Upper Room Discourse, Part 12

Chapter 13 Outline:

Vs 1, The Love of Jesus Christ.

Vs 2, 18, 21-30, Demon influence and possession

Vs 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right hand of the Father

Vs. 4, Priestly, humble servant hood of Jesus Christ – Preparation for service

Vs. 5, Humility for service

Vs. 6-7, Peter’s Objection due to Ignorance. The Doctrine of GAP

Vs. 8-11, Peter’s misguided zeal and our Lord’s Response. Washing of the feet, not salvation cleansing but experiential sanctification. He shows them the Rebound technique. 1 John 1:9

Vs. 12, Learn from this picture, Christ’s Completed Work for our Spiritual Perfection.

Vs. 13-15, Jesus is our Teacher and Lord, our Role Model.

Vs. 16-20, Five principles from Foot Washing.

Vs. 16, 1) The servant must have Authority Orientation

Vs. 17, 2) Knowledge and application of Bible Doctrine results in Happiness.

Vs. 18, 3) God’s Omniscience does not violate our human volition

Vs. 19, 4) Bible doctrine prepares the believer for shocking behavior

Vs. 20, 5) Bible doctrine is perpetuated after the death of Christ.

Vs. 21-30, Concerning His Betrayal. Grace in Action.

Vs. 31-35, Concerning His Departure. Love in Action. God’s Provision for the believer.

            Vs. 31-32, God is glorified in the body of Christ.

            Vs. 33, 36-38, Jesus Predicts His Resurrection, Peter’s misguided remarks

            Vs. 34, A New Commandment

            Vs. 35, Christ Seen in You!

God is glorified in the body of Christ., vs. 31-32:

Two points:

a) His work is done

b) His departure

John 13:31-32, “Therefore when he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in Him; 32[if God is glorified in Him], God will also glorify Him in Himself, and will glorify Him immediately.”

Therefore when he had gone out, Jesus said“. The reference is to the Satan possessed Judas Iscariot as having left the Supper upon Jesus’ command, “what you do, do quickly” in verse 27.

This also indicates that Jesus was previously speaking under some restraint until the traitorous unbeliever had departed. Note the contrast in the mindset of our Lord now that Judas and Satan had left compared to verse 21.

Now that Satan and the unbeliever had left He could disclose His most intimate feelings and teachings for the Church. It was to His faithful that He unfolded the burden on His soul and explained in detail the meaning behind the message, Mark 4:33-34; 9:30-31.

Mark 4:33-34, “With many such parables He was speaking the word to them, so far as they were able to hear it; 34and He did not speak to them without a parable; but He was explaining everything privately to His own disciples.”

Principle: Once the hindrance is removed freedom of thought excels. See Doctrine of Separation.

So Jesus reminds them what He previously had disclosed to them in John 12:23.

Notice also that he did not verbally rip apart Judas upon his departure. He did not complain about what Judas was about to do to Him. This is AGAPE love and grace in action.

He also did not begin to whine about what He would suffer. No! He immediately noted how God would fulfill His promise of glorifying Him once His work was complete.

Now” is the adverb NUN meaning “from this point forward” that modifies the verb “glorified” that follows.

The Son of Man“, is the prophesized title of the Messiah being the son of Abraham and the son of David. This emphasized His humanity and marked Him as man’s substitute in God’s redemptive work.

Is glorified” is the Aorist, Passive, Indicative of DOXAZO, which means to render or esteem glorious, to honor, to glorify, to magnify, to beautify, to clothe with splendor.

This is a Futuristic Aorist tense, used to describe an event that is not yet past as though it were already completed. The Cross was not yet completed but was a certainty from our Lord’s perspective.

The Passive voice say that Jesus Christ receives the glorification from the Father as a result of His yet future completed work.

The Indicative Mood is the reality of the glorification of Christ. The same concept is found in Hebrews 2:9-15. Therefore we translate this as “has been glorified”.

With the glorification of Christ the angelic conflict shifts gears and enters into its intensified stage. There are two periods to the intensified stage of the angelic conflict: The Mystery Stage (Church Age); the Overt Stage (Tribulation).

With the Aorist Indicative the word “glorified” in verses 31-32 refers also to His glorification in past tense. A reason for this is because His mind has been made up to fulfill the will of the Father, see verse 3. Just as Judas’ mind was set on the fulfillment of evil, our Lord’s was set on fulfillment of divine good.

Finally, glorified also means to be made known. At this time and forward the Son and Father would ultimately be revealed throughout the world because of the completed work of the Cross. The purpose for Christ coming into the world was to make the Father known by the Son becoming known.

Therefore, the “glorification of the Son of Man” is emphasized here because this is a glorification His Deity could not accomplish for the simple facts that:

1) His deity is already fully glorified, and

2) His deity could not suffer for sin, pay the penalty for sin or literally die.

Only in His humanity could these things be accomplished, followed by resurrection, ascension and session. Therefore, humanity was a necessity, and as a result of fulfilling the Father’s plan in His humanity He received glorification from the Father. Likewise we can say that the Cross was the means by which He was glorified, Luke 24:26; 1 Peter 1:10-11.

Luke 24:26, “Was it not necessary for the Christ to suffer these things and to enter into His glory?”

1 Peter 1:10-11, “As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow.”

Glorified is used 5 times in these two passages which is the number of grace, indicating God’s grace plan of salvation and glorification.

Then we have “and God (the Father) has been glorified in Him (the Son).

By Christ suffering on the Cross, the Father was glorified through obedience to His will. As a result of the accomplished work of Jesus upon the Cross, God’s plan of redemption, expiation, reconciliation, and salvation have been accomplished. Therefore, the Plan of God is glorified through the completed work of His Son resulting in the eternal salvation of His people.

This also reflects on their intimate relationship as noted in John 10:30, “I and the Father are one.” and Christ’s authority orientation as noted in 13:16.

Glorified is once again the Greek word DOXAZO in the Futuristic Aorist, Passive, Indicative that indicates God receives glorification by Christ being seated at the right hand of the Father. It sees that moment of time when the Father said to the Son, ‘sit down at my right hand’ as though it has already occurred. The Father receives honor in that His Plan is completed in glorifying Christ and therefore we have the reality of the glorification of the Father based on Christ’s completed work.

The Father is glorified because his covenant transactions were brought about, His law and justice were satisfied and the salvation of His people finished. As a result His wisdom, power, truth, faithfulness, justice, righteousness, holiness, love, grace and mercy are glorified.

Then turning to verse 32 we have an “if” statement that is omitted in a number of early manuscripts but most scholars believe it was an errant omission and regardless to the fact, the context of this statement calls for the “if” statement. This is a first class conditional if, if and it is true.

If God (the Father) is glorified in Him” is a Gnomic Aorist, Passive, Indicative of DOXAZO. The Gnomic Aorist means this is a timeless, general absolute fact. From eternity past God has been glorified by the fact of His Son’s completed work upon the Cross.

Next we have the “then” statement. “God will also glorify Him“. Here we have a straight up Future Tense, Active Voice, and Indicative of DOXAZO, which is a very rare type of future, a Gnomic Future. It indicates the idea that the event will take place and that such events are true.

A Gnomic Aorist followed by a Gnomic Future is a very rare construction and it indicates that both the Father and the Son are mutually glorified at the point at which Jesus Christ was seated at the right hand of the Father as the God-Man.

Then we have “in himself” in the Dative of Sphere Case. It means “in the sphere of Him”, literally. This means that God the Father glorifies Christ and Himself in the sphere of that moment when Christ is seated at the right hand of the Father.

It speaks of the unity of “being” between the Father and Son, compared with John 17:5, “glorify Me together with Yourself”, which is speaking of simple unity of position, B.F. Westcott.

God the Father is the source of our Lord’s glorification and the Father is glorified as a result of the Son’s glorification, just as the Son is glorified in the Father’s glorification.

Finally we have, “and will glorify Him immediately“. The adverb EUTHUS means immediately, straight, or straightway. This immediate glorification is another Gnomic Future, Active, Indicative of DOXAZO. This refers to the fact that the resurrection and glorification of our Lord will happen very soon and is an absolute reality.

“Immediately” God the Father will raise His Son so that the Son will not see corruption or decay, Psalm 16:10: 49:9; Acts 2:27, 31; 13:34-37. On the third day He will be raised.

This also fulfills the principle of 1 Sam 2:30, “…but now the LORD declares, ‘Far be it from Me—for those who honor Me I will honor…”

So this is speaking of the imminent resurrection, ascension and session of the God Man Jesus Christ in Hypostatic Union following His death.

Therefore when Jesus says in verse 33 “where I am going you cannot come”, He is not just speaking about His imminent resurrection but is also speaking of the glorified position He will receive upon His resurrection. In verse 36 He tells Peter and the disciples that they will too be united with He and the Father in heaven, but as far as His own personal glorification they can not follow. This is the continuation of the idea first noted in Mat 20:20-27.

As we noted previously this is not only indicating the future manifestation of God when He will be fully known but it is a revelation of God “now” so that the world might believe. Man can not believe unless he sees God in Christ and Christ in His disciples, John 17:5-21.

In conclusion, God revealed His love by sending Jesus into the world to give His life on the Cross. Therefore on the one hand God is glorified as the God of love and mercy in Christ, but on the other hand He is known (glorified) as the God of righteousness and justice (i.e. holiness).

Doctrine of Glorification

A. Definition.

The glory of God refers to the sum total of His Divine essence or to any part of His Divine essence. Glory always has the connotation of honor inherent in a person, distinction, greatness, renown, fame, nobility, or majesty.

David in recognizing God’s grace and rulership over Israel states the principle of the glory of God in Psa 21:5-6.

Psa 21:5-6, “His glory is great through Your victory (salvation), splendor and majesty You place upon him. 6For You make him most blessed forever; You make him joyful with gladness in Your presence.”

Glory refers to God’s integrity; greatness refers to His other attributes. Deut 5:24, “Behold, the Lord our God has shown us His glory and His greatness.”

There is a point at which we see God for the first time and we understand His glory. You cannot see the greatness of God until you can see the glory of God. Seeing the glory of God is seeing the integrity of God through pertinent Bible doctrine.

Rom 3:23 says that we all fall short of the glory of God. To fall short of the glory of God is to fall short of His integrity, which is not knowing and or applying it in our lives. His integrity is made up of His righteousness and justice. God’s perfect righteousness rejects our sin and His justice accepts our faith in Jesus Christ for the forgiveness of our sins.

God’s glory is the source of the EPIGNOSIS doctrine in our right lobe, which causes Occupation with Christ. Eph 1:17

Eph 1:17, “That the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom even from the source of revelation by means of EPIGNOSIS knowledge from Him.”

B. How the believer glorifies God.

1. God is glorified at the moment of our salvation through adoption into the Family of God.

Eph 1:5‑6, “Having predesigned us to adoption (the appointment of adult) sons (for Himself) through Jesus Christ, according to the kind intention (benevolent purpose) of His will, to the praise of glory (from the source) of His grace, which He freely bestowed on (has pursued) us in the Beloved.”

2. Glory is used for the indwelling of Christ. Col 1:27, “To whom the God decreed to make known what is the riches (wealth) of the glory of the mystery among the gentiles, which is Christ in you, the hope (confidence) of glory.”

3. The Royal Family is called to eternal glory since Christ is seated in the place of glory. The formation of the Royal Family comes under the phrase, “being called to eternal glory,” 1 Peter 5:10; 2 Peter 1:3. This is the status of the Royal Family being called into eternal relationship with the integrity of God.

4. God is glorified by means of the church, Eph 3:21, when believers attain spiritual adulthood and move to spiritual maturity. Those believers are said to be “filled with all the fullness of God,” Eph 3:19.

5. There are three categories of spiritual adulthood.

a. Spiritual Self-Esteem is cognitive self-confidence.

b. Spiritual Autonomy is cognitive independence.

c. Spiritual Maturity is cognitive invincibility, when you are manufactured into an invisible hero.

6. The riches of maturity are from the glory of God.

Eph 1:17‑18, “That the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom even from the source of revelation by means of knowledge from him…, That the eyes of your right lobe may be enlightened, in order that you all may have a permanent knowledge, knowing what is the hope of His calling [maximum blessing], and what is the riches from the source of the glory, the inheritance of His saints.”

Eph 3:16, “In order that He might give you according to the riches from His glory, to become strong by means of power through His spirit with reference to the inner man.”

Phil 4:19, “Now my God shall fill up the deficiency of all your needs according to the standard of His riches in glory by means of Christ Jesus.”

7. The mature believer has received this glory, 1 Peter 1:7‑8. Receiving glory is blessing from the integrity of God to the mature believer.

8. The believer glorifies God when he parlays the Life Beyond Gnosis, Eph 3:19, into the Life Beyond Dreams, Eph 3:20.

a) The Life Beyond Gnosis is EPIGNOSIS, the consistent function of post-salvation renewing of your mind, Rom 12:2.

b) This means cognition of the Mystery Doctrine for the Church Age through perception, metabolization, and application, by means of the filling of the Holy Spirit.

c) Learning Bible doctrine in the Old Testament won’t advance you in the Life Beyond Gnosis. You must understand the Mystery Doctrine of the Church Age, which is found in the New Testament epistles. It contains all the mechanics for the Plan of God in this Dispensation.

d) The result is the attainment of spiritual adulthood. Then you begin to gather fantastic and dynamic momentum.

e) Therefore, spiritual maturity parlays the Life Beyond Gnosis into the Life Beyond Dreams, which becomes the basis for maximum glorification of God.

9. The pattern for glorifying God includes suffering for blessing, not divine discipline or self-induced misery under the law of volitional responsibility.

a) There are three categories of suffering for blessing.

1) Providential Preventative Suffering.

2) Momentum Testing.

3) Evidence Testing.

2 Tim 4:7, “I have fought the good fight, I have finished the course, I have kept the faith; 8in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.”

John 12:25-26, “He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. If anyone serves Me, he must follow Me; and where I am, there My servant will be also; if anyone serves Me, the Father will honor him”.

10. God will not only reward those who glorify Him, but He will also sustain them in their suffering, Heb 2:7-9; 1 Peter 1:6-8; 5:10.

11. Glorification of God is then related to the distribution of your escrow blessings for time and eternity, 1 Cor 3:10-15; Rev 2-3. When God is able to reward you, He is glorified because your rewards where based on His Word, His Spirit, His Plan, His Provisions and your non-meritorious faith in Him.

12. God is glorified and receives glory forever in the function of ultimate sanctification and the deliverance of the ultra supergrace believer, 2 Tim 4:18.

C. The Mechanics of Glorifying God.

1. The Lord is glorified through our hymns, songs and psalms. Ex 15:1-20; Judges 5:3; 2 Chron 5:13: Psa 7:17; 21:13; 22:22ff; 66:1ff; Acts 16:25

Ex 15:1, “Then Moses and the sons of Israel sang this song to the LORD, and said, “I will sing to the LORD, for He is highly exalted; The horse and its rider He has hurled into the sea. 2The LORD is my strength and song, and He has become my salvation; This is my God, and I will praise Him; My father’s God, and I will extol Him. 3The LORD is a warrior; The LORD is His name.”

2. The Lord is glorified through the confession of our sins. Joshua 7:19-20

Joshua 7:19, Then Joshua said to Achan, “My son, I implore you, give glory to the LORD, the God of Israel, and give praise to Him; and tell me now what you have done. Do not hide it from me.”

3. The Lord is glorified through our priestly service, 1 Chron 16:4: 23:5, 30; 2 Chron 7:6; 8:14; Ezra 3:10; Neh 9:5.

4. The Lord is glorified through our prayers, 1 Chron 29:10-20.

5. The Lord is glorified through our thanksgiving, Eph 1:3-14; Heb 13:5.

6. The Lord is glorified by submitting to governing authorities, Rom 13:1-7; 1 Peter 2:13-15.

7. The Lord is glorified as a result of faithfulness in suffering, 1 Peter 1:6-9.

8. We will glorify the Lord in the eternal state, Isa 45:23; Rom 14:11; Phil 2:10-11; Rev 5:11-13; 19:1-6.

a. The resurrection body is described in terms of glory, 1 Cor 15:43. Our resurrection body is raised in glory because we are in the status quo of everlasting life. We will live forever in a state of glory.

In 2 Thes 2:14, “The attainment of the glory of our Lord Jesus Christ” refers to having a resurrection body exactly like our Lord’s and being in union with Him.

D. Other uses of Glory.

1. Glory is used to describe the strategic victory of Christ in the angelic conflict, Luke 24:26; John 12:20-24, 28; 13:31-32; Heb 2:10; 1 Peter 1:10-11.

John 12:20-24, “Now there were some Greeks among those who were going up to worship at the feast; these then came to Philip, who was from Bethsaida of Galilee, and began to ask him, saying, ‘Sir, we wish to see Jesus.’ Philip came and told Andrew; Andrew and Philip came and told Jesus. And Jesus answered them, saying, ‘The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.'”

1 Peter 1:10-11, “As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow.”

Luke 24:26, “Was it not necessary for the Christ to suffer these things and to enter into His glory?”

a. God the Father is the source of our Lord’s glorification and the Father is glorified as a result of the Son’s glorification, just as the Son is glorified in the Father’s glorification.

b. The Humanity of Jesus Christ is glorified because He fulfillment the Father’s Plan of Salvation.

c. When the Father glorifies the Son, the Father is also the recipient of glory. This reflects on their intimate relationship as noted in John 10:30, “I and the Father are one”, and Christ’s authority orientation as noted in 13:16. It speaks of the unity of “being” between the Father and Son, compared with John 17:5, “glorify Me together with Yourself”, which is speaking of simple unity of position, B.F. Westcott.

d. Heb 2:10, “To have led to glory many sons”; God brings many sons to glory by judging our sins, so that, when we believe in Christ, we are entered into an eternal relationship with His glory. We receive the imputation of God’s perfect righteousness, which is the potential for blessing from the integrity of God.

e. 1 Tim 3:16, “Christ taken up into the place of glory”; this refers to the third heaven, the location of the integrity of God, where Christ is seated at the right hand of God in glory.

f. In Romans 13:32, “Immediately”, means that God the Father will raise His Son so that the Son will not see corruption or decay, Psalm 16:10: 49:9; Acts 2:27, 31; 13:34-37. On the third day He will be raised. This fulfills the principle of 1 Sam 2:30, “…but now the LORD declares, ‘Far be it from Me—for those who honor Me I will honor…” It is speaking of the imminent resurrection, ascension and session of the God Man Jesus Christ in Hypostatic Union following His death.

2. The right woman is called the glory of the right man, 1 Cor 11:6-7, 14-15.  Her long(er) hair is a glory to the woman. Long hair on the male is dishonorable.

3. Glory describes the wonders of the universe, 1 Cor 15:40‑41.

4. Glory describes human glamour which is temporal, 1 Peter 1:24; Phil 3:19.

Vs. 33-38, A New Commandment – Follow My example of Love.

John 13:33, “Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, ‘Where I am going, you cannot come’.”

The first phrase we have is “little children“, which is the Vocative, Neuter, Plural of TEKNION. This is an endearing term our Lord uses in the final address to the believing disciples. This is the only recorded instance where our Lord used this term and He does so once the unbeliever is no longer present. So it is an endearing term for the believer. Apparently it resonated deeply with John, because he is the only other disciple recorded as using this term to address his readers. He does so a total of seven times in his epistles and uses the word TEKNON meaning “children” when generally speaking of the believer or brethren. Paul also addresses his readers once in Gal 4:19 as “children” using the noun TEKNON, although some translations use “little children” with the Greek text TEKNION, see Textus Receptus and KJV.

Thayer notes that, “in the NT used as a term of kindly address by teachers to their disciples.”  This is where we get our word technical from or technicians or technical students.

Next is the phrase, “I am with you a little while longer.”

I am” is the verb to be in the Present, Active, Singular of EIMI.

With you” is the Preposition in the Genitive of META plus the Genitive of Association, plural pronoun SU for you.

A little while longer” is MIKROS ETI. MIKROS is the Pronominal, Accusative of Measure (Extent of Time), Adjective meaning small or little, and ETI means still, yet, longer, etc.

Here our Lord is once again prophesizing His imminent departure and crucifixion. He is trying to convey the urgency of the moment. Our Lord will only be on the earth another 40 days. This would be the last Bible Study he would teach prior to His death and resurrection. Therefore, He is trying to gain their full attention with terms of endearment and imminence.

Next we have “you shall seek me“. Here we have the verb ZETEO in the Future, Active, Indicative, Second Person, Plural. ZETEO means to seek in order to find. The Predictive Future Tense also indicates the imminent departure of our Lord by prophesying His ascension. The Active Voice says that the disciples will be seeking Him in the future.

With this we have the Accusative, First Person, Pronoun of EGO meaning I or me.

Then we have, “and as I said to the Jews, (John 7:33-34, 36; 8:21-24), I now say to you also, ‘Where I am going you cannot come“”.

Where I am going“, is the conjunction HOPOU, with EGO for I, plus the Present, Active, Indicative of HUPAGO meaning to lead or bring under, to lead on slowly, or to depart. In other words, “to what place I depart”. The Futuristic Present Tense tells us again of the imminence of our Lord’s departure. He is already in the process of the final act, which includes this Upper Room Discourse but His departure will happen in the yet future time. The Active Voice says that our Lord is producing the action of leaving them as He heads towards the Cross, resurrection and ascension.

Finally we have, “you cannot come“.

This is the 2nd, Plural of SU for “you all”, referring to the disciples in the room, plus the Greek negative OUK for “not” and DUNAMAI for “power or ability”.

Then we have the Aorist, Active, Infinitive of ERCHOMAI, which means “to go or come forth”. This is an Ingressive Aorist tense meaning “you are not able to begin to come”. In other words, you will come eventually but not when I go. We could also say, “you are powerless to come”, that is, walk in my shoes. As we noted previously, this statement is the continuation of the idea first noted in Mat 20:20-27. It is in contrast to the response to the unbelieving Pharisees who could not go to heaven, where Christ is.

In this case Jesus is referring to the imminence of His departure and the walk He would take that they could not. The disciples could not experientially drink the cup that was designed for our Lord. Only He could fulfill the Father’s Plan of Salvation. Yet, as we previously noted in verses 36-37, our Lord tells them that they too will arrive in heaven, but at a later point in time when God’s Plan for their lives is completed.

Our Lord’s words “you are not able to come” are reiterate in verse 38 when our Lord’s final reply to Simon Peters’ second case of small mindedness is, “will you lay down your life for Me?” Although in arrogance, Peter thinks that he will and can, our Lord gives him, and us, the reality check that only He can fulfill the Father’s Plan of Salvation, when He says, ” Truly, truly, I say to you, a rooster will not crow until you deny Me three times”. Even though this was directed to Peter and his actual experience, remember that all the disciples fled. This simple scenario tells us that we all, in our flesh, are without the power to complete the task that our Lord had completed.

Therefore we will note in brief:
The Doctrine of the Ascension and Session of the Lord Jesus Christ

1) Definition:

a) The Ascension is a doctrine of Christology pertaining to the transfer of our Lord’s true humanity from planet earth to the third heaven in a resurrection body.

b) The Session is that doctrine of Christology pertaining to the glorification of our Lord’s humanity at the right hand of the Father.

2) The Ascension of Christ occurred 40 days after His resurrection. He remained on earth for 40 days in order to confirm the fact that He had indeed risen from the dead as He prophesied many times in His earthly ministry during His 1st Advent.

3) If Christ remained on earth, He would have a limited glory, but when He went to the third heaven He became superior to all creation, and therefore had unlimited glory, Acts 2:33, 5:31; Phil 2:9.

4) The Ascension of Christ was a visible event in a public place. It took place on the Mount of Olives in Jerusalem where He will again return at His 2nd Advent, which occurs at the end of the Tribulation period. Luke is the only N.T. writers who gives a detailed description of the event. Acts 1:6-12; compare with Rev 1:7; 19:11-16.

5) The Resurrection, Ascension and Session of Christ brought to a conclusion our Lord’s earthly ministry and resolved the Angelic Conflict. His coronation was the culmination of the strategic victory, Heb 1:3.

6) His Ascension is the 3rd major event in relation to the appeal trial of Satan, while the Session is the 5th major event.

a) The 5 major events in relation to the appeal trial of Satan are:

(1) The Substitutionary Spiritual Death of Jesus Christ on the Cross

(2) Resurrection

(3) Ascension

(4) Triumphal Procession, and

(5) The Session

b) The trial has three phases:

(1) The Formal Presentation of the Case

(2) Rebuttal Phase, and

(3) Closing Arguments and Summary

c) Time frame of the three phases:

(1) The Formal Presentation corresponds with Old Testament History

(2) The Rebuttal Phase:

(i) Of the Prosecution – God – includes the Hypostatic Union and Church Age.

(ii) Of Satan takes place during the Tribulation Period.

(3) The Closing Arguments and Summary:

(i) Of the Prosecution takes place during the Millennial Reign.

(ii) Of Satan, takes place when he is released from prison after the Millennium. Includes the Gog revolution which results in the execution of his sentence to the Lake of Fire, Rev 20:10.

7) He ascended to the 3rd Heaven (Eph 4:10), that He created, (Psa 102:25; 115:15; 124:8; 148:4-5), which is the abode of all three members of the Trinity, Gen 14:19; 1Ki 8:30; Heb 2:10The 3rd heaven, (2 Cor 12:2), is located billions and billions of light years away from the earth above the 1st and 2nd Heavens. A light-year in astronomy is the distance traveled by light moving in a vacuum in the course of 1 year, at its velocity of 186,282 miles per second. A light year equals about 5.878 X 10,000,000,000,000 miles, or 63,240 astronomical units.

8) The humanity of Christ in hypostatic union traveled billions and billions of light years passing through the 1st, 2nd and 3rd heavens, (Heb 4:14), by means of divine omnipotence in order to arrive at the right hand of God the Father where He received power, rank and authority over all creation, Eph 1:20-23.

9) Upon His Session He received His third royal patent as the title “King of kings, Lord of lords, the Bright morning star”, 1 Tim 6:15: Rev 17:14; 19:16.

10) Jesus Christ has supreme authority over all human and angelic creatures. In His session Jesus Christ is the High Priest, (Heb 4:14,) of the kingdom of priests (all believers of the Church Age), who makes intercession for us. Rom 8:1, 34; Heb 7:24-25; 1 John 2:1

Heb 8:1, “Now the main point in what has been said (in chapter 7) is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens.”

Rom 8:34, “Who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.”

Heb 7:24-25, “But Jesus, on the other hand, because He continues forever, holds His priesthood permanently. 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.”

1 John 2:1, “My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.”

We now turn to verse 34. John 13:34, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.”

We are not going to spend a lot of time on this passage since we are studying this whole topic in our Sunday series of 1 John. Please refer to those notes and tapes for details.

But we will note a few points that are unique here. First is the Greek word for “new” KAINOS (kahee-nos’). There are two Greek words for new, KAINOS and NEOS.

KAINOS means new or fresh in regards to a new thing or a new kind or species.

NEOS means new in terms of age, recently born or young in age.

Therefore, NEOS would be used in regards to the new convert / new believer in regards to time, while KAINOS refers to the believer as a new kind, that is born again, a new creature/creation or as we call it a new spiritual species. At the moment of salvation every person becomes a new creature in Christ. He is a new spiritual species, 2 Cor 5:17; Gal 6:15.

Since KAINOS is used here, what follows refers to all believers not just new ones or spiritually mature ones, although the spiritually mature will understand and operate in this mandate more effectively.

In regards to being a new commandment, KAINOS also represents a contrast to something previously established, that is an old commandment. So this is a new kind of commandment for a new kind of creature, the Church Age believer.

The old commandment was found under that Law, which I refer to as the 11th commandment, Lev 19:18. This new commandment does not replace or nullify the 11th commandment, but is additional, since the 11th continues to be reiterated throughout the New Testament, Rom 13:19; Gal 5:4; James 2:8, 1 John.

Therefore, being a new creature, being in union with Jesus Christ, demands a new kind or additional set of instructions / commandments. These are going to be summarized under two key words, love and discipleship.

Keeping in mind the context of this chapter, the new commandment is based on the fact that Christ is glorified, He is absent from the earth, He is seated at the right hand of the Father, awaiting operation footstool (all things being place in subjection to Him by the Father), and therefore we have entered into the intensified stage of the angelic conflict.

As Christ begins His great discourse on the new age to come, the Church Age or Age of Grace, He is giving a new kind of commandment for a new kind of believer. Remember that all Church Age believers are given tremendous new assets to fulfill this new commandment.

R.B. Thieme Jr. states, “The new commandment is obviously based upon some new provisions that did not exist before this dispensation. For example, the baptism of the Holy Spirit whereby every believer at the point of salvation is entered into union with Jesus Christ. This means that he has the life of Christ—eternal life, the righteousness of Christ—perfect righteousness, the sonship of Christ, the heirship of Christ, the priesthood of Christ, the election of Christ, the destiny of Christ, and eventually he will reign with Jesus Christ. The indwelling of Christ is also another factor. For the first time in all of history every believer is indwelt by God the Son and God the Holy Spirit. For the first time in history every believer is a priest, is an ambassador and therefore the personal representative of Jesus Christ. Ambassadorship could not exist until after the incarnation, until Christ was absent from the earth, and therefore every believer is now in fulltime Christian service. The new commandment in this verse is designed to meet the exigencies (a state that requires urgent action) of the intensified angelic conflict.” (Italic mine)

The phrase “I give to you” is the Instantaneous Present, Active, Indicative of DIDIDOMI and the Dative SU for you. This tells us that God in His grace is providing for us this new doctrinal position which we must take up and live consistently in.

This is also noted in the verb for “that you love“, HINA AGAPAO, which is in the Customary Present, Active, Subjunctive. It means to keep on loving, where the Subjunctive Mood indicates the purpose clause whether accomplished or not, because it is linked with HINA -“that”. So we have the purpose for this command stated very clearly.

Then we have the phrase “one another” in the Greek noun ALLELON (al-lay’-lone). This is a reciprocal pronoun. It means one another of the same kind. The Objective Genitive Case shows we belong in the same family. The Accusative would indicate we are not in the same family but the Genitive says we belong together because we are all members of the family of God when we believe in Christ.

The command to “love one another” represents impersonal and unconditional love for mankind, and in this case our fellow believers.

Principles of AGAPE Love.

1. Love from God is maximum after the point of propitiation, to every believer. God then loves you with exactly the same amount of love that He has for the Son our Lord Jesus Christ, regardless of the believer’s status. You might change your attitude towards God but never once will He change His attitude towards you. This links God’s love, immutability, eternal life and omniscience together. Eph 1:4-6; 1 John 2:2; 4:9-10, 19.

2. AGAPE Love fulfills the principles of Rom 5:5; Gal 5:22; 1 Cor 13.

3. There are four general categories of love based upon the direction of love.

Category 1, toward God – Motivational Virtue, Duet 6:5, 1 Peter 1:8

Category 2, toward your right man or right woman of the opposite sex – Personal love, Ecc 9:9.

Category 3, toward friends – 1 Sam 20:17; Prov 17:17, 18:24; Heb 13:1.

Category 4, towards all of mankind – Functional Virtue, Mat 22:39.

4. AGAPE love emphasizes the virtue of the subject rather than attraction to an object or rapport with an object.

5. AGAPE love toward all mankind is the ultimate expression of virtue. It is also the ultimate expression of humility.

6. In John 15:17, “I command you these things, that you might love each other.” Jesus said this to the disciples, who were believers, after they had been together for almost three years. They had developed personality conflicts, took sides, and were critical of each other. So this command from our Lord is brought into the Christian life.

7. Impersonal love is unconditional. It emphasizes the virtue of the subject rather than the attractiveness or repulsiveness of the object.

8. Impersonal love is a Problem Solving Device in regards to human relationships.

9. Impersonal love is the basis for having the capacity for personal love towards a few people.

10. Impersonal love for all mankind is the ultimate expression of maximum metabolized Bible doctrine circulating in the compartments of the heart (right lobe) of your soul by means of the Holy Spirit.

11. Our Lord’s description of Impersonal Love is given in Luke 6:27-38. This may be Luke’s account of the Sermon on the Mount excluding the Jewish sections. It is also known as the Apostles ordination sermon.

The sermon deals with the disciples’ relationships to:

1. Possessions, vs. 20-26,

2. People, vs. 27-45,

3. The Lord, vs. 46-49.

You can summarize the sermon in four words: being (vs. 20-26), loving (vs. 27-36), forgiving (vs. 37-45), and obeying (vs. 46-49).

In section two “People”, Jesus tells us how to get along with our enemies (vs. 27-36) and our brothers (vs. 37-45). So that will be our focus in regards to AGAPE love towards all of mankind.

a. Luke 6:27-28, These mandates cannot be fulfilled by any human power or strength. They can only be fulfilled by the divine power of Bible doctrine circulating in the stream of consciousness and the filling of God the Holy Spirit.

b. Luke 6:29, This is a total lack of revenge motivation. Love is not vengeful. This is a dynamic of spiritual power and cannot be accomplished through human personal love.

c. Luke 6:30, This must be interpreted not according to the strict sense of the words. It does not mean you are obliged to everyone who asks without regard for your own abilities, or the circumstances of the person begging or asking of you. It is obliging us to liberality and love according to our abilities, and the true needs and circumstances of our poor brethren, and in that order which God’s Word has directed us;

1) Providing for our own families,

2) Then doing good towards the body of Christ,

3) Then to others, as we are able.

The second part of the verse should not be interpreted as if it were a restraint of Christians from pursuing thieves or oppressors, but as a precept prohibiting us private revenge, or too making a big deal about the little things. This was an O.T. precept of God, Deut 15:7-9, confirmed by Christ.

d. Luke 6:31, AKA the “Golden Rule”, Do unto others as you would have done unto you.

This should serve as a guide to us to expound the former verses and the other precepts of love in this chapter. Believers in all these cases should consider what they would think reasonable that others should do to them, were they in their circumstances, and the others had the same ability or advantage to do good to them. By this you should measure your acts both of justice and love.

e. Luke 6:32-34, Human love repays kindness with kindness. Divine AGAPE love goes much further and is able to be kind to those who mistreat you. God expects that those who have received more grace and favor from Him than others should do more in obedience to the positive commands and revelations of His will in His Word, Luke 12:48.

f. Luke 6:35-36, AGAPE Love functions regardless of sins or offenses, and without expectation of repayment or gratitude. It is having compassion towards all. Therefore, a merciful or compassionate man easily forgets injuries, pardons without being solicited, and does not permit repeated acts of ingratitude to deter him from doing good. It is obliging us not to withhold AGAPE Love from fear that if we lend we may lose what we lend. It is obliging us that if we find the circumstances of any that desires us to lend to him for his necessity, (money or goods as we can spare and we can well enough bear the loss of if the providence of God should render the person unable to repay us), that we should not be deterred to do so but give with a resolution to lose it, if God pleases to disable the person to whom we lend, so that as he cannot repay us. 

g. Luke 6:37, AGAPE Love excludes gossiping, maligning and judging. Here we have the positive aspect of reaping what you sow. We will see more of this in our summary below.

h. Luke 6:38, AGAPE Love means a heart for giving that results in tremendous rewards and blessings for both time and eternity, Deut 15:10; Prov 19:17; 22:9; 28:8, (see KJV for the last passage).

Therefore, our loving and merciful actions will be rewarded by God, either indirectly by stirring up others to be as kind to us as we were to others or directly via His providential administration, Deut 24:19; Psa 41:1-3; Prov 11:25; 28:27; 2 Cor 9:6.

By God’s divine providence He will see to it that those who have acted lovingly and mercifully, (not in a mere commiseration to human condition, but in a just obedience to His will), will not lose by what they have done. They will be rewarded fully and plentifully, finding again (though it may be after many days) the bread which they have cast upon the waters, according to His command, Eccl 11:1.

In summary, our Lord mentioned seven aspects of unconditional love. These actions are not performed naturally by human nature, but require supernatural enabling and are proof of true righteousness:

1) Love your enemies.

2) Do good to those who hate you.

3) Bless those who curse you.

4) Pray for those who mistreat you.

5) Do not retaliate.

6) Give freely.

7) Treat others the way you want to be treated.

The application of AGAPE love makes you distinctive from others (vs. 32-34, “even sinners…”), and as having the same characteristics as the heavenly Father (vs. 35).

Our Lord also teaches us a fundamental principle, “what you sow is what you will reap”, (vs. 36-38; cf. Gal 6:7).

Five areas of proof of the sowing and reaping theme:

1) Mercy will lead to mercy, Luke 6:36. The disciples were exhorted to have the same merciful attitude God displayed toward them.

2) Judgment will lead to judgment, vs.37a.

3) Condemnation will lead to condemnation, vs. 37b.

4) Pardon will lead to pardon, vs. 37c.

5) Giving will lead to giving, vs. 38).

It is simply a fact of life that certain attitudes and actions often reflect back on the individual.

1 John 3:23, “This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us”.

Next we turn to verse 35. John 13:35, “By this all men will know that you are My disciples, if you have love for one another.”

This verse begins with the Preposition EN meaning “by“, followed by the Demonstrative Pronominal Adjective HOUTOS, “this“, in the Instrumental Dative of Means case meaning “by means of this“, in regards to the new command to AGAPE love one another in verse 34.

Then we have “all men will know” which is PAS GINOSKO.

“All men” is PAS is the Plural, Pronomial Nominative, Adjective that means “all, every, everyone, every thing or every kind”. So we will say “everyone“, meaning believers and unbelievers alike.

Then we have GINOSKO in the Future, Middle Deponent, Indicative, Third Person, Plural.  It means to come to know, recognize, or perceive.

The Gnomic Future tense stands for knowledge in the future that people will have as a result of witnessing your actions of impersonal and unconditional love. It also stands for the likelihood that this type of knowledge will take place in the future.

The Middle Deponent means that the one performing the action also receives the results of the action. In other words, the people who witness your AGAPE Love will receive back the knowledge of God’s love and come to know that you are a disciple / student of the Lord Jesus Christ. Those who perceive your loving actions will also perceive that you are a believer in Christ.

Therefore, we will translate this, “By means of this (fulfilling the new commandment), everyone (believers and unbelievers), will come to know“.

Next is the Result Conjunction, HOTI, which means “that“. This is the conclusion people will come to regarding the believer who operates in AGAPE love.

Then we have “you are my disciples“, which in the Greek looks like this EMOS MATHETES EIMI. Literally it is “my students you are”. But that is not good English so we say, “you are my disciples”.

We begin with the verb “to be” EIMI meaning “is or are, etc.”, in the Customary Present, Active, Indicative, Second Person, Plural that means “you all keep on being“.

Then we have EMOS that means “my“.

This is followed by MATHETES in the Nominative Plural meaning, “a disciple, pupil, leaner or student”. Its root word is MANTHANO meaning to learn.

So we have, “By means of this, everyone, (believers and unbelievers), will come to know that you are My disciples“.

Compare with Luke 6:35-36, “But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. 36Be merciful, just as your Father is merciful.”

Our Lord is telling his disciples and us, (the believer student today), that when we operate in virtue love everyone will know that we have learned to love in the same way Jesus Christ, the Son of God, loved. Jesus gave the new commandment to love as He loved, therefore, when we do, people will put two and two together. They will have a basic knowledge of what Jesus did for them, die for their sins, and will equate the sacrifice that you make on their behalf with the sacrifice Jesus made on behalf for everyone.

The best students are typically identified synonymously with their teacher. Our teacher is Jesus Christ.
John 17:21, “That they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me.”

Next we have, “if you have love for one another“. This is the protasis, which in this case follows the apodasis. In other words, the “if” statement follows the “then” statement. The “then” statement was “everyone would know that you are a student of the Lord”. The “if” statement is “loving each other”.

The “if” statement begins with the conjunction EAN meaning “if, even, though or when”.

Then we have the Direct Object Accusative noun AGAPE meaning “love“. This is not personal love, emotional love, or physical love. This is a mental attitude love. It is a way of thinking. A way of thinking that demand a Relaxed Mental Attitude toward all people and in all situations. It is Impersonal and Unconditional meaning it is not based on someone’s personality or on any conditions.

This is followed by the Present, Active, Subjunctive, Second Person, Plural, of ECHO, which means “to have or hold or to possess”.

The Subjunctive Mood completes the third class conditional if. If and maybe you will or maybe you won’t express AGAPE Love.

The Stative Present tense stands for an ongoing state of having AGAPE love towards all mankind.

So we could say, “if you keep on having love“.

Finally, this verse is completed with EN ALLELON. Here EN is a preposition that means “for” and is tied with ALLELON in the Dative of Indirect Object, Second Person, Plural meaning “one another, each other, etc.”. So we have “for one another“.

Putting it all together our corrected translation is, “By means of this, everyone (believers and unbelievers), will come to know that you are My disciples if you keep on having love for one another“.

This tells us that when we have AGAPE Love for all of mankind people will know that we are students of Jesus Christ, Christians. But if we do not possess this type of love, we will not stand out. We will be just like all the other people of this world, focused on self and sin.

This tells us that that when we have AGAPE Love people are impacted by our love. As a result they will come to know that we are students of Jesus Christ and hopefully will come to know Him personally.

Without love the whole thing falls apart and you won’t be recognized as a disciple and others won’t come to know Christ through you.

Our Lord not only commanded us to love one another as a proof of God’s love, but He also demonstrated it in His own actions purposefully.

John 14:31, “So that the world may know that I love the Father, I do exactly as the Father commanded Me.”

“When you have values different from those of the people of the world, and when you stand up for what is right, you are bound to have enemies. If we retaliate, we are only living on their low level; but if we love them, do good to them, bless them, and pray for them, then we rise to a higher level and glorify the Lord. It takes little effort to love our friends and serve them, but it takes faith to love our enemies and do them good. The principles given in Luke 6:31 and 36 will encourage us to practice this difficult admonition. See also 1 Peter 2:13-25 and Romans 12:17-21.” (Warren Wiersbe, Expository Outline of the New Testament).

1 Peter 2:13-25, “Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, 14or to governors as sent by him for the punishment of evildoers and the praise of those who do right. 15For such is the will of God that by doing right you may silence the ignorance of foolish men. 16Act as free men, and do not use your freedom as a covering for evil (sin), but use it as bondslaves of God. 17Honor all people, love the brotherhood, fear God, honor the king.

18Servants (workers), be submissive to your masters (bosses) with all respect, not only to those who are good and gentle, but also to those who are unreasonable. 19For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. 20For what credit is there if, when you sin and are harshly treated, you endure it with patience? (Compare with Luke 6:32-34.) But if when you do what is right and suffer for it you patiently endure it, this finds favor with God.

21For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22who committed no sin, nor was any deceit found in His mouth; 23and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; 24and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. 25For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.”

Rom 12:17-21, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. 18If possible, so far as it depends on you, be at peace with all men. 19Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “Vengeance is Mine, I will repay,” says the Lord. 20“But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals on his head.” 21Do not be overcome by evil, but overcome evil with good.”

Principles:

1. Genuine, deep seated, constant, and self-sacrificial love for one another is the distinguishing trait of the believer.

2. The world is dying for a little love. Our Lord commands us to give that love to them and be known for that love.

3. Unfortunately too many Christians are loveless, and the world does not view them any differently than the next guy. 1 Cor 13:1-13; Gal 5:15

J. Vernon McGee noted, I had two Aunts, one Baptist the other Presbyterian, and one beer drinking unbelieving Uncle. Every Sunday he would get up in time for Sunday dinner and hear all the Baptist and Presbyterian dirt. Years later when his uncle was in the hospital, one of his Aunts wept and asked, “Why doesn’t he come to Christ?”. J. Vernon said, “I almost told her!”

4. The distinguishing characteristic of a Christian is not what he wears or the cross necklace he adorns around his neck, but his daily actions of love towards fellow believers and unbelievers.

Tertullian an early Church father, circa 200 A.D. wrote, “But it is mainly the deeds of a love so noble that lead many to put a brand upon us. ‘See,’ they say, ‘how they love one another,’ for they themselves are animated by mutual hatred; ‘see how they are ready even to die for one another,’ for they themselves will rather put to death”. (Apology XXXIX)

5. When we change our way of thinking we will inevitably have an outward change as well. That is living renewed of mind the transfigured life of actionable AGAPE love, Romans 12:1-2.

6. AGAPE Love is the badge of our profession. It is the believer’s duty to make all men know that we are disciples of Christ, 2 Cor 3:2-3.

2 Cor 3:2-3, “You are our letter, written in our hearts, known and read by all men; 3being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.”

7. The primary mark of the Royal Family relationship is not similar physical features, but AGAPE love.

1 John 4:21, “And this commandment we have from Him, that the one who loves God should love his brother also.”

How can you lead to Christ your boy

Unless Christ’s method you employ?

There’s just one thing that you can do-

It’s let that boy see Christ in you.

Have you a husband fond and true?

A wife who’s blind to all but you?

If each would win the other one,

That life must speak of God’s dear Son.

There is but one successful plan

By which to win a fellow man;

Have you a neighbor old or new?

Just let that man see Christ in you.

The Church that hopes to win the lost

Must pay the one unchanging cost;

She must compel the world to see

In her the Christ of Calvary.”

– Author unknown

We now turn to verse 36, “Simon Peter said to Him, “Lord, where are You going?” Jesus answered, “Where I go, you cannot follow Me now; but you will follow later.””

Here we begin what is a series of 4 questions from the disciples in the Upper Room that are answered by the Lord. It begins with Peter in verses 13:36-14:4, then Thomas in 14:5-7, then Philip in 14:8-21 and then Judas (not Iscariot) in 14:22-26. Following the Q and A session our Lord launches into the overall discourse in 14:27-16:16 followed by further questions answered by our Lord through to 16:33, then we have His intercessory prayer in chapter 17.

So before we go to the Q and A session, it would be pertinent to gain a little background on the disciples who would later become apostles. Therefore we will study the Doctrine of the Twelve apostles.

(See Doctrine of Apostles, Twelve)

II. Primary Teaching:

Chapter 14 Outline:

Vs. 1-7, The promise of eternal security

Vs. 8-14, The fellowship of the Father and the Son

Vs. 15-17, 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. 22-26, Summarizing the previous two topics.

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.

Chapter 15 Outline:

B. What to do with God’s provisions

Vs, 1-5, Divine Good Production.

Vs. 6, Warning to the unproductive believer

Vs 7-10, Faith Application of the Word produces divine good

Vs. 11, Divine good produces inner happiness

Vs. 12-13, Impersonal Love motivates divine good production

Vs. 14-15, Faith Application results in intimacy with Christ

Vs. 16-17, Predestined to glorify God

Vs. 18-21, Obstructions to divine good production

Vs. 22 -25, The reason for the world’s rejection

Vs. 26-27, The Spirit leads us in triumph

Chapter 16 Outline:

Vs. 1-6,  The Importance of preparedness.

III. Conclusion:

A. Summary

Vs. 7-15, Further instructions regarding the Holy Spirit

Vs. 16-22, Christ’s departure and Second Coming

Vs. 23-28, Summary on the Power available to us through prayer

Vs. 29-33, Final words of encouragement

Jesus ends His discourse with a prayer in chapter 17 sealing with the Father the things He just taught while applying much of the outline prayer in Mat 6:9-12.