Holy Spirit, with exactly the same topic.

1 John 5:14-15, “This is the confidence which we have before Him (God the Father), that, if we ask anything according to His will, He hears us. 15And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him.”

For a full study on Prayer, click on the link for the audio lessons beginning May 28th of 2009. 

As we have been noting in both series, prayer is an extension of the spiritual life. It is used in both cases as an object lesson in regard to the spiritual life.  In the Gospel of John, the emphasis is on the Deity of Christ, being co-equal with the Father in relation to our prayer life, which should give us confidence for our Spiritual Lives.

In the First Epistle of John, the emphasis is on the Plan of the Father for our Eternal Life in relation to our prayer life, which should give us confidence in our Spiritual lives.

Our first point in regard to our prayer life is that you are not spiritual because you pray.  You pray because you are spiritual.  Therefore, prayer is a result of the spiritual life, an extension of the spiritual life, yet the spiritual life is not a result of prayer.

Since this is our weeknight study, let’s begin with the exegesis of the Gospel of John 14:13-14.   We begin with “And whatever” which is the conjunction KAI –  καί (kahee) meaning, “and, even, or also,” and an idiom made up of the relative pronominal adjective HOS – ὅς (hos) meaning, “what,” plus the Indefinite Pronoun TIS –  τις (tis) meaning, “who, which, or what,” and the Verbal Particle AN –  ἄν (an) indicating contingency in certain constructions, and is usually untranslatable, but generally denotes, “supposition, wish, possibility, or uncertainty.”

Then we have “you ask” which is the Aorist, Active, Subjunctive, Second Person, Plural of AITEO αἰτέω (ahee-teh’-o), which means, “to ask, request, beg, call for, crave, or desire.”

This is a Constative Aorist which gathers up into one entirety the prayer life of Philip, the disciples, and all Church Age believers from this time onward and every time they pray.

The Active Voice says that Philip and all believers will become believer priests, from Pentecost forward; the Church Age, with the authority to pray to God.

The Subjunctive Mood linked with the particle AN above indicates the potentiality of prayer in the life of the believer priest. Your volition is involved.

Then we have “in my name,” which is the Dative of Indirect Object of EN HO ONOMA ἐν ὁ ὄνομα (en ho on’-om-ah) and the Genitive of Possession for EGO ἐγώ (eg-o’).  Remember this is speaking in reference to the time frame after Jesus Christ has gone to the Father (vs. 12) and is absent from the earth.  As the High Priest, He is seated at the right hand of the Father, so we ask through the person of Christ.

Then we have the Pronominal Adjective for “that” which is HOUTOS – οὗτος (hoo’-tos) used for a reference to the prayer petition.

With it is the Future, Active, Indicative, First Person, Singular of POIEO – ποιέω (poy-eh’-o) for “I will do.”  As we know, God the Father answers prayers; compare with John 15:16; 16:23-24, 26, but so does the Son, John 14:13-14.  This is also a continuation of the doctrinal lesson to Philip in verse 9-11, when Jesus stated “I am in the Father and the Father is in Me,” and from the previous lesson, “I and the Father are one,” John 10:30. Our Lord is speaking from the future standpoint of His Ascension and Session.

Next, we have the Conjunction HINA – ἵνα (hin’-ah) for “so that,” establishing a Purpose Clause, with the Nominative HO PATERA Πατέρα (ho pat-ayr’a) for “the Father,” and the Aorist, Passive, Subjunctive, Third Person, Singular of DOXAZO – δοξάζω (dox-ad’-zo) meaning, “to render or esteem glorious,” for “may be glorified.

The Constative Aorist looks at all prayers in their entirety, but gathers them up in a point of time when the Son and Father answers our prayers. At that time, the Father is glorified.

The Passive Voice says the Father receives glory when prayers are answered.

And the Subjunctive Mood is a part of the purpose clause with HINA, when prayers are offered, they are answered. The condition is on the prayer being offered or not, not the answering of prayers, because all prayers are answered one way or another.

Wrapping up verse 13 we have the Instrumental of Means Dative of EN HO HUIOS –  ἐν υἱός (en ho hwee-os’) for, “by means of the Son.” When we offer prayers in the Name of the Son, the Father is glorified by the Son’s High Priestly work.

Our translation then is, “And whatever you all ask in My Name, that I will do so that the Father may be glorified by means of the Son.”

Then in verse 14 we have, “If you ask Me anything in My name, I will do it.

The first point to note in verse 14 is the word “Me.” The “me” in John 14:14 is highly debatable and does not appear in many of the early Greek manuscripts.  Some believe it was added later. As you can see, it changes the meaning of this passage dramatically. If this were part of the original text, it would be the only place in the Bible where Jesus or one of the Apostles or writers mentions praying to God the Son.  All other prayer references command that we pray to the Father, Mat 6:9.  If it were original, the only significance would be to continue the doctrinal lesson of the Trinity, “I am in the Father…etc.” Throughout the rest of Scripture, we are commanded to pray only to the Father; therefore, we should not take this passage as a mandate for our prayers.

Dr. Curtis Mitchell, Th.D., Praying “In My Name” states, “Textual criticism is divided over the inclusion of “Me” (me) in verse fourteen.  If it is part of the text, it means that this is the only authorization on the part of Christ to address prayer to anyone other than the Father.  This writer concurs with R. V. G. Tasker and the translators of The New English Bible in omitting the “Me.” In the words of Tasker: ‘[“Me”], found after [“you ask”] in most MSS., was left out of the text on the evidence of A D, most late Greek MSS., and the old Latin.  Its later insertion was thought to be an inference from [“I will do”], made on the assumption that the one who answers prayer must be the one to whom prayer is made.’ (R. V. G. Tasker, The Greek New Testament: Being the Text Translated in the New English Bible, Oxford: University Press, 19))

We begin the exegete of verse 14 with the 3rd class conditional “If” – EAN –  ἐάν (eh-an’) plus the Aorist, Active, Subjunctive, Second Person, Plural of AITEO αἰτέω (ahee-teh’-o) for “If you all ask,” (Maybe you will and maybe you won’t.)

Next, we have the Indefinite Pronominal Adjective, TIS –  τις (tis) for “anything.” Here we have to add some context, as we will note in the doctrine below. We can’t ask for a million dollars and expect it to magically appear and then when it does not, we accuse God of lying. This “anything” has the context of “according to His will,” 1 John 5:14.

Then we have the same construction as in verse 13 for EN TO ONOMA EGO ἐν ὁ ὄνομα ἐγώ (en ho on’-om-ah eg-o’) for “In My name.” In context, this means there must be doctrine in the right lobe, and the more doctrine in the right lobe, the sooner you get to supergrace, and a supergrace believer is highly effective, because he is occupied with the name which is above every name, with the person of Jesus Christ.  Therefore, spiritual maturity leads to highly effective prayers that are offered “according to His will,” and therefore answered.  So, we see how Philip, and all the disciples, and us are partially straightened out on this point. The ascension of Jesus Christ will not hinder Philip’s or our future prayer life.

And finally, we have “I will do it”, which is the Nominative Pronoun EGO plus the Future, Active, Indicative, First Person, Singular of POIEO.  When seated at the right hand of the Father, Jesus will co-sponsor our prayer petitions and their answers.  Whatever we ask in Christ’s name, that shall be for our good and suitable to our state, he shall give it to us.  To ask in Christ’s name, is to plead His merit and intercession, and to depend upon that plea.

So, our translation of verse 13-14 is, “And whatever you all ask in My Name, that I will do so that the Father may be glorified by means of the Son.  If you all ask, (maybe you will and maybe you won’t)anything in My name, I will do it.

Later in the Upper Room Discourse, our Lord reiterates the point made in verses 12-14.

John 15:16, “You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you.”

John 16:22-24, “Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. 23In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. 24Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full.”

When a request is made in the name of the Son, God the Father treats it as if the Son made the request Himself, and the Father denies nothing to the Son.

Mat 18:19-20, “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. 20For where two or three have gathered together in My name, I am there in their midst.”

So, this leads us to:

The Doctrine of Prayer

Definition:

As part of equal privilege of election, the Church Age believer is a Royal Priest, and because this is true, there has never before in history been such an emphasis on every believer entering into prayer.  It is the unique function of the Royal Priesthood and the equal privilege and opportunity for every believer to have an effective ministry.  The most effective service is invisible service such as prayer.

  • In past dispensations, there were specialized priesthoods in which certain people functioned as priests. A priest is a person representing the human race (believers) to God.
  • Any system of specialized priesthood in the Church Age is a false system. All believers in the Church Age are the equal to what many think catholic priests represent.
  • You have the right to represent yourself before God the Father in the name of the Son and through the power of the Spirit. You also have the right to spiritual privacy.

From the Royal Priesthood originates prayers to God the Father as the recipient of all prayers.

Prayer from the function of your Royal Priesthood gives you access and privilege to present two categories of requests to God the Father.

  • Petitions; prayers for yourself.
  • Intercessory prayers; prayers for others.

Therefore, prayer is communication with God for the expression of personal needs in petition and the function of intercession for others.

The approach to prayer is part of God’s protocol plan for His Royal Family and has a precisely correct procedure:

  • All prayer is offered to God the Father, not to Jesus Christ or the Holy Spirit.
  • Any prayer offered to Christ is automatically cancelled, since it fails to follow God’s protocol for prayer. This is illustrated by the model prayer for the disciples, Mat 6:9; Eph 1:17; 3:14; 1 Peter 1:17.
  • Prayer is addressed in the name of or through the channel of the Son, John 14:13‑14; Heb 7:25.
  • All prayer is made through the enabling power (filling) of God the Holy Spirit, Eph 6:18.

Prayer is related to the omniscience of God, Isa 65:24.

Isa 65:24, “Before they call I will answer; while they are still speaking, I will hear.” 

God hears the prayer twice: in eternity past, and at the time of the prayer.

Prayers and their answers are part of the Divine decrees.  Therefore, your needs, intercessions, desires and God’s answers to your prayers are all part of the decrees in the foreknowledge of God.  God knew and answered all your prayers in eternity past.

All answered prayer is part of your Portfolio of Invisible Assets.  There is a direct relationship between your prayer life and your Portfolio of Invisible Assets.

  • As a primary asset, prayer is a part of your equal privilege of election, a part of your Royal Priesthood.
  • As a secondary asset, prayer is a part of our Christian production. Prayer is a ministry designed for every believer.  Each Church Age believer has the privilege and the right to enter into intercessory prayer for others, which is an actual ministry.

Therefore, prayer is one of the most powerful and effective functions in all of history.

Prayer is an invisible power directed toward invisible God (1 Tim 1:17) in relationship to our invisible assets.  Prayer is most effective when used by invisible heroes, i.e., believers who have attained spiritual maturity. John 4:24, “God is spirit, and those who worship Him must worship in spirit and truth.”

The more you grow in grace, the greater your spiritual growth, the greater your effectiveness in your prayer life.  Effectiveness is not measured in terms of your eloquence when praying in public, but on the basis of your spiritual growth when praying in private.

  • The power of prayer increases as the believer advances in the Plan of God for the Church Age.
  • Accurate and effective prayer is associated with the three stages of spiritual adulthood: Spiritual Self‑Esteem, Spiritual Autonomy, and Spiritual Maturity.

Grace is a principle in prayer. Heb 4:16; 1 Peter 1:17.

  • Prayer is the privilege of the Royal Priesthood, and since grace is the basis of prayer, no believer can come to God in prayer and expect to be heard on the basis of his human merit, ability, or any other human success story.
  • In other words, every believer approaches God on the basis of the merits of Jesus Christ. The Father has already been propitiated with Christ, and since He is no respecter of persons, as far as we are concerned, He accepts and hears our prayer on the basis of the fact that we are in Christ. In other words, God doesn’t answer prayer because I’m good, because I’m benevolent, because I’m sincere, etc. God hears and answers prayer on the basis of who and what Christ is.

Christ’s prayer in the garden, Mat 26:39, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” was answered with a “no” response, because the very purpose for the Hypostatic Union was to bear our sins. This was the only prayer Christ ever offered that was not answered with a “yes.” Nevertheless, Christ’s prayer was answered according to the will of the Father which was to go to the Cross.  Therefore, our prayers must too be offered in the “will” of the Father.

There are three sources of prayer received by God the Father:

  • The prayers of the greatest prayer warrior of all, the Lord Jesus Christ our great High Priest, on our behalf, Heb 7:25.

Heb 7:25, “Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.”

  • The prayers of God the Holy Spirit as our “Helper” (PARAKLETOS) in prayer, Rom 8:26-27.

Rom 8:26-27, “In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words.”

  • The prayer from the believer priest, Heb 4:16.

Heb 4:16 “Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.”

Principles of Prayer Related to our Priesthood:

The Church Age is the dispensation of the universal priesthood of the believer.  Every believer is a priest, both male and female.

  • 1 Peter 2:5, every believer is a Holy Priest.
  • 1 Peter 2:9, every believer is a Royal Priest.
  • Rev 1:6, 20:6, every believer is a part of a kingdom of priests.

One of our great priestly functions is prayer.  When you pray for others, you enter into their ministry.

Two persons of the Trinity are involved in prayer for us:  Jesus Christ in hypostatic union in His human nature as our High Priest remembers us in prayer, and God the Holy Spirit who prays for us with groanings too great for words.

As a Priest, the believer has the privilege of intercessory prayer.

  • One of the greatest acts of intercession for an entire nation was made by Moses, Ex 32:9‑16 and Num 14:11‑20.
  • Jesus Christ prayed, while on the Cross in Luke 23:34, the greatest intercessory prayers of all time, “Father, forgive them; for they do not know what they are doing.”

Prayer is a part of Christian service, and as such, prayer must comply with the doctrinal principles of Christian service.  Since every believer is in full time Christian service, he should express in prayer the concepts related to that service; therefore, his intercession for others will be Divine good rather than human good or dead works.  The principles of Christian service apply to every prayer just as much as they do to witnessing or to the fact that your job is a part of Christian service.

The principle of prayer is based on two doctrines of Scripture: the post-salvation spiritual life, defined as harmonious rapport with God, and the integrity of God as the source of all answers to prayer on the one hand, and the explanation why other prayers are not answered.

We fail in prayer, because in the malfunction of our spiritual life, we do not understand the Will and Plan of God for our lives; therefore, we understand the importance of prayer being compatible with the Plan of God for the Church.

We fail in prayer, because we fail to rebound when we sin.  Therefore, when perpetual carnality sets in, it is inevitable that we get into serious discipline and so many problems that we start praying to God for help and our prayers do not get to the throne of grace.

Only the emergency procedure of Rebound as outlined in 1 John 1:9 can correct that situation. Without Rebound there is no spiritual life, Eph 5:18 ff.

Spiritual skills must precede production skills for an effective prayer life.

  • Spiritual skills include: the filling of the Holy Spirit, cognition and inculcation of Bible doctrine, and the execution of the Plan of God.
  • Spiritual growth increases the power of prayer in your life. Therefore, your spiritual advance through perception, metabolization, and application of doctrine is directly related to your prayer life as a part of your Christian service.
  • The more you learn about the Will of God from Bible doctrine, the more effective your prayer life will be.
  • The effectiveness of prayer is related to the function of spiritual skills preceding production skills in the performance of Christian service and Divine good.
  • Production skills minus spiritual skills equal the performance of human good and dead works in prayer.
  • The key to prayer is the attainment of the spiritual skills: The filling of the Spirit, cognition of Bible doctrine, and execution of the Plan of God.

How to Approach God in Prayer:

All prayer is offered to God the Father, not to Jesus Christ or to the Holy Spirit. Any prayer offered to Christ is automatically cancelled, since it fails to follow God’s protocol for prayer. This is illustrated by the model prayer for the disciples, Mat 6:9; Eph 1:17; 3:14; 1 Peter 1:17.

The channel of approach is through our high priest, Jesus Christ, John 14:13-14.

The power of approach of prayer is the filling of God the Holy Spirit, Eph 6:18.

We should understand that God has encouraged us to pray through promises.  An extrapolation of prayer promises falls into three categories:

  • Those related to the Faith-Rest Technique, Mat 18:19; 21:22; Mark 11:24; or the Old Testament promises of prayer which are somewhat different from the New, but just as valid, Psa 4:1; 116:1-2; Isa 65:24; Jer 33:3.

Psalm 4:1, “Answer me when I call, O God of my righteousness! You have relieved me in my distress; Be gracious to me and hear my prayer.”

  • Every legitimate prayer that ever was uttered in history was heard in eternity past, and if it was a legitimate prayer, it was included in God’s Decree / Plan.
  • The New Testament promises for example, Mat 7:7-8; John 14:13-14; 15:7; Eph 6:18; Phil 4:6; 1 Thes 5:17; Heb 4:16, etc.

From the standpoint of the believer, the effectiveness of the believer’s prayer is living the spiritual life.

From the standpoint of God, the effectiveness of the believer’s prayer is related to the integrity of God.

God is eternally blessed with the integrity and power to answer prayer. God is endued with the Divine ability to answer prayer from the essence of God with emphasis on Divine integrity and omnipotence.

As we have noted above, there are two categories of prayer requests: Intercessory and Petition.  In this section, we will understand the principles of each.

The Doctrine of Intercession:

The dynamics of intercessory prayer are mentioned in Elijah’s prayer on Mount Carmel which demonstrates the power of intercessory prayer for the nation, 1 Kings 18:42‑46; James 5:16‑18.

James 5:16-18, “Therefore, confess your sins to one another, and pray for one another so that you may be healed.  The effective prayer of a righteous man can accomplish much.  17Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months.  18Then he prayed again, and the sky poured rain and the earth produced its fruit.”

In this scenario, Elijah displayed five components for effective intercessory prayers:

  • Pray in private. Elijah was alone, 1 Kings 18:42. It is important to be alone with God in order to hear His voice in response to your prayers.  Compare Mat 6:6 and Mark 1:35 (our Lord’s example). This does not say that there is no place for public prayer, there is.  But God desires intimacy with His children in prayer.

Mat 6:6, “But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.”

  • Humility of the soul. Elijah was humble in offering his prayer; demonstrated by crouching down, 1 Kings 14:42b.  Where the body goes the mind leads.  Humility in prayer is recognizing God’s all sufficiency and our insufficiency to meet a need or problem.
  • Be specific and precise in your prayers1 King 18:43a. God wants to hear from you about all that you desire and need, so be specific and ask in detail what it is you want for others or need.
  • Be persistent in your prayers. Elijah did not quit when his prayer was not answered, 1 Kings 14:43b.  He was persistent and prayed again and again until he received God’s response.  Keep praying until you receive an answer to what you asked for from God.
  • Be ready to move into action when you receive God’s answer. This is called expectancy. Upon receiving an answer, Elijah acted quickly, 1 Kings 18:46.  There is no reason to procrastinate when God makes His answer clear.

The power of prevailing prayer is demonstrated in Acts 12.  The power of prevailing prayer was exercised in the early church on behalf of Peter, who was in prison and about to be executed.

Acts 12:5, “So Peter was kept in the prison, but prayer for him was being made fervently by the church to God.” 

The result of this prayer was Peter’s dramatic deliverance.  He was chained between two Roman soldiers.  But with every Roman guard asleep, Peter simply walked out of the prison.  All the Roman soldiers were executed for this.

The prayer for the unbeliever is demonstrated in Rom 10:1.

Rom 10:1, “Brethren, my heart’s desire and prayer to God for them (Jews) is for their salvation.”

The prayer for the unbeliever is in regard to their salvation.  That the issue be made clear, that doctrine will be presented, and that the witnessing and the evangelism will be so lucid that they will understand the issue.  Prayer for unbelievers is legitimate and a part of your dynamics in intercessory prayer.  Do not let anyone tell you that you cannot pray for the unsaved.  Also remember not to attempt to violate their volition by asking God to make them believe in Christ.

The prayer for the unknown believerCol 1:3-13.  This is a demonstration of the power of impersonal love in spiritual autonomy, because spiritual autonomy has the greatest motivation in praying for those who are enemies and for those who are unknown.  This demonstrates the functional virtue of impersonal love, and therefore, the status of spiritual autonomy.

Prayer for the known believer.  The dynamics of Paul’s intercessory prayers for believers are seen in Eph 1:15‑23 and 3:14‑21.  This is also a demonstration of brotherly love (PHILADELPHIA).

The true Lord’s Prayer is found in John 17 and is a great example of intercessory prayer.  This demonstrated the dynamics of the Lord’s Prayer.  The true Lord’s Prayer is found in John 17 not in Mat 6:9ff.  It is the most phenomenal prayer ever made.  The template prayer of Mat 6:9-13 is an outline of how to pray and what to include, but it should not be repeated verbatim or repetitively as noted in Matt 6:7.

Mat 6:7, “And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words.”

Four Categories of How God Answers your Petition Prayers:

Each petition prayer actually has two parts:

  • The petition which is what you actually say, whether it is a petition for yourself or an intercessory prayer for others.
  • The desire, which is what you really want.

The four categories that follow show that God views both parts of your prayer as separate, and answers each part either positively or negatively.  Therefore, God’s answer to each petition and desire can be defined in four ways.

Positive-Negative:  In which the petition is answered with a positive but the desire behind the petition is not answered.

  • 1 Sam 8:5-9, 19-20. The Jews asked for a king so that they could be like other nations, and God gave them a king, Saul, but they were not like other nations, and as a result they had more trouble than all the others. Petition: We want a king. But they lost all their blessings under the reign of Saul.
  • In Num 11:5-35; Psa 78:17-30; 106:13‑15, the Jews were tired of the great Divine provision of manna, the greatest health food ever. They longed for the Egyptian meat and food they used to eat. God answered their petition with a yes; He sent them quail. But the desire for satisfaction or “food happiness” was not answered; instead, they suffered terribly from it and thousands died.

Negative-Positive:  Where the petition is not answered but the desire is.  This is where God says no to the petition but He gives you the desire behind it, Gen 17:18; 18:23-33; 2 Cor 12:7-10.

  • In Gen 17:18-21, Abraham prayed that Ishmael, the son of Hagar, might be his heir. God said no to Ishmael becoming his heir, but yes to the desire behind it, to have an heir, for he eventually had Isaac.
  • In Gen 18:23‑33; 19:20-22, Abraham prayed that God would spare Sodom. After bargaining with God, Abraham settled with asking God to spare Sodom if there were ten believers; he was sure there were at least ten believers in that large city of perhaps 200,000 people.  He was wrong; there were only three believers.  The petition to spare Sodom was answered no; the desire that Lot and his two daughters be preserved was answered yes.

Positive-Positive:  The ideal prayer where the petition is answered and the desire is also answered – Yes and yes, 1 Kings 18:36-37; Judges 16:28; Luke 23:42-43; John 11:41-45.

In 1 Kings 18, Elijah built an altar, dug a trench around it, and prepared a sacrifice for the Lord.  Then he instructed that water be poured on the offering and on the wood three times.  So much water was poured that it filled the trench.  Elijah then prayed that God would light his offering on the altar with fire.  God answered yes, 1 Kings 18:38.  His desire was expressed in 1 Kings 18:36, “O Lord God of Abraham, Isaac, and Israel, today let it be known that You are the God of Israel and that I am your servant, and I have done all these things at Your Word.” This was answered yes.

In Judges 16:28, Samson was blinded and tied up in the temple of Dagon.  “Then Samson called to the LORD and said, “O Lord GOD, please remember me and please strengthen me just this time, O God, that I may at once be avenged of the Philistines for my two eyes.”   Both his petition to strike the Philistines, and his desire to avenge were answered yes.  Why? Not because God approves of revenge, but because of the degeneracy of the Philistines.  Samson was the instrument that God used.  He got his strength back, wrapped his arms around two pillars of the temple, and pulled the whole thing down on all of them.

In Luke 23:42‑43 is the petition of the dying thief.  “Then he kept saying, `Jesus, remember me when You come into your kingdom.'” This petition was answered yes.  His desire was for salvation, and Jesus answered this affirmatively in verse 43“Jesus replied to him, `I tell you the truth, today you will be with Me in paradise.'”

In John 11:41‑45, the petition was for the resuscitation of Lazarus.  The desire was that the bystanders who witnessed this might be saved.  Both petition and desire were answered yes. Verse 45, “Therefore, many of the Jews who had come to visit Mary saw what He had done, and they believed in Him.”

Negative-Negative, or no and no:  The worst prayer of all where neither the petition nor the desire is answered.

Why Prayer is Not Answered:

The fundamental reason why prayer is not answered is because the believer is under the control of the sin nature.  In a state of sin, your prayers cannot be heard or answered.  General reasons for failure in prayer are always related to carnality, being out of fellowship, residence in the cosmic system or reversionism.

Psa 66:18, “If I regard wickedness (cherish iniquity) in my heart (stream of consciousness of the soul), the Lord will not listen to me.”

“Cherishing iniquity” means not rebounding.  Rebound (1 John 1:9) is a non‑protocol prayer. Rebound is a recovery procedure.  Rebound does not belong to the spiritual life. Rebound must precede all Divine mandates of prayer, whether the mandates are in the Old or New Testament.  Rebound is a non‑protocol prayer as an emergency procedure to get you back into fellowship with God immediately, 1 John 1:5-9.

In carnality, the believer grieves (Eph 6:18) and quenches the Spirit (1 Thes 5:19), and your prayers cannot be heard.  The only prayer which can be heard is rebound, which is the private confession of your sins to God; in that sense, it is a prayer.

What the righteousness of God approves (personal prayer on behalf of self and on behalf of others), the justice of God answers through the love of God expressed through the grace of God, when the believer has first confessed their sins.

Click Here to See Grace Pipeline Chart

What the righteousness of God disapproves (the believer praying in a state of sin or in perpetual carnality), the justice of God does not answer.

The love of God provides the means and the solution for effective prayer through the grace of God, Psa 66:19-20.

Psa 66:19‑20, “But certainly God has heard; He has given heed to the voice of my prayer. 20Blessed be God, who has not turned away my prayer nor His lovingkindness from me.” Between verse 18 and verse 19 is Rebound.

Another reason for malfunction of prayer is always related to the believer’s rejection of Bible doctrine. Whatever your reason for rejecting doctrine, it means you have no understanding of the mechanics of prayer.  Only Bible doctrine teaches the mechanics of prayer; only Bible doctrine teaches the will of God.  Your prayers must comply with the will of God 1 John 5;14-15, and must follow the precisely correct protocol procedure for prayer.

Indifference to or rejection of Bible doctrine produces three categories of ignorance which guarantee the malfunction of your prayer life.

  • Ignorance because of indifference to doctrine.
  • Ignorance because of wrong priorities. If wrong priorities persist in your spiritual life, you’ll become a loser with no prayer life.
  • Ignorance because of the arrogance complex of sins: jealousy, bitterness, vindictiveness, implacability, hatred, self‑pity, inordinate ambition, inordinate competition, vilification, slander, maligning, judging, creating the public lie, revenge motivation and modus operandi. Arrogant believers never get through to the throne of grace.

Failure to execute God’s mandates is a reason why prayers are not answered, 1 John 3:22.

1 John 3:22, “Furthermore, whatever we have asked, we receive from Him, because we continue to execute His mandates, and we keep on doing what is pleasing in His sight.”

  • Therefore, prayer is related to your fulfillment of the Plan of God and the execution of the Christian way of life. Prayer becomes more and more effective as we execute His mandates.  You can have effective prayer right from the start of your spiritual life if you execute His mandates.  But to become a great prayer warrior demands your daily intake of doctrine and the daily use of the Problem-Solving Devices you have learned.  Then you do not depend on others to solve your problems, but you handle your own problems from the doctrinal techniques you’ve been taught.
  • To do “what is pleasing in His sight” describes spiritual adulthood when the believer reaches the peak in his prayer life.
  • Hence, failure to execute His mandates and to attain spiritual adulthood (“do what is pleasing in His sight”) impedes, obstructs, inhibits, and undermines all effective prayer.

One of the Greatest Problems Related to Prayer is Concentration:

All forms of worship are a concentration test. This test can be divided into three categories.

  • Concentration on the teaching of Bible doctrine. This reflects your values, your motivation, your spiritual condition, and your spiritual status quo. Bible doctrine should have number one priority in your life.
  • Concentration in the communion service. The communion service is a reflection of the person and work of Christ.
  • Concentration in your personal and private prayers, during public prayers when others are praying, and in your petitions and intercessions. Prayer is a challenge to concentration.

The pattern of concentration in all forms of worship is established in the function of perception, metabolization, and application of Bible doctrine.  If you can concentrate on Bible doctrine in time of stress, adversity, or even in time of prosperity, then you can concentrate in prayer.

There is a direct relationship between concentration in Bible study under the ministry of the Holy Spirit and concentration in prayer under the ministry of the Holy Spirit.

Psa 4:4, “Tremble, and do not sin; concentrate in your heart upon your bed, and be still.”

Psa 63:6, “When I remember You on my bed, I concentrate on You in the night watches.”

See also Isaac’s example of studying and praying in private for concentrations sake, Gen 24:63.

The Mechanics of Prayer:

Public prayer should be short and should avoid repetition.

Mat 6:7, “And when you are praying (publicly), do not use meaningless repetition, as Gentiles do, for they assume that they will be heard for their many words.”

God is not impressed with verbiage.  Remember, “God does not look on the outward appearance, but on the heart (right lobe).”  Gen 20:6; Psa 139:23; Acts 15:8; Heb 4:12; 1 Peter 3:4.

Mat 6:5, “When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men.  Truly I say to you, they have their reward in full.”

You cannot impress people and God at the same time with your prayers.

In public prayer, you always add the principles of impersonal love, flexibility, and thoughtfulness of others.  You must be thoughtful of others in prayer who are gathered with you.

Long prayers should be reserved for private intercession and petition.

Mat 6:6, “But when you pray, go into your private room, and when you have shut the door, pray to your Father who is in secret; and your Father, who sees in secret, will provide for you.”

The majority of your prayers should be conducted in private. Mat 6:6

Mat 6:6, “But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.”

Organization is absolutely necessary in an effective prayer life.  Therefore, you need an agenda, and the Bible suggests a four-fold agenda for your private prayers:

  • Confession of sin is the first function of private prayer, 1 John 1:9; 1 Cor 11:31.
  • Thanksgiving, Eph 5:20; 1 Thes 5:18.
  • Intercession (praying for others), Eph 6:18.
  • Petition (praying for yourself).

Confession of sin (1 John 1:9), if necessary, to ensure the filling of the Spirit.  Only prayer offered in the status quo of the filling of the Spirit will be heard.

Thanksgiving expresses the concept of worship in private prayer.  Thanksgiving is grace orientation; it recognizes the source of all blessing.

Eph 5:20, “Always giving thanks to God the Father for all things in the name of our Lord Jesus Christ.” 

1 Thes 5:18, “In everything give thanks, for this is God’s will for you in Christ Jesus.” 

Capacity for thanksgiving comes from your personal love for God and your impersonal love for others.  Capacity for thanksgiving increases as you grow in grace and in the knowledge of our Lord and Savior, Jesus Christ.

Your thanksgiving to God is a part of your personal love for God.  The more you love God and the more you appreciate Him, the greater your thanksgiving and the greater your alertness in prayer.

It is hard to stay alert when you are in a routine situation, doing the same thing over and over again – repetition of prayer – is not a good way to express your appreciation for God.

Intercession is praying for others, Eph 6:18; 1 Kings 18; James 5:16‑18. This is a spiritual ministry.  It requires that you have your own private prayer list.

Petition is praying for your own needs and situations and includes being confused about a situation where you have not yet learned how to apply one or more of the Problem-Solving Devices for that situation.  Therefore, it is prayer offered on behalf of self.

Heb 4:16. “Approach boldly the throne of grace, that we might obtain mercy and find grace to help in time of need.”

To approach boldly also means you approach in the name of our Lord Jesus Christ by the filling of the Holy Spirit.

Part of the mechanics of prayer is concentration.  Concentration is a function of the filling of the Spirit, positive volition, and motivation.

Special Prayers:

Thanksgiving is a function of prayer.

Eph 1:16, “I do not cease giving thanks for you, and I make mention of you in my prayers.”

Col 1:3, “We give thanks to God the Father of our Lord Jesus Christ, praying always for you.”

Phil 4:6, “Stop worrying about anything, but in everything by prayer and supplication with thanksgiving, let your requests be made known to God.”

1Thes 5:18, “Give thanks in all circumstances, for this is God’s will for you in Christ Jesus.”

The Old Testament has no concept parallel to the English word “thanks,” that is, simply an expression of appreciation to other persons or to God.  What do the words “thanks” and “thanksgiving” mean in the Old Testament?  The Hebrew word is YADAH – יָדָה (yaw-daw’), which with its derivative TODAH –   תּוֹדָה (to-daw’) is often translated “thanks” or “thanksgiving.”  It means, “to declare publicly” or “to acknowledge.”  It is used of the confession of human sin and also of public confession of God’s character and works.

The New Testament words translated “thank” [EUCHARISTEO – εὐχαριστέω (yoo-khar-is-teh’-o)]; “thankful” [EUCHARISTOS –  εὐχάριστος (yoo-khar’-is-tos)]; and “thanksgiving” [EUCHARISTIA – εὐχαριστία (yoo-khar-is-tee’-ah)] signify a thankful attitude and a demonstration of gratitude.

We are Commanded to Give Thanks:

Psalm 50:14-15, “Offer to God a sacrifice of thanksgiving and pay your vows to the Most High; 15Call upon Me in the day of trouble; I shall rescue you, and you will honor Me.”

Col 4:2, “Devote yourselves to prayer, keeping alert in it (concentration) with thanksgiving.”

Thanks should be offered:

  • To God, Psa 50:14.
  • To Christ, 1 Tim 1:12.
  • Through Christ, Rom 1:8; Col 3:17; Heb 13:15.
  • In the name of Christ, Eph 5:20.
  • In behalf of ministers, 2 Cor 1:11.
  • For our fellow believers, Rom 1:8; 2 Tim 1:3.

Believers should:

  • Be exhorted to give thanks, Psa 105:1; Col 3:15.
  • Resolve to give thanks, Psa 18:49, 30:12.
  • Habitually offer thanks, Dan 6:10.
  • Offer sacrifices of thanks, Psa 116:17.
  • Abound in the faith with thanks, Col 2:7.
  • Magnify God by offering thanks, Psa 69:30.
  • Come before God with thanks, Psa 95:2.
  • Enter God’s gates (worship) with thanks, Psa 100:4.

Thanks should:

  • Be accompanied by intercession for others, 1 Tim 2:1; 2 Tim 1:3; Philemon 4.
  • Always accompany prayer, Neh 11:17; Phil 4:6; Col 4:2.
  • Always accompany praise, Psa 92:1; Heb 13:15.
  • Be expressed in our songs / psalms, 1 Chron 16:7.

Thanks should be offered for:

  • The remembrance of God’s holiness, Psa 30:4; 97:12.
  • The goodness and mercy of God, Psa 106:1; 107:1; 136:1-3.
  • The gift of Christ, 2 Cor 9:15.
  • The reception and effectual working of the Word of God in others, 1 Thes 2:13.
  • Deliverance through Christ, Rom 7:23-25.
  • Victory over death and the grave, 1 Cor 15:57.
  • Wisdom and power, Dan 2:23.
  • The triumph of the gospel, 2 Cor 2:14.
  • The conversion of others, Rom 6:17.
  • Faith exhibited by others, Rom 1:8; 2 Thes 1:3.
  • Love exhibited by others, 2 Thes 1:3.

2 Thes 1:3, “We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater.”

  • The grace bestowed on others, 1 Cor 1:4; Phil 1:3-5; Col 1:3-6.
  • The zeal exhibited by others, 2 Cor 8:16.
  • Nearness of God’s presence, Psa 75:1.
  • Appointment to the ministry, 1 Tim 1:12.
  • Willingness to offer our possessions to God, 1 Chron 29:6-13.
  • The supply of our wants, Rom 14:6-7; 2 Cor 9:11; 1 Tim 4:3-4.
  • All men, 1Tim 2:1.
  • All things, 2 Cor 9:11; Eph 5:20.

Thanks should be offered:

  • In private worship, Dan 6:10.
  • In public worship, Psa 35:18.
  • Upon completion of great undertakings, Neh 12:31, 46.
  • Before taking food, John 6:11; Acts 27:35.
  • Always, Eph 1:16; 5:20; 1Thes 1:2.

The wicked are averse to offering thanks:

Rom 1:21, “For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened.”

Prayer of thanksgiving and sanctification for food or saying “grace” before meals is a special prayer. This is a mandate for all believers.

1 Tim 4:4‑5, “For everything created by God is good for food, and nothing is to be rejected if it is received with gratitude.  For it is sanctified by means of the Word of God and prayer.”

This applies to all food, anytime, anywhere.  God has created food to be received with thanksgiving.

To sanctify your food all the time, everywhere, is a very good idea for you never know what is in that food.  There may be ingredients in the food that are very harmful, but offering this special prayer will protect you.  In this way, you can still receive all the benefits from the food without any side effects, simply because you have sanctified that food.

Grace before meals has a two‑fold purpose:

  • The expression of gratitude to God for His logistical grace support, which includes food. Thanksgivings before meals is a part of grace orientation with special emphasis on the appreciation of God’s logistical grace provision.
  • Sanctification of that food to eliminate any potential, harmful effects. Thanksgivings before meals sanctifies the food, protecting the believer’s health from any possible impurities in the food, and so that the food will fulfill any requirements of the body when metabolized.

1 Tim 4:3-4, “Men who forbid marriage, and advocate, abstaining from foods, which God has created to be gratefully shared in by those who believe and know the truth.  For everything created by God is beneficial, and nothing is to be rejected, if it is received with thanksgiving.”

To sanctify food requires one believer in fellowship offering a very short prayer asking God the Father to set apart the food.

To ask God to “sanctify” or “set apart” your food, means to ask Him to overrule any impurities that may have infiltrated the food; i.e., impurities from storage, from exposure, (to elements or creatures), and from virus or bacteria.

First you have to be thankful for the food, and then you have to know enough doctrine to know what to say in prayer.  So, you must be in fellowship for your prayer to be heard.

To sanctify food takes no longer then one sentence: “Father, sanctify this food; in Christ’s name, Amen.”  God isn’t impressed with a lot of words, especially unnecessary ones.

Prayer for Those in Authority Over Us:

 As citizens of a client nation to God, this is a very important function for believers.

1 Tim 2:1‑3, “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, 2for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 3This is good and acceptable in the sight of God our Savior.”

  • Verse 1 points out that there are certain people for whom we should express our thanksgiving to God in prayer. In addition, there is intercession on behalf of all mankind and petition for ourselves.
  • Verse 2 gets specific; we are commanded to pray for governmental authority and all other authority.

When you reach spiritual autonomy, this prayer really becomes effective.  Having impersonal love gives you the ability to forget about the personality, the idiocy, the antagonism, and to actually pray for those people with whom you do not agree, who are leading our nation the wrong way, or who are damaging our client nation.

Impersonal love gives you phenomenal power for such a prayer. The confidence to offer such a prayer comes from personal love for God.

Prayer for the SickJames 5:15.

James 5:15, “And the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him.”

Prayer for the UnsavedRom 10:1.

Rom 10:1, “Brethren, my heart’s desire and my prayer to God for them is for their salvation.”

Paul prayed for the salvation of unbelieving Jews.  Although you cannot pray that their volition will be coerced, you can pray that they will be exposed to the Gospel and have the opportunity to believe in Jesus Christ.

Prayer for Your EnemiesMat 5:44.

Mat 5:44, “But I say to you, love your enemies (impersonal love), and pray for those who persecute you.”

This prayer reflects the phenomenal dynamics in Spiritual Autonomy from the confidence of Spiritual Self‑Esteem and the impersonal love of Spiritual Autonomy.

Prayer for Spiritual Adulthood:

Phil 1:9, “And this I pray, that your virtue‑love may abound still more and more in metabolized doctrine and all discernment.”

  • Paul is praying that virtue‑love may abound still more. He is not praying that someone reach spiritual adulthood.  He is praying about someone who is already in spiritual adulthood.  He is praying that their application of metabolized doctrine will have a wider scope, a more effective use of virtue‑love.
  • Virtue‑love is confidence from personal love for God and impersonal love toward man from Spiritual Autonomy. Virtue‑love is not only a Problem-Solving Device used to pass momentum testing, but at the same time, it is maximum effectiveness in prayer. This is especially true for these categories of special prayers.

Col 1:9, “For this reason, we also (Timothy, Titus, Luke, and Paul), from the day we heard (the Epaphras report – Pastor at Colossae), we have not ceased to pray for you, and to ask that you might be filled with the knowledge (metabolized doctrine) of His will in all wisdom and spiritual understanding.”

Wisdom and spiritual understanding are characteristics of Spiritual Self‑Esteem and Spiritual Autonomy.

Prayer for the Communication and Communicators of Bible Doctrine; for Pastor‑Teachers, missionaries, evangelists, etc., 2 Thes 3:1; Heb 13:18.

Col 4:2-3, “Devote yourselves to prayer; in it, keeping alert with an attitude of thanksgiving, praying at the same time for us (teachers of Bible doctrine) as well, that God may open up to us a door for the teaching of the Word, so that we may communicate (teach) the mystery doctrine from Christ.”

Prayer of Widows, that is, ladies who become single either by the death, divorce, or abandonment of their husbands.

1 Tim 5:5, “Now she who is a widow indeed and who has been left alone, and has fixed her hope (confidence) on God, she also continues in petitions and prayers (intercession) night and day.”

This special category of widows in spiritual adulthood can pray both night and day (more often than once a day) for themselves and for others.  As a result of their very tranquil and uncomplicated life, they are able to be effective in continuous prayer on behalf of others.

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Upper Room Discourse Pt 18 John 14 vs 15Upper Room Discourse, Pt 18

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 “Ifἐάν (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.”

PrincipleContinued 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 18 John 14 vs 15-17

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 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 isor “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 – (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 – (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 [THEOPNEUSTOSθεόπνευστος (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 – νδύω) 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).

Summary:

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.”

FulfillmentMat 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.

Summary:

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.

Upper Room Discourse, Pt 120 John 14 vs 18-21

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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 – οκ (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:

Click here & then scroll down to view the Grace Pipeline Diagram

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.

Biblical Documentation:

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:

  • Life
  • Clothing
  • Food and Drink
  • Tomorrow

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.

Summary:

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, τι μικρν κα

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 – μες δ θεωρετέ 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, τι γ ζ κα μες 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, ν κείν τ μέρ.

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 μες.

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, τι γ ν τ 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, κα μες ν μο.

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, κγ ν μν.

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 HEISεἷς (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 χων 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, τς ντολάς 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,” κα τηρν ατς, 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.

Click Here & Scroll Down to See Edification Complex of the Soul Diagram

Next, we have “he it is who loves me” or “is the one who loves Me” is EKEINOS ESTIN HO AGAPON ME, κενός στιν γαπν 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,  δ γαπν με γαπηθήσεται πό το 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, κγ γαπήσω ατν.

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”, κα μφανίσω ατ μαυτόν.  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.

Principles:

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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John 14 vs 22-24 aUpper Room Discourse, Pt 21

John 14:22-24 – Summarizing the Previous Two Topics: Building an Intimate Relationship with the Father and the Son.  The Benefits of Guarding Your Soul; the Teaching Ministry of the Spirit.

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.
  • Vs. 22-24, Summarizing the Previous Two Topics: Building an Intimate Relationship with the Father and the Son.  The Benefits of Guarding Your Soul; the Teaching Ministry of the Spirit.

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Vs. 22-24, Summarizing the Previous Two Topics: Building an Intimate Relationship with the Father and the Son.  The Benefits of Guarding Your Soul; the Teaching Ministry of the Spirit.

John 14:22, “Judas (not Iscariot) said to Him, “Lord, what then has happened that You are going to disclose Yourself to us and not to the world?””

It begins with:

John 14:22, “Judas (not Iscariot) said to Him,”

Greek Transliteration: LEGEI AUTO IOUDAS OUX HO ISKARIOTES,

Greek: Λέγει ατ ούδας οκ σκαριώτης.

LEGEI is the Present, Active, Indicative, Third Person, Singular of LEGO – λέγω (leg’-o) a primary verb that means, “to say or addressing,” and is translated, “he said.”  In English, we don’t say “he say,” we translate it as a Past Tense, “he said,” noted by the asterisk in the NASB Ryrie Study Bible.

AUTO is a Pronoun in the Dative of Indirect Object of AUTOS – αὐτός (ow-tos’), “he, she, it” that is also in the Third Person, Singular for “to Him.” This is the one Judas is addressing; the Lord Jesus Christ

IOUDAS is the name “Judas,” as the subject Nominative.  Judas is the one asking the questions.

OUX HO ISKARIOTES in the Nominative Singular which means, “not the Iscariot”, as a way to distinguish this Judas from the one who is in the process of betraying our Lord, see John 13:26-30.

In our recent study of the Apostles, we noted that this is a reference to Thaddaeus also called Lebbaeus in the KJV, also called “Son of James.”  The surname Thaddaeus is used in Mat 10:3 and Mark 3:18, where the KJV uses Lebbaeus in Mat 10:3, and Luke calls the Apostle, “Judas of James,” in Luke 6:16; Acts 1:13.

He was one of the Twelve Apostles, Mat 10:3; Mark 3:18; Luke 6:16; Act 1:13.  In Matthew and Mark, he is listed 10th before Simon and in Luke’s accounts, Luke 6:16 and Acts 1:13, he is listed 11th after Simon.

His only recorded words are found in our passage, John 14:22.  He was the last of the four questioners of our Lord in John 13:36-14:23, following Peter, Thomas, and Philip.

He was perplexed at our Lord’s statements in verse 1-21, but specifically verse 19.  Having been in a very public ministry for 3.5 years, he now understands the Lord to be saying, “I am going to disclose myself to you all only, and not to the world,” verse 21.  He too did not understand the Lord’s statements in regards to His death, resurrection, and ascension, as well as the sending of the Holy Spirit and His own indwelling of every Church Age believer.  His understanding of our Lord to be removing Himself from the public eye and going into recluse, gave our Lord the opportunity to expand on the relationship of the believer with the Lord during the Church Age by means of the Word and the Holy Spirit in verses 23-26.

Next, we have the question:

 “Lord, what then has happened that You are going to disclose Yourself to us and not to the world?”

Greek Transliteration: KURIE TI KAI GEGONEN HOTI HEMIN MELLEIS EMPHANIZEIN SEAUTON KAI OUCHI TO KOSMO

Greek: Κύριε, τί κα γέγονεν τι μν μέλλεις μφανίζειν σεαυτν κα οχ τ κόσμ;

It begins with KURIE which is the Vocative Masculine Singular of KURIOS – κύριος (koo’-ree-os) the proper title for Jesus Christ.  It means, “lord or master,” indicating authority and supremacy, also indicating His Deity and the fact that Thaddaeus is a believer in the Lord Jesus Christ.

TI is the Interrogative meaning, “what.

KAI is used here as an Adverb meaning, “then.

GEGONEN is the Perfect, Active, Indicative, Third Person, Singular of GINOMAI –  γίνομαι (ghin’-om-ahee) that means, “to come into being, to happen, to become.”

The Perfect Tense describes a process that took place in the past, with the results continuing to the present.  It is usually translated in English by using the auxiliary verbs “has or have.”  So, we have “what then has happened.

HOTI is the Superordinating Conjunction for “that,” leading to the meat of the question.

HEMIN is the Dative, First Person, Plural, Pronoun of EGOἐγώ (eg-o’) – “I” that means, “to us.

MELLEIS is the Present, Active, Indicative, Second Person, Singular of MELLOμέλλω (mel’-lo) that means, “to be about to, or about.” So, we say, “you are about to.”  This is closely linked to the following verb.

EMPHANIZEIN in the Present, Active, Infinitive of EMPANIZO ἐμφανίζω (em-fan-id’-zo) meaning, “inform, make known, report, disclose, reveal, or manifest.”  We saw this verb in verse 21.  Thaddaeus is using Jesus’ own words in this question.  Yet, he does not yet understand the close and intimate relationship our Lord was referring to.  He is still thinking in terms of manifestation – a pillar of fire.

SEAUTON is a compound word from SU – σύ (soo), “you,” and AUTOS – αὐτός (ow-tos’), “self,” in the Accusative, Masculine, Second Person, Singular, Reflexive Pronoun of SEAUTOU σεαυτοῦ (seh-ow-too’) meaning, “of (to, for) yourself.”

So, we could say, “What then has happened that to us you are about to make yourself known” or better yet, “What then has happened that you are about to make yourself known to us?

The question is completed with KAI for “and,” OUCHI for “not,” TO the article “the,” and KOSMO for “world” in the Dative Masculine Singular.

So, we have, “and not to the world.

Here Thaddaeus was most likely not picking up on the analogy of the world speaking of unbelievers, but was taking it too literally and only distinguishing between the apostles and everyone else.

This literally did occur in Acts 10:40-41, “God raised Him up on the third day and granted that He become visible, 41not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead.

Yet, our Lord meant for, “and not to the world,” to mean unbelievers.  That is to make Himself personally known to believers and not to those who are unbelievers.  Unbelievers cannot understand the ministry of God the Holy Spirit in teaching the reality of Jesus Christ.

At this point, we have a parenthetical principle before Jesus answers which is, “Attitude toward Bible doctrine determines the believer’s attitude toward the Lord.”  That is the principle we will see in verses 23-25, and that also is the principle which answers the question of Thaddaeus.  How is it possible that we can understand what Jesus Christ is really like, and yet, the world cannot?  In order to bring out just exactly how this is going to be answered, love is used as the background.

~ ~~ ~ ~ ~ ~ ~ ~ ~ ~

So, in verse 23 we have “Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him.””

πεκρίθε ησος κα επεν ατ άν τις γαπ, με τν λόγον μου τηρήσει, κα Πατήρ μου γαπήσει ατόν, κα πρς ατν λευσόμεθα κα μονν παρ’ ατ ποιησόμεθα.

APEKRITHE is the Aorist, Passive Deponent, Indicative, Third Person, Singular of APOKRINOMAI – ἀποκρίνομαι (ap-ok-ree’-nom-ahee).  It is a compound word from the Preposition APO – ἀπό (apo’), meaning “from or away from” and KRINO – κρίνω (kree’-no) meaning, “to judge or decide.” So, it comes to mean, “to answer.”

The Aorist Tense views the entirety of Jesus’ response and treats it as past action, “answered.

The Passive Deponent acts like an active voice, “Jesus answered,” but also indicates He had received this information.  In other words, He is answering this question based on Bible Doctrine resident in His soul by means of the Grace Apparatus for Perception, (GAP).

IESOUS is the subject for Jesus which means, “Jehovah is Salvation.”  This is emphasizing His humanity which also tells us that in His humanity He had to learn this doctrine in order to teach it.

KAI, “and.

EIPEN is the Aorist, Active, Indicative, Third Person, Singular of LEGOλέγω (leg’-o) meaning, “said.”  Jesus is about to teach a point of doctrine.

AUTO is the Dative, Third Person, Singular, Pronoun meaning, “to him,” in reference to Thaddaeus.

Now, we begin the lesson.

EAN is the 3rd class conditional if, maybe you will and maybe you won’t.

TIS is an Indefinite, Pronominal Adjective meaning, “anyone” in the Nominative, Singular.

AGAPA is the Present, Active, Subjunctive, Third Person, Singular of AGAPAO –  ἀγαπάω (ag-ap-ah’-o) meaning, “loves.

The Customary Present Tense is linear aktionsart for Category #1 Love (towards God), in Phase Two (the Christian life).

The Active Voice tells us the believer filled with the Spirit and taking in Bible doctrine on a daily basis finally comes to the point of Occupation with the Person of Jesus Christ.  But this occupation with the person of Christ is first of all a Relaxed Mental Attitude.

Being in the 3rd class “if,” it is conditional, “maybe yes and maybe no.”  It depends on whether they take in Bible doctrine or not.

ME is the Accusative, First Person, Singular, Pronoun of EGO ἐγώ (eg-o’) for “Me;” Jesus referring to Himself.

TON the article “the,” and…

LOGON from LOGOS – λόγος (log’-os) are in the Accusative Singular meaning, “the word,” along with the Pronoun MOU in the Genitive, First Person, Singular meaning, “of Me or My” is speaking of Bible doctrine, the mind of Jesus Christ, “My Word”.  Notice He does not use ENTOLE for commands here but is getting right down to it – Bible Doctrine.

TERESEI is the Future, Active, Indicative, Third Person, Singular of TEREO – τηρέω (tay-reh’-o) meaning, “to watch over or to guard.”

We also noted this word in verse 21, where the believer is to guard the ENTOLE of Jesus Christ, and here the LOGOS of Jesus Christ, both pointing to guarding the doctrine that is resident within your soul.

The Gnomic Future indicates something which is a timeless, general, absolute fact.  This is axiomatic.  He will guard something that belongs to Himself; ‘My words’ referring to Bible doctrine. How do you guard the words of God?   By taking it in daily and consistently.  None of us can afford to go more than 24 hours without spiritual food.

Remember that TEREO means, “to guard what belongs to you,” and the only doctrine that belongs to the believer is what he GAPs into the right lobe or the heart; the doctrine he has in his Edification Complex of the Soul (ESC).  So, we say, “he will guard.

So far, we have, “Jesus answered and said to him, “if (maybe you will and maybe you won’t) anyone loves Me (Jesus Christ) He will guard (in his soul) my word (Bible Doctrine).”

Now, we are given the results of what happens to the believer who guards Bible Doctrine in their soul.

Principle #1:

KAI – “and

HO PATER in the Nominative Singular the Father” speaking to God the Father.

MOU is the Genitive Pronoun in the First Person, Singular of EGO for, “of Me or My.”  So, we say “and My Father.”  This is spoken from the humanity of Jesus Christ.

AGAPESEI is the Future, Active, Indicative Third Person Singular of AGAPAO that comes to mean, “He will love.

The Indicative replaces the Subjunctive.  In other words, God the Father does love us.  It is not conditional.  It stands for the reality of the Father’s love, and emphasizes our understanding of God’s love in our lives, “when we have doctrine in our souls.”

Once again, we have a Gnomic Future Tense for a timeless general fact.

The Active Voice indicates that the Father loves every believer in the Church Age with maximum love; we have all passed the point of propitiation.

AUTON is the Accusative Pronoun in the Third Person, Singular for “him.

So, we say, “and My (Jesus’) Father (God the Father) will love him (believer).

The positive believer who guards the Word of God in his soul will know intimately the Love of God the Father working in his life.

Principle #2:

KAI –and

PROS is the Accusative Preposition meaning, “to or towards, or face to face,” identifying the close intimate relationship the positive believer has with the Father and Son.

AUTON is the Accusative, Third Person, Singular, Pronoun for “to Him” (the believer).

ELEUSOMETHA is the Future, Middle Deponent, Indicative, First Person, Plural, of ERCHOMAI ἔρχομαι (er’-khom-ahee) that means, “We will come.”  It is a reference to the Deity of the Father, plus Christ (His deity), a reference to the fact that both of them are going to indwell the believer.

The Middle Deponent is Reflexive, having a benefit back to the Father and the Son, when they indwell the believer.  The believer ultimately glorifies God by being indwelt.

So, we have “and We, (the Father and Son), will come face to face with him (the believer).

The positive believer who guards the Word of God in his soul will experience that intimate relationship of God the Father and God the Son.  We could say, he will be “a friend of God.”

James 2:22-23, “You see that faith was working with his works, and as a result of the works, faith was perfected; 23and the Scripture was fulfilled which says, “And Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God.” w/ Gen 15:6

John 3:29, “He who has the bride (Church) is the bridegroom (Jesus Christ); but the friend of the bridegroom (mature believers of the Church Age), who stands and hears him, rejoices greatly because of the bridegroom’s voice.  So this joy of mine has been made full.”

This joy is not possible unless you hear the words of Jesus Christ, which means taking in Bible Doctrine and guarding it within your soul.

And Jesus will tell the disciples a little later on in, John 15:15, “No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you.”

Principle #3:

KAI –and

MONEN is the Accusative, Singular of MONE – μονή (mon-ay’) that means, “an abiding, an abode, or dwelling place.” This is the same root word Jesus used in John 14:2, translated “mansion” in the KJV.  When He departed to be in the Father’s House, Throne Room, He would prepare living quarters for us in that place. In verse 23, the living place for the Father and Son is in the believer.  If the Holy Spirit “abides” MENEI, John 14:17 in you, that body becomes a “temple”— [NAOS ναός (nah-os’)] of the Holy Spirit (1 Cor 3:16-17), and so a fit dwelling place for the Father and the Son.  This is a glorious and uplifting reality for the Church Age believer.

PAR is the Dative Preposition of PARA, and means, “with, in the presence of, before, in the judgment of, near, beside, or by the side of,” all indicating a close and intimate relationship.

AUTO is the Dative Pronoun in the Third Person, Singular for “him.

POIESOMETHA is the Future, Middle, Indicative, First Person, Plural of POIEO – ποιέω (poy-eh’-o) that means, “we will make.”  It is used for the Hebrew word ASAH – (aw-saw’) עָשָׂה. It means, “to make something out of something.”  We will come face to face with Him and manufacture something out of something.

What?  “Our abode,” MONE, “mansion.”  The mansion here is the Edification Complex of the Soul (ECS).  It is in the soul and it comes from keeping His Word on a daily basis; the daily function of GAP.   So, the something out of something is an Edification Complex of the Soul (ECS) out of the temple of God that is your body.

So, we have, “and We (God the Father and Son), will make our abode (an ECS out of the temple of God) with him (by means of an intimate relationship).

The positive believer who guards the Word of God in his soul will have their temple adorned (by means of the indwelling Father and Son) with the Edification Complex of the Soul.

Our complete translation is, “Jesus answered and said to him, “If (maybe you will and maybe you won’t) anyone loves Me, he will guard (in his soul) my word (Bible Doctrine); and My (Jesus’) Father (God the Father) will love him (believer) and We, (the Father and Son), will come face to face with him (the believer) and We (God the Father and Son), will make our abode (an ECS out of the temple of God) with him (by means of an intimate relationship).”

In this verse, we also have the promise of the Indwelling of God the Father.

2 Cor 6:16, “Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; and I will be their God, and they shall be My people.

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.”

“In John 14, vv. 21-26, Christ speaks of a deeper relationship the disciples will have with the Father and the Son through the Spirit.

They thought they would be “orphans” (literal meaning of “comfortless” in v. 18), when actually, Jesus’ going to the Father made possible a deeper relationship between the saint and his Savior.

This relationship involves obedience to the Word (v. 21) and a love for the Word (v. 24).

It also involves the teaching ministry of the Holy Spirit (v. 26).

The Christian who spends time learning the Word, then goes out to live the Word, will enjoy a close, satisfying communion with the Father and the Son.  Love for Christ is not a shallow emotion to be talked about; it means loving and obeying His Word by the power of the Holy Spirit.

In John 14:1-3, Jesus talked about the saint going to heaven to abide with the Father and Son; but here He talks about the Father and Son coming to abide with the saint.” (Warren Wiersbe, Expository Outlines of the N.T.)

Positionally, we are the temple of God from the moment of our salvation, 1 Cor 3:16.  We are God’s building for indwelling.  We cannot make the temple bigger or smaller, and we cannot lose the temple. The temple is the temple. Likewise, we are in union with Christ and the Father from the day of our salvation.

When 1 Cor 3:17 speaks of destroying the temple, it is better translated as “corrupting.”  For we cannot destroy what God has created in us.  That is why it says at the end of verse 17, “it (the temple of God – the believer) is holy and that is what you are.”  That is speaking about your position.

Nevertheless, experientially, we can ignore the temple, abuse the temple, and bring it to the garbage dump of life – Satan’s Cosmic System.  We do this by not guarding the Word in our souls.

On the other hand, we can beautify or adorn the temple of God with the Word of God, when we take it in and guard it judiciously.  We guard the Word in our souls by taking in the Word on a daily basis.

Therefore, we have the principleThe Word Guards the Word.

Daily intake and application of God’s Word guards and protects the Word of God that was previously resident in our souls.  And as always, we do so through the filling of God the Holy Spirit, our true teacher of God’s Word.   So, the temple is the temple, and the Word guards the Word.

When we guard the temple of God, we understand and walk in that relationship God has given to us, but, only when we guard Bible Doctrine that is already resident within our souls.

“We will come to him,” means that the Father and Son will do all that is necessary to close any gaps or distances in our relationship with them.  They come to us!  Therefore, the Word brings us closer to God, not our feelings or emotions.

The Father’s and Christ’s fellowship with the believer is constant, for all times and all difficulties, until you are taken up to be with Him forever.

Now, let’s view verse 23 in the light of one more analogy, that of human relationships between the right man and right woman.

In human relationships, the first thing that happens is:

  • You meet your right man or right woman.
  • As a result of the “chemistry” between the two of you, you determine to find out more about each other, by learning who they are, by understanding how they think.
  • As a result, you not only fall in love with them, but you also experience the love they have for you by visiting each other and spending time together.
  • At the next stage, you want to spend more and more time together so your visits become more frequent.
  • As a result, you determine that this relationship is more important than any others in your life, and you get married so that you can spend a maximum amount of time with them by living together.

Now thinking about the believer’s relationship with God:

  • Our first encounter is meeting Him at the Cross of Jesus Christ for our salvation.
  • At that point, you want to learn more about Him so we study His Word, the mind of Christ, and guard it in our souls as we fall in love with Him, “He who loves Me will guard My Word.
  • As a result of your love for God, you experience His love for you, “and My Father will love him.
  • Then you spend more and more time in fellowship with God, allowing Him to reveal Himself to you while experiencing His grace blessings for you, “and We will come to him.
  • As a result, your relationship with God is more important than any others in your life, and you spend a maximum amount of time together, “and make our abode with Him.

Just like our human relationships, verse 24 uses the analogy to describe the positive believer’s relationship with God.

  • You first meet.
  • You learn about each other.
  • You experience each other’s love.
  • You spend more and more time together.
  • You live together (via marriage).

Now, notice the progression of relationship with God, promised to those who love Jesus Christ.

  • You meet Him at the Cross.
  • You learn and guard His Word in your soul.
  • You experience His love for you.
  • He reveals Himself to you.
  • He dwells with you.

As verse 24 says:

  • “If anyone loves Me,” (a positive answer says you do by believing in Him for salvation).
  • “He will guard My word, (in his soul).”
  • “And My Father will love him.”
  • “And We will come to him.”
  • “And make our abode with him.”

Here God’s promises to the positive believer are three-fold:

  • “He will love you,”
  • “Come to you”, and
  • “Make His abode with you.”

As three is the number of Divine Perfection, these are God’s promises to the believer who takes in and applies Bible doctrine on a daily basis. Their relationship with God will be perfected.

As a new believer, you are in fellowship for brief periods of time. As you grow, you spend more time in fellowship with God; and when you reach spiritual maturity, you are spending a maximum amount of time in fellowship with Him.

So just as in human relationships, (you first visit briefly, then over time you spend more and more time together, until you are spending a majority of your time together), so is our relationship with God when we are guarding His Word in our souls.   And don’t forget that your experience of that fellowship is dependent on whether you are guarding your soul or not.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

John 14:24, “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.”

That’s why is says in verse 24a“He who does not love Me does not keep My words.”

Which is: HO ME AGAPON ME TOUS LOGOUS MOU OU TEREI,

μ γαπνìå με τος λόγους μου ο τηρε.

HO is the Subject Nominative Article used as a Relative Personal Pronoun for “He who.

ME (may) is a Greek negative for “not or does not.

AGAPON is the Present, Active, Singular, Nominative Participle of AGAPAO the word for “love.”  This is still talking about a believer.

The Customary Present, is linear aktionsart – ongoing / repeated action, and with the negative means constantly not doing something.  That is the ongoing or repeated action of not loving Jesus Christ, “he that keeps on not loving me.”  This is the believer in reversionism.  When the believer gets into reversionism, the last thing he wants to hear is Bible doctrine. This is the believer who does not love Jesus Christ.

ME (meh) is Accusative, First Person, Singular, Pronoun of EGO for “Me.”  Here Jesus is referring to Himself.

TOUS is the Accusative Article in the Masculine Plural LOGOS that is not translated.

LOGOUS which is the Accusative, Masculine, Plural, Direct Object of LOGOS –  λόγος (log’-os) meaning, “words,” speaking of the mind of Jesus Christ, Bible doctrine.

MOU is the Genitive of Possession Pronoun in the First-Person Singular of EGO for “of, me, or “My

OU is the other Greek negative meaning “does not,” that goes with the Indicative mood.

TEREI is our pivotal verb throughout this passage for “to guard, protect, or keep,” from TEREO – τηρέω (tay-reh’-o) in the Present, Active, Indicative, Third Person, Singular.

So literally, we say, “He who keeps on not loving Me, the words of me he does not guard.”

But we translate it as, “He who keeps on not loving Me— [The Lord Jesus Christ (TLJC)], does not guard My words (in his soul).

Reversionism

Principles of Reversionism:

  • Reversionism is an act of reversing or turning in the opposite direction. As believers, we were designed to execute God’s Plan for our lives, but in reversionism, we turn the other way and cannot be distinguished from our pre-salvation status. They are believers thinking human viewpoint.
  • Reversionism is the act of reverting to a former state, habit, belief, or practice of post-salvation sinning, failing to execute the Plan of God for the Church Age. He returns to his pre-salvation mode of operation, way of thinking and lifestyle.
  • Reversionism is a technical theological term used for rejecting absolute truth, and drawing into your mind or accepting relative truth.
  • Reversionism is a reversal of your priorities, your attitudes, your affections, the object of your personal love accompanied by the destruction of your impersonal love, resulting in a change of your personality.
  • Reversionism is maximum control of the Old Sin Nature over the life of the believer so that the believer functions under the dictates of the Sin Nature exactly as he did as an unbeliever.
  • Reversionism is a series of related failures in the spiritual life which results in failure to execute the Plan of God, terminating in Christian degeneracy.
  • Reversionism is also recession from any stage of spiritual growth through negative volition toward Bible Doctrine.

Therefore, it is characterized by negative volition to doctrine, being influenced by evil, and results in perpetual carnality, causing a life of perpetual discipline and spiritual decline.

The reversionistic believer is classified as a loser in the Christian life or degenerate.  He doesn’t lose his salvation; that’s impossible.  But by failing to execute the Plan of God, the loser loses his escrow blessings for time and eternity.

Christian degeneracy is defined as the decline from the normal standards of the Plan of God for the Church Age (i.e. Grace), through the process of implosion, explosion, and reversion.  In this process, the Church Age believer remains unchecked by the utilization of the Rebound Technique, and by other post-salvation Problem-Solving Devices found inside God’s Portfolio of Invisible Assets for the believer.

The process of reverting begins with implosion or exploding within by yielding to the temptations of the Sin Nature.  Implosion leads to explosion or fragmentation.  Fragmentation unchecked leads to reversionism.

Reversion is a technical theological term for the results of fragmentation.  Fragmentation results in eight stages of reversionism.

  • Reaction and distraction.
  • Frantic search for happiness.
  • Operation boomerang.
  • Emotional revolt of the soul.
  • Permanent negative volition.
  • Blackout of the soul.
  • Scar tissue of the soul.
  • Reverse process reversionism.

The profile of the reversionist is found in, Psa 7:14-16.

The mandate to avoid reversionism is found in Rom 12:21; 1 John 2:15; 2 John 1:7-9.

1 John 2:15, “Stop loving the cosmic system, or anything pertaining to the cosmic system.  If anyone loves the world, the love of the Father is not in him.” 

2 John 1:7-9, “For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh.  This is the deceiver and the antichrist.  8Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward.  9Anyone who goes too far and does not abide in the teaching of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son.”

Rom 12:21, “Stop being overcome by evil, but overcome evil with good.”

Illustrations of Reversionism:

  • In Rev 3:14‑21, believers became involved in Gnosticism and grew lukewarm toward the Lord.
  • In the story of Hosea and Gomer, Gomer ran off with a prince of Israel in her reversionism.
  • Jeremiah had to buy his right woman from slavery after she had become a prostitute.
  • James 2:1‑5 presents the case of the short-sighted usher who gave the rich man the best seat.
  • In 2 Cor 10:10‑11, the Corinthians rejected Paul, their right pastor, for the Judaizers.
  • Paul’s reversionism occurred when he went to Jerusalem, even though he was warned by the spirit not to go. This cost him four years in prison.
  • David’s reversionism with Bathsheba and murder of her husband, Uriah the Hittite, cost him the death of a child, the rape of a daughter, the death of his favorite Son, and a revolution in his kingdom.
  • Elijah’s fear of being murdered and not trusting in the protection of the Lord was his manifestation of reversionism.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Continuing with the second half of verse 24 we have, “and the word which you hear is not Mine, but the Father’s who sent Me,”

KAI HO LOGOS HON AKOUETE OUK ESTIN EMOS ALLA TOU PEMPSANTOS ME PATROS,

κα λόγος ν κούετε οκ στιν μς λλ το πέμψαντός με Πατρός.

KAI is the conjunction “and, even or also.”

HO LOGOS meaning, “the Word,” referring to Bible doctrine. Through Bible doctrine, Christ will manifest Himself to believers and not to the world.  This answers the question of Judas.

HON is the Relative Pronominal Adjective in the Accusative, Masculine, Singular of HOS – ὅς (hos) that means, “which, who, or that.”

AKOUETE is the Present, Active, Indicative, Second Person, Plural of AKOUOἀκούω (ak-oo’-o) that means, “hearing, to hear, or listen.”  In the Second-Person Plural, it means, “you all hear.”

The Instantaneous Present Tense has an aoristic force indicating He has been and is currently teaching them doctrine.  It says that the action of hearing Bible doctrine is completed at the moment Jesus speaks it.  In other words, they are taking in Bible doctrine right now in the Upper Room through the G.A.P.

The Active Voice says that the disciples are the ones taking in Bible doctrine through the ear gate, one form of perception.

The Indicative Mood is declarative for the reality of the disciples perceiving God’s Word by listening to Jesus Christ.

OUK is our Greek negative used with Indicative Mood that means, “not or does not.”

ESTIN is the Present, Active, Indicative, Third Person, Singular of EIMI that means, “he, she, or it is.”  With the negative OUK we say, “Is not.”

EMOS is an Adjective in the Subject Nominative, Masculine, First Person, Singular used as a possessive and means, “my or mine.”  Christ is the communicator of this doctrine but the source is God the Father as indicated in the last phrase.

ALLA is a Contrasting Conjunction setting up the last phrase that means, “but, rather, or on the contrary.”

TOU is the Genitive, Masculine, Singular Article, “the.”  This article goes with the last word in the Greek sentence PATROS for Father, which is also in the Genitive of Possession, indicating whose Word it is that Jesus speaks.  So, we say, “of the Father, or the Father’s.”

PEMPSANTOS is the Aorist, Active, Participle in the Genitive, Masculine, Singular of PEMPO – πέμπω (pem’-po) that means, “to send or dispatch.”

We saw this word used of the Father in John 13:16, “Truly, truly (listen intently to this point of doctrine), I say to you all (the disciples), a slave (student, disciple under academic discipline) is not greater than his lord (the one with teaching authority), neither is the one sent (APOSTOLOS – Jesus Christ in Hypostatic Union) greater than the sender (PEMPO – God the Father).”

The Culminative Aorist views the entirety of the action of the Father sending Jesus Christ to be His witness and ambassador.  It views the Predesigned Plan of God through His Virgin birth and hypostatic union right up to this point in time.

The Active Voice tells us that the Father performs the action of sending Jesus Christ.  It is the Father’s Plan, and by His authority Jesus is teaching the Word of God.

The Aorist, Active, Participle precedes the action of the main verb, that is, Jesus doesn’t reveal the Father until He comes and speaks about Him.  PEMPSANTOS means, “having sent,” but as a relative clause in the Genitive of Source, we translate it with a personal pronoun for, “who sent.”

ME is the Accusative Pronoun in the First Person, Singular or EGO that means, “I or Me.”  Jesus is referring to Himself.

PATROS is a Noun in the Predicate Genitive of Possession, Masculine, Singular of PATER – πατήρ (pat-ayr’) that means, “Father.”   Here it is God the Father who sent His Son and whose Word Jesus teaches.  So, we say “the Father’s who sent Me.

Our complete translation is, John 14:24, “And the Word which you all hear, (GAP through the ear gate), is not Mine, (Jesus’), but the Father’s who sent me.

Notice that Jesus does not answer Judas’s question directly, but instead, repeats the doctrine He was previously teaching them.  By doing so, He is changing their focus off of “everyone else” in the world and back onto themselves and their own personal relationship with God.

Principles:

The source of Bible doctrine is God, that’s why it is called “the Word of God,” Rom 9:6; 1 Cor 14:6; Eph 6:17; Col 1:25.

Jesus Christ and God the Father are co-equal as members of the Godhead / Trinity, John 10:30; 14:9b-10.

Bible doctrine is the thinking of Jesus Christ, John 14:21, 23-24, “My commandments and My word(s),” with 1 Cor 2:16; Col 3:16; 1 Tim 6:3.

Col 3:16, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual Songs, singing with thankfulness in your hearts to God.”

  • In hypostatic union Jesus reveals His submission to the Father’s Plan. God the Father is the One who dispatched Jesus to planet earth to fulfill His Plan, John 13:16; 14:24, and Jesus submitted to the Father’s Plan, John 8:42; 13:3b.

John 8:42, “Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me.””

  • In hypostatic union, Jesus reveals His authority orientation to God the Father. Even though the Word He was teaching to the disciples is rightfully His own, in humility and authority orientation, He gives all the credit to God the Father, John 7:16-18; 12:49; 14:10.
  • In hypostatic union, Jesus reveals His authority orientation to the Word of God in the Prototype Spiritual life, John 8:54-55.

To rebel against Jesus’ Word (Bible doctrine) is not just rejecting the word of a mere man but God Himself.  It is to rebel against God the Father who sent Him.  Rejecting Christ’s Word is not just casting contempt on Him but on His Father likewise.

Disobedience to Christ’s Word (Bible doctrine) and a lack of love for Him are inseparable.  If you have one you have the other.

This is why the “world” (see Judas’ question in verse 22) 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 Word.  But you and I who do love Jesus, and who want to please Him, will sense His presence as we obey.

Obedience to His mandates is not just a simple expression of love and courtesy towards God, but a testimony of your life in subjection to His Divine authority; living inside GPS, the operational type spiritual life.

How You Treat His Word is How You Treat God Himself.

These verses note that love for Christ motivates obedience to Christ’s teaching which is God’s Word. For those who are motivated by Personal Love for God and respond in obedience to His teaching, Jesus Christ will reveal Himself; make Himself known.

All who rightly know anything of Christ, earnestly desire to know more of Him.

Our authority orientation to God’s Word both guards our soul on a daily basis and demonstrates our love for Him.

Stop worrying about how bad everyone else is, and start focusing on your own personal relationship with the Lord, Mat 7:3-5; Luke 6:41-45.

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Upper Room Discourse Pt 22 John 14 vs 25-26Upper Room Discourse, Pt 22

John 14:25-26, The Teaching Ministry of the Spirit. The Trinity. 

Chapter 14 Outline thus far:

  • Vs. 1-3, The Promise of Eternal Security. Pt 13
  • Vs. 4-6, The Way, Truth and Life. Pt 14
  • Vs. 7-11, Faith Application –  The Fellowship of the Father and the Son. Pt 15
  • Vs. 12, The Church Age Believer Will Accomplish Greater Things.  Pt 16
  • Vs. 13-14, Prayer as an Example of Confidence in our Spiritual Life. Pt 17
  • Vs. 15, Occupation with the Lord Jesus Christ, Pt. 18
  • Vs. 16-17, Promised Indwelling of the Helper (God the Holy Spirit). Pt 19
  • 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. Pt 20
  • Vs. 22-24, Summarizing the Previous Two Topics; Building an Intimate Relationship with the Father and the Son. The Benefits of Guarding Your Soul. Pt 21
  • Vs. 25-26, The Teaching Ministry of the Spirit. The Trinity. Pt 22

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Vs. 25-26, The Teaching Ministry of the Spirit. The Trinity.

John 14:25-26, “These things I have spoken to you while abiding with you. 26 But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.”

Verse 25, Jesus’ teaching ministry, “These things I have spoken to you while abiding with you.

Greek Transliteration: TAUTA LELALEKA HUMIN PAR HUMIN MENON

Greek: Τατα λελάληκα μν παρ’ μν μένων

TAUTA is an Adjective in the Demonstrative Pronominal, Accusative, Neuter, Plural of HOUTOS – οὗτος (hoo’-tos).  It first refers specifically to what He has taught them that night in the Upper room including His responses to the four questions asked by the disciples.  In addition, it refers to all of the doctrines He has taught them during His incarnation, while abiding with them. Therefore, as a Pronoun, we say “these things,” referring to doctrines Jesus has taught the disciples.

LELALEKA is the Perfect, Active, Indicative, First Person of LALEOλαλέω (lal-eh’-o) that means, “to speak, talk, or communicate.”

The Perfect Tense tells of completed past action, where the results continue into the present.  That means that doctrine endures forever and that Bible doctrine taught in the past has results in the present.

The Active Voice: Jesus produces the action of teaching them Bible Doctrine.

The Indicative Mood is for the fact of occurrence.  So, we say, “I have spoken.

HUMIN is the Pronoun SU – σύ (soo) in the Dative case, Second Person, Plural that means, “to you all” in the Dative of Advantage.  It is referring to the disciples.  It was to their advantage to have learned Bible Doctrine from the Lord.  The Church Age is a radical departure from the Dispensation of Israel, and they have and are going to find out some things they never knew before.  So, it is to the disciples’ advantage to be briefed about the Mystery Doctrine for the Church Age, just as it is to your advantage to learn these things too.

PAR or PARA – παράis (par-ah’) a Preposition in the Dative Case that can mean, “with, in the presence of, before (as in the judgment of), near, beside, or for.”  As you can see, it has the connotation of being in close proximity to someone or something.  It is a reference to the three-and-a-half-year ministry of our Lord, when He was with the disciples, and personally teaching them.  So, we say “in the presence of or while with you.

HUMIN is once again “you” in the Dative Case referring to the disciples.

MENON or MENO – μένω (men’-o) is actually linked with PARA.  It is a Verb Participle in the Present, Active, Nominative, Masculine, First Person, Singular.  It means, “to stay, abide, endure, or remain.”

Jesus used this word in verse 17 in regard to the Holy Spirit abiding with the disciples.  So, here too, Jesus is emphasizing His abiding with them during His incarnation that is soon to end.  As a Participle, it not only speaks of the action Jesus is performing at the present time, but speaks to the status of His relationship with the disciples during His incarnation.

So, with PAR HUMIN MENON we say, “while abiding with you.” Note that He continues to use the word of John 14:2 & 17 speaking of relationship versus a spiritual indwelling, emphasizing His three and a-half year ministry.

This also answers the question of Judas in verse 22.  How will Christ manifest Himself to believers and not be in the world? Through the Word of God, Bible doctrine.  All we know about God is contained in writing.

As you know, it is one thing to have the Word of God in writing, but it is something else to learn it, and Jesus wants them and us to learn it.  So, we see Jesus here in the role of Pastor-Teacher / Rabbi.  Now He is going to introduce the means for learning Bible Doctrine in verse 26.

Our translation of verse 25 is, “These things (doctrines) I have spoken (teachings during His incarnation), to you all (His disciples) while abiding with you (3 ½ year ministry).”

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Next is, The Means of Learning and Applying Bible Doctrine.

Verse 26, “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.”

Greek Transliteration: HO DE PARAKLETOS, TO PNEUMA TO HAGION HO PEMPSEI HO PATER EN TO ONOMATI MOU, EKEINOS HUMAS DIDAXEI PANTA KAI HUPOMENSEI HUMAS PANTA HA EIPON HUMIN (EGO).

Greek: δ Παράκλητος, τὸ Πνεμα τ γιον πέμψει Πατρ ν τ νόματί μου, κενος μς διδάξει πάντα κα πομνήσει μς πάντα επον μς [γώ].

HO DE is the article plus the conjunction for “the and but,” yet, we say “but the.”   Here Jesus begins a contrast between His teaching of the disciples in the past and present to the Holy Spirit taking on that role.

PARAKLETOS is in the subject Nominative, Masculine, Singular, and literally means, “called to one’s aid, an advocate, helper, or intercessor.”  It is used here as a title for God the Holy Spirit as it is linked with our next word.

TO PNEUMA is the article plus noun PNEUMA in the Nominative, Neuter, Singular literally means, “breath, wind, or spirit.”  It stands for God the Holy Spirit as also seen in the next word HAGIOS – ἅγιος (hag’-ee-os).

TO HAGION is the Emphatic Restrictive Attributive Adjective HAGIOS in the Accusative, Masculine, Singular that means, “sacred or holy.”  It emphatically attributes the quality of holiness to the third member of the Trinity.

So, we say, “But the Helper, the Holy Spirit.”

HO or HOS – ὅς (hos) is a Relative Pronominal Adjective in the Accusative, Neuter, Singular that means, “who or which.”

PEMPSEI, is the Future, Active, Indicative, Third Person, Singular of PEMPTO – πέμπω (pem’-po), which means, “to dispatch or send.”

This is the same word we saw in verse 24 and in 13:16, where Jesus spoke of the Father sending Him for our benefit.  Now we see that God the Father will dispatch His Spirit, as noted in the following words, to benefit the believer.

Just as the Father sent the Son, so He is going to send the Holy Spirit, John 14:16.  The Holy Spirit is also said to be sent by the Son, John 15:26.

The Future Active Indicative says that God the Father will send the Holy Spirit subsequent to Jesus speaking here.  As we know, this will occur on Pentecost and continue throughout the Church Age.

So, we say “He will send.”

HO PATER is the article plus the Nominative, Masculine, Singular that means, “the Father,” referring to the first member of the Trinity.

EN is the Preposition meaning, “in.

TO ONOMATI is the Dative, Neuter, Singular of ONOMA – ὄνομα (on’-om-ah) that means, “a name, authority, or cause.”

So, we say “the name.

MOU is the Genitive, Masculine, Singular of EGOἐγώ (eg-o’) that means, “of me or my.”  Jesus is referring to Himself as the second member of the Trinity.  Therefore, we see all three members of the Trinity in view in one passage.  This also means that Jesus Christ is absent from the earth but does not leave us as orphans, as He provides the ministry of the Holy Spirit for the intensified stage of the Angelic Conflict. So, the Spirit will be sent by authority of God the Father and the authority of Jesus Christ, co-equality of the Trinity.  Jesus is co-equal in sovereignty with the Father and Spirit.

Combined we say, “But the Helper, the Holy Spirit, whom the Father will send in My name.”

Here we have the First Advent of God the Holy Spirit.  He has a ministry in three dispensations:  The Age of Israel, the Age of the Church, and the Age of the Millennium.

This precludes the fact that God the Holy Spirit has a ministry all throughout human history to all unbelievers.  He is the agent of making the gospel a reality.  This is called His “Common Grace Ministry.”

But, here we have a specialized ministry to believers.

Luke 11:13 describes the ministry of the Holy Spirit to the dispensation of Israel; it was a specialized ministry to a few people.

Ephesians 5:18 describes the ministry of the Holy Spirit in the Church Age.

In the Millennium, we have yet a different ministry of the Holy Spirit, because Jesus Christ returns to the earth.  He is present and reigns on the earth under perfect environment.

In view, here is the Permanent Indwelling and temporal filling of God the Holy Spirit as sent by God the Father in the name of God the Son.

Now that the action of God has been established, “God the Father sending the Helper / Holy Spirit to believers in the Name of Jesus Christ,” we see what function the Spirit will perform.

EKEINOS is our next word which is a Demonstrative Pronominal Adjective in the Nominative, Masculine, Singular which means, “that or that one.” Here in the Subject Nominative (substantive), it refers back to the Holy Spirit so we say, “that one (the Holy Spirit) or simply He.

HUMAS is the Accusative, Second Person, Plural, Pronoun of SU – σύ (soo) that comes to mean, “you all,” referring to the disciples and by extension the Church Age believer.

DIDAXEI is the Future, Active, Indicative, Third Person, Singular of DIDASKO –  διδάσκω (did-as’-ko) that means, “teach or instruct.”

The continual use of the Predictive Future says that during the Church Age, the Spirit will teach the believer.

The Active Voice; the Holy Spirit will perform the action of teaching the believer.

The Declarative Indicative stands for the reality of God the Holy Spirit’s teaching ministry called the Grace Apparatus for Perception, (GAP).

So, we say, “will teach.”

The ministry of God the Holy Spirit is a teaching ministry and DIDASKO means, “to teach in a public assembly, to teach a group.”  It means that the Holy Spirit teaches through the ministry of the Pastor-Teacher.  The Holy Spirit teaches the MUSTERION –  μυστήριον (moos-tay’-ree-on) Mystery Doctrine of the Church Age to believers, John 16:12-15; 1 Cor 2:9-14; 1 John 2:27.

PANTA or PAS πᾶς (pas) is a Pronominal Adjective in the object Accusative, Neuter, Plural that means, “all or every.” This is the object of the Holy Spirit’s teachings, “all things,” again referring to Bible Doctrine, the mind of Jesus Christ.  In comparison to what our Lord said in verse 25“These things I have spoken.” He now takes it up a notch.  The Spirit won’t just repeat what Jesus has taught them, but will reveal the entire portfolio of the Mystery Doctrine for the Church Age.

KAI is the connecting conjunction “and.”  It connects the “all things,” doctrines that the Spirit will teach in the future Church Age with the doctrines Jesus has already taught the disciples.

HUPOMENSEI is a compound verb from the Preposition HUPO – ὑπό (hoop-o’) that means, “under,” as in under the authority of someone, and MIMNESKOμιμνήσκω (mim-nace’-ko) that means, “to remind or remember.”  Here it is the Future, Active, Indicative, Third Person, Singular of HUPOMINSEKO – ὑπομιμνῄσκω (hoop-om-im-nace’-ko) that means, “to cause (one) to remember or to remind.”

The Predictive Future Tense tells us that during the Church Age, the Spirit will not only teach us Bible doctrine but cause us to remember doctrine for application.  Therefore, not only is perception in view but application as well.

The Active Voice; the Holy Spirit performs the action of recalling doctrine that is resident within your soul.

The Indicative Mood declares the promise of the God’s Power System (GPS).

So, we say, “He will cause to remember.” This includes Perception, Metabolization, and Application of Bible Doctrine, (PMA).

This tells us how we learn doctrine; it refers to authority.  To learn something, you have to hear it again and again and again.  Repetition of doctrine lodges itself in the frame of reference where it becomes a category, a part of the norms and standards of your soul and doctrine in the launching pad.  As this is communicated again and again, God the Holy Spirit brings these things to your remembrance under the authority of the one who teaches.

HUMAS is used once again as a Pronoun in the Accusative, Second Person, Plural of SU for “you all,” referring to the disciples and by extension all believers who are filled with the Spirit during the Church Age.

Therefore, we have, “He will cause you all to remember.”

What they are to remember is given in the last phrase:

PANTA once again for “all

HA is the Relative Pronominal Adjective of HOS in the Accusative, Neuter, Plural which means “who, which, what, or that.

EIPON is the Verb LEGO – λέγω (leg’-o) in the Aorist, Active, Indicative, First Person, Singular that means, “I said,” referring to Jesus’ teaching while in Hypostatic Union. It is used here for teaching.

The Constative Aorist views what Jesus taught over a period of three years as a whole. They don’t remember all the things He said at this time, but later on when they receive the Spirit, it will finally take hold in the memory center of their souls and be applied to life.

HUMIN is the Dative Pronoun of SU in the Second Person, Plural which means, “to you all,” in reference to the advantage it is for the disciples to have personally been taught the Word of God.

The principle is:  You don’t learn something the first time you hear it.  You may understand it or have some concept of it, but you have to hear it again and again so that eventually it will take hold in your soul.  All of this is the teaching ministry of God the Holy Spirit.

Our complete translation is:

Verse 25“These things (doctrines) I have spoken (teaching during His incarnation), to you all (His disciples) while abiding with you (3 ½ year ministry).”

Verse 26, “But the Helper, the Holy Spirit, whom the Father will send in My name (all three members of the Trinity in view), He will teach (GAP) you all (the disciples) all things (Mystery Doctrine of the Church Age) and cause you to remember (launching pad of your soul) all that I taught you (during His incarnation).”

In these verses, we see a clear distinction between all three members of the Trinity, the Father, Son, and Holy Spirit.

Therefore, we will note the:

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Doctrine of the Trinity

Definition:

The word “Trinity” is not found in the Bible.  It is a technical theological term coined in the fourth century A.D. to describe a theological concept.

The doctrine of the Trinity recognizes God as being one in essence but three persons who possess equal, perfect, eternal, and infinite identical essence.  Trinity means one God subsisting in three modes of existence.

Therefore, Trinity is used to describe three persons in one Godhead.  There is only one Divine nature or being.  The truth is that the Bible is monotheistic to the last degree, contending, as it does, that there is one God and only one; yet as certainly it asserts that this one God subsists in three definite and identified Persons.

In its teaching, the Bible is neither Polytheistic, (many gods), nor Tritheistic, (three gods), nor Unitarianone, (god who exercises his interests and powers in various ways).  The monotheistic doctrine of one God subsisting in a plurality of Persons, (three, no less and no more), is what agrees with all Scripture, the oneness and onlyness of God.

Webster’s dictionary gives the following definition of Trinity: “The union of three Divine persons (or hypostases), the Father, Son, and Holy Spirit, in one Divinity, so that all the three are one God as to substance, but three Persons (or hypostases as to individuality).”  Hypostases is the plural of hypostasis which means, “the substance, the underlying reality, or essence.”

Synonyms for Trinity include:  Triunity, Trine, Triality. The term “Trinity” is formed from “tri,” three, and unity.” Triunity is a better term than “Trinity,” because it better expresses the idea of three in one.  God is three in one.

This Divine being is Tri-personal, involving distinctions between the Father, Son, and Spirit.  These three persons are joint partakers of exactly the same nature and majesty of God. There is one true God, but in the unity of the Godhead there are three coequal, coeternal persons.  They are the same in substance or essence, but distinct in subsistence or continuing in existence. The Trinity is a revealed doctrine.  It embodies truth never discovered; it is undiscoverable by natural reason. Since each person of the Trinity has the same essence, God is described as one.  But they are different as persons.

Distinctions are made between the members of the Trinity, as described in 2 Cor 13:14. “The grace of our Lord Jesus Christ and the love of God (the Father) and the fellowship of the Holy Spirit be with all of you.”

The word “Trinity” was first used by Tertullian in the second century to designate a Biblical doctrine.  The doctrine of the Trinity was confirmed by the council of Nicea in A.D. 325.  After much controversy, including the heresy of Arius, Sabellius, and Paul of Samosata, they finally came to a correct understanding of the doctrine. Therefore, the doctrine of the Trinity is defined as: God is one in essence but three coequal, coeternal, and co-infinite persons.

When Divine essence is the subject, God is said to be one. When Divine persons are the subject, distinction is made between the Father, the Son, and the Holy Spirit. For this reason, we have different Hebrew names for God.

  • The plural noun Elohim – אֱלֹהִים (el-o-heem’) implies more than one person in the Godhead.
  • The singular noun JHWH – יְהֹוָה (Adonai, Jahweh, or Jehovah) is used to distinguish between the persons.
  • Elohim emphasizes the one essence of God.
  • Jehovah – (yeh-ho-vaw’) emphasizes one person in the Trinity, usually God the Son.

Scripture Verification:

Gen 1:26; 3:22, “…Let us make man…,” “…the man has become like one of Us…” and in Isa 6:8, “…Whom shall I send and who will go for us? …”

In these passages, the plural pronoun for God, Elohim is used.

Psa 110:1, “The Lord (God the Father) said to my (David’s) Lord (God the Son).”

Psa 2:7, “I “” will announce the decree of the Lord (God the Father).  He said to me (God the Son).  `You are my Son (Deity of Jesus Christ).  This day (day of incarnation) I have begotten you.’”

  • This is quoted three times in the New Testament delineating the distinction, in Acts 13:33, Heb 1:5, and 5:5.

Isa 48:16, “Come near to Me; listen to this. From the first, I have not spoken in secret.  From the time it took place, I was there.  And now the Lord God (God the Father) has sent me (God the Son), and His Spirit (God the Holy Spirit).”

Mat 28:19, “Go therefore and make disciples (Bible students) of all nations, baptizing them in the name of the Father, the Son and the Holy Spirit.”

  • This is a reference to the pre-canon period of the Church Age in which water baptism was practiced to illustrate the baptism of the Holy Spirit by the use of ritual.

John 10:30, Jesus said to the crowd, “I and the Father are One.”

  • He was referring to Divine essence. The Father and the Son are two distinct persons in the Godhead, but they have identical essence.

John 14:16, “I will ask the Father, and He will give you another Helper (PARAKLETOS) to be with you forever.”

John 14:26, “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.” See also John 15:26.

John 20:28, “Thomas answered and said to Him, ‘my Lord, my God.’”           

  • Thomas called Jesus both Lord and God when he saw Him in His resurrection body.

1 Cor 12:4-6, “Now there are varieties of gifts, but the same Spirit.  And there are varieties of ministries, and the same Lord.  There are varieties of effects, but the same God who works all things in all persons.”

2 Cor 13:14, “The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”

1 Peter 1:2, “According to the foreknowledge of God (the Father) by the sanctifying work of the Spirit, that you may obey Jesus Christ.”

Rev 1:4-6, “John, to the seven churches that are in Asia: grace to you and prosperity from Him who is (present state of the glorified Christ at the right hand of the Father), who has always existed (Jesus Christ as eternal God prior to the hypostatic union), who is to come (Second Advent), and from the seven spirits before the throne (God the Holy Spirit as the power system in both Christocentric dispensations), and from Jesus Christ, the dependable witness, the first formed from the dead, also the ruler of the kings of the earth.  To Him who loved us and has liberated us from our sins by means of His blood, and He has provided for us a royal power as priests to God, even the Father.”

Though One in Essence, God is Three in Persons:

There are two errors we must avoided when describing the Trinity:

  • That the Godhead is composed of three distinct Persons, (i.e. Peter, James, and John, who are related to each other, in the loose fashion, by which men associate themselves together relative to certain ideals and principles). That supposition in the case of God would be Tritheism – three gods.
  • That the Godhead is one Person only and that the triune aspect of His Being is no more than three fields of interests, activities, and manifestations.

The term “personality” as applied to God is not to be understood or taken in its strict philosophical sense, in which case, wholly distinct beings are indicated. God is one Being, but He is more than one Being in three relations.

Well-defined acts which are personal in character are ascribed to each Person of the Trinity.  These acts unequivocally establish personality.  Our language has tremendous difficulties in describing this.

The Persons are not separate, but distinct. The Trinity is composed of three united Persons without separate existence so completely united as to form One God.  As such, the Divine nature subsists in three distinctions; Father, Son, and Holy Spirit.

Personality is expressed in such terms as I, You, and He.  As such, this is how the Persons of the Godhead address each other and indicates each Person’s personal acts.

Charles Hodge states, “The Scriptural facts are:

  • The Father says I; the Son says I; the Spirit says I.
  • The Father says You to the Son, and the Son says You to the Father; and in like manner, the Father and the Son use the pronouns He and Him in reference to the Spirit.
  • The Father loves the Son; the Son loves the Father; the Spirit testifies of the Son. The Father, Son, and Spirit are severally subject and object. They act and are acted upon, or are the objects of action.  Nothing is added to these facts when it is said that the Father, Son, and Spirit are distinct persons; for a person is an intelligent subject who can say I, who can be addressed as You, and who can act and can be the object of action.”

The term “person” is not generally employed in the Bible, though all that constitutes personality is repeatedly predicated of each member of the Trinity.

In the doctrine of the Unity of God, there is only one essence or substance.

In the doctrine of the Persons of the Godhead, the individuality of the Father, Son, and Spirit is preserved against the notion that there are only modes of God.

The idea of modes of God is a false doctrine dating back to the fourth century.  It implies that one God has various modes for various purposes in dealing with man, whether in creation or at salvation.  That is a false doctrine.

Scriptural Proof for the Trinity Begins in Genesis with the Use of Plural Pronouns for God:

  • Gen 1:26, “Let Us make man in Our image.” Therefore, more than one person in the Godhead is involved.
  • Gen 3:22, “Then the Lord God said, ‘Behold, man has become like one of Us, knowing good and evil.”
  • Isa 6:8, “Then I heard the voice of the Lord saying, ‘whom shall I (God the Father) send, and who will go for Us?’'”

When a Distinction is Made Between the Persons of the Trinity, it Refers to a Specific Activity of Specific Persons in the Godhead:

1 Thes 1:2-5, “We give thanks to God (God the Father) always for you, making mention of you in our prayers, 3constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of God our father.”

  • Distinction is made between the Father and Son. They have identical essence, but they are two separate and distinct persons.

“4knowing, brethren beloved by God, His choice of you; 5for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake.”

1 Peter 1:2, “According to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ.”

  • Distinction is made between all three members of the Trinity.

Titus 3:5, “He (Jesus Christ) saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and the renewing of the Holy Spirit.”

  • Distinction is made between our Lord Jesus Christ and God the Holy Spirit.

Titus 3:6, “Whom (the Holy Spirit) He (God the Father) poured out upon us richly through Jesus Christ our Savior.”

2 Tim 1:13-14, “Retain the standard of sound doctrine which you have heard from me in the faith and love which are in Christ Jesus.  Guard through the Holy Spirit who dwells in us the treasures which have been entrusted to you (the deposit of Bible teaching).”

The Distinctive Function of the Trinity:

Jesus Christ is the only visible member of the Trinity, John 1:18; 6:46; 1 Tim 3:16; 1 John 4:12.

While the Bible distinguishes between the members of the Trinity, it refers to the activity of specific persons in the Godhead.

All Three Members of the Trinity Provided Salvation:

  • God the Father planned salvation according to: Isa 14:27; John 4:34; 5:17; 12:44; 1 Cor 8:6; Eph 3:11.
  • God the Son executed salvation on the Cross:  John 4:34; 5:17; 1 Peter 2:24; 3:18; Rom 5:8; Heb 10:7.
  • God the Holy Spirit sustained Jesus Christ while on the Cross: Heb 9:14.

Heb 9:14, “How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?”

The Holy Spirit also reveals the message of salvation, under the doctrine of Common Grace.  He makes the gospel perspicuous, (clearly expressed and therefore easily understood), John 16:8‑11.

Scofield states in his Reference Bible: “God is one… He subsists in a personality which is threefold, indicated by relationship as Father and Son; by a mode of being as Spirit; and by the different parts taken by the Godhead in manifestation and in the work of redemption.”

Each Person of the Trinity Indwells the Body of Every Church Age Believer:

Distinction is made between them:

  • The indwelling of God the Father is found in John 14:23; Eph 4:6; 2 John 9.
  • God the Son indwells us according to John 14:20; 17:22-23; Rom 8:10; 2 Cor 13:5; Gal 2:20; Col 1:27; 1 John 2:24.
  • The indwelling of the Holy Spirit is found in Rom 8:11; 1 Cor 3:16; 6:19-20; 2 Cor 6:16.
  • Only in this unique Church Age does God the Father, God the Son, and God the Holy Spirit indwell the believer.

Each Person of the Godhead Provides Divine Power for the Function of the Predesigned Protocol Plan of God:

  • The omnipotence of God the Father is related to our Portfolio of Invisible Assets. He is also the designer of GPS, Eph 1:3; 6-8; Phil 4:19; Col 1:27.  The term “riches of glory” includes the Portfolio of Invisible Assets.
  • The omnipotence of God the Son is related to the preservation of the universe, as well as the perpetuation of human history, Neh 9:6; Psa 102:25; Isa 42:5; Col 1:16-17; Heb 1:3, 10-12; 2 Peter 3:7.
  • The omnipotence of God the Holy Spirit is related to residence, function, and momentum inside GPS, Rom 15:13, 19; 1 Cor 2:4-5; Eph 3:16-19.

As noted before, the Doctrine of the Trinity is a hard doctrine for man to understand, yet it is revealed to the believer by the Holy Spirit, and by faith, we come to learn and know it.

Dr. Robert South (1634-1716) has said of this doctrine: “As he that denies it, may lose his soul; so he that too much strives to understand it, may lose his wits.”

In Isaiah 55:8-9, God tells us about this and says, “For My thoughts are not your thoughts, Neither are your ways My ways,’ declares the LORD. ‘For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts.’”

Kenneth Boa has an excellent word here concerning the concept of God’s thoughts being higher than ours:

“It follows from all this that we cannot and should not expect to understand the Bible exhaustively. If we could, the Bible would not be Divine but limited to human intelligence.  A very important idea comes out of this, something over which many non-Christians and even Christians stumble:  Since the Bible is an infinite revelation, it often brings the reader beyond the limit of his intelligence.

As simple as the Bible is in its message of sin and of free salvation in Christ, an incredible subtlety and profundity underlies all its doctrines. Even a child can receive Christ as his Savior, thereby appropriating the free gift of eternal life. Yet, no philosopher has more than scratched the surface regarding the things that happened at the Cross. The Bible forces any reader to crash into the ceiling of his own comprehension, beyond which he cannot go until he sees the Lord face-to-face.

Until a person recognizes that his own wisdom and intelligence are not enough, he is not ready to listen to God’s greater wisdom.  Jesus alluded to this when He said to God, “you have hidden these things from the wise and learned, and revealed them to little children.” (Luke 10:21). (Kenneth Boa, Unraveling the Big Questions About God, Lamplighter Books, p. 12., as cited by L.S. Chafer, Systematic Theology Volume 1)

God has communicated to men truly though not exhaustively.  Moses expressed this to us in Deuteronomy 29:29, “The secret things belong to the LORD our God, but the things revealed belong to us and to our Sons forever, that we may observe all the words of this law.”

Scofield states, “Attributes being inseparable from substance, the Scriptures, in saying that the Father, Son, and Spirit possess the same attributes, say they are the same in substance.”

After our last Bible study on this topic, Debbie from our local assembly summarized what she learned regarding the Trinity as follows, “One Godhead, but three personas all of the same essence/substance to carry out three different ministries, yet walking in the same direction and fulfilling the same goal.”

In review of what we have learned, there is one God, yet three who possess every attribute of Deity equally, perfectly, and eternally. There is a unity of essence and a plurality of persons belonging to the same Divine being.  The persons of the Godhead are not separate and independent beings, such as Peter, James, and John; but three persons with identical essence eternally and inseparably united as one in essence.  They are three individuals, Father, Son, and Spirit, yet one God.  God is one in essence, yet three distinct persons, and these persons have identical substance.

Illustrations of the Trinity:

The illustration given in the Bible is that God is light.  The Trinity can perhaps best be understood by examining an analogy to light.  While no analogy to nature can fully explain the Triunity of God, a simple example may clarify the concept.  Light can be regarded from two different viewpoints.

1 John 1:5, “And this is the message which we have heard from Him and we announce to you, that God is light, and in Him there is no darkness at all.”

John 1:5, “The light shined in darkness, and the darkness did not comprehend (overpower) it.”

John 8:12, “Again therefore Jesus spoke to them saying, ‘I am the light of the world.  He who follows me will not walk in the darkness but will have the light of life.’”

1 Tim 6:16, “Who alone possesses immortality and dwells in unapproachable light, whom no man has seen nor can see, to him be honor and eternal dominion.  Amen.”

Definition of Light:  Light is electromagnetic radiation, particularly radiation of a wavelength that is visible to the human eye.  In physics, the term light sometimes refers to electromagnetic radiation of any wavelength, whether visible or not.

Light can be regarded from the standpoint of the colors in its spectrum which illustrate the essence of God.

  • Every ray of light from the sun is pure white, and yet it contains all the colors of the spectrum in light waves or particles of light. Particles of light operate on different waves, which is how we see color.
  • All color in the world depends on light. When all light is reflected from an object, the object is white.  When light is absorbed in an object, the object is black.
  • Every ray of light has three primary colors: red, yellow, and blue. When a ray of light strikes an object so that the red and yellow are absorbed, the color reflected is blue.  If the yellow and blue are absorbed, its color is red.
  • So, when a ray of light strikes any object, certain parts are absorbed and certain parts are reflected.
  • The secondary colors are orange, green, and purple. Red plus yellow equal orange.  Blue plus yellow equal green.  Blue plus red equal purple.
  • Therefore, every color is in every ray of light. What colors are absorbed determine the color of an object as it reflects that light.
  • So, light from the standpoint of color illustrates the essence of God. For just as God is one, light is one. However, light has three colors, just as God is three in one.
  • Light has many different attributes, some seen, some unseen, just as God has many different attributes in His essence. Under certain conditions, you see certain attributes of God.

From the standpoint of its electromagnetic spectrum, its entire range of frequencies or wavelengths.

  • Ultraviolet is electromagnetic waves with frequencies a little higher and wavelengths shorter than human eyes can see this is Actinic light.
  • What is typically referred to as Light is the range of electromagnetic frequencies that can be seen by humans, this is Luminiferous light.
  • Infrared is electromagnetic waves with frequencies a little lower than the range of human vision (and with wavelengths correspondingly longer).

About half the energy of sunlight at Earth’s surface is visible electromagnetic waves, about 47 percent is infrared and about 3 percent is ultraviolet.

Light can also be regarded from the standpoint of its composition. Light is one substance, but it is composed of three different properties:  Actinic, Luminiferous, and Calorific.

  • Actinic is a ray of light of short wavelengths that produces photochemical effects. Actinic is neither seen nor felt, a perfect illustration of God the Father.
  • Luminescence is light produced by chemical reactions, electrical energy, or subatomic motions, occurring at a temperature below that of incandescent bodies. Luminescence is both seen and felt, a perfect illustration of God the Son.
  • Calorific means of heat and refers to the heat or energy from light (It is where we get calories from which is the energy stored in food.). This light is not seen but felt, a perfect illustration of God the Holy Spirit.

As stated above, the Trinity is perhaps best understood by examining the analogy to light. While no analogy to nature can fully explain the Triunity of God, this simple example may clarify the concept. Light is a single phenomenon with three distinct properties:  actinic or radiating energy, especially in the ultraviolet spectrum; luminescence or illuminating; and calorific or heat-producing.  Each property is distinct but all unite as light.  The actinic property is like God the Father; He is neither seen nor felt. The luminescence property is like God the Son; both seen and felt. The calorific property is like God the Holy Spirit; felt but not seen.  Therefore, we see how the composition of light is analogous to the three Persons in the Godhead who are One.  Light is one with three properties.  God is one in essence but three Persons.

Another illustration of the Trinity, not as good, is an egg.  The yoke, white, shell are three parts, but there is only one egg.

Another analogy, (also from Debbie), is a bowl of cake batter.  You have one bowl of batter that is poured out for three different dishes:  Cupcakes for the buffet, Layer cake for the sit-down dinner, and Cookies for the kids, all from the same batter and for the same intention of dessert.

A final principle is that any member of the Trinity is not God without the others, and each with the others is God.

Eph 4:4-6, “There is one body and one Spirit, just as you have been called with reference to one hope of your calling; one Lord, one faith, one baptism, one God, even the Father of all.”

The subject of this paragraph in Eph 4 is unity among the Royal Family of God.

Verses 4-6 teach that just as there is unity in the Trinity, so in principle, there is unity in the body of Christ.

  • Verse 4 teaches there is “one Spirit.”
  • Verse 5 teaches there is “one Lord.”
  • Verse 6 teaches there is “one God, the Father of all.”

Summary of the Doctrine of the Trinity thus far.

Trinity is not a Biblical word, but a technical, theological term to designate the three-fold manifestation of one God as Father, Son, and Spirit.  God is one in essence who exists eternally in three distinct, coequal, coeternal persons.  God is one, Gal 3:20; James 2:19.  The Son (John 1:1; 14:9; Col 2:9) and the Spirit (Acts 5:3-4; 1 Cor 3:16) are fully God, yet they are distinct from the Father and from each other.  The unified equality and yet distinction is seen in the Triune references to three persons, as noted in 2 Cor 13:14; Eph 4:4-6; 1 Peter 1:2.  Light is a good representation of how the Triunity is One God yet three in person, John 1:5; 8:12; 1 Tim 6:16; 1 John 1:5.

The Doctrine of the Trinity as Set Forth in the Old Testament:

The Old Testament reveals a plurality of persons in the Divine name of Elohim, yet the plural form of ELOHIM is not sufficient by itself or a final proof of the Triune mode of existence.

We also are given the plural pronouns for God in Gen 1:26 and 11:7, the plural verbs for God’s acts in Gen 11:7 and 35:7, the identity of the Angel of the Lord as God in Exo 3:2-6 and Judges 13:21-22, and the references to the Spirit in Gen 1:2 and Isa 63:10-14.  These all add up to the fact that God is one in essence but three separate and distinct personalities.

Distinction is made in Psalm 2:2 between Jehovah and His Messiah.  In verse 6 Jehovah states, “I have set My King upon Zion, My holy mountain.”  In verse 7, the Son, who is the King, declares, “Jehovah said unto me, You are My Son, today I have begotten You.”

Distinction is drawn in many passages between Jehovah and Jehovah’s Servant, or the Angel of Jehovah.  The Angel of Jehovah is at times One other than Jehovah, and at other times He is Jehovah Himself, Gen 22:15; Exo 3:2; Num 22:22-35; Judges 6:11-24; 1 Kings 19:7.

In Psalm 22:1, (the prayer of Christ addressed to His Father when Christ was on the cross), He said, “My God, my God, why have you forsaken me?” (This is interpreted two ways, a) as addressing the Father and Spirit, and, b) as addressing only the Father with Hebrew like emphasis. The latter is preferred based on Heb 9:14.)   So also in verse 15, “and You have brought me into the dust of death.”  Scripture tells us it was the Holy Spirit who escorted Jesus’ soul to Hades, Acts 2:24; Rom 1:4; 8:11; 1 Peter 3:18.

Likewise, the name Immanuel means, “God with us,” which indicates that God has entered the human sphere in the incarnation of the Son, who became flesh and dwelt among us, Isa 7:14; Mat 1:23.

The three primary names of Deity in the Old Testament are directly ascribed to each of the three Persons.

The First Person is Jehovah, Elohim, and Adonai.  Yet, it is equally true that these names are applied to the Second Person.  He is also called El (Isa 9:6), and Jehovah (Psa 68:18; Isa 6:1-3; 45:21).

Isa 9:6, “For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God.”

Psa 68:18, “You have ascended on high, You have led captive Your captives; You have received gifts among men, even among the rebellious also, that the LORD, (YAH), God, (ELOHIM), may dwell there.”

Isa 6:3, “And one (Seraphim) called out to another and said, ‘Holy, Holy, Holy, is the LORD of hosts, the whole earth is full of His glory’.”

The Spirit is called Jehovah (Isa 11:2), literally Spirit of Jehovah; cf. (Judges 15:14), and the Spirit is Elohim (Ex. 31:3, literally, Spirit of Elohim).

Judges 15:14, “When he (Samson) came to Lehi, the Philistines shouted as they met him.  And the Spirit (RUACH) of the LORD (YHVH) came upon him mightily so that the ropes that were on his arms were as flax that is burned with fire, and his bonds dropped from his hands.”

In Num. 6:24-27 the high priest gives a benediction to invoke a blessing upon the people of Israel, “The LORD bless you, and keep you: the LORD make His face shine upon you, and be gracious unto you: the LORD lift up His countenance upon you, and give you peace.   So they shall invoke My name on the sons of Israel; and I will bless them.” 

The three parts of this benediction are consistent with the ministries of the three Persons in the Godhead. The following from J. Pye Smith’s “Person of Christ” states: “The first member of the formula expresses the benevolent ‘love of God; I the Father of mercies and fountain of all good: the second well agrees with the redeeming and reconciling ‘grace of our Lord Jesus Christ; ‘and the last is appropriate to the purity, consolation, and joy, which are received from the ‘communion of the Holy Spirit’” (cited by Watson, Institutes, 1,470, and Chafer Systematic Theology,1).

There is a striking resemblance with the benedictions of the epistles of the New Testament, which name the Persons of the Godhead and assign to them their respective ministries, for example 2 Cor 13:14, “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.”

If Isaiah 6:3 stood alone, “Holy, Holy, Holy, is the LORD of hosts, the whole earth is full of His glory,” it might be missed that this is evidence of the Triunity by saying that this act of Divine adoration is merely emphatic or in the Hebrew mode of expressing a superlative.  But a closer look does reveal the Trinity.

This distinct triple act of adoration, which is often supposed to mark a plurality of persons, is answered by a single voice, responding in the same language of plurality in which the Seraphim’s doxology expressed saying, “Who shall I send, and who will go for Us?”  The being addressed is the “LORD of Hosts.”  This all-encompassing acknowledgment includes the Father.

John’s reference to this in John 12:41 observes, “These things Isaiah said because he saw His glory, and he spoke of Him.”  The “His” and “Him” in this passage refers to Jesus Christ.

In Acts 28:25, Paul determines that there was also the presence of the Holy Spirit, “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers.”  The Apostle Paul declares these words to have been spoken by the Holy Spirit, and Isaiah declares them to have been spoken by the “LORD of Hosts.”

Placed together as we have done:

  • The place of glorification is God’s throne room, the Holy Place in heaven of the Holy Ones.
  • The repetition of the homage, THREE times, “Holy, Holy, Holy” refers to ONE Jehovah of Hosts, to whom it was addressed.
  • The plural pronoun used by this ONE Jehovah was, “US.”
  • The declaration of John that on this occasion Isaiah saw the glory of Christ.
  • The declaration of Paul, that the Lord of Hosts who spoke was the Holy Spirit.

You can only come to the conclusion that the adoration, “Holy, Holy, Holy” refers to the Divine THREE, in the ONE essence of the Lord of Hosts.

In like fashion, the Seraph Living Creatures of Rev 4:8 state the glorification of the Lamb as, “Holy, Holy, Holy, Lord God Almighty, who was, and who is, and who is to come.”

Three distinct Persons are indicated in 2 Sam 23:2-4a and Isa 48:16; 63:7-10.

Isa 48:16 prophesying the sending of both the Son and Spirit.

The threefold blessing of Jacob on the sons of Joseph (Ephraim and Manasseh) shows the Trinity, Gen 48:15-16.

Gen 48:15-16, “He blessed Joseph, and said, “The God (the Father) before whom my fathers Abraham and Isaac walked, The God (Holy Spirit) who has been my shepherd (has fed me) all my life to this day, 16The Angel (of the Lord – Jesus Christ) who has redeemed me from all evil, bless the lads.””

Creation is predicated of each Person of the Godhead separately, as well as of ELOHIM by the words, “And God (ELOHIM) said, ‘Let Us make man in our image’” in Gen 1:26.  The plural use of both noun and pronoun is a strong confirmation of the Triunity of God.

The same truth is seen in:

  • Eccl 12:1 which uses the plural form of BARA, the Hebrew word “creator.” “Remember also your Creator (Creators) in the days of your youth.”
  • Isa 54:5, which uses the plural form of BAAL and ASAH“For your Husband (Husbands – BAAL) is your Maker (Makers – ASAH), whose name is the LORD (YHWH) of hosts; and your Redeemer is the Holy One of Israel, Who is called the God (ELOHIM) of all the earth.”

As a summarization of the doctrine of the Trinity as found in the Old Testament, Dr. W. H. Griffith Thomas states in his Principles of Theology (pp. 25, 26), and under the heading, “The Doctrine Anticipated:”

At this stage, and only here, we may seek another support for the doctrine.  In the light of the facts of the New Testament, we cannot refrain from asking whether there may not have been some adumbrations (faint indications) of it in the Old Testament.  As the doctrine arises directly out of the facts of the New Testament, we do not look for any full discovery of it in the Old Testament.  We must not expect too much, because, as Israel’s function was to emphasize the unity of God (Dent. vi. 4), any premature revelation might have been disastrous.  But if the doctrine be true, we might expect that Christian Jews, at any rate, would seek for some anticipation of it in the Old Testament. We believe we find it there, (a) The use of the plural “Elohim” with the singular verb, “bara,” is at least noteworthy, and seems to call for some recognition, especially as the same grammatical solecism is found used by St. Paul (1 Thess. iii. 11, Greek).  Then, too, the use of the plurals “our” (Gen.i. 26), “us” (iii. 22), “us” (xi. 7), seems to indicate some self-converse in God.  It is not satisfactory to refer this to angels because they were not associated with God in creation. Whatever may be the meaning of this usage, it seems, at any rate, to imply that Hebrew Monotheism was an intensely living reality, (b) The references to the “Angel of Jehovah” prepare the way for the Christian doctrine of a distinction in the Godhead (Gen. xviii. 2, 17; xviii. 22 with xix. 1; Josh. v. 13-15 with vi. 2; Jud. xiii. 8-21; Zech. xiii. 7). (c) Allusions to the “Spirit of Jehovah” form another line of Old Testament teaching. In Genesis i. 2 the Spirit is an energy only, but in subsequent books an agent (Isa. xi. 13; xlviii. 16; lix. 19; lxiii. 10 f.). (d) The personification of Divine Wisdom is also to be observed, for the connection between the personification of Wisdom in Prov. viii, the Logos of John i. 1-18, and the “wisdom” of 1 Cor. i. 24 can hardly be accidental, (e) There are also other hints, such as the Triplicity of the Divine Names (Numb. vi. 24-27; Psa. xxix. 3-5; Isa. vi. 1-3), which, while they may not be pressed, cannot be overlooked. Hints are all that were to be expected until the fullness of time should have come. The special work of Israel was to guard God’s transcendence and omnipresence; it was for Christianity to develop the doctrine of the Godhead into the fullness, depth, and richness that we find in the revelation of the Incarnate Son of God.”

As the song goes:

Praise God, from whom all blessings flow;

Praise Him, all creatures here below;

Praise Him above, ye heavenly host;

Praise Father, Son, and Holy Ghost. —Amen.

Early Church Creeds Regarding the Trinity:

In the past, we have on occasion discussed early church creeds developed by various committees to solidify the faith and beliefs of Christians. These were developed to refute the various attacks by some against the true doctrines found in Scriptures. We will note two which specifically point out the doctrine of the Trinity.

The Nicene Creed, also called the Nicaeno-Constantinopolitan Creed, is a statement of the orthodox faith of the early Christian Church, in opposition to certain heresies, especially Arianism. These heresies disturbed the Church during the fourth century and concerned the doctrine of the Trinity and of the person of Christ.  Both the Greek or Eastern, and the Latin or Western Church held this Creed in honor, though with one important difference.  The Western Church insisted on the inclusion of the phrase and the Son (known as the “filioque”) in the article on the procession of the Holy Spirit, which phrase is still rejected by the Eastern Church.  Though in its present form this Creed does not go back to the Council of Nicea (325 A.D.), nor to the Council of Constantinople (381 A.D.), as was erroneously held until recent times, it is in substance an accurate and majestic formulation of the Nicene faith.

The Creed

I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.

Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the living and the dead, whose kingdom shall have no end.

And I believe in the Holy Spirit, the Lord and Giver of life; who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.

And I believe one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

The Athanasian Creed, that is named after Athanasius of Alexandria (293-373 A.D.), the champion of orthodoxy and famous defender of Nicene theology, over against Arian attacks upon the doctrine of the Trinity.  Although Athanasius did not write this Creed and it is improperly named after him, the name persists because until the seventeenth century, it was commonly ascribed to him.  Another name for it is the Symbol Quicunque, this being its opening word in the Latin original.  Its author is unknown, but in its present form, it probably does not date back farther than the sixth century.  It is not from Greek Eastern, but from Latin Western origin, and is not recognized by the Greek Church today.  Apart from the opening and closing sentences, this symbol consists of two parts; the first setting forth the orthodox doctrine of the Trinity (3-28), and the second dealing chiefly with the incarnation and the two natures doctrine (29-43).  This Creed is more explicit and advanced theologically than the Apostles’ and the Nicene Creeds.  For centuries, it has been the custom of the Roman and Anglican Churches to repeat this Creed in public worship on certain occasions.

The Creed

  1. Whosoever will be saved, before all things it is necessary that he hold the catholic faith;
  2. Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.
  3. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity;
  4. Neither confounding the persons nor dividing the substance.
  5. For there is one person of the Father, another of the Son, and another of the Holy Spirit.
  6. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal.
  7. Such as the Father is, such is the Son, and such is the Holy Spirit.
  8. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated.
  9. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.
  10. The Father eternal, the Son eternal, and the Holy Spirit eternal.
  11. And yet they are not three eternals but one eternal.
  12. As also there are not three uncreated nor three incomprehensible, but one uncreated and one incomprehensible.
  13. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty.
  14. And yet they are not three almighties, but one almighty.
  15. So the Father is God, the Son is God, and the Holy Spirit is God;
  16. And yet they are not three Gods, but one God.
  17. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord;
  18. And yet they are not three Lords but one Lord.
  19. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord;
  20. So are we forbidden by the catholic religion to say; There are three Gods or three Lords.
  21. The Father is made of none, neither created nor begotten.
  22. The Son is of the Father alone; not made nor created, but begotten.
  23. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding.
  24. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.
  25. And in this Trinity, none is afore or after another; none is greater or less than another.
  26. But the whole three persons are coeternal, and coequal.
  27. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.
  28. He therefore that will be saved must thus think of the Trinity.
  29. Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.
  30. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.
  31. God of the substance of the Father, begotten before the worlds; and man of substance of His mother, born in the world.
  32. Perfect God and perfect man, of a reasonable soul and human flesh subsisting.
  33. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood.
  34. Who, although He is God and man, yet He is not two, but one Christ.
  35. One, not by conversion of the Godhead into flesh, but by taking of that manhood into God.
  36. One altogether, not by confusion of substance, but by unity of person.
  37. For as the reasonable soul and flesh is one man, so God and man is one Christ;
  38. Who suffered for our salvation, descended into hell, rose again the third day from the dead;
  39. He ascended into heaven, He sits on the right hand of the Father, God, Almighty;
  40. From thence He shall come to judge the quick and the dead.
  41. At whose coming all men shall rise again with their bodies;
  42. And shall give account of their own works.
  43. And they that have done good shall go into life everlasting and they that have done evil into everlasting fire.
  44. This is the catholic faith, which except a man believe faithfully he cannot be saved.

The Essence of God:

Sir Isaac Newton in “Principles of Natural Philosophy,” volume 2, page 545, states, “To understand the Trinity, we need to understand who and what God is. God has revealed Himself to us through His essence made up of His attributes. Essence is the being or nature of a person. Attributes are those qualities that compose the essence of a person.”

Each member of the Trinity has identifiable and identical attributes. Therefore, God has one essence; the oneness or unity of God refers to the identical essence of the three persons, Father, Son, and Holy Spirit.

God’s essence can only be known through His attributes.  Each attribute is equally ascribed to each person of the Trinity.  No individual attribute is separate from His essence as a whole.  Each attribute is an intrinsic (the essential nature of a thing; inherent) quality of the nature of God.

God cannot and does not deal with man in any one singular attribute. All must and do work in conjunction with each other.

Previously we have studied in detail the Essence of God, noting His various attributes. Please refer to those messages for more detail. Below we will simply outline the attributes of God.

Click Here to See Essence of God Doctrine

There are three major characteristics of the attributes of God.  They are eternal, functional, and directional.

  • Eternal: There never was nor will there ever be a time when each member of the Trinity did not and does not possess all of the Divine attributes.
  • Functional: God’s attributes have capacity for operation.  They are functional towards themselves, each other member of the Trinity and towards man.
  • Directional: Direction is the object of the Divine attributes. The attributes of God must have a direction toward which they function.  When the attributes of God function, they must do so in a direction.  Direction has three subcategories: the point of responsibility, the point of contact, and the point of reference, i.e. His righteousness, justice, and love.

When discussing God’s Attributes, they are broken down into two categories: His Absolute Attributes and His Relative Attributes:

Absolute Attributes include; spirituality, infinity, and perfection.

  • Spirituality means God’s life and personality. God is immaterial, yet spirituality implies life.  God is life, Jer 10:10; John 4:24; 1 Thes 1:9, and yet He does not possess life as we do, but He is life, He lives.
  • Infinity means self-existence, immutability, and unity. By infinity is meant that God is without boundary or limitation.  He invented space and time and exists within and outside of these.
  • Perfection means truth, love, and integrity. The intellect, character, and affections of God are perfect.

Relative Attributes include:

  • Those related to time and space – eternity (God is not subject to time, He has always existed), and immensity (God is not subject to space).
  • Those related to creation – omnipresence (God is personally present everywhere), omniscience (God knows perfectly and eternally all that is knowable, whether actual or possible.), and omnipotence (God is all powerful, infinitely able to do all things within the range of His holy character or essence.).
  • Those related to moral beings – veracity and faithfulness, mercy and goodness, and righteousness and justice.

Other Characteristics of God:

  • The Freedom of God – He is independent of His creatures and His Creation.
  • The Affection of God – God is Love.
  • The absolute Authority of God – Sovereignty.
  • The Holiness of God – separation from all that is common or unclean, He is positively pure. This is a result of His Righteousness and Justice.

From the above, we arrive at God’s Essence Box which summarizes His 10 Major Attributes.

  • Sovereignty – Ultimate authority
  • Righteousness – Always correct
  • Justice – Always fair
  • Love – Affection
  • Eternal life – Has always existed
  • Omniscience – All knowing
  • Omnipresence – Everywhere at the same time
  • Omnipotence – All powerful
  • Immutability – Unchanging
  • Veracity – Absolute truth

Conclusion:

J.I. Packer says about the study of God’s essence. (J.I. Packer, Knowing God (Downers Grove: Inter-Varsity Press, 1973), pp. 14-15), “Most people clearly assume that a study of the nature and character of God will be unpractical and irrelevant for life. In fact, however, it is the most practical project anyone can engage in. Knowing about God is crucially important for the living of our lives… Disregard the study of God, and you sentence yourself to stumble and blunder through life blindfolded as it were, with no sense of direction and no understanding of what surrounds you. This way you can waste your life and lose your soul.”

  • I challenge you to embrace the topic of the Essence of God and have that as your own personal commitment. Consider the following ways the study of the attributes of God impacts your life.
  • The way to “see” God is to come to know Him through a study of His character as revealed in the Scriptures, Mat 5:6-8.
  • The character of God is the basis and standard for all human morality. Without God as King men set the standard for their own conduct; and every man “does what is right in his own eyes, but its end is the way of death,” Prov 14:12; 16:25.
  • Failure to think rightly about God is the sin of idolatry, and it leads to countless other sins.

A.W. Tozer, in his book, The Knowledge of the Holy, rightly identifies mistaken or distorted views of God as idolatry: “Among the sins to which the human heart is prone, hardly any other is more hateful to God than idolatry, for idolatry is at bottom a libel on His character. The idolatrous heart assumes that God is other than He is.… Let us beware lest we in our pride accept the erroneous notion that idolatry consists only in kneeling before visible objects of adoration, and that civilized peoples are therefore free from it. The essence of idolatry is the entertainment of thoughts about God that are unworthy of Him.”

Knowing God intimately is our calling and destiny, our future hope, our great privilege and blessing, and should be our great ambition, Jer 9:23; 1 Cor 13:12; Phil 3:10; 1 John 3:2; Eph 3:14-19.

A study of the attributes of God is the basis for our enjoyment of God and our spiritual growth, Eph 4:13; 2 Peter 1:4.

The attributes of God are foundational to our faith and hope.

Heb 10:23, “Let us hold fast the confession of our hope without wavering, for He who promised is faithful.”

Heb 11:6, “And without faith it is impossible to please Him (God), for he who comes to God must believe that He is, and that He is a rewarder of those who seek Him.”

1 Peter 4:19, “Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right.”

  • It enhances our worship.
  • It enhances our prayer life.
  • It enhances our witness.
  • It enhances and enriches our study of the Scriptures.

When we focus on the attributes of God, we begin to view life from a new perspective—from God’s perspective, Phil 3:8-10.

Phil 3:8-11, “More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, 9and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, 10that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; 11in order that I may attain to the resurrection from the dead.”

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Upper Room Discourse Pt 23 John 14 vs 27-31Upper Room Discourse, Pt 23

John 14:27-31, Peace, Sharing the Happiness of God – Problem Solving Device 11.  (This is achieved by doing the will of God even in the midst of opposition from Satan’s cosmic system.)

Outline of John 14 (Upper Room Discourse)

  • Vs. 1-3, The Promise of Eternal Security. Pt 13
  • Vs. 4-6, The Way, Truth and Life. Pt 14
  • Vs. 7-11, Faith Application –  The Fellowship of the Father and the Son. Pt 15
  • Vs. 12, The Church Age Believer Will Accomplish Greater Things.  Pt 16
  • Vs. 13-14, Prayer as an Example of Confidence in our Spiritual Life. Pt 17
  • Vs. 15, Occupation with the Lord Jesus Christ, Pt. 18
  • Vs. 16-17, Promised Indwelling of the Helper (God the Holy Spirit). Pt 19
  • 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. Pt 20
  • Vs. 22-24, Summarizing the Previous Two Topics; Building an Intimate Relationship with the Father and the Son. The Benefits of Guarding Your Soul. Pt 21
  • Vs. 25-26, The Teaching Ministry of the Spirit. The Trinity. Pt 22
  • Vs. 27-31, Sharing the Happiness of God – Problem Solving Device 11. (This is Achieved by Doing the Will of God Even in the Midst of Opposition from Satan’s Cosmic System.) Pt 23

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Vs. 27-31, Sharing the Happiness of God – Problem Solving Device 11. (This is Achieved by Doing the Will of God Even in the Midst of Opposition from Satan’s Cosmic System.)

John 14:27-31, “Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful. 28 You heard that I said to you, ‘I go away, and I will come to you.’ If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I. 29 Now I have told you before it happens, so that when it happens, you may believe. 30 I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me; 31 but so that the world may know that I love the Father, I do exactly as the Father commanded Me. Get up, let us go from here.

The first half of verse 27 in the Greek is: “Ερήνην φίημι μν, ερήνην τν μν δίδωμι μν.

Greek Transliteration: EIRENEN APHIEMI HUMIN, EIRENEN TEN EMEN DIDOMI HUMIN,

EIRENEN is the Direct Object Accusative, Singular, of EIRENE – εἰρήνη (i-ray’-nay) which means, “peace, harmony, tranquility, benefit, security, safety, prosperity, and happiness.”  Here it is referring to the inner peace and happiness the believer gains, through occupation with the person of Jesus Christ, with the result of achieving the supergrace life.

One of the ways Joseph Thayer defines this word is, “Of Christianity, the tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatsoever sort that is.”

APHIEMI is a root verb in the Present, Active, Indicative, First Person, Singular that has several meanings in regards to the context here of “to leave something behind.”  So, we say, “I leave behind.

HUMIN is the Dative of Advantage, Second Person Plural of SU σύ (soo) which means,
“you.” Here it means, “to you all.” This refers to the disciples in the Upper Room, but by extension, it is what Christ has left behind for all believers and that is Bible doctrine.

So, we have “Peace I leave behind to you all.” We could also figuratively say, “Supergrace benefit I leave behind,” or “Inner peace and happiness I leave behind.”  The Lord Jesus Christ is going to leave us supergrace benefit.  How are we going to get it? Bible Doctrine in our soul! There is no other way to get it.

EIRENEN is once again used for “peace,” or supergrace benefit.

TEN is the Accusative, Feminine, First Person, Singular article of HO –  (ho) meaning, “the,” which does not need to be translated here.

EMEN is the Possessive Adjective, in the Accusative, Feminine, First Person, Singular, of EMOS ἐμός (em-os’) that means, “my or mine.”  This is Jesus referring to Himself; telling us the origin of peace which is the mind or thinking of Jesus Christ – Bible doctrine.  This is also called Sharing the Happiness of God which is the result of supergrace status in the spiritual life.

So, we say, “My Peace.

DIDOMI is the root verb in the Present, Active, Indicative, First Person, Singular that means, “to give,” where Jesus continues to refer to Himself.

The Present Tense tells us He keeps on giving it.

The Active Voice says that Jesus Christ is producing the action of giving us His peace as a grace gift.

The Indicative Mood is for the realty of Christ’s gift of inner peace and happiness.  He gives it through His Word.

So, we say, “I keep on giving.

HUMIN is the Dative, Second Person, Plural of SU that means, “to you all,” which again referring to the all the disciples in the Upper Room and the Church Age believer by extension.

So, we have, “My peace I keep on giving to you all” or “My supergrace benefit I give to you all.”

So far, we have, “Peace (supergrace benefit) I leave behind to you all, My peace I keep on giving to you all.”

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That leads us to the:

Doctrine of Peace

Definition:

Peace is the result of having a relationship with God.  It is characterized has having inner peace and happiness.  It is sharing the happiness of God when the believer is occupied the Lord Jesus Christ.

The relationship with God is established through adjustment to the justice (integrity) of God under three categories:

  • Salvation adjustment to the justice of God by faith in Christ, thereby freeing God to give us His perfect righteousness, which permits Him to declare us justified, Rom 5:1; Eph 2:8-9.

Rom 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”

  • Rebound adjustment to the justice of God by acknowledgment of our personal sins, which permits God to forgive us and cleanse us from all unrighteousness, 1 John 1:9-2:2.
  • Maturity adjustment to the justice of God by the daily metabolization and application of Bible doctrine, which results in spiritual growth to the point of spiritual maturity and blessing from the justice of God (supergrace status), Col 3:15-16.

Col 3:15, “Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful.”

Relationship with the integrity of God first means salvation, then fellowship with God, and finally blessing from God as mature believers. All of this adds up to the Greek word EIRENE, which means true blessing and true security.

There can only be one true security in life.  It is not through a relationship with anyone else in the world or by the possession of the accouterments of happiness.  It is a relationship with the integrity of God Rom 8:6; 14:17, 19.  Neither the individual nor a nation has any real security apart from the integrity of God.

Rom 14:17, “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.”

EIRENE also means prosperity, and individual prosperity is also related to the integrity of God.  Your happiness and blessing has nothing to do with any human relationship or situation in life which you associate with happiness.  The integrity of God is the only basis for security, prosperity, blessing, or happiness.

  • National prosperity is related to the integrity of God through a large pivot of mature believers.
  • Individual prosperity is the result of achieving spiritual maturity a.k.a. the Supergrace life.
  • The Supergrace Life results in various blessings or benefits from the grace of God.

Rom 1:7, “To all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.”

Peace and grace go hand in hand as noted in the opening salutations of most of the epistles. As noted above, without the grace of God, there can be no peace in the believer’s soul.  Likewise, if there is no peace in the believer’s soul, he cannot realize the greater grace from God.

General Definition of Grace:

  • Grace is all that God is free to do for man on the basis of the Cross.
  • God is peace, 1 Thes 5:23; 2 Thes 3:16; Heb 13:20; therefore, because of the complexity of Divine essence, God must be consistent in all that He does. No characteristic can be jeopardized or compromised.
  • Therefore, propitiation is that work of Christ on the Cross, which frees God to bless man with His peace under the Plan of Grace.
  • Grace is God’s freedom and consistency to express His love by giving us His peace without compromise of His essence.
  • Under the principle of grace, God provides a series of blessings for man totally apart from man’s merit, ability, planning, thinking, or energy that result in our peace.
  • Under the policy of grace, God gives and man receives. God does all the work and providing, while man does all the receiving and benefiting by applying non-meritorious faith in God.
  • In the concept of grace, everything depends on God’s essence. Therefore, grace is all that God can do for man from salvation until eternity.  Grace is the genius of God, and Bible doctrine is the revelation and manifestation of that genius.

There are six categories of special blessings from the Grace of God for the mature believer that result in his having the peace of the Lord:

Spiritual Blessings are the inherent reward of virtue directed toward God. The virtues of confidence, worship, and personal love toward God give the believer strength and happiness, while motivating the virtues of courage, morality, and impersonal love toward man.  Peace is received in the believer’s life as a result of:

  • Sharing the perfect happiness of God, because of occupation with Christ.
  • Capacity for life, love, happiness, blessing, and total appreciation for grace.
  • The ability to face undeserved suffering in life.
  • The ability to correctly interpret contemporary history, to evaluate current events in the light of the Word of God.
  • Freedom from slavery to circumstances in life while possessing adaptability to changing circumstances. The mature believer is the greatest innovator in time of historical disaster.
  • Grace orientation, freedom orientation, authority orientation, and common sense.
  • A total sense of security, whether in prosperity or disaster, 1 Cor 14:33.

Temporal Blessings are designed uniquely for each mature believer.  God gives the right blessings at the right time, which may include:

  • Wealth, either received or acquired.
  • Professional prosperity: Great influence, leadership dynamics, success, promotion, recognition in one’s sphere of life. When God promotes you, you are qualified for the job.  Having the ability to assume responsibility and authority without emotional inspiration or pseudo motivation.
  • Social prosperity, great friends.
  • Sexual prosperity with one’s right man or right woman.
  • Technical prosperity or mental prosperity: The ability to think and concentrate increases.
  • Cultural prosperity: Maximum enjoyment of drama, art, literature, music, and history.
  • Establishment prosperity: Enjoyment of freedom, privacy, protection of life and property from criminals and reprisal.
  • Health.

Blessing by Association overflow to family and friends as God prospers the supergrace believer through blessing those in his periphery.  They are blessed either directly by God or indirectly from the supergrace believer, as a result of the overflow of his supergrace blessings.  The supergrace believer shares his blessings with others.

Historical Impact is blessing by association extended to the believer’s community, state, and nation. The Lord Jesus Christ (TLJC) controls history for the purpose of protecting and blessing those who love Him, Lev 26:3-13.   The ebb and flow of history does not disturb the tranquility or impact of the mature believer.

The reversionist is caught up in the disasters of history and swept along with them. But the supergrace believer rides on the crest of the wave of blessing. He rises above historical disaster.

Undeserved Suffering demands intensified application of Bible doctrine, accelerating spiritual growth, and increasing the believer’s appreciation of the Lord and His grace blessings.  God gives us peace by giving us the ability to handle suffering and turn suffering into blessing, Rom 5:3-5; 8:28.

Dying Grace is the mature believer’s final, glorious experience of Divine grace on earth with supernatural tranquility and eager anticipation.  The “friend of God” crosses from the blessings of time to greater blessings in eternity.

The grace of God is seen in His Divine discipline for the wayward believer; which is designed for him to regain the peace of God in his life, Heb 12:5-11.

Heb 12:11, “All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.”

Ultimately, our peace is the result of the Strategic Victory of the Angelic conflict, Rom 16:20; Eph 2:7, 14-15; 6:15; Heb 13:20.

Eph 2:7, 14, “That in the approaching ages, he might demonstrate His surpassing grace riches in generosity toward us in Christ Jesus…. 14For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall.”

Our peace is a result of Divine good production, the fruit of the Spirit, Gal 5:22; 2 Tim 2:22; Heb 12:14; James 3:18.

The peace of God guards our souls from the corruption of the Old Sin Nature and Satan’s Cosmic System, Phil 4:7-9.

Phil 4:7, “And the peace of God, which “surpasses” all comprehension, will guard your hearts and your minds in Christ Jesus.”

Peace and Happiness are the Result of the Supergrace Life:

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.”

  • The key to Supergrace is sharing the perfect happiness (+H) of God.
  • The Supergrace life is characterized by the total +H spectrum, which ranges from tranquility to ecstatics (not the emotional ecstatics of the tongues crowd).
  • The same Bible doctrine that provides Supergrace blessings also provides +H from God.
  • The +H of God is attained by the believer when he reaches the top floor of the Edification Complex of the Soul (ECS), Phil 4:4; 1 Thes 5:16.
  • Fulfillment of +H through the accumulation of Bible doctrine in the soul is the entrance into the Supergrace life, 1 John 4:4.

In James 3:18-4:10, we see the contrast between living in God’s peace and worldly unrest.  In James 4:6, the term “greater grace” or “surpassing grace” speaks to the grace gift of God’s peace in your life, as a result of growing to spiritual maturity, a.k.a., the Supergrace life.  It is the comparative use of the Greek Adjective MEGASμέγας (meg’-as) that means, “greater” and the noun CHARIS χάρις (khar’-ece) that means, “grace.”  Therefore, it is God’s grace that surpasses His other grace blessings, so we call it “Surpassing Grace.”   As noted at the end of verse 6, it is given to the humble (mature) believer.  This surpassing grace is God’s greater blessings than what you have realized before and includes blessing for both time and eternity that all bring about the peace of God in your life.

  • It is the result of optimum spiritual achievement.
  • It is the result of achieving Supergrace where the optimal function of the Royal Priesthood and production of Divine good reside.
  • It is the maximum place of blessing and reward, and the ultimate in glorifying Jesus Christ.
  • Surpassing connotes something beyond Supergrace and beyond time. There are two special blessings in the grace plan of God.
  • Supergrace blessings, the rewards and blessings in time.
  • Surpassing grace, the special rewards for time and eternity for the mature believer only.
  • The daily function of the Grace Apparatus for Perception (GAP) is the key to breaking this barrier, James 1:25 compared to James 2:12-13.
  • There are no surpassing grace blessings without the attainment of Supergrace blessings, 1 Cor 9:24-27.
  • The Judgment Seat of Christ is the time of distribution of surpassing grace blessings for eternity, 1 Cor 3:11‑15; 2 Cor 5:10.

Rom 15:33, “Now the God of peace be with you all. Amen.”

John 14:27, “Peace I leave with you; My peace I give to you; not as the world gives do I give to you.  Do not let your heart be troubled, nor let it be fearful.”

Click Here to View Doctrine of Peace Related to the 11 Problem Solving Devices http://gracedoctrine.org/peace/

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We continue in John 14:27 with the second part of this verse, “…not as the world gives do I give to you…”

Greek Transliteration: OU KATHOS HO KOSOMOS DIDOSIN EGO DIDOMI HUMIN

Greek: ο καθς  κόσμος δίδωσιν γ δίδωμι μν

OU, we begin with the Greek negative OUK, “not,” that is used with Indicative verb KATHOS which is a Comparative Conjunction that means, “as, just as, inasmuch as, etc.”  It is comparing the everlasting peace, happiness, and prosperity that our Lord gives to us versus the fleeting and temporal provisions or status the world gives.

HO KOSMOS is the Nominative, Masculine, Singular of the article “the,” and the noun meaning, “world” or “world order.”  Here we have the typical word throughout Scripture that identifies Satan’s Cosmic System.

DIDOSIN is the Present, Active, Indicative, Third Person, Singular of the verb DIDOMAI –  δίδωμι (did’-o-mee) that means, “to give, grant, allow, permit, etc.”  So, we would say, “It gives,” identifying the world or Satan’s Cosmic System as performing the action of the verb.

The Customary Present Tense is for what habitually or typically occurs. What the world repeatedly gives or provides.

The Active Voice tells us that the world, Satan’s Cosmic System, is producing the action.

The Indicative Mood is for the reality of the situation. The world does provide something – false standards.

So, we have, “not as the world (Satan’s Cosmic System) gives.

Principles of Satan’s Cosmic System:

  • “The world” is a system and in this context KOSMOS means, “an organized system for recognizing merit, ability, success, wealth, benefit, etc., as well as creating standards by which you must live or you measure yourself by.”
  • It includes various systems or means of obtaining peace and security to the exclusion of God. As we know, these are false systems that are designed to give you a false sense of peace and security.
  • It has a way of providing things that are attractive and wonderful to the flesh, because they are things that people either want, desire, or are attracted to, 1 John 2:15-17.
  • Virginia Woolf stated, “The beauty of the world has two edges, one of laughter, one of anguish, cutting the heart asunder.”
  • It has a system of giving greatness, success, wealth, various types of prosperity and recognition, peace, happiness, security, etc., all of which feed our Sin Nature’s lustful desires.
  • We desire the things of the world from our Sin Nature, whether we are operating in arrogance or self-pity.
  • In arrogance, we desire for greatness, success, and approbation, wanting to be kings over our own fiefdom.
  • In self-pity, we desire to have what others have and feel sorry for ourselves because we don’t have.
  • The world will dangle these false promises in front of your nose, that is, tempt you to think that they will provide you with greatness or security if you obtain them. But these things ultimately are a false sense of greatness and security.
  • Over the years, the world has given these false things to many and has created the illusion that you must have these things. They become standards by which you measure your value or worth, or peace and security.  Therefore, people want them just as the people in the past had them.
  • The organized KOSMOS has assigned to those things some perceived value, something that you want today, that you desire today. The world says, in that sense, I can give you something. (Socialism and Communism are classic examples of the false sense of security.)
  • Once these standards from the world are established, each person begins to measure their value and worth, prosperity, security, or happiness on the attainment of those standards.
  • If you measure yourself from the KOSMOS, you are utilizing his majesty’s, (the devil who runs the KOSMOS), standards and not God’s.
  • In contrast, what comes from God is true value and worth having. That why Jesus said, “not as the world gives, do I give to you.”
  • Scriptures: 2 Cor 10:12-13; Eph 4:7, 13; Phil 3:16; 2 Tim 1:13-14

Click Here for Cosmic 1 & Cosmic 2

Phil 3:16, “Let us keep living by that same standard to which we have attained.”

2 Tim 1:13-14, “Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. 14Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.”

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Continuing with our passage:

EGO is the Nominative, First Person, Singular, Pronoun “I”. Jesus is speaking of Himself.

DIDOMI is the Present, Active, Indicative, First Person, Singular of DIDOMAI that means, “to give.”

The Customary Present Tense denotes an ongoing state or what regularly occurs for the believer in the Lord Jesus Christ.  They are not fed falsehoods and lies.  They are not given empty promises or rewards.  They are given true and everlasting peace and prosperity.

The Active Voice: Jesus Christ produces the action of the verb. The True One, 1 John 5:20, can only speak the truth, He cannot lie. Therefore, if He says He gives His EIRENE, it must be so.

The Indicative Mood is for dogmatic fact of reality that Jesus does not give in the way that the world gives.

HUMIN is the Dative case, Second Person, Plural, Pronoun of SU that means, “to you all,” speaking to the disciples and by extension all Church Age believers.

So, we have, “I give to you all.

Jesus Christ gives us His everlasting peace. That’s why He goes on to say, “Do not let your heart be troubled, nor let it be fearful.

So, verse 27 wraps up with the third part, “…Do not let your heart be troubled, nor let it be fearful,”

Greek Transliteration: ME TARASSESTHO HUMON E KARDIA MEDE DEILIATO.

Greek: μ ταρασσέσθω μν καρδία μηδ δειλιάτω.

ME is the other Greek negative for “not or do not” that accompanies the non-indicative verb, TARASSESTHO is the Present, Passive, Imperative, Third Person, Singular, of the verb TARASSO ταράσσω (tar-as’-so) that means, “trouble, disturb, upset; terrify, frighten.” Here it means, “to receive worry or a state of anxiety.” With the Third Person Singular we could say, “do not let it receive trouble,” referring to the following noun KARDIA – heart.

The Iterative Present Tense stands for repeated action, that is, allowing the outside pressures of life to keep on becoming inward stress on your soul.

The Passive Voice with the negative tells us what we should not receive on a regular basis to occur within our souls.  It tells us that if we do not live in faith and deploy the 11 Problem-Solving Devices within our souls, we will have stress in our souls from the world.

The Imperative mood is a command from our Lord to not let the world drag you down.  So, the command is, “do not keep on receiving anxiety.

HUMON is the Genitive, Plural of the First Person, Pronoun SU, and means, “of you all” or “your.

E KARDIA is the Feminine, Subject Nominative of the Article for “the” and the noun meaning “heart or inner self.” We do not translate “the” here.  KARDIA is not the blood pumping organ in your chest. It is the right lobe of your soul where you store and retain Bible doctrine and develop your norms and standards.  In other words, don’t let your norms and standards that are based on doctrinal principles be disturbed.  Don’t lose your Divine viewpoint to Cosmic viewpoint causing stress within your soul.

So, we will translate this, “in your heart (right lobe).”

So, the first half of the command is, “do not keep on receiving anxiety in your heart (right lobe of our soul).”  We could also literally say, “Do not keep on receiving agitation of mind.”

We complete this sentence with MEDE the conjunction for “nor.”   It comes from ME, “not” and DE, “but or and,” so we could say, “but not, or and not” or simply “nor.”

DEILIATO is the Present, Active, Imperative, Third Person, Singular of DEILIAO – δειλιάω, which means, “to be timid, cowardly, or be afraid.

The Present Tense is again iterative for what repeatedly occurs to the believer who does not have God’s Word resident within their soul and thinks in terms of Bible Doctrine, Divine Viewpoint.

The Active Voice is used this time versus the Passive, because the believer produces the action of not being a coward and giving into the temptation of the world. The believer is to perform the action of not being afraid in life.

The Imperative Mood is again a command from our Lord to not allow the false hopes of the world lead you astray in your thinking that results in stress upon your soul, and you being afraid to function in the spiritual life.

So, our complete translation of John 14:27 is, “Peace (supergrace benefit) I leave behind to you all, My peace I keep on giving to you all. Not as the world (Satan’s Cosmic System) gives do I give to you all. Do not keep on receiving anxiety in your heart (right lobe of our soul) nor be afraid.”

Principles:

  • When you stop taking in and cycling God’s Word within your soul, a vacuum naturally forms that sucks in Satan’s Cosmic viewpoint that inevitably leads to causing stress within your soul.
  • The choice you have is to receive God’s peace within your soul or receive fear, worry and anxiety from the world.
  • Fear is a mental attitude sin, characterized by panic when in a dangerous or precarious situation. It is a painful emotional distress aroused by impending pain, danger, disaster, evil or by illusions regarding the same. It is worry, apprehension, consternation, or horror.  Fear is also an active feeling of dread, of which fright and terror are the more intense degrees.
  • Neglect or rejection of the Mystery doctrine of the Church Age and failure to utilize its fantastic problem-solving devices result in many problems, including fear.
  • Fear is a lack of thinking under pressure. It is a general problem in life.  We are designed by God to be rational creatures applying His Word, yet fear makes us irrational. Therefore, fear is an irrational and emotional sin of your soul.
  • For the believer, fear is failure to learn and apply Bible doctrine to the problems of life, and failure to learn and utilize the Problem-Solving Devices.
  • Fear is a part of the emotional complex of sins. Fear is a whole system of sins which include worry, anxiety, insecurity, incapability of doctrinal application, and therefore inability to use the Problem-Solving Devices.
  • Fear also includes all the problems of emotionalism, for fear is an emotional sin. Many sins involve only thinking (e.g. lust), but fear involves emotion and no thinking.
  • The Christian loser is bogged down and hindered from his advance by various categories of sins and arrogance related to fear.
  • Remember that God is your loving Father and will provide for your every need. But if you allow the world to be your primary source of influence, you will have fear, worry, and anxiety.
  • The promises of God to remove fear, Isa 41:10; Deut 31:6, 8.

Isa 41:10, “Do not fear, for I am with you; do not anxiously look about you, for I am your God.  I will strengthen you, surely I will help you, surely I will uphold you with My righteous right hand.”

Deut 31:6, 8, “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you.  He will not fail you or forsake you. …. 8The LORD is the one who goes ahead of you; He will be with you.  He will not fail you or forsake you.  Do not fear or be dismayed.”

  • Bible Doctrine resident within your soul removes fear, 2 Tim 1:7.

2 Tim 1:7, “For God has not given us a spirit of timidity, but of power and love and discipline.”

  • Faith-rest removes fear, Psa 56:3-4.

Psa 56:3-4, “When I am afraid, I will put my trust in You.  4In God, whose word I praise, in God I have put my trust; I shall not be afraid.  What can mere man do to me?

Heb 13:5-6, “Make sure that your character is free from the love of money, being content with what you have; for He Himself has said, “I will never desert you, nor will I ever forsake you,” 6so that we confidently say, “The Lord is my helper, I will not be afraid.  What will man do to me?””

1 Cor 2:5, “Your faith should not be in the wisdom of man (human viewpoint), but in the power from God (Divine viewpoint, Bible doctrine in the soul).”

2 Cor 5:7, “For we walk by faith and not by sight.”

Click Here to See Doctrine of Fear

The two words we have noted in this passage are TARASSO and DEILIAO.  Both are related to the KARDIA – right lobe of your soul.  Our Lord commanded us to NOT receive TARASSO (trouble or stress) in our heart, nor actively cause our heart to be DEILIAO, (afraid, timid, or cowardice).  Each is used in the New Testament including:

TARASSO – to stir up, trouble, disturb, or agitate.

Thayer further defines this as, “to cause someone inward commotion, take away his calmness of mind, disturb his self-control, to disquiet, or make restless.”

BAGD defines it as, “to cause inward turmoil, of mental and spiritual agitation and confusion.”

This word is used:

  • When we are challenged by God’s Word or plan for our lives, and we allow fear to penetrate our souls.

Luke 1:12, “Zacharias was troubled when he saw the angel, and fear gripped him.”

John 12:27, “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour.”

  • In regard to doubting the resurrection of our Lord, and by extension, doubting our resurrection life that is given to us at the moment of salvation.

Luke 24:38, “And He (Jesus) said to them, “Why are you troubled, and why do doubts arise in your hearts?”

John 14:1-2, “Do not let your heart be troubled (Imperative Mood – a command); believe in God, believe also in Me. 2In My Father’s house are many dwelling places…”

  • In regard to false teaching.

Acts 15:24, “Since we have heard that some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls,”

Gal 1:6-7, “…there are some who are disturbing you and want to distort the gospel of Christ.”

Gal 5:10, “I have confidence in you in the Lord that you will adopt no other view; but the one who is disturbing you will bear his judgment, whoever he is.”

  • So that we have confidence in the face of undeserved suffering.

I Peter 3:13-14, “Who is there to harm you if you prove zealous for what is good? 14But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled.”

  • The general command by Jesus not to allow the outward pressure of Satan’s Cosmic System to become stress within your soul; thereby, rejecting the peace that is from God, John 14:27.

DEILIAO means, “to be timid, fearful, cowardly, or to lack courage.”  Our verse, John 14:27, is the only use of this verb in the New Testament.  We call that a Hapaxlogomenon.  However, its noun, DEILIA and Adjective, DEILOS are used elsewhere.

DEILIA means, “cowardice, timidity, fearfulness,” in 2 Tim 1:7.  This too is a Hapaxlogomenon.

BAGD defines this as, “lack of mental or moral strength.”

2 Tim 1:7, “For God has not given us a spirit of timidity, but of power and love and discipline.”

DEILOS means, “cowardly, fearful, timid, afraid, that is lacking confidence.”

  • Used to describe a lack of faith-rest, confidence in God.

Mat 8:26, “He said to them, “Why are you afraid, you men of little faith?” Then He got up and rebuked the winds and the sea, and it became perfectly calm.” Also in Mark 4:40.

  • Used to describe the unbeliever who will be cast into the Eternal Lake of fire.

Rev 21:8, “But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death.”

We also have a wonderful object lesson about how fear takes over the soul in the Old Testament.  In Exodus 14, we see fear and the arrogance skills working together to overcome the souls of Israel at the Red Sea.

In Ex 14:8, we have the phrase, “Israel was going out boldly,” also in Num 33:3.  The Hebrew is YAD + RUM which literally means, “with a hand being high” or “high handed,” and means, “arrogantly or defiantly,” as used in Num 15:30.  The same construction that is used in Ex 14:8 is used in Num 15:30.  In Isa 26:11 the reverse construction is used to represent God’s might and glory.  Based on the usage in Ex 14:8, it identifies the Israelites acting in arrogance towards their previous captors, even though it was God, and not they, who won their freedom, Acts 13:17 (Here God’s arm is uplifted, not Israel’s.). So, Ex 14:8 states that when the Jews left Egypt, they left in a state of arrogant defiance.  This caused Pharaoh to change his mind about letting them leave and motivated him to pursue and attempt to destroy them.

Instead of using prayer, vs 10 &15, and the arrogance skills, the Jews at the Red Sea should have been using the faith-rest drill and other Problem-Solving Devices. They should have understood what Moses had been teaching them, “that God has a plan for their life,” Ex 14:13-14.   

Principles:

  • Cowards always hide behind arrogance.
  • The Jews saw the problem; Moses saw the solution. The people faced the problem and were afraid.  Moses faced the same problem and was confident from the application of metabolized doctrine in his soul.
  • You cannot run around expressing fear and at the same time apply doctrine. Fear and the mechanics of the spiritual life are mutually exclusive. You are in one or in the other.  Some day you too will face your D-day if you haven’t already.  A sign on the door of an English pub during the battle of Britain during World War II said, “Fear knocked at the door. Faith answered. No one was there.”

Points of Application:

The armor of God, [a.k.a., The Problem-Solving Devices on the Forward Line of Troops (FLOT) line of the soul], prevent the outside pressures of adversity from becoming the inside pressures of stress in the soul. The FLOT line prevents this.

Adversity is the outside pressure of life. Stress is the inside pressure of life like; fear, worry, anxiety. When there is no Problem-Solving Device on the FLOT line of the soul, then the adversity becomes stress and stress overruns the command post of the soul (KARDIA) and puts the spiritual life out of action.

Adversity is inevitable, even necessary; stress is optional, not necessary.  Stress is not necessary when you deploy the Problem-Solving Devices on the FLOT line of your soul.  You deal with your own problems in the privacy of your soul and avoid panic, fear, and arrogance.

God gives you spiritual freedom and human freedom so you can make your own choices and learn to take responsibility for your own decisions.

Stress in the soul means that the Sin Nature controls the soul.  Therefore, stress in the soul overruns the command post of the KARDIA – heart (right lobe of the soul), and puts the spiritual life out of action.

People who live by fear are intimidated by life. Fear is a false variable rejected by every absolute of Bible doctrine.  1 John 4:18, “Fear does not exist in virtue-love; but perfect (mature) virtue-love drives out fear, because fear has self-correction, and the one who fears has not been perfected (matured) by means of virtue-love.”

  • Virtue-love is an absolute of Bible doctrine which rejects the variable called fear. The absolute (love) drives out the false variable (fear).
  • The Word of God resident in your soul with the filling of the Holy Spirit produces virtue-love, Gal 5:22, “But the fruit of the Spirit is love….”
  • Virtue-love is the absolute that destroys fear in the life.

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We now begin verse 28 which reads, “You heard that I said to you, “I go away, and I will come to you.” If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I.”

The Greek transliteration is, “EKOUSATE HOTI EGO EIPON HUMIN, “HUPAGO KAI ERCHOMAI PROS HUMAS”.  EI EGAPATE ME ECHARETE AN HOTI POREUOMAI PROS TON PATERA, HOTI HO PATER MEIZON MOU ESTIN.”

The Greek is: κούσατε τι γ επον μν, πάγω κα ρχομαι πρς μς. ε γαπτέ με, χάρητε ν τι πορεύομαι πρς τν Πατέρα, τι  Πατρ μείζων μού στιν.

Verse 28 begins with the verb EKSOUSATE, “you heard,” which is the Aorist, Active, Indicative, Second Person Plural of AKOUO – ἀκούω (ak-oo’-o), which means, “hear or listen.”  Many times, it is used for the perception of Bible doctrine through the ear gate under the Grace Apparatus for Perception (GAP).  The word is used for learning doctrine under the principle of two factors:   To listen and accept the authority of; to listen and concentrate.  This also indicates the fact that they have previously received this doctrine that Jesus is discussing, but they haven’t paid much attention to it as demonstrated by their questions.  So, our Lord is repeating the doctrine.

The Constative Aorist Tense indicates you don’t GAP it all the time, but it gathers into one entirety all of the times that you do GAP it.

The Active Voice tells us the disciples are the ones GAPing it.  At this point, the disciples have had three years of constant exposure to Bible teaching, and this is what Jesus is pointing out.

The Indicative Mood is for the reality of the situation; they have absolutely heard this doctrine before.

HOTI is the conjunction “that” marking the beginning of Jesus discourse.

EGO is the Nominative, First Person, Singular, Pronoun, “I”.  Jesus is referring to doctrine He previously taught.

EIPON is a verb in the Aorist, Active, Indicative, First Person, Singular of LEGO – λέγω (leg’-o), “to say or speak,” so it means, “I said.”  It is used for communication. Jesus taught them verbally by monologue.

HUMIN is the Second Person, Plural, Pronoun of SU σύ (soo), “you,” in the Dative of Indirect Object case meaning, “to you all.”  These are the ones Jesus is teaching Doctrine to; the disciples in the Upper Room.

HUPAGO is a verb in the Present, Active, Indicative, First Person, Singular that means, “to lead or bring under, to lead on slowly, to depart or go away.”  It’s a compound word from the Preposition HUPO – ὑπό (hoop-o’) that means, “by or under,” and the verb AGO – ἄγω (ag’-o) that means, “to lead, bring, or carry.”  It is a reference to the ascension of Christ to glorification at the right hand of the Father.

The Futuristic Present Tense describes the future death, resurrection, ascension, and session of Jesus Christ with immediacy and certainty.

The Active Voice says that the humanity of Christ does the ascending, since the Deity of Christ is omnipresent and can’t ascend.

The Indicative Mood is the reality of resurrection, ascension, and session of the Lord Jesus Christ.

In the First Person, Singular, Futuristic Present it means, “I will depart.”  He told them this just moments ago in John chapter 13:3, 33, 36; and 14:1-3, 18.

KAI is the conjunction, “and,” linking Jesus imminent departure with His imminent return.

ERCHOMAI is a verb in the Futuristic Present, Middle Deponent, Indicative, First Person, Singular meaning, “to come.”

With the Futuristic Present, “I will come again myself.”  Given the context of His pervious question and answer session with the disciples, this is more than just speaking about His resurrection and the 40 days He would remain with them.  Remember His reply in verses 1-3.  So, this is speaking of Christ’s Second Coming including the Rapture of the Church.

The Middle Deponent says that Jesus performs the action Himself.  He will return.

The Indicative Mood is again for the reality of His coming.  Jesus is going to depart from the earth and the next time anyone on the earth is ever going to be close will be the Rapture when He will be face to face with those of the Church Age.

PROS is a Preposition meaning, “to or towards,” when with an Accusative.  For emphasis, we say, “face to face with.”

HUMAS is Second Person, Plural, Pronoun of SU in the Direct Object Accusative case meaning, “you all

So far, we have, “You heard (previous doctrine taught) that I said to you all, “I will depart (crucifixion, burial, resurrection, ascension, and session) and I will come again myself face to face with you all (Rapture, Second Coming).

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Principles of the Second Coming of Christ and the Rapture of the Church:

There are two phases to the Second Coming of Christ:

  • The first phase is called the Rapture of the Church, Resurrection, Phil 3:11.

Phil 3:11, “If by any means I might arrive at the exit resurrection (Rapture), the one from the dead.”

  • The second phase is called the Second Advent, when Christ physically steps onto planet earth again, Zech 14:4; Rev 19.

The Rapture of the Church means that all believers in the Lord Jesus Christ who physically died between the day of Pentecost and the day of the Rapture receive their resurrection bodies and meet Jesus in the clouds of the air, 1 Thes 4:13-18; 1 Cor 15:51-58.  Their soul and spirits that were in heaven are joined with their new resurrection body.

Then all believers who are alive on the day of the Rapture are transformed in body to a resurrection body and also meet Christ in the clouds. 1 Cor 6:14; 1 Thes 4:15, 17; 1 John 3:2-3

1 John 3:2‑3, “Beloved, now we are the children of God, and what we will be he has not yet revealed.  However, we know that if He should appear, we shall be (exactly) like Him because we shall see Him as He is. 3And everyone who keeps on having this hope (Hope 3) in Him purifies himself (inside God’s Power System) even as He is pure.”

1 Cor 6:14, “Now God has not only resurrected the Lord, but he will raise us up through His power.”

At that time, the bride (Church Age believers, dead or alive) receives a body like Christ’s. Phil 3:21; 1 Thes 5:23

All believers in the Lord Jesus Christ will be removed from planet earth at the Rapture and are with Christ in Heaven.

  • Anticipation of the Rapture must not overwhelm us.
  • It does not mean that you sell everything and sit around waiting for Him.
  • It should not be used as escapism from the trials and tribulations of everyday life.
  • We should be waiting imminently for His return which means living everyday unto Christ. We believe that we should be serving and witnessing more diligently each day.
  • Therefore, we need patience as the Lord prepares us for the event, James 5:7‑8.

James 5:7‑8, “Therefore, brethren, have patience until the coming of the Lord (rapture). The farmer waits with anticipation for the valuable production of the soil, constantly being patient until it has received the early and the latter rains. 8Have patience! Furthermore, all of you become stabilized in your right lobes because the coming of the Lord (Rapture) has approached with the result that it is drawing nearer and nearer.”

Titus 2:13, “Waiting with keen anticipation for that blessed hope (Rapture), even the appearance of the glory of our great God and Savior, Christ Jesus.”

Between the first and second phase of His coming is a time period of 7 years called the Tribulation, Daniel’s 70th Week, Dan 9:27.

Once the Rapture occurs, the Church Age is ended and the Tribulation begins. Dan 12:1; Joel 2:2; Mat 24:21.

Mat 24:21, “For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will.”

The Differences Between the Rapture and Second Advent are as Follows:

  • Rapture – Private, Acts 1:11.
  • S.A. – Public, Rev 11:7.
  • Rapture – In the air, 1 Thes 4:17.
  • S.A. – On earth, Zech 14:4.
  • Rapture – Judgment of believer’s works, 2 Cor 5:10.
  • S.A. – Baptism of fire, Mat 25:31‑46.
  • Rapture – Church goes to heaven, John 14:3.
  • S.A. – Church returns with Christ, 1 Thes 3:13.
  • Rapture – Holy Spirit is removed, 2 Thes 2:6-7.
  • S.A. – Removal of Satan, Rev 20:1‑3.
  • Rapture – Change in believer’s body, Phil 3:21.
  • S.A. – Earth is changed, Zech 14:10; Rom 8:19-22
  • Rapture – Christ appears as the groom.
  • S.A. – He appears as the Messiah.
  • Rapture – End of the Church Age.
  • S.A. – End of the Jewish Age.
  • Rapture – Israel under the fifth cycle of discipline.
  • S.A. – Termination of the fifth cycle of Discipline.
  • Rapture – Believers taken from the earth, 1 Thes 4:16‑18.
  • S.A. – Unbelievers taken from the earth, Mat 24:37‑43; 25:31-46.
  • Rapture – A time of comfort, 1 Thes 4:18.
  • S.A. – A time of terror, Rev 6:15‑17.

Rev 3:11,” I will be coming soon; seize what you have (Bible doctrine), so that no one may take away your crown.”

This is why the Rapture is always called imminent, because there is no intervening prophecy to be fulfilled.

In Daniel 9:24-27, we have a prophecy telling of the time frame that Israel would be in captivity, the First Advent of our Lord, and the revealing of the Antichrist with the duration of the Tribulation.  Comparing that prophecy with the accounts of Nehemiah 2:4-8 begins the counting for the time of “Messiah to be cutoff” (rejected) and His Second Coming as prophesized in Dan. 9:24-27.

  • The overall Prophecy in Dan 9:24-27 includes 70 weeks, verse 24.
  • As is common in prophecy, one day is analogous for one year.
  • So, when each day in a week equals a year, we have a total of 490 years.
  • 7 days in a week equals 7 years times 70 equal 490 years in total.

Now this overall prophecy is broken down into 2 parts with three time frames.

1) From decree to rebuild until Messiah, verse 25.

  • 7 weeks
  • 62 weeks after which Messiah is cut off.

2) The Prince (Antichrist) makes covenant with Israel for 1 week.

So, we have:

7 weeks =   49 years

62 weeks = 434 years

69 weeks = 483 years

69 weeks = 483 years

1 week   =    7 years

70 weeks = 490 years

490 – 483 = 7 years left (Tribulation)

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Next, we break it down by days. The Jewish calendar had 360 days in a year.  So, to calculate the number of days of this prophecy we have:

7 weeks =   49 years

62 weeks = 434 years

69 weeks = 483 years

483 years x 360 days/year = 173,880 days, (360-day Jewish calendar)

According to Nehemiah 2:1-8, the decree to rebuild Jerusalem was issued on Nisan 1, 445 BC, which is March 14 on our calendars.  It was not finished until 397 or 49 years later, with moat and plaza.

Now going back to the beginning of the prophecy, the decree to rebuild the city and calculating until Messiah we have 483 years or 173,880 days, (360-day Jewish calendar).

When you add 173,880 days to the decree you arrive at April 6, 32 AD, the “cutting off of Messiah,” which was “Palm Sunday,” the day Israel praised Jesus as Messiah but truly did not believe in Him

That calculation is as follows.

March 14, 445 BC to March 14, 32 AD is 476 † years of 365 days or 173,740 days.

Add 24 days from March 14 to April 6, (Palm Sunday), and add back the 116 ‡ leap days.

173,740 – Nisan 1, (March 14), 445 BC to April 6, 32 AD

+        24 – March 14 to April 6

+      116 – days in leap years ‡

173,880 to cutting off of Messiah

†Since only one year expired between 1 B.C and A.D. 1, the total is 476, not 477.

‡A total of 476 years divided by four (a leap year every four years) gives 119 additional days.  But three days must be subtracted from 119, because centennial years are not leap years, though every 400th year is a leap year.

So, we have an exact prediction of the first advent of our Lord in Scripture.

Rev 22:20, “He who testifies to these things says, “Yes, I am coming quickly.” Amen. Come, Lord Jesus.”

Click Here for a More Extensive Study on the Rapture of the Church

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So far in verse 28 we have, “You heard (previous doctrine taught) that I said to you all, “I will depart (crucifixion, burial, resurrection, ascension and session) and I will come again myself face to face with you all (Rapture, Second Coming).

Continuing in verse 28, next we have:

“If you loved me, you would have rejoiced”

which is: EI EGAPATE ME ECHARETE AN

ε γαπτέìå με, χάρητε ν

EI means, “if” and is a second-class condition, (contrary-to-fact condition), with the meaning of “if and you do not.”  This means the premise is untrue.  The premise is stated next in terms of love.

EGAPATE is the verb of the premise in the Imperfect, Active, Indicative, Second Person, Plural of AGAPAO that means, “love” or with the 2nd Person Plural, Imperfect, “you all loved,” meaning imperfect past action.

This is linked with the Accusative, Singular, First Person, Pronoun ME that means, “me,” which is Jesus referring to Himself. This is the One they are not AGAPE’ing at this time.  So, we have, “if and you all do not love Me.”

The Progressive Imperfect of AGAPAO is for action that is in progress in past time from Jesus speaking these words.  The disciples did not have AGAPE love at this time; it was more like PHILEO love.

The Active Voice tells us the disciples are producing the action, “If and you have not loved Me,” 2nd class condition.

The Indicative Mood is the reality of the fact that they have not AGAPE loved the Lord in the past which is causing them sorrow at this time.

The reason Jesus says that they do not love Him is because they are demonstrating fear, worry, and anxiety about His departure, as demonstrated by their questions, rather than expressing joy and happiness that comes with the knowledge of the Father’s plan being fulfilled.

So, the principle is, “AGAPE love demands application of knowledge – Bible Doctrine”.  AGAPE love is not based on relationship but on the mentality of the soul.

They have not loved Him because they don’t have the capacity to AGAPE Him, because they do not have, 1) Maximum Doctrine in the Soul, and 2) The Filling of the Holy Spirit which is what we call the Balance of Residency.

If they had loved Him, it would be expressed by a different response to Jesus’ message than the way they are actually responding, which is noted in the next word.

ECHARETE is the Aorist, Passive, Indicative, Second Person, Plural of CHAIROχαίρω (khah’-ee-ro) which means, “to rejoice or be glad,” or as we say, +H –  sharing the happiness of God.  “You would have rejoiced.

The Culminative Aorist is for the action; they should have been experiencing joy rather than sorrow.

The Passive Voice tells us the disciples in the Upper Room should have had the Happiness of God in their hearts.  On the other hand, they should have received +H from seeing the plan of God advance.

The Indicative Mood is the reality of the situation; they missed out on the sharing the happiness of God at this time. They would have rejoiced if they AGAPED Jesus.

So, we have, “If and you have not loved Me, you would have rejoiced.”

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AGAPE LOVE

Etymology:

In the New Testament vocabulary for love, we have two verbs and two nouns.  They are cognates within the framework of the two.

  • AGAPAO – ἀγαπάω (ag-ap-ah’-o), which is the verb, and the noun is AGAPE – ἀγάπη (ag-ah’-pay).
  • PHILEO – φιλέω (fil-eh’-o), which is the verb, and the noun is PHILOS – φίλος (fee’-los).

AGAPAO is used over 150 times in the New Testament and AGAPE over 115 times.

AGAPAO and AGAPE is a special love, a limited type love, because it refers to the mentality of the soul, where PHILEO love is more of the outward demonstration of love or affection based on the inward attitude of love.

AGAPAO is strictly a mental attitude, and by the way, excludes emotion. Your emotions respond when you have AGAPE love, (i.e. rejoice, as we see in John 14:28), but AGAPAO love is not based on your emotions.

AGAPAO means freedom from mental attitude sins; it means a Relaxed Mental Attitude (RMA) towards its object.

The noun AGAPE is found in two areas: a.) The filling of the Holy Spirit produces it, Rom 5:5; Gal 5:22, b.) The third floor of the Edification Complex of the Soul (ECS), having a Relaxed Mental Attitude produces it, 1 John 2:5; Col 3:14-17.

All believers are commanded to have AGAPE type love. Since AGAPE is produced by the filling of the Spirit, it is only accomplished in this way, and it produces the concept we have in 1 Cor 13.

As noted in our text, John 14:28, because the disciples did not have God’s Word resident within their souls, even though they had heard it previously, they did not retain it, with the result of not sharing the Happiness of God.

L.S. Chafer quoted Dr. Henry Drummond who said, “Love must be what Dr. Henry Drummond chose to term it, “the greatest thing in the world” (the title of his addresses on 1 Cor 13).  It is that which God is like to infinity. To realize the personal, unchanging love of God is a supreme experience.”

All Christian love, according to the Scriptures, is distinctly a manifestation of Divine love operating through the human heart, Rom 5:5, “. . . because the love of God has been poured out within our hearts through (produced or caused by) the Holy Spirit who was given to us.”

This love is not the working of human affection; it is rather the direct manifestation of the “love of God” passing through the heart of the believer out from the indwelling Spirit.

It is the realization of the last petition in the High Priestly prayer of Christ in John 17:26, “…so that the love with which You loved Me may be in them, and I in them.”

It is simply God’s love working within and out through the believer.

This love cannot be humanly produced or even successfully imitated, for it of necessity goes out to the objects of Divine affection and grace rather than to the objects of human desire.

A human heart cannot produce Divine love, but it can experience it.

It can only be found with the Word of God resident in your soul and the power of the filling of God the Holy Spirit operating in your heart.

1 John 2:5, “But whoever keeps [TEREO – τηρέω (tay-reh’-o), guards, see John 14:23] His word, in him the love of God has truly been perfected.”

Jude 1:21, “Keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life.”

In Mat 22:36, when asked what was the great commandment in the Law. Jesus answered in vs. 37, “You shall love the Lord your God with all your heart and with all your soul and with all of your mind.”

Love for God starts in the right lobe of the soul with doctrine, but it moves throughout your entire soul.

James 1:12, “Blessed is the person who perseveres under testing, because when he becomes approved, he will receive the crown of life which the Lord has promised to those who love Him.”

Eph 6:23-24, “Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24Grace be with all those who love our Lord Jesus Christ with incorruptible love.”

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Now that we have seen the Protasis, if statement, let’s review the Apodosis, then statement.

In the Greek, it is simply:  ECHARETE AN, χάρητε ν.

We noted ECHARETE above.  It is the Culminative Aorist Tense, Passive Voice, Indicative Mood, Second Person, Plural of CHAIRO which means, “To rejoice, be glad, to rejoice exceedingly, to be well, or thrive.”  Notice the last meaning which is similar to EIRENE, peace, which our Lord was leaving and giving to them.

AN is a Greek Particle indicating contingency in certain constructions.  Here linked with the Protasis “if statement” from EI, AN tells us of the Apodosis or “then statement.”  It typically is not translated in the English but gives the meaning of contingency in the sentence, although here we could translate it as “then.”

Remember that our “if statement” was a second-class condition, (contrary-to-fact), with the meaning of “if and you do not.”  So, we have the contingency principle; “If they AGAPED Jesus they would have CHAIRO (rejoiced), but they did not AGAPE Him, and therefore they are not rejoicing.”

So, we translate ECHARETE AN as, “then you would have rejoiced.”

As you can see, it is God’s plan for the believer to have Peace, Love, and Happiness in their lives. The Happiness of God we call +H.  So, let’s now understand briefly what the disciples where missing out on at this time.

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AGAPE Love Results in Sharing the Happiness of God

1 Cor 13:4-7, “Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, 5does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, 6does not rejoice in unrighteousness, but rejoices with the truth; 7bears all things, believes all things, hopes all things, endures all things.”

Sharing the Happiness of God is the Fifth floor, the penthouse, of the Edification Complex of the Soul, ECS.

One of the essence or characteristics that make up God is that He is happy.  God is perfect; therefore, His essence is composed of only perfect attributes.  One of His perfect attributes is His perfect happiness.

  • Perfect God can only possess perfect happiness.
  • Because God is eternal, He has always been and will always be happy for all eternity. There never was a time, nor will there ever be a time, when God is not happy. God has never been unhappy.  Therefore, no one has ever made or ever will make God unhappy.
  • Although His omniscience has always known the billions of angelic and human creatures who would be a disappointment, He cannot be disappointed or frustrated, because He has perfect happiness. His happiness cannot be tarnished or in any way challenged or destroyed.
  • God is immutable, meaning He cannot change. Therefore, His happiness is unchangeable; nothing can make God unhappy. No creature has the power to make God unhappy, but God has the power to make you happy and to share His happiness.
  • Because God is infinite His happiness has no boundaries; therefore, He can share His happiness.
  • This same perfect happiness is available to you. Psa 16:11 teaches three ways in which God shares His perfect happiness with us:

“You will make known to me the path of life.” (The Word of God resident in the soul.)

“In Your presence is the fullness of happiness;” (Application of the Word of God to life’s situations.)

“At Your right hand (Jesus Christ) are pleasures forevermore.” (Blessings and rewards, as a result of applying the Mind of Christ.)

  • The key to true happiness is a change in your mental attitude, as a result of the intake and application of God’s Word, Prov 3:13; John 15:11.

John 15:11, “These things I have spoken to you so that My joy may be in you, and that your joy may be made full.”

  • The only way to happiness is to cease worrying about things that are beyond the power of your will through the application of God’s Word. An unhappy person is someone involved in egotism, selfishness, evil, or ignorance.
  • You will never realize how much of God’s happiness you have in your life until you go through certain problems and find out that your happiness has not been taken away, Mat 5:10-12; Col 1:24; 1 Peter 1:3-8; 4:13.
  • Happiness is not a reward for doing something; it is a consequence. In the Bible, it is the consequence of taking in doctrine, Prov 3:13; remember the passive voice of CHAIRO – “rejoice” in John 14:28.

Prov 3:13, “Happiness belongs to the person who finds wisdom, even to the person who gains understanding.”

  • True happiness does not come as a result of getting something we do not have, but rather of recognizing and appreciating what we do have.
  • Never confuse happiness, as taught in the Bible with the various stimuli of life, which are enjoyable for the moment, but have no ability to sustain you in daily living.
  • The place or the condition does not dictate happiness. It is the mind alone that can make someone happy or miserable, Prov 23:7; 17:22.
  • It is not having what you want, but rather accepting what you have, and coming to a point of contentment, Phil 4:4, 11-13.
  • A person is happy because he is growing in the Word of God daily, not even knowing where his limit lies. Every day there can be a new revelation or a new discovery about life, about God, and about ourselves. Those who are truly happy will live one day at a time, Mat 6:25-34.

Mat 6:34, “So do not worry about tomorrow; for tomorrow will care for itself.  Each day has enough trouble of its own.”

  • Happiness, like love, is the fruit of God the Holy Spirit, Rom 14:17; Gal 5:22.

Rom 14:17, “For the kingdom of God is not eating and drinking, but righteousness and peace (prosperity) and joy (happiness) by means of the Holy Spirit.”

Gal 5:22-23, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.”

  • Happiness even includes the ability to treasure the memory of past misfortunes. Happiness is not limited to something you experience but can also be something you remember, Eph 5:2; Phil 4:18, (The term “fragrant aroma” means, “fond memories.”), Col 2:5.
  • In regard to our Lord’s Second Coming, we are to rejoice, knowing we will then have the +H for all of eternity, John 14:28; 16:22.

John 16:22, “Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you.”

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The next section of verse 28 is, “because I go to the Father.”  The King James incorrectly has, “because I said I go to the Father.”  “I said” is not in the original Greek text.

So, it is simply, “because I go to the Father.”

Transliterated it is HOTI POREUOMAI PROS TON PATERA.

The Greek is, τι πορεύομαι πρς τν Πατέρα,

HOTI is a Conjunction.  Here it is a Coordinating Conjunction which can be translated, “that or because.”  It finishes the “then” statement of our contingency clause as a statement of fact.  “They should have been rejoicing because Jesus was about to return to the Father.”

POREUOMAI is a verb in the Present, Middle Deponent, Indicative, First Person, Singular of POREUO πορεύῳ (po-ryü’-ō) that means, “go, proceed, travel, or to go from one place to another.”

This same word was used in John 14:12.

There the Greek text was, τι γ πρς τν Πατέρα πορεύομαι·

But here it is τι πορεύομαι πρς τν Πατέρα.  With the absence of EGO “I” in verse 28,

POREUOMAI adds the First-Person Singular personal pronoun “I”.

The Futuristic Present tense tells of the impending departure of our Lord, that is His ascension, with emphasis on immediacy and certainty.  So, we could say, “I am about to go.”

The Middle Voice is Deponent giving us an Active sense, where Jesus is performing the action, “I myself am about to go.”

The Indicative Mood is for the reality of Jesus’ departure and ascension to the Right Hand of the Father.

PROS is the Accusative Preposition giving us direction that means, “to or toward” or with emphasis it can be translated, “face to face.”

TON PATERA is the Accusative Article “the,” plus the Noun in Accusative Masculine, Singular of PATER πατήρ (pat-ayr’) the means “Father,” here meaning, “God the Father.”

So, we have “that I am about to go to (face to face with) the Father.”

The last section of verse 28 is:

τι  Πατρ μείζων μού στιν.

HOTI HO PATER MEIZON MOU ESTIN.

HOTI is once again a Conjunction; this time it is a Subordinating Conjunction, which begins the new section.  So, we have “because.”  This conjunction introduces the mentality of Jesus.  He is subordinating Himself to God the Father, even though He is God and equal to God the Father.

HO PATER is the Nominative Article the,” plus the Nominative, Masculine, Singular Noun for “Father.” Notice that Jesus is once again using the word “Father” to designate the first person of the Trinity.

ESTIN which actually comes at the end of the Greek text is the Present, Active, Indicative, Third Person, Singular of EIMI that means, “is or to be.”  Here it means, “He is” referring to God the Father.

MEIZON is the Irregular Comparative Adjective in the Nominative, Masculine, Singular of MEGAS μέγας (meg’-as) that means, “greater.”  This is a declaration of the humanity of Christ from the humanity of Christ. The Deity of the Father is greater than any humanity. The Deity of the Father is greater than the humanity of Jesus Christ and Jesus is recognizing that fact in humility.

MOU is the First Person, Singular, Pronoun of EGO that means, “I”, but in the Genitive of Subordination it has the meaning of “over me.”  Because of the comparative clause, we translate it “than I.

So, we have “because the Father is greater than I.”

As noted above, the humanity of Christ is obedient to the will and plan of God the Father.  His plan calls for the death, resurrection, ascension, session, and glorification, John 17:4-5.

So, our complete translation is, “You heard (previous doctrine taught) that I said to you all, “I will depart (crucifixion, burial, resurrection, ascension, and session) and I myself will come again face to face with you all (Rapture, Second Coming).” If you had loved Me, yet you did not, you would have rejoiced (in the fact) that I am about to go to (face to face with) the Father, because the Father is greater than I (a reference to His submission to the Father’s Plan).”

So, Jesus is telling the disciples and all Church Age believers to rejoice, because He was about to fulfil the Father’s Plan with the result that the body of Christ, (the Church), is about to be formed.  Once it is formed, the Lord Jesus Christ has a bride which includes the disciples in the Upper Room.  Therefore, the Church will share the glory of Christ forever.  So, they ought to be very happy about the fact that He was going to go to the Father at this time.  He was going to sit down at the right hand of the Father and be glorified.  But they didn’t have the capacity to understand the Plan of God at this time, because they had not yet reached spiritual maturity.

Principle:  The submission of Jesus Christ to the Father’s plan (humility) was the key to winning the Strategic Victory of the Angelic Conflict.  As a result of Jesus’ victory, He is glorified.  As a result of His glorification, the Church Age believer shares in His victory and glory as His bride.  Therefore, we should REJOICE!

So, we will note the:

Doctrine of Humility

Humility is freedom from pride and arrogance, Prov 11:2; 16:18; 29:23.  Therefore, humility cannot and does not exist in the cosmic system; it is the first thing to go when you get out of fellowship with God, due to personal sin(s).  It is regained by utilizing God’s grace of 1 John 1:9, Rebound – the confession of your sins.

Arrogance has so many facets that sooner or later people are captured by its temptation from their Sin Nature, unless they remain in fellowship with God inside of His Power System – GPS, that is staying under the enabling power of God the Holy Spirit and continuing your momentum from having metabolized Bible doctrine in your soul.

The virtue of all believers is humility. Humility is total freedom from cosmic thinking.  Humility includes enforced humility and genuine humility, plus objectivity and teachability.

Psa 25:8‑9, “Good and honorable is the Lord; therefore, He instructs sinners in the way. In justice (Divine integrity) He guides the humble; consequently, He teaches the humble His way (plan, purpose).”

No believer in the cosmic system can learn Bible doctrine; GNOSIS, (knowledge, doctrine, wisdom) never becomes EPIGNOSIS (intensifies GNOSIS), when you are operating under arrogance.  Without humility, there is no teachability. Teachability demands enforced humility and genuine humility.

Humility is maintained only by learning Bible doctrine utilizing the three R’s.

  • Reception, in which the Pastor communicates Bible doctrine to a group of believers, and the information goes to the believer’s human spirit. The Holy Spirit makes that doctrine PNEUMATIKOS, i.e., spiritual phenomena. It then goes to the NOUS or left lobe and becomes GNOSIS doctrine. Then the positive believer has faith perception, the metabolization of that Bible doctrine by which it goes into the KARDIA or right lobe, where it becomes EPIGNOSIS doctrine.  Only EPIGNOSIS doctrine gives the believer momentum.
  • Retention is EPIGNOSIS transferred to the KARDIA, right lobe of your soul. It is stored Bible doctrine by which we grow in grace, the basis for momentum.
  • Recall is the application of EPIGNOSIS doctrine to experience, the basis for creating invisible heroes, the objective of the spiritual life.

The mandate for humility is found in 1 Peter 5:5‑6 and James 4:5-6 which quote Prov 3:33‑35.

1 Peter 5:5-6, “You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble. 6Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time.”

Enforced humility is submission to legitimate authority.

Genuine humility is the virtue of complete grace orientation to all situations through perception and application of Bible doctrine.

Humility is distinguished from humiliation:

  • Humility is the virtue of freedom from arrogance.
  • Humiliation is to reduce your view of self to a lower status in your own eyes or in the eyes of others.

Humiliation is being mortified, while humility is being grace‑oriented.

Humility is the quality or status of being humble. While the noun “humble” has many definitions, ranging from, “feeling of insignificance and feeling of inferiority” to “low in rank or low in importance,” none of these definitions relate to the Biblical word.

Humility or being humble in the Plan of God is recognition of the authority of our Lord Jesus Christ (the Word) and submitting to that authority. Humility is recognition of authority.

Since the Bible is the mind of Christ, submission to the authority of our Lord is tantamount to consistent post-salvation renewing of your mind, Rom 12:2.  We submit by our daily intake and application of the Word of God.

If we become neglectful of Bible doctrine, we are in a state of rebellion. The result of post-salvation renewing of your mind should be grace orientation and humility. Luke 14:11

Luke 14:11, “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

Through consistent perception, metabolization, and application of Bible doctrine, arrogance is brought low or humbled, while the filling of the Holy Spirit, grace orientation, personal love for God the Father, impersonal love for all mankind, a personal sense of destiny, and occupation with Christ are raised to the highest level of function, Job 33:16‑17.

In Biblical humility, the independence of human power and ability is reduced to zero, so that dependence on the power and ability of God are increased to the maximum through the function of grace.  This becomes grace effectiveness in the Christian way of life.  At the point of faith in Christ, you reduced yourself to a state of total humility.

Biblical humility is neither derogatory nor undue self-depreciation. The mandate of James 4:10 to “humble yourselves before the Lord and He will exalt you” is a mandate that precedes any effective use of a Problem-Solving Devices.

  • This means that humility is a system of Divine viewpoint thinking related to grace orientation and occupation with Christ.
  • This means that humility is a system of recognizing the authority of Jesus Christ as the ruler of the Church, and that He has delegated all authority in the Church Age to the Word of God, especially the mystery doctrine found in the Church Age epistles, and the Pastor-Teacher as God’s delegated authority to teach the Word of God, Heb 13:7, 17.
  • This means that humility is a system of cognition of Bible doctrine, resulting in the believer living in the directive will of God rather than the permissive will of God, Psa 25:8‑9.

The greatest testimony of humility was our Lord’s submission to the will of God found in Luke 22:42 and Phil 2:5‑8.

Luke 22:42, “Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.”

Summary:

  • Humility is recognition and respect for legitimate authority in life.
  • It is function under the Laws of Divine Establishment for the unbeliever. Both believer and unbeliever can possess humility.
  • It is recognition of authority delegated by God in the Christian way of life. The Bible is the authority, and the spiritual gift of Pastor-Teacher is the communicator of that doctrine.
  • Humility is Divine viewpoint thinking, which means that humility is related to grace orientation and occupation with Christ.
  • Humility is poise and courage under pressure.
  • Humility is teachability which recognizes the Plan of God for your life.
  • Recognition of the authority of the Pastor-teacher who communicates doctrine.
  • Recognition of the content of the message of the Pastor who communicates doctrine.
  • Therefore, humility is the sum total of grace orientation and teachability.
  • Humility is capacity for life, love, and happiness.
  • Humility is the basis for gratitude and appreciation in life.
  • Humility is the function of establishing right priorities in life.
  • Humility is the right function of self-determination in life related to God’s grace policy, right priorities, teachability, and self-determination related to spiritual growth.
  • Humility is making right decisions from a position of strength.
  • Humility is the recognition of failure in the Christian life and the willingness to recover through Rebound, 1 John 1:9.
  • Humility is the basis for flexibility in life, the basis for God molding a vessel of honor which glorifies Him.

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Next in verse 29 we have, “Now I have told you before it happens, so that when it happens, you may believe.”

Transliterated it is:  KAI NUN EIREKA HUMIN PRIN GENESTHAI, HINA HOTAN GENETAI PISTEUSETE.

The Greek is:  κα νν ερηκ`α μν πρν γενέσθαι, να ταν γένηται πιστεύσητε

KAI is the conjunction for, “and, even, or also.” Here it is for emphasis as it is linked with the follow word.

NUN is an adverb that means, “now, or at the present time.”  It is a reference to the Upper Room Discourse.

EIREKA is a verb in the Perfect, Active, Indicative, First Person Singular of LEGO –  λέγω (leg’-o) that means, “to speak, say, or tell”.

The Perfect Tense is a completed past action, something that happens in the past with results that go on. The Perfect Tense sometimes emphasizes the past, sometimes the results, and sometimes the whole thing. This introduces the abiding character of Bible doctrine whose goal is faith in the heart of the believer. “I have communicated in the past with the result that you will have this communication in your soul.”

The Active Voice tells us Jesus Christ did the teaching.

The Indicative Mood is for the reality of the unique communication gift of our Lord.  So, we will say, “I have told.

HUMIN is for the one’s being taught by Jesus.  It is the Plural, Dative Case of the Second Person Personal Pronoun SU that means, “you.”  So HUMIN means, “to you all,” referencing the disciples in the Upper Room.

PRIN is an unusual Adverb that means, “before or sooner.”  It is usually used with Infinitives of Subsequent Time as it is here, as we will see with our next word.  This tells us that from this point forward, Jesus will communicate Mystery Doctrine for the Church Age to them, and prophecies related to His work on the Cross, before the Church Age begins and the prophecies actually happen.

GENESTHAI is the 2nd Aorist, Middle Deponent, Infinitive of GINOMAI – γίνομαι (ghin’-om-ahee) that means, “to come into being, to happen, or to become.”

The Infinitive is an Infinitive of Subsequent Time linked with PRIN above.  In this structure, it means, “it comes to pass.”  Literally, it means, “before it begins to come to pass.”

This is an Ingressive Aorist Tense for the introduction of a new action.

The Middle Voice gives us the “it” which is referring to the Mystery doctrines Jesus and prophecies will be teaching.  So, we add “it” for the doctrines to be taught.

HINA is the Subordinating Conjunction and means, “that or in order that,” which gives us a Purpose Clause.

HOSTAN is also a Subordinating Conjunction that means, “when or whenever, on the occasion of its occurrence, etc.”  Linked with the Subjunctive Mood below of PISTEUO it gives us contingency.

GENETAI is the Aorist, Middle Deponent, Indicative, Third Person, Singular of GINOMAI.  So, we say, “it does come to pass” or “it does happen.”

The Indicative Mood is used here for the fact of reality that is “when it does occur.”

PISTEUSETE is the Aorist, Active, Subjunctive, Second Person, Plural of PISTEUOπιστεύω (pist-yoo’-o) that means, “to believe… This is not “believing for salvation;” they were already saved, and it isn’t really “faith-rest” as such.  It is an offshoot of faith-rest.  Here is faith as a capacity for living the unique spiritual life with confidence, peace, and joy, as a result of AGAPAO love for Jesus Christ, The Word of God.

Verses 27 and 28 come to a head here.  It’s the goal of Christ for them and us to have faith, so that we all can receive the blessings of God in life, His peace and joy by means of AGAPAO love.

The Culminative Aorist tells us of the goal of Jesus’ teaching, to bring them to confident assurance by means of His Word and God’s Plan.

The Active Voice tells us the disciples have a choice to believe or not to believe in God’s Plan.

The Subjunctive Mood is the key.  Tied with HINA above, the Subordinating Clause is a Purpose Clause.  The purpose for Jesus’ teaching is to bring them to faith and confident assurance, yet they have to apply positive volition to accomplish the goal.  So, we say, “you all might believe.”

Our translation of verse 29 is, “And now I have told you all before it (mystery doctrine and prophecies) comes to pass, in order that when it does come to pass (fulfilment of doctrine and prophecies), you all might believe, (with the result of peace and joy in your hearts and souls).”

Compare this verse with Thomas’ faith in John 20:28-29, “Thomas answered and said to Him, “My Lord and my God!”  29Jesus said to him, “Because you have seen Me, have you believed?  Blessed are they who did not see, and yet believed.””

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We now turn to the conclusion of the part of the discourse that occurred in the Upper Room.

In verse 30 we have, “I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me.”

Transliterated it is: “OUKETI POLLA LALESO METH HUMON, ERCHETAI GAR HO TOU KOSMOU ARCHON; KAI EN EMOI OUK ECHEI OUDEN”.

The Greek is: “οκέτι πολλ λαλήσω μεθ’ μν, ρχεται γρ το κόσμου ρχων·; κα ν μο οκ χει οδέν.

OUKETI is a negative Adverb that means, “No longer or no more.”

POLLA is the Pronominal Adjective in the Accusative, Neuter, Plural of POLUS –  πολύς (pol-oos’) that means, “Much or many.”

LALESO is a Verb in the Future, Active, Indicative, First Person, Singular of LEGO that means, “to talk or speak.”  As we noted previously, “speaking” is the conveyance of Bible Doctrine.  Jesus is teaching them doctrinal principles regarding the Church Age.  This then is the conclusion for the moment of His doctrinal teaching.  So, here we say, “I will no longer speak.”  This indicates that Jesus is concluding this portion of the discourse that was literally spoken in the Upper Room.

METH is the Preposition META μετά (met-ah’) in the Genitive case.  It means, “with.”  Jesus has been associated with them for three years.

HUMON is the Second Person, Plural, Pronoun of SU in the Genitive Case.  So, we have, “with you all or in association with you all.”  This is ended with the comma.

So far, we have, “I will no longer speak much with you all,

ERCHETAI is the Present, Middle Deponent, Indicative, Third Person, Singular of ERCHOMAI – ἔρχομαι (er’-khom-ahee) that means, “to come.”

The Present Tense tells us that the Devil is now returning to the party.  He had been possessing Judas Iscariot earlier in the supper, John 13:27, at which time he caused Judas to leave the supper to finish the deal of betrayal with the Pharisees.  Now that that had taken its next step, Satan could leave Judas temporarily and return to see what Jesus and the disciples were up to.

Remember, he can only be at one place at a time.  But when the devil arrives, our Lord cuts it off knowing that Satan won’t be staying very long.  The Lord will have something to say on the way to and at the Garden of Gethsemane, but cuts it off here.

Because Judas is a coward and won’t follow through on his deal with the Pharisees, Satan will have to be going to get back inside of him again so that Judas will complete the deal.  So, when the disciples leave the Upper Room, the devil has to go back to Judas and that is why the Lord cuts it off at this time.

The Middle Deponent tells us Satan performs that action himself.

The Indicative Mood is for the reality of the situation.  The devil is on his way back.

So, we say, “Is coming himself.”

GAR is the Conjunction “for,” telling us who is coming.

HO is the Nominative Article “the” that goes with the upcoming word ARCHON.

TOU KOSMOU is the Genitive Article for “of the,” plus the Genitive Noun of KOSMOS that means, “world.”  These act like adjectives describing the ARCHON.

ARCHON is the Nominative Noun that means, “ruler or chief authority.”   So, “the ruler of the world,” tells us of Satan as the ruler of his Cosmic System, which is our world, compare 1 John 5:19. Remember, Satan is the ruler of the “sphere of our world,” that is, its political and socioeconomic administration, but God has and will always own the world as its Creator.

KAI is the Conjunction “and.”

EN is the Dative Preposition for “in or in sphere of.”

EMOI is the First Person, Singular, Pronoun of EGO that means, “Me” in the Dative Case, where Jesus is referring to Himself.

OUK is the Negative Particle used with Indicative Mood for “not.

ECHEI is a Verb in the Present, Active, Indicative, Third Person, Singular of ECHO –  ἔχω (ekh’-o) that means, “to have and hold.”  In the Present, Active, Indicative, 3rd Person, Singular, it is “he has,” referring to Satan and the fact that he has no power over Jesus Christ, because Christ has no sin nor a sin nature.  Therefore, there is no affinity between Satan and Jesus.

OUDEN is a Pronominal Cardinal Adjective in the Accusative, Neuter, Singular of OUDEIS –  οὐδείς (oo-dice’) that means, “no one or nothing.” Literally, it is, “has not one thing.”  It refers to the fact that Jesus Christ is sinless.

So, our translation of verse 30 is, “I will no longer speak much (doctrine) with you all, for the ruler of this world (Satan in his cosmic system), is coming himself, and he has not one thing in Me.”

This statement is in sharp contrast to what our Lord has told and will continue to tell the disciples and all believers, John 14:20, 23-24 and 17:23.

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Then in verse 31 we have, “but so that the world may know that I love the Father, and I do exactly as the Father commanded Me.  Arise, let us go from here.”

Transliterated it is: “ALL HINA GNO HO KOSMOS HOTI AGAPO TON PATERA, KAI KATHOS ENETEILATO MOI HO PATER, HOUTOS POIO. EGEIRESTHE, AGOMEN ENTEUTHEN.”

The Greek is: “λλ’ να γν κόσμος τι γαπ τν Πατέρα, κα καθς νετείλατο μοι Πατρ, οτως ποι.  γείρεσθε, γωμεν ντεθεν.

ALL HINA –but that,” sets up the purpose clause in Jesus’ mind for Satan’s revisit.  In Satan’s mind, it was to cause Jesus to fail His mission, to not fulfil the will of the Father, and to hopefully cause Jesus to sin as a reaction to the maltreatment of the Pharisees.  But Jesus sees it differently; He welcomes Satan’s further attacks so that He can prove out the Father’s Plan once and for all, by being obedient to His Will and Plan.  He welcomes Satan’s meddling so that He can prove out the Father’s love for all of mankind by being sent to the Cross.

GNO is a Verb in the Aorist, Active, Subjunctive, Third Person, Singular of GINOSKO – γινώσκω (ghin-oce’-ko) that means, “to know.”

The Subjunctive Mood is for potential. Jesus will show His Love for the Father by being absolutely obedient to His will, but the potential lies with man in whether we will believe it or not.

HO KOSMOS – “the world.”  Here the world is not directly Satan’s comic system, but more generically, all the people living inside the sphere of Satan’s rule, that is every member of the human race.

So, what was the purpose?   “That the world may know that I love the Father

HINA AGAPO HO PATER, “that I love the Father,” in the Present, Active, Indicative, First Person Singular of AGAPAO.

KAI is the Coordinating Conjunction “and” giving “the world” another piece of information it can know, which in this case is the evidence of Jesus’ love for God the Father, which is His obedience to the Father’s Plan.

KATHOS a Subordinating Conjunction meaning, “just as.”

ENETEILATO is a verb in the Aorist, Middle Deponent, Indicative, Third Person, Singular of ENTELLOMAI ἐντέλλομαι (en-tel’-lom-ahee) that means, “a command, or order.” So, it is “He (God the Father) commanded.”

MOI is the Dative, First Person, Singular, Pronoun of EGO, which comes to mean, “to me.”   So, together we say, “He commanded me.

HO PATER – “the Father,” referencing who is doing the commanding, which is God the Father.

HOUTOS is an Adverb meaning, “in this way,” or we could say, “exactly,” identifying the preciseness of Jesus’ obedience to the Plan of God the Father.

POIO is a Verb in the Present, Active, Indicative, First Person, Singular of POIEO – ποιέω (poy-eh’-o) that means, “I make or I do.

EGEIRESTHE is a Verb in the Present, Passive, Imperative, Second Person, Plural, of EGEIRO – ἐγείρω (eg-i’-ro) that means, “arise” or “get up.”  It also means, “wake up.”

The Imperative Mood is for a command to the disciples.

The Passive Voice; the disciples receive this command from Jesus.

AGOMEN is a Verb in the Present, Active, Subjunctive, First Person, Plural of AGOἄγω (ag’-o) that means, “to lead, bring, carry or (reflexively) “we go.”   It’s a Hortatory Subjunctive, which is the same as a command.

ENTEUTHEN is an Adverb that means, “from here.”  So, Jesus is saying, “We are finished here so let’s go.”  He is the one who decided when the party was over.

Our translation of verse 31 is, “And that the world may know that 1) I love the Father, and 2) I do exactly as He, (God the Father), has commanded Me.  Arise, let’s go from here.

Principle:  The demonstration of your love for God is shown by your obedience to His Word and Plan for your life.  That is, your love for God is demonstrated through your obedience to His Word and Plan.

John does not record the fact that they sang a hymn and then went out, as Matthew 26:30 does.

Mat 26:30, “After singing a hymn, they went out to the Mount of Olives.”

Ryrie notes, “They probably sang all or part of Psalm 115-118, the traditional Passover Hallel.”

John simply indicates the point at which Satan arrived and the point at which they broke up.

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Summary of Chapter 14, (The Upper Room Discourse)

Our Lord continues the discussion of the afterlife with the great promise of verses 2-3.

John 14:2-3, “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.”

This is the promise of our heavenly abode, as well as the promise of His resurrection, “I will come again.”

Then based on Thomas’ question, our Lord gives us the great statement of faith in verse 6, “I am the way, and the truth, and the life; no one comes to the Father but through Me.”

This is the narrow gate of our salvation, Mat 7:13-14.  There is only one way that mankind is saved and that is through faith in the person and work of The Lord Jesus Christ.

This is also one of the great “I am” statements in the Gospel of John.  Most commentators state there are only seven in John’s Gospel, but we demonstrated at least 4 others.

This statement is followed by Thomas’ humiliation in verse 7, “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.”

Then Philip chimes in with His bumbling question in verse 8.  He was being the typical example of what our Lord said about the Jews, “needing a sign”, John 2:18 with 1 Cor 1:22.

So, now Philip receives his humiliation in verse 9 at the hands of our Lord’s exasperation.

Nevertheless, our Lord uses this opportunity to preach once again about the oneness of the Godhead in verse 9b-11.  Jesus and the Father are one.

Then, in verse 12, our Lord gives them encouragement regarding the works that Church Age believers can perform that may be greater than those performed by the Lord Himself during His incarnation.

Notice the pattern our Lord is using with the disciples, which is the same as our military employees: tear them down, then build them back up.

Three times in a row we have seen this pattern. Why?  Because it works!  We need to be brought to the realities of the insufficiencies of our own human resources before we can realize the greatness of the power of the spiritual life.

Next, our Lord continues the encouragement of the unique spiritual life with the first installment on prayer in the Upper Room and Gethsemane discourses in verses 13-14.

Here we have our new protocol for prayers in the Church Age which is to pray in the name of Jesus Christ.

This is followed by a promise from Jesus Christ, that He will answer our prayers, once again showing His oneness with the Father.  When He answers our prayers, the Father is glorified, because Jesus Christ is acting on behalf of the Father to answer our prayers.

Here again, Jesus is demonstrating His self-sacrificial AGAPE love for us by humbling Himself to do the will of the Father in answering our prayers.

Then in verse 15 Jesus says, “If you love Me, you will keep My commandments.”

He has given two commandments thus far:

1) To have AGAPE love for one another as Jesus has loved us, and

2) To pray in His name.

Therefore, our AGAPE love for Jesus Christ is demonstrated through self-sacrificial love for one another and praying in the name of Jesus Christ.

AGAPE love and prayer in His name is how you demonstrate your love for Jesus Christ.

Why?  Because these are His commandments that you are keeping.  Loving Him means keeping His commandments which is learning and apply His Word, Bible Doctrine, as also noted in John 14:21.

Next, beginning in verse 16, we have another encouragement; the promise of the giving of God the Holy Spirit, the PARAKLETOS, which is repeated in verse 26.

This is the promise of the permanent indwelling of God the Holy Spirit which is one of the 40 things we receive at the moment of our salvation and is one of the 10 Unique Factors of the Church Age.

With this is the promise of His resurrection in verses 18-19.  This is the second time He has said they would behold Him no more, see John 13:33, and the third time He alluded to His resurrection.

This is the promise that they would see Him again in resurrection form, which is also the pledge that we too will have resurrection bodies one day and live eternally with Christ and the Father.

Then in verse 22, Thaddaeus (Judas not Iscariot) asks his question, which in contrast to the others is quite lucid, about what this all means.

Our Lord used this as an opportunity to speak of the indwelling of the Father and the Son in the Church Age believer.  So, now we have seen the indwelling of all three members of the Trinity in the Church Age believer.

This is unique power that is part of our Portfolio of Invisible Assets that is available to every believer of the Church which gives us equal privileges and equal opportunity to live the spiritual life.

Then in verse 26 we have the second mention of the PARAKLETOS, Helper, God the Holy Spirit.  Now that they understand they will be permanently indwelt by the Spirit, our Lord builds on that doctrine by telling us the Spirit will teach us God’s Word / the mind of Christ / Bible doctrine.

This is the Doctrine of the Grace Apparatus for Perception, (GAP).  The Holy Spirit is our true teacher and mentor.

Now in verse 27, as Jesus is wrapping up the Upper Room Discourse, He gives another blessing to the disciples by instructing them that they can receive His peace.  All doctrine is designed to provide peace in the soul of the believer.  Therefore, Jesus will leave His Word in the hands of the Holy Spirit to document it through the inspired writers of the New Testament, and then teach it to Church Age believers by means of the spiritual gift and ministry of Pastor-Teachers.

Then in verse 28, Jesus combines two previous messages of His departure and His return into one.  This promise of the work on the Cross and His resurrection should have brought expressed joy to their souls, but it did not, because they still did not understand and were too self-centered at this time.

And finally, Jesus concludes the Upper Room Discourse in verses 30-31, by once again demonstrating His love for the Father, by expressing His humility, by being obedient to the Father’s will and plan, just as we should be obedient to the commandments of our Lord. And when we do, we too are demonstrating our love for Jesus (God the Son), which is also a demonstration of our AGAPE love for God the Father.

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In totality, the literal translation of John 14:1-31 is:

John 14:1, “Do not become discouraged in the mentality of your soul; keep on believing in God and in Me.”

John 14:2, “In my Father’s house are many dwelling places; if it were not true, I would have told you; I go to prepare a place for you”.

John 14:3, “If I go and prepare a place for you, I will come again and receive you to Myself that where I am, there you may be also”.

John 14:4, “And where I go you all know the way.”

John 14:5, “Thomas said to Him, “Lord, we do not know where You are going, how are we able to know the way?”.

John 14:6, ““Jesus said to him (Thomas), I keep on being the entrance, the doctrine, the function of life: no one comes face to face with the Father, except through me.”

John 14:7, “If and you have known Me, you will also know My Father, and from this point forward you keep on knowing Him and have seen Him.”

John 14:8, “Philip said to Him, “Lord, demonstrate the Father to us, and we will then believe.””

John 14:9, “Jesus *said to him, “Have I been so long with you and yet you have not come to know Me Philip?  He who has seen Me has seen the Father; How can you say, ‘Show (DEIKNUMI) us the Father’”?

John 14:10, “Do you not believe that I am in the Father, and the Father is in Me?  The words, that I speak to you I do not communicate from the source of myself, but the Father abiding in Me does His works.”

John 14:11, “Believe Me that I am in the Father and the Father is in Me; otherwise believe on account of the works themselves.”

John 14:12, “Truly, Truly I say to you all, He who believes in Me (breaks the log jam in their soul) the works that I do he will do also, and greater than these (works) he will do because I go to be face to the face with the Father.”

John 14:13, “And whatever you all ask in My Name, that I will do so that the Father may be glorified by means of the Son.”

John 14:14, “If you all ask, (maybe you will and maybe you won’t)anything in My name, I will do it.

John 14:15, “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).”

John 14:16, “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.”

John 14:17, “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.”

John 14:18, I will not leave you behind as orphans. I will come to (face to face with) you.

John 14:19, “After a little while the world will no longer see Me, but you will see Me; because I live, you will live also.”

John 14:20, “In that day you all will know that I am in My Father, and you all in Me, and I in you.”

John 14:21, “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 [The Lord Jesus Christ (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.

John 14:22, “Judas (not Iscariot) said to Him, “Lord, What then has happened that you are about to make yourself known to us and not to the world?””

John 14:23, Jesus answered and said to him, “If (maybe you will and maybe you won’t) anyone loves Me, he will guard (in his soul) my word (Bible doctrine); and My (Jesus’) Father (God the Father) will love him (believer) and We, (the Father and Son), will come face to face with him (the believer) and We (God the Father and Son), will make our abode (an ECS out of the temple of God) with him (by means of an intimate relationship).”

John 14:24, “He who keeps on not loving Me, (TLJC), does not guard My words, (in his soul).” And the Word which you all hear, (GAP through the ear gate), is not Mine, (Jesus’), but the Father’s who sent me.”

John 14:25“These things (doctrines) I have spoken (teaching during His incarnation), to you all (His disciples) while abiding with you (3 ½ year ministry).”

John 14:26, “But the Helper, the Holy Spirit, whom the Father will send in My name (all three members of the Trinity in view), He will teach (GAP) you all (the disciples) all things (Mystery Doctrine of the Church Age) and cause you to remember (launching pad of your soul) all that I taught you (during His incarnation).”

John 14:27, “Peace (supergrace benefit) I leave behind to you all, My peace I keep on giving to you all. Not as the world (Satan’s Cosmic System) gives do I give to you all. Do not keep on receiving anxiety in your heart (right lobe of our soul) nor be afraid.”

John 14:28, “You heard (previous doctrine taught) that I said to you all, “I will depart (crucifixion, burial, resurrection, ascension, and session) and I myself will come again face to face with you all (Rapture, Second Coming)”.  If you had loved Me, yet you did not, you would have rejoiced (in the fact) that I am about to go to (face to face with) the Father, because the Father is greater than I (a reference to His submission to the Father’s Plan).”

John 14:29, “And now I have told you all before it (Mystery doctrine and prophecies) comes to pass, in order that when it does come to pass (fulfilment of doctrine and prophecies), you all might believe, (with the result of peace and joy in your hearts and souls).”

John 14:30, “I will no longer speak much (doctrine) with you all, for the ruler of this world (Satan in his cosmic system), is coming himself, and he has not one thing in Me.”

John 14:31, “And that the world may know that 1) I love the Father, and 2) I do exactly as He, (God the Father), has commanded Me.  Arise, let’s go from here.”

The rest of this discourse, Chapters 15 & 16, takes place on the way to Gethsemane. The actual prayer of John 17 occurs in the Garden of Gethsemane, so the rest of this will be called the Gethsemane Discourse.

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