Exegetical Report / The Gospel of John, Chapters 14 & 15

by Chris A. Foreman on April 8, 2003

for GGBTS  S2324-01, The Gospel of John (Online), Dr. Jay Y. Noh, Spring 2003

 

Ch. 14:  Jesus’ Departure

 

I. Grammatical Question:  In v. 1b, there is a translational question as to whether the clauses should be viewed as imperative (command), indicative (statement) or interrogative (question).  State your conclusion for each of the clauses and defend it. (cf. M, 565ff.)  The KJV says, “Ye believe in God, believe also in me.”   This is a statement-command (sc) translation. According to my math, this is one of 8 permutations for the underlying Greek. (cs, sc, cc, cs, cs?, sc?, cc?, cs?).  M makes the point this KJV is probably not the best translation because it implies that believing in Jesus is something additional to believing in God.  Maybe the best way to translate it is as M suggests, “cc”.  “Believe in God.  Believe in me.”  The Greek pisteuete can go many ways, and maybe John intentionally wrote with double meaning.

II.  Interpretation:  What is the significance and the meaning of the three-fold expression “the way and the truth and the life” in v. 6?  R calls this sentence “the core statement of this entire Gospel”.  I cannot disagree with him.  I see this verse again and again when evangelistic Christianity bumps against a pluralistic version of Christianity.  These words just do not leave room for Hinduism, Buddhism, or Islam. The word “way” is expanded in the next phrase: “no one comes to the Father except by me”.  Jesus is the only bridge, road, or way that we humans can travel along to reach God the father.  “The truth” reminds us to follow all that Jesus says and does.  In this discourse “truth” also aligns the Son with the Father and the Holy Spirit (also given the attribute of “truth”).  “The life” reminds us that eternal life is available only through Jesus Christ.

III.  Theology:  In what sense is the following statement true: “Anyone who has seen [Jesus] has seen the Father” (v. 9)?  Discuss the various ways that Jesus reveals the Father, and try to list as many passages in the NT as possible (at least five) that teach the deity of Christ.  I heard a very good sermon on this passage once.  A seeker asked one time, “What is God like?  How can we know something as vast as God?”  A good start in answering this question is John 14:9.  We can know the father who is transcendent, by acquainting ourselves with His Son who humbled Himself by putting on human flesh.  Along with this verse, I would add the four great Christological passages:

            John 1:1-14 – the Word becomes flesh and dwells with us

            Colossians 1:15-20 – Christ is image of the invisible God

            Philippians 2: 5 -11 – Let this mind be in you that was also in Christ

            Hebrews 1:1-5 – the brightness of his glory, and the express image of his person

A fifth would be the Thomas confession in John 20:8  “My Lord and my God”.

IV.    Interpretation:  In what sense can the one who has faith in Christ do “even greater things” than what Jesus had done (v. 12)?  (cf. R, 497-98 for this and the following question.)  As R points out – and I agree with him on this point – the greater thing that we can do is win souls to his Kingdom.  I do believe that in God’s sovereignty, miracles can occur today. But the miracle is momentary. A saved soul is forever. Jesus left this soul-winning task to his disciples and to those believers who would follow them.  This means me.

 

V.   Interpretation:  What is the meaning of the unqualified “whatever you ask” and “ask me for anything” in v. 13-14?  I do believe that this statement must be read in context.  Jesus is telling his twelve followers that he is leaving them.  This is a kind of farewell speech. What kinds of things has Jesus provided for this group for the past three years of ministry?  Not new cars, or high positions.  Jesus has provided them with friendship, knowledge, comfort, and spiritual power.  When Jesus has departed and returned to His Father these very things will still be available to the disciples (and to all Christians).  Much of this will provided through the Holy Spirit – our comforter and advocate.  Paul says we are “in Christ” and Christ is “in us”.  Jesus will give us what we want and provide for our needs to the same extent He would do if He were still walking the earth.

VI.    Theology (Pneumatology):  The chapters 14-16 contain important teachings about the various roles of the Holy Spirit.  Carefully read the three chapters and list all the ministries of the Holy Spirit (e.g., 14:17, 26; 15:26 …).  In addition, read M, 587-91; R, 499-504 and summarize the salient points.  It was interesting that R used the transliterated word “paraclete” in referring to the Holy Spirit while M explained in detail all the English equivalents and found all wanting.  He finally suggested that maybe “advocate” was the best single word.  The words that Jesus uses to indicate where the paraclete comes from are difficult to discern: “proceeds from the Father?” “proceeds from the Father and the Son?”  “Proceeds from the Father, but is sent by the Son?”  This [minor?] difference in HS doctrine was part of the reason for the split between the Roman and Greek church (filioque).  After 1000 years it still stands as an obstacle for them getting back together again.  Ten ministries of the HS in John are: (1) abide with us (2) dwell with us (3) be in us (4) teach us (5) cause us to remember (6) testify of Jesus (7) reprove the world (8) guide us into truth (9) show us the future (10) glorify the Son.

VII.   OT Background:  In v. 23, Jesus promises that he and the Father will dwell in the person who loves him.  Explain the motif of God’s presence in the midst of his people in the Old Testament (cf. M, 508) and its contemporary relevance.  The motif of God dwelling with those who love him hearkens back to the Mosaic covenant. Obedience, covenant, and love are inextricably intertwined.  If we love him, then we obey him.  He we obey him then we dwell with him.  Love and obedience are tied together today.  Modern Christians need to hear the words “if you love me keep my commands”. 

VIII.     Reflection:  Many non-Christians today have quite a bit of difficulty with the exclusive claim of Christianity to salvation and heaven (cf. 14:6).  How would you answer the criticism that this exclusive and absolute claim to heaven is dogmatic and presumptuous?  Could(must) there be any other way than Christ to heaven?  Why (not)?  We live in a pluralistic age.  Marin county of 2003 is strikingly similar to what the Apostle Paul found in Athens.  People everywhere are blissfully pursuing “the unknown god”.  Tolerance, inclusiveness and multiculturalism are all the virtues of the moment.  Exclusive Christianity runs counter to this spirit of the age.  I like to remind people just as there are metaphysical truths about our physical world, it is reasonable to think that there are metaphysical truths about our spiritual world.  It is logically POSSIBLE that all world religions are wrong.  It is logically IMPOSSIBLE that all world religions be equally true.  As one studies what they say, they exclude one another.  If Buddha was really right, then Jesus is really wrong.  If what Jesus taught of resurrection is true, then what Hinduism teaches of reincarnation must be wrong.  At bottom, I think that humans shy away from absolute religion because it makes them morally responsible and we like “to do right in our own eyes”.

IX.    Discuss any other question you want to address.  How is Jesus’ moral teaching in the upper room different (or equivalent) to his moral teaching to the general populous on the Sermon on the Mount?  Is one addressed just to only believers and the other to all seekers?

 Ch. 15:  Jesus the True Vine; The Coming Persecution; the Holy Spirit

 

X.  Background:  The imagery of Israel as the vine planted by God is a common theme in the OT.  Study this background by identifying the OT passages and the meaning of this symbolism.  In the OT we find many references to Israel being the true vine of God.  (Ps. 80:8-16, Isa 5:1-7, Jer 2:21, Ezek 15, Hos 10:1).  God is the one who planted the vine in the land of Canaan.  God maintains the vine and tends the vine of Israel.  In John 15, Jesus is taking on the role of Israel.  Jesus is the “true vine”, OT history.  Through David, Christ is embodiment of Israel.  This leaves no place for high priests, Pharisees, on other sages.  Jesus is the only way to God – the husbandman.

 

XI.    Theology:  There are many exegetical (and theologically significant) questions in this passage.  They include:  (1) What does it mean for a branch to be “cut off”?  (Losing salvation?  Something else?)  (2) What does it mean that the branch is “in me [=Christ]”?  Can someone who was “in” Christ be “cut off” at some point?  I think that the most interesting point is the pruning of branches that are comfortable abiding in the vine.  I believe that this describes my situation.  I doubt that any fruit tree enjoys the pruning experience, but as any farmer knows, it is the pruning of branches that makes the vine bear more fruit.  This is always a great sermon.  These verses also have a sad history.  During the 16^th century in Europe as witches were being burned these words were recited “she shall be cast out as a branch, and shall wither.  We shall cast her into the fire and she shall be burned”.  What a perversion of scripture. 

XII.   Interpretation:  Some recent authors argue that the meaning of the verb in v. 2a is not “cut off” but “take up” or “raise” so that the fruitless branch can get more exposure to the sunlight.  It is argued that the action of the gardener is more positive and beneficial than negative or punitive.  In light of what happens to the branches in v. 6, how tenable is this view?   This view is pure “isogesis”.  As I drive through the central valley of California, I see all of these beautiful fruit trees.  None of them have raised branches pointing toward the sun.  Each is cut and trimmed to the maximum.  This is just how they best bear fruit.

XIII.  Interpretation:  What does it mean to “bear fruit” in vv. 1-8?  Explain. This probably isn’t a scholarly response, but my mind races to Galatians 5:22-23:  “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law”.  Fruit is the external evidence of an internal quality.  There is no way that I could identify an apple tree by only looking at its leaf.  It is the apple fruit that gives evidence to me as to what kind of tree I am dealing with.  So it is with people. 

XIV. Theology:  A prominent theme in this Gospel is God’s initiative in our lives.  How is this important in v. 16?  This is one of those freewill vs. election Calvinistic issues.  This is really the guts of it:  Did God choose me or did I choose God?  This verse certainly supports God’s sovereignty.  God has chosen me and has ordained me.  And yet, Jesus had to wait for Judas to leave before He said these words. 

XV.  Interpretation:  What does it mean to “go and bear fruit” in v. 16?  What kind of “fruit” is in view in this specific context?  Compare and contrast M, 600 and R, 521 and formulate your own view.  R does not think that “go and bear fruit” pertains to missionary work, but rather to loving one another.  M emphasizes the result of fruit bearing “so that we can receive what we ask for”.   In some places, Paul refers to Christian converts as “fruit” as in Romans 16:5  “Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.”  Maybe John is once more using words with double meaning.  I would think that in this context, R is close to the mark.  As Paul notes the first fruit of the spirit is “love”

XVI.    Theology:  The hostility of the world to Christ and Christians is noted in vv. 18-25.  List the various ways in this passage how this antagonism is accentuated.  (If you know Greek, cf. M, 602 note 42, 44; 604 v. 23 and v. 24, note 57.)  Like darkness and light, we can now see hate and love side by side.  Maybe as light can penetrate darkness, so can love penetrate hate.  Whenever I wish to live a comfortable and un-threatened life, I think of these words: “since they persecuted Jesus, they will also persecute me”.  Jesus was horribly killed.  Eleven of the twelve apostles were martyred.  Only John (the one writing these words) died of natural causes, and he was banished to the island of Patmos.  Jesus is preparing the twelve for the persecutions that they will all suffer.  In the last verse (27) witness means “martyr”. 

 

Overall Reflection:  How would you summarize the main teachings of each of the main sections?

 

Jesus’ Departure (14:1-31)  Jesus is the way, truth, and life.  He is one with his Father.  He will send another to help in his absence.

 

Jesus the True Vine; The Coming Persecution; the Holy Spirit (15:1-27)  We are the branch that must bear fruit.  But we can expect persecution. Once again, Jesus will send another to help in his absence.