Interpretive Study of John's Gospel

Jesus is the Son of God

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, God.

John Chapter 13

links to sentences in this chapter:

C13-S1 (Verse 1), C13-S2 (Verse 2-4), C13-S3 (Verse 5), C13-S4 (Verse 6), C13-S5 (Verse 7), C13-S6 (Verse 8), C13-S7 (Verse 8), C13-S8 (Verse 9), C13-S9 (Verse 10), C13-S10 (Verse 11), C13-S11 (Verse 12), C13-S12 (Verse 13), C13-S13 (Verse 14), C13-S14 (Verse 15), C13-S15 (Verse 16), C13-S16 (Verse 17), C13-S17 (Verse 18), C13-S18 (Verse 19), C13-S19 (Verse 20), C13-S20 (Verse 21), C13-S21 (Verse 22), C13-S22 (Verse 23), C13-S23 (Verse 24), C13-S24 (Verse 25), C13-S25 (Verse 26), C13-S26 (Verse 26), C13-S27 (Verse 27), C13-S28 (Verse 27), C13-S29 (Verse 28), C13-S30 (Verse 29), C13-S31 (Verse 30), C13-S32 (Verse 31), C13-S33 (Verse 32), C13-S34 (Verse 33), C13-S35 (Verse 33), C13-S36 (Verse 34), C13-S37 (Verse 35), C13-S38 (Verse 36), C13-S39 (Verse 36), C13-S40 (Verse 37), C13-S41 (Verse 37), C13-S42 (Verse 38), C13-S43 (Verse 38)'.

Please use This link to see the chapter summary.

Chapter theme: Last Supper: the Betrayal by Judas

links to Bible references, which are related to this chapter, can be found in the Betrayal of Jesus are in the Gospel Time Sequence Study. In addition, there are several references to these chapters in the Significant Gospel Events Study in Sections like Prophecies, Prophecy Fulfilled and Promises and other Sections of that reference document. Further, this chapter is found in the Study called Miracles in the Gospels. Hopefully, with all of thee Bible references, the reader understands that the events of this chapter are critical to true Bible faith.

Matthew 26; Mark 14; Luke 22; John 13 and various other Bible references deal with the 'Last Supper' and the betrayal of Jesus. (Jesus said that He had the 'Last Supper' with the twelve before His crucifixion: his hour was come that he should depart out of this world). links to Bible references, which are related to this chapter, can be found in the Betrayal of Jesus are in the Gospel Time Sequence Study. In addition, there are several references to these chapters in the Significant Gospel Events Study in Sections like Prophecies, Prophecy Fulfilled and Promises and other Sections of that reference document. Further, this chapter is found in the Study called Miracles in the Gospels. Hopefully, with all of thee Bible references, the reader understands that the events of this chapter are critical to true Bible faith.

This entire chapter is about the events surrounding the betrayal by Judas Iscariot. It starts by telling us that when Jesus knew that the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him, He did not respond to that but, instead, he loved them (his own which were in the world) unto the end. First, He symbolically told them to be humble and willing to do anything in order to love each other. Then Jesus told them that He would be betrayed, and indicated that it was Judas, but they did not understand prophecy until after it was fulfilled. Once Judas left to betray Him, Jesus said that nothing could stop God from being glorified and Jesus being glorified in God the Father. Then He said that he would go away and they couldn't go with Him but would go later. Of course, He was speaking about going away in death, but they did not understand. Peter bragged about what he was willing to do to go with Jesus and Jesus responded with prophesying the denial of Peter.

Our chapter is about the betrayal by Judas but also tells us related events. The most significant lesson of this chapter, I believe, is the lesson that no matter what happens and no matter who turns against us, we are to concentrate on doing the will of God the Father.

Jesus washed the feet of the apostles as reported in John 13:1-11.

The verses in John which tell us about Jesus dealing with devils: they are:

In John 8:48-49; John 8:52 and John 10:20-21, people accused Jesus of using the power of devils.
In John 8:44, Jesus told the religious leaders that the devil was their spiritual father and they did the lusts of devils.
In John 8:48-49, Jesus denied having a devil
In John 6:70; John 13:2 Jesus says that Judas Iscariot has a devil. In John 13:27 and Luke 22:3 we are told that Satan entered him.
In John 13:2 we are told the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him. Since Judas chose to do this, and since God does not take away our free will, Jesus warned Judas, and the other disciples, of the consequence but did not prevent this action. If we chose to give ourselves to the service and / or the doctrines of devils (1Timothy 4:1), then God will not stop us.

Please see the section on Jesus and Devils., found in the Study called Significant Gospel Events for links to other Bible references to devils.

Jesus reveals Judas as his betrayer as reported in Matthew 26:21-25; Mark 14:18-20; Luke 22:21; John 13:10; John 13:18-19; John 13:21-31. Please see the Detailed Note for more Bible references to this prophecy.

In John 13:18 Jesus said that the judgment of Judas would be different from the judgment of the remaining disciples.

In John 13:19 Jesus says: Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. Thus, He gave this prophecy of His betrayal so that people would know that He was God's Messiah / Christ. Please remember that Luke 24:25-26 says Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? therefore, Jesus prophesied His betrayal so that they would search the scripture and know that He was God's Messiahs / Christ, and understand that He would rise from the dead. While we can not know all of the details on unfulfilled prophecy before it is fulfilled, we should understand it enough to believe that God will keep His promises even while hiding exactly how He will do so.

In John 6:70; John 13:2 Jesus says that Judas Iscariot has a devil. In John 13:27 and Luke 22:3 we are told that Satan entered him.

In John 13:31 Jesus said that nothing could stop the fulfillment of the prophecy that God the Father would be glorified and that Jesus would be glorified in God the Father.

Jesus prophesied His return to Heaven in John 7:33 and John 13:33. We see this prophecy fulfilled in Luke 24:51 and Acts 1:9.

In John 7:33-36; John 8:21-24; John 12:35; John 13:33; John 16:5-7; John 16:16-22; John 17:11-13; Matthew 9:15; Luke 5:35 and Luke 13:35, we have a prophecy (I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come) which is similar to what we find in Luke 17:22. Please see the Prophecies Sections in the Significant Gospel Events Study for references to other Gospel prophecies.

Jesus prophesied that Peter would deny knowing Jesus in Matthew 26:34; Mark 14:29-31; Luke 22:31-34; John 13:37-38 and John 16:32.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-17. Jesus washes the disciples' feet, and exhorts them to humility and charity.
18-30. He foretells and discovers to John by a token, that Judas should betray him;
31-35. commands them to love one another;
36-38. and forewarns Peter of his denials.'. Home Start of web page Chapter Summary Start of Chapter

C13-S1 (Verse 1) Changing circumstances caused a change in action.

Now before the feast of the passover,
when Jesus knew that his hour was come that he should depart out of this world unto the Father,
having loved his own which were in the world,
he loved them unto the end..

This is the same time as Matthew 26 and Mark 14 and Luke 22 and it is when Jesus had the 'Last Supper' with the twelve before His crucifixion (his hour was come that he should depart out of this world). As explained in the general note for this chapter, the circumstances had happened which gave Jesus absolute assurance that things would work out exactly as God planned. He would be betrayed and crucified, His disciples would scatter and deny Him and Satan, with all of his hosts, would believe that they had won. All the circumstances were the most depressing for Jesus and, as our sentence says, He concentrated on loving his own which were in the world...unto the end. He set the example for us to follow. Regardless of circumstances, obey God and love the brethren.

The phrase before the feast of the passover makes the time of this chapter to be before the 'Last Supper'. The phrase when Jesus knew that his hour was come that he should depart out of this world unto the Father means that he knew that the time of His crucifixion was at hand.

Please see the note for John 4:45 about the word feast. The functional definition is: 'Any time of celebrating. However, in the Bible these were usually holy days which were declared by God to celebrate significant spiritual events'.

Please see the note for John 2:13 about the word passover. The functional definition is: 'pass and over. A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

Please see the note for John 2:4 about the word hour. The functional definition is: 'a short period of time relative to the perspective'. Thus, a thousand years can be considered to be an 'hour / short period of time' from the perspective of eternity. That note tells all of the applications found within the Gospels.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

Please see the notes for Romans C16S33; 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'all of the people in the world as a group'.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the being who passes his character to the son'. In context with 1:14 we see that God wants to be a Father to all men.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines this word a: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape"'.

Please be sure to use the links found within the sentence outline, above, to get further support in understanding the detail doctrine of this sentence. When following such links, please be sure to go to the start of such Studies to get general information, definitions, applications and links to other places within the Bible which have the same application as the original sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the feast. Joh 6:4; Mt 26:2-5; Mr 14:1-2; Lu 22:1-2 knew. Joh 7:6,30; 8:20; 11:9-10; 12:23; 17:1,11; 18:4; Mt 26:45; Lu 9:51; 13:32-33; 22:53 depart. Joh 13:3; 14:28; 16:5-7,28; 17:5,11,13 having. Joh 13:34; 15:9-10,13-14; 17:9-10,14,16,26; Jer 31:3; Ro 8:37; Eph 5:25-26; 1Jo 4:19; Re 1:5 unto. Mt 28:20; 1Co 1:8; Heb 3:6,14; 6:11; 1Pe 1:13 General references. exp: Joh 6:4.'.

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C13-S2 (Verse 2-4) What Jesus started doing after Satan entered Judas.

First Step: Identify events to set the time of this chapter.

And supper being ended,
the devil having now put into the heart of Judas Iscariot,
Simon's son ,
to betray him;.

Second Step: Jesus had knowledge which He based His action on.

Jesus knowing that the Father had given all things into his hands,
and that he was come from God,
and went to God;.

Third Step: Jesus started action with a purpose.

He riseth from supper,
and laid aside his garments;.

Fourth Step: Jesus prepared for His action.

and took a towel,
and girded himself..

The note for this sentence, in the Lord Jesus Christ Study, explains how Jesus humbled Himself as an example to us. Remember that after this supper He was taken and crucified and after that, when He had risen, he was always recognized as Lord Jesus, 'God in human flesh'. However, at the time of this supper, His disciples often thought of Him as 'just another human man'. Therefore, this was His last chance to show them, and us, how we are to act as 'just another human man'. Remember that Jesus is our example of how to live in this flesh using the power of the Holy Ghost.

The verses in John which tell us about Jesus dealing with devils: they are: John 6:70; John 7:20; John 8:44; John 8:48-49; John 8:52; John 10:20-21; John 13:2; John 13:27.

Jesus reveals Judas as his betrayer as reported in Matthew 26:21-25; Mark 14:18-20; Luke 22:21; John 13:10; John 13:18-19; John 13:21-31. Luke 22:3 tells us Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. thus, we know that Satan was also involved. We also have references to this event in Psalms 41:9; 69:1-4; 6-8; 19-21; 25-26; 109:6; 8; Matthew 10:4; 17:22; 20:18; 26:2; 21; 23; 24; 45; 46; 48; 49; 27:3; 4; 26:24; Mark 3:19; 14:10; 11; 18; 21; 41; 42; 44; Luke 9:44; 22:4; 6; 21; 22; 48; John 6:64; 71; 12:4; 13:2; 11; 18; 21; 18:2; 5; 21:20; Acts 1:16-20; 1Corinthians 11:23. In addition, Psalms 109:4-20 is a prophecy about Judas Iscariot. In John 13:19 Jesus says: Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. Thus, He gave this prophecy of His betrayal so that people would know that He was God's Messiah / Christ. Please remember that Luke 24:25-26 says Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? therefore, Jesus prophesied His betrayal so that they would search the scripture and know that He was God's Messiahs / Christ, and understand that He would rise from the dead. While we can not know all of the details on unfulfilled prophecy before it is fulfilled, we should understand it enough to believe that God will keep His promises even while hiding exactly how He will do so.

Our sentence has four steps with the sentence outline explaining each step. Probably the most important thing that we are told, in this sentence, is the attitude that Jesus. had. That is the example which we are to follow. Our First Step tells us that He knew that the devil had now put into the heart of Judas Iscariot to betray him. However, He did not let that interfere with His act of love to His disciples. Remember that our prior sentence told us that He having loved his own which were in the world, he loved them unto the end. Thus, when the devil and this world try to distract us, we need to concentrate on what we are to do and ignore the distractions.

Next, our Second Step tells us that He was knowing that the Father had given all things into his hands, and that he was come from God, and went to God. These were reasons to rejoice and to consider the possibilities for the future. Yet He did not let these good things distract Him from His purpose. Likewise, we must not let thought of good things distract us when we have a job to do but eave those thought wait until after we finish the task at hand.

Our last two steps tell us how He changed His appearance to be that of just a servant. This was for the practical reason of doing a job and not messing up good clothes. But it was also an example that even the most important need to humble themselves from time to time and that no one should be too proud to get down and do anything that is required to help and love other believers. The sentences following this one explain this lesson in more detail.

Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please note that there are no daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are.

We find the word supper occurring in: Mark 6:21; Luke 14:12; Luke 14:16-17; Luke 14:24; Luke 22:20; John 12:2; John 13:2,4; John 21:20; 1Corinthians 11:20; 1Corinthians 11:21; Revelation 19:9; Revelation 19:17. The Morrish Bible Dictionary defines this word as: 'In the East this is the chief meal of the day; it is enjoyed in the evening when the labours of the day are over and the partakers have only rest before them. Mr 6:21; Joh 12:2. It is typical of the fulness of grace set forth in our Lord Jesus Christ, to enjoy which Israel were first invited, and afterwards the poor and outcast were compelled to come and taste in God's house. Lu 14:16-24. See LORD'S SUPPER. the destruction of the two beasts and their armies is spoken of as providing a supper for the birds that fly in mid-heaven. Re 19:17.'. Please also see the notes for Matthew 26:26-30; Mark 14:22-46; Luke 22:17-20 and 1Corinthians 11:23-34 about the phrase Lord's Supper. Please aso see 1Corinthians 11:25 about the word sup. Please also see the note for Luke 22:7 about the phrase symbols of the Lord's Supper in Passover.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'The betrayer of Jesus Christ and the Son of Perdition'.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about a Simon who is not Simon Peter.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'Delivered up in breach of trust'.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'ppr. Bestowing; confering; imparting; granting; delivering. GIV'ING, n. the act of confering'. Please see the note for 2Corinthians 9:8-11 about the word given. Please see the note for 2Corinthians 9:7 about the word giver.

Please see the notes for 1Corinthians C12S12; Colossians C2S7 about the word hand. The functional definition is: 'the part of the body used to grab and hold'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for Colossians C2-S7 about the word rise. The functional definition for this word is: 'To move to pass upward in any manner; to ascend; as, a fog rises from a river or from low ground; a fish rises in water; fowls rise in the air; clouds rise from the horizon towards the meridian; a balloon rises above the clouds'. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord.

Please see the note for Luke 9:10 about the word aside. The functional definition for this word is: 'Distinct from others, privately, to withdraw'. In this sentence, Jesus separated Himself from His outer garments so that they would not be messed up while He worked.

Please see the note for Luke 12:35-36 about the word gird. The American Tract Society Dictionary defines this word as: 'The Orientals commonly dress in loose robes, flowing down around the feet; so that when they wish to run, or fight, or apply themselves to any business, they are obliged to bind their garments close around them with a sash or girdle. Hence, "to have the loins girded," is to be prepared for action or service, 2Ki 4:29; Ac 12:8; to be waiting for the call or coming of one's master or Lord, Lu 12:35. A tightened girdle was also thought to increase the power of endurance, and the simile is used in exhortations to Christian courage and fortitude, Job 38:3; Jer 1:17; Eph 6:14; 1Pe 1:13. to have the girdle loosed, is to be unnerved and unprepared for action, Isa 5:27. Girdles of leather were worn by the common people; and also by prophets, 2Ki 1:8; Mt 3:4. they were likewise made of cotton or linen, Jer 13:1; also of silk, sometimes embroidered. they were often wide and long; and were folded lengthwise, and passed several times around the body. the girdle, moreover, answered the purpose of a purse or pouch, to carry money and other things; see Mt 10:9; Mr 6:8, where the word purse in the English is put for girdle according to the original Greek. the Arabs and other Orientals wear girdles in the same manner at the present day; they also carry a knife or dagger stuck in them; as was also the custom of the Hebrews, 1Sa 25:13; 2Sa 20:8. Clerks carried their inkhorns, carpenters their rules, etc., in the same way, Eze 9:2.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'supper. Joh 13:4,26 the devil. Joh 13:27; 6:70; Lu 22:3,31; Ac 5:3; Eph 2:3 exp: Re 2:10. put. Ezr 7:27; Ne 2:12; 2Co 8:16; Jas 1:13-17; Re 17:17 General references. exp: 2Co 2:11.
knowing. Joh 3:35; 5:22-27; 17:2; Mt 11:27; 28:18; Lu 10:22; Ac 2:36; 1Co 15:27; Eph 1:21-22; Php 2:9-11; Heb 1:2; 2:8-9 and that. Joh 13:1; 1:18; 3:13; 7:29,33; 8:42; 16:27-28; 17:5-8,11-13 General references. exp: Joh 16:15; 1Co 15:27.
laid aside. that is, his gown, or upper coat, himatia, with the girdle by which it was girdled close to his tunic, or inner coat; and instead of his girdle, he tied a towel about him, that he might have it in readiness to dry their feet, and that he might appear as a servant. Indeed the whole action was a servile one; and never performed by a superior to an inferior. Lu 12:37; 17:7; 22:27; 2Co 8:9; Php 2:6-8'.

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C13-S3 (Verse 5) Jesus did a symbolically important act.

After that he poureth water into a bason,
and began to wash the disciples' feet,
and to wipe them with the towel wherewith he was girded..

Here we see Jesus doing the act before He explains what He is doing. As always, Jesus acts in a way to make people think. Many preachers have pointed out that God will use almost any type of person except as lazy person. We all tend to be intellectually lazy.

Please see the note for Matthew 26:12 about the word pour. Webster's 1828 defines this word as: 'to throw, as a fluid in a stream, either out of a vessel, or into it; as, to pour water from a pail, or out of a pail; to pour wine into a decanter. Pour is appropriately but not exclusively applied to fluids, and signifies merely to cast or throw, and this sense is modified by out, from, in, into, against, on, upon, under, etc. It is applied not only to liquors, but to other fluids, and to substances consisting of fine particles; as, to pour a stream of gas or air upon a fire; to pour out sand. It expresses particularly the bestowing or sending forth in copious abundance. I will pour out my Spirit upon all flesh. Joel 2. to pour out dust. Lex.14. 2. to emit; to send forth in a stream or continued succession. London doth pout out her citizens. 3. to send forth; as, to pour out words, prayers or sighs; to pour out the heart or soul. Ps.62.42. 4. to throw in profusion or with overwhelming force. I will shortly pour out my fury on thee. Ezek.7.
POUR, v.i. to flow; to issue forth in a stream, or continued succession of parts; to move or rush, as a current. the torrent pours down from the mountain, or along the steep descent. 1. to rush in a crowd or continued procession. A ghastly band of giants, All pouring down the mountain, crowd the shore.'.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

We find forms of the words basin / bason occurring 23 times in 19 verses of the Bible but only in this sentence within the New Testament. Easton's Bible Dictionary defines this word as: '(1.) A trough or laver (Heb. aggan') for washing (Ex 24:6); rendered also "goblet" (Song 7:2) and "cups" (Isa 22:24). (2.) A covered dish or urn (Heb. k'for) among the vessels of the temple (1Ch 28:17; Ezr 1:10; 8:27). (3.) A vase (Heb. mizrak) from which to sprinkle anything. A metallic vessel; sometimes rendered "bowl" (Am 6:6; Zec 9:15). the vessels of the tabernacle were of brass (Ex 27:3), while those of the temple were of gold (2Ch 4:8). (4.) A utensil (Heb. saph) for holding the blood of the victims (Ex 12:22); also a basin for domestic purposes (2Sa 17:28). The various vessels spoken of by the names "basin, bowl, charger, cup, and dish," cannot now be accurately distinguished. The basin in which our Lord washed the disciples' feet (Joh 13:5) must have been larger and deeper than the hand-basin'.

Please see the note for Titus 3:4-7 about the word washing. Webster's 1828 dictionary defines this word as: 'WASHING, ppr. Cleansing with water; purifying; overflowing; overspreading.
WASHING, n. 1. the act of cleansing with water; ablution. Hebrews 9. 2. A wash; or the clothes washed'. This verb is often used symbolically for: 'spiritual removal of sin and the influence of sin by Jesus Christ'. When used symbolically for spiritual washing, the spiritual work is done by Jesus Christ and the symbolic water is the word of God. When used symbolically for spiritual washing, the spiritual work is done by Jesus Christ and the symbolic water is the word of God.

Please see the note for John 1:35-36 about the word disciple. The functional definition is: 'A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example'.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

Please see the note for Luke 7:37-38 about the word wiped. The functional definition for this word is: 'Rubbed for cleaning; cleaned by rubbing; cleared away; effaced'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'poureth. Joh 19:34; 2Ki 3:11; Eze 36:25; Zec 13:1; Eph 5:26; 1Jo 5:6 to wash. Joh 13:8; Ex 29:4; Le 14:8; 2Ki 5:10-13; Ps 51:2; Isa 1:16; Ac 22:16; 1Co 6:11; Tit 3:3-5; Heb 10:22; 1Jo 1:7; Re 1:5; 7:14 exp: 1Sa 25:41. feet. Joh 13:10,12-14; Ge 18:4; 19:2; 1Sa 25:41; Lu 7:38,44; 1Ti 5:10'.

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C13-S4 (Verse 6) Peter didn't understand so he questioned what the Lord did.

Equivalent Section: Jesus came to Peter.

Then cometh he to Simon Peter:.

Equivalent Section: Peter responded.

and Peter saith unto him,
Lord,
dost thou wash my feet?.

Please notice that Peter uses Lord in this sentence. Peter recognized that he was supposed to go to the Lord and he was supposed to serve the Lord and not the other way around. While Peter recognized Jesus as his Lord and leader, Peter was not thinking of Him as God because He was questioning what his Lord did and we are not to question (challenge) God, although we can ask for understanding.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for Galatians C2-S6 about the name of Peter. The functional definition is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peter. Gr. he. exp: Mr 8:32. Lord. Joh 1:27; Mt 3:11-14; Lu 5:8 General references. exp: Ge 19:18.'.

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C13-S5 (Verse 7) Jesus explained that they could not yet understand the symbolism.

First Step: Jesus answers Peter's question.

Jesus answered and said unto him,
What I do thou knowest not now;.

Second Step: Jesus explains that understanding will come later.

but thou shalt know hereafter..

John 12:16 and John 16:12 teach the same doctrine about understanding coming after the experience. There were several things that the disciples could not understand until after they had the Holy Ghost to show and explain these things because these things had to be spiritually discerned (1Corinthians 2:6-14 and James 1:23-24).

in this section Jesus is showing His disciples how to act in the flesh to demonstrate a spiritual truth. While some churches practice 'foot washing', it can become just a religious ceremony like the Lord's supper is in many so-called churches. When we see or practice something that is meant to represent a spiritual truth, we need to be sure that everyone understands the spiritual significance of it. However, when someone is new to the spiritually symbolic act, they can not understand all of the spiritual meaning but they can understand that there is spiritual meaning which they will understand later, with the help of the Holy Spirit, if they keep the right attitude about the spiritual truth.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Joh 13:10-12; 12:16; 14:26; Jer 32:24-25,43; Da 12:8,12; Hab 2:1-3; Jas 5:7-11 General references. exp: Ge 19:18.'.

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C13-S6 (Verse 8) Peter objected to what he did not understand.

Peter saith unto him,
Thou shalt never wash my feet..

Peter just got done calling Jesus Lord, and now he follows with this statement. Saved people are double-minded with our (prideful) flesh trying to get us to act one way and our Godly spirit trying to et us to act differently. As we see here, when we don't understand, or when there is some other circumstance which requires us to be humble, our flesh will try to get us to respond in pride. Thus, these circumstances are when we need to be most careful about how we respond.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou shalt. Ge 42:38; Mt 16:22; 21:29; 26:33,35; Col 2:18,23 General references. exp: Ge 19:18; Ex 30:19; Le 17:16; Mt 10:36.'.

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C13-S7 (Verse 8) Jesus explained the importance of the symbolic act.

Jesus answered him,
If I wash thee not,
thou hast no part with me..

This sentence is an example of the typical saved person, reacted to what he did not understand but was too proud to admit that lack of understanding. In the immediately prior verse, Jesus had said that they could not understand what He did. However, Peter, like a lot of saved people, reacted before he thought. Jesus didn't get mad or speak harshly with Peter but told him, and us, an important spiritual truth in a gentle way.

Notice that Jesus said I wash thee not, thou hast no part with me. From the context, we know that this has to be spiritually interpreted. When the Son of God spiritually washes us, He removes the stain of sin (1John 1:9; Ephesians 5:25-27; Titus 3:1-7). When He spiritually washes our feet, he changes how we walk in this world (Mark 7:1-16, Acts 22:16).

What Jesus is teaching here eliminates 'Easy Believism'. Some people teach that Jesus died to remove the punishment of sin but the angel Gabriel told Joseph about Mary in Matthew 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Jesus came to remove all control and effect of sin from His peoples' lives. in this verse, Jesus said that if you don't let Him remove sin from your life by 'washing your feet (I wash thee not)', then you're not saved (thou hast no part with me). This isn't supporting Lordship Salvation where people claim to be or to remain saved by their cleaning themselves spiritually. However, just because we say that you can't cleanse yourself spiritually, that doesn't mean that we have to agree that we have to live in spiritual filth. Yes, the saved will be spiritually clean, but it is the Son of God who does the spiritual cleaning.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Joh 13:6; 3:5; Isa 4:4; Eze 16:4-9; 36:25; Zec 13:1; Ac 22:16; 1Co 6:11; Eph 5:26; Tit 3:5; Heb 9:22-23; 10:4-10,22; Re 1:5; 7:14 General references. exp: Ge 19:18; Ex 30:19; Le 17:16; Mt 10:36.'.

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C13-S8 (Verse 9) Peter tried to say what to do even though he did not understand the symbolism.

Simon Peter saith unto him,
Lord,
not my feet only,
but also my hands and my head..

Now Peter is back to calling Jesus Lord. Lots of people like to criticize Peter for his messing up but when he realizes it he is not too proud to admit his error and get right. We see in this verse that Peter understood that he had made a mistake in his last statement and in his rush to get right, he went beyond what God wanted.

We all need to be careful of going beyond what our Lord wants in our zealousness. The proper response is to look to continue doing what we were last told to do by our Lord while we keep our eye on Him for further commands. When we get new commands, we need to be sure that we understand what he wants us to do before acting so that we don't do as Peter did here and go beyond what our Lord wants.

When the Jews challenged the authority of Jesus he refused to answer them and reacted in anger. When they asked for His witness, he gave it to them. Our Lord will respond in anger to any challenge of His authority and power but will be loving if we approach Him properly and with a proper request such as questioning commands only to be sure that we understand them properly. Peter used Lord in this verse to show a proper attitude and recognition of the relationship between himself and His Lord. He received further instructions, and not a rebuke, in response to his showing proper respect for the position and authority of His Lord even though he was wanting to do more than what his Lord wanted.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'the chief or more important part, and is used for the whole person'. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. Ps 26:6; 51:2,7; Jer 4:14; Mt 27:24; Heb 10:22; 1Pe 3:21 General references. exp: Ex 30:19.'.

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C13-S9 (Verse 10) Jesus explained why Peter's desire was not required.

Equivalent Section: Each phrase below has equal importance.

Jesus saith to him,
He that is washed needeth not save to wash his feet,
but is clean every whit:.

Equivalent Section: Each phrase below has equal importance.

and ye are clean,
but not all..

This sentence is another of the prophecies made by Jesus Christ. Please use This link to see all of the prophecies which I have located. (These are not from someone else. Therefore, some other reference may have different, or more, prophecies identified.)

Our sentence has two Equivalent Sections and the First Equivalent Section explains why the request from Peter, in the prior sentence is not needed. The Second Equivalent Section tells us that all of the disciples, at the 'Last Supper' were symbolically and spiritually made clean except for Judas Iscariot. Jesus reveals Judas as his betrayer in this sentence and as reported in several other Bible references which are reported in the Section called Prophecies, within the Significant Gospel Events Study.

In our First Equivalent Section, Jesus is, symbolically, saying that if we let the Son of God clean up how we walk in this world then He will also take care of other things like our doctrine. In John 17:7, Jesus says If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. there are lots of 'Biblical Scholars' who spend all of their time sitting around studying instead of getting out and doing. Jesus told the disciples to do as His last command: Go ye ['each and every one of you personally'] and take the Gospel ...even unto the end of the world Matthew 28:19-20 and Mark 16:15 and Acts 1:8. (For an interesting study, look at all of the places that the phrase go ye is used.) the apostles stayed in Jerusalem and were caught up in the false doctrine of keeping the Law to stay saved. The non-preachers were scattered, did as they were told to do and took the Gospel to other nations and ended up starting the church of Antioch, which sent out Paul as a missionary and had the correct doctrine. All of this (and more in the Bible) comes back to the simple truth spoke by Jesus in this verse. Let Him clean up how you personally walk in this world and concentrate on doing what He tells you personally to do and He will take care of the rest.

We also see the same thing in the Second Equivalent Section of this sentence. In it, Jesus says and ye are clean, but not all. John goes on in the next sentence and explains why (For) this Second Equivalent Section is true with the statement: For he knew who should betray him; therefore said he, Ye are not all clean.

When Judas betrayed Jesus, Judas showed that he wasn't really trusting God but was trusting his own religious reasoning. Judas was willing to go along with anything Jesus said because he believed that Jesus was the Christ. If Judas was an Apostle of the Christ, he would be highly elevated in the kingdom and would be ruling a part of the world with only Jesus above him. But when Mary anointed Jesus for His death, and 'wasted' all of that money (John 12), Judas finally figured that he wasn't going to get what he had coveted. Jesus was going to die and not set up the kingdom in this world, at least not at that time. Therefore, Judas would not rule the world under Jesus.

Religious men look at the outer actions while God looks on the heart and can tell if the outer actions really show the heart or if they are a lie. Many men thought Judas was clean because he was good as acting right in the flesh. However, he only made himself appear clean while he was actually still spiritually filthy. The truly saved are cleaned by the Son of God because He is the only one Who can do this spiritual cleansing. If we obey the Son of God in how we are to walk in this world, and trust Him to clean up the rest of our life, He will do that. If we 'clean up' our own life, we will not be spiritually clean because it takes God to make us spiritually clean. Look at John 13:18 where Jesus again excludes Judas. If we stop worrying about having the 'right doctrine' on every little detail and concentrate on 'walking' as He tells us to 'walk', then he will clean up the rest. If we follow our own religious reasoning, he will exclude us.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: ' n. to be in want. the primary sense is to press. 1. Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency. What further need have we of witnesses? Matthew 26. 2. Want of the means of subsistence; poverty; indigence. I know how to abound and to suffer need. Philippians 4. NEED, v.t. to compel to want; to lack; to require, as supply or relief. they that be whole need not a physician, but they that are sick. Matthew 9.
NEED,v.i. to be wanted; to be necessary. When we have done it, we have done all that is in our power, and all that needs. Not used. Need is often used as an auxiliary, or at least without the personal termination. And the lender need not fear he shall be injured'. Please also see the note for Romans C13S8 about the phrase must needs.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

Please see the note for James 4:8 about the word cleanse. The functional definition for this word is: 'To purify; to make clean; to remove filth, or foul matter of any kind, or by any process whatever, as by washing, rubbing, scouring, scraping, purging, ventilation, etc.'. Where the word cleanse is a verb, clean is a noun which identified the condition after the verb cleanse has been completed. Please note that there is a difference between the spiritual and the physical applications of these words even though the true definition is the same for both applications. a common doctrinal error is the belief that physical action can produce spiritual cleansing. In truth, the physical action produces a physical result. It requires spiritual action, which only God can do, to produce a true spiritual result. Please also see the note for Hebrews 9:13-14 about the word unclean. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the notes for John 13:10 and the note for John 15:3 which also use this word within this Gospel. A comparison of these three verses will help understanding.

Please see the note for 2Corinthians 11:5 about the word whit. The functional definition for this word is: 'A point; a jot; the smallest part or particle imaginable'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He. Le 16:26,28; 17:15-16; Nu 19:7-8,12-13,19-21; Heb 9:10 (Gr) needeth. Ec 7:20; Mt 6:12; Ro 7:20-23; 2Co 7:1; Eph 4:22-24; 5:26-27; 1Th 5:23; Jas 3:2; 1Jo 1:7-10 but. Song 4:7; Jer 50:20; 2Co 5:17,21 ye. Joh 15:3 General references. exp: Ex 30:19; Joh 15:3.'.

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C13-S10 (Verse 11) Why Jesus said Ye are not all clean in the prior sentence.

First Step: what Jesus knew.

For he knew who should betray him;.

Second Step: What He revealed as a response to that knowledge.

therefore said he,
Ye are not all clean..

Our sentence starts with the word For and explains why the Second Equivalent Section of the prior sentence says and ye are clean, but not all. Even though John did not understand why Jesus said what He did at the time, John did understand by the time that the Holy Spirit brought these words to his memory to write this Gospel.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'Delivered up in breach of trust'.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

Please see the note for James 4:8 about the word cleanse. The functional definition for this word is: 'To purify; to make clean; to remove filth, or foul matter of any kind, or by any process whatever, as by washing, rubbing, scouring, scraping, purging, ventilation, etc.'. Where the word cleanse is a verb, clean is a noun which identified the condition after the verb cleanse has been completed. Please note that there is a difference between the spiritual and the physical applications of these words even though the true definition is the same for both applications. a common doctrinal error is the belief that physical action can produce spiritual cleansing. In truth, the physical action produces a physical result. It requires spiritual action, which only God can do, to produce a true spiritual result. Please also see the note for Hebrews 9:13-14 about the word unclean. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the notes for John 13:11 and the note for John 15:3 which also use this word within this Gospel. A comparison of these three verses will help understanding.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 13:18,21,26; 2:25; 6:64-71; 17:12; Mt 26:24-25'.

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C13-S11 (Verse 12) Jesus starts explaining the symbolism.

So after he had washed their feet,
and had taken his garments,
and was set down again,
he said unto them,
Know ye what I have done to you?.

Here we see Jesus start His explanation of the lesson related to His symbolic act. 13:12 through 13:20 give us His doctrinal lesson related to this symbolic act. Some churches do a 'Feet Washing Service' and if it is accompanied by the symbolic lesson which Jesus provides here, then I know of no Biblical reason to claim that they are wrong. Regardless of whether a church practices some ceremony, the main thing that Jesus is telling us here is that we are to help one another to 'walk clean' in this world We find equivalent teachings in Luke 22:25-28 and Galatians 6:1-2. In those places, and our current lesson and many other places within the Bible, the saved are warned against being so proud that they are not willing to do whatever is required in order to love and help their brethren.

Please notice that Jesus completed the symbolic physical lesson before starting to give the spiritual doctrine. This got them thinking about what He was doing and made sure that they were paying attention when He explained the spiritual doctrine. In addition, Jesus put back on His garments, before starting His spiritual lesson, in order to signify that He was switching roles. We see that in what He says in the next sentence. There is a major doctrinal difference between how the Bible uses Jesus and how it uses Lord. A lot of doctrinal error would be eliminated If this difference was acknowledged by God's preachers. between this sentence and the next we see Jesus deliberately make this change and do it in an obvious way as part of His spiritual lesson. in this chapter, from the start through this sentence, John calls Him Jesus. But, in the next sentence, as the start of His lesson, He invokes His role as Lord. Thus, we see the deliberate change in roles.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. the inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. this was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. the bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. the kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. the other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. this might be of any texture according to the season, and according to the station in life of the wearer. the peasants often wear such, called an 'abba' of camels' or goats' hair. this garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. the simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. this corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. these three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. the MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. the WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. there are four other Hebrew words translated 'veils.' 6. the STOMACHER, apparently a wide ornamented girdle. the word occurs only in Isa 3:24.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Know. Joh 13:7; Eze 24:19,24; Mt 13:51; Mr 4:13'.

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C13-S12 (Verse 13) Jesus starts with their relationship.

Equivalent Section: How they each personally address Jesus.

Ye call me Master and Lord :.

Equivalent Section: Jesus acknowledges the rightfulness of their address.

and ye say well;
for so I am..

Jesus had given them an example of a physical activity that had spiritual significance. Then, in the prior sentence, we were told that Jesus put back on His garments to signify that He was switching roles. He was acting as a servant while He washed their feet, like a servant would do. Then He put back on His garments, signifying a change in roles to that of their teacher, before He said this sentence which identifies the new role that He is now actin in. Now, in this sentence, He tells them that He is going to instruct them from His role as Master and Lord. Please notice that this change in roles is so important that He does not just change clothes and change physical position, but He deliberately says this sentence to make them consciously aware of His changing roles.

A lot of people think it is foolish for a pastor to wear dress clothes when he preaches. A lot of people object to 'wearing their Sunday best to church'. A lot of people object to the truth of the lesson which we have here. However, that does not change the truth that clothes are part of our mode of presentation and our mode of presentation affects the way that people listen and consider what we are presenting. Therefore, we always want to make our appearances theb3estwe can when we represent God and God's message.

For the next several verses, Jesus will speak with all of the power and authority of His role as Lord (God). The first thing that he tells them is that they have already recognized His power and authority (Ye call me Master and Lord). In the Second Equivalent Section of this sentence, Jesus tells them that they have done right to do so and he is their Master and Lord. This implies that he is now going to speak from those roles and expects them to accept His statements without any challenge.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for 1Peter 2:18 about the word master. The functional definition is: 'A man who rules, governs or directs either men or business'.

Please see the note for John 8:58 about the phrase I am (said by God). Please also see the Minor Titles of the Son of God about this title. Please also see the Minor Titles of the Son of God about this title. The functional definition is: 'This phrase clearly identifies God and identifies Jesus as God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'call. Joh 11:28; Mt 7:21-22; 23:8-10; Lu 6:46; Ro 14:8-9; 1Co 8:6; 12:3; Php 2:11; 3:8; 2Pe 1:14-16 and. Jer 1:12; Lu 7:43; 10:28; Jas 2:19 General references. exp: Lu 6:46.'.

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C13-S13 (Verse 14) Jesus says that we are to not be too proud.

First Step: Remind them of the symbolic spiritual example which He just made.

If I then,
your Lord and Master,
have washed your feet;.

Second Step: thee them the application.

ye also ought to wash one another's feet..

Here we see Jesus start His explanation of the lesson related to His symbolic act. 13:12 through 13:20 give us His doctrinal lesson related to this symbolic act. Some churches do a 'Feet Washing Service' and if it is accompanied by the symbolic lesson which Jesus provides here, then I know of no Biblical reason to claim that they are wrong. Regardless of whether a church practices some ceremony, the main thing that Jesus is telling us here is that we are to help one another to 'walk clean' in this world. We find equivalent teachings in Luke 22:25-28 and Galatians 6:1-2. In those places, and our current lesson and many other places within the Bible, the saved are warned against being so proud that they are not willing to do whatever is required in order to love and help their brethren.

Most Baptist churches teach that the only church ordinances are Baptism and the Lord's Supper. While 'foot washing' is not an ordinance, some churches also practice it. The practice supposedly encourages humbleness and I know of nothing in the Bible which denies the right to do this activity.

in this sentence, and the prior sentence, we find Jesus saying that He is Lord and Master, which give us the two times required to be established by God (Genesis 41:32). We are given a command from Jesus as he is speaking from His roles as Lord and Master to wash one another's feet. This is a symbolic spiritual message and not a command for the physical activity. Regardless of whether a church practices some ceremony, the main thing that Jesus is telling us here is that we are to help one another to 'walk clean' in this world". In our current lesson and many other places within the Bible, the saved are warned against being so proud that they are not willing to do whatever is required in order to love and help their brethren.

The prior sentence is the only place in the Bible where we find the exact phrase of Master and Lord. Our current sentence is the only place in the Bible where we find the exact phrase of Lord and Master. In both sentences Jesus is emphasizing the difference between His roles and their roles with this sentence (Lord before Master) making more of an emphasis. Since this is the only place we find this emphasis, Jesus only makes the emphasis in order to emphasize how important it is for us the be humble and willing to do anything which is required in order to love our spiritual brethren. We are not to emphasize the difference in roles because the only time that Jesus did it was to make it clear that no excuse will be accepted when we face our lord in judgment if we were too proud to o what was required in order to love the brethren.

As already mentioned, the true lesson here is spiritual in nature and the physical act of 'foot washing' is only symbolic. wee see this from C13-S15, which is part of this explanation from Jesus. There Jesus says Verily, verily, I say unto you, the servant is not greater than his lord; neither he that is sent greater than he that sent him. therefore the emphasis is that no one is to feel that they are 'above' anyone else in the church when it comes to love and service to the brethren. Yes, in organization, the pastor is above others within the church just like the husband is the head of the wife and the rest of hos family. However, that does not make the preacher, not the husband, a better person nor does it, necessarily, make them more spiritual than all others. Before 5these men were changed from being disciples into being apostles, Jesus made this lesson the first lesson of His last private teaching time of them. Thus, we should consider it a critical lesson for all saved people who would be leaders.

Please see the note for 1Peter 2:18 about the word master. The functional definition is: 'A man who rules, governs or directs either men or business'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I then. Mt 20:26-28; Mr 10:43-45; Lu 22:26-27; 2Co 8:9; Php 2:5-8; Heb 5:8-9; 12:2 ye also. Ac 20:35; Ro 12:10,16; 15:1-3; 1Co 8:13; 9:19-22; 2Co 10:1; Ga 5:13; 6:1-2; Php 2:2-5; 1Pe 4:1; 5:5 General references. exp: Mt 23:11; Lu 6:46; Php 2:5.'.

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C13-S14 (Verse 15) Why we should avoid pride.

For I have given you an example,
that ye should do as I have done to you..

Our sentence starts with the word For and tells us why Jesus said what He did in the prior sentence and did what was reported in the start of this chapter. As explained in the noted for the prior sentences, He did a symbolic act which had spiritual significance. The main thing which God wants us to get is the spiritual lesson regardless if we follow the physical symbolic act or not.

When Jesus says, in our sentence, that ye should do as I have done to you, He wants us to follow the spiritual meaning of His example. We see this in the meaning of our next sentence and we are to always interpret the Bible within context.

Please see the note for 1Corinthians C10S3 about the words example / ensample. The functional definition for this word is: 'A pattern; a copy; a mode; that which is proposed to be imitated'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'given. Mt 11:29; Ro 15:5 (margin) Eph 5:2; 1Pe 2:21; 3:17-18; 1Jo 2:6 General references. exp: Mt 23:11; Lu 6:46; Php 2:5.'.

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C13-S15 (Verse 16) the precept behind His command.

First Step: Realize the relative relationship between a servant and his lord.

Verily,
verily,
I say unto you,
The servant is not greater than his lord;.

Second Step: Realize the relative relationship between a messenger and the author of the message.

neither he that is sent greater than he that sent him..

1Peter 2:21-24 expands on the doctrine of this sentence and gives us much more of a detailed explanation of this doctrine. Please also consider that sentence and the note associated with it in the Book Study on 1Peter.

Here we see Jesus start His explanation of the lesson related to His symbolic act when He washed the disciples' feet. 13:12 through 13:20 give us His doctrinal lesson related to this symbolic act. Some churches do a 'Feet Washing Service' and if it is accompanied by the symbolic lesson which Jesus provides here, then I know of no Biblical reason to claim that they are wrong. Regardless of whether a church practices some ceremony, the main thing that Jesus is telling us here is that we are to help one another to 'walk clean' in this world We find equivalent teachings in Luke 22:25-28 and Galatians 6:1-2. In those places, and our current lesson and many other places within the Bible, the saved are warned against being so proud that they are not willing to do whatever is required in order to love and help their brethren.

Our sentence starts with Verily, verily and, as explained in the word definitions below, this phrase makes this sentence a precept, which is always true and that all saved are to believe and obey. As already explained in the notes above, this sentence gives us the main spiritual lesson of what Jesus is saying here. In addition, the note for this sentence within the Lord Jesus Christ Study brings out an important consideration of this precept and provides links to several places in the New Testament which teach lessons based upon the precept in this sentence. The reader is encouraged to also consider what is in that note.

The basic lesson of this sentence is that we have no excuse for refusing to submit to people who are over us. A lot of people have trouble with submission. Our First Step, basically, tells us that we have no right to think we are better than our boss or can make better decisions or have any similar type of attitude where we 'look down our nose at our boss'. Simply stated: we have no right to contradict our boss nor any right to refuse to obey. Yes, it goes against our pride to submit, but God resisth the proud (James 4:6; 1Peter 5:5). Based upon this precept from Jesus, several places in the New Testament command us to submit yourselves (1Corinthians 16:16; Ephesians 5:22; Colossians 3:18; Hebrews 13:17; James 4:7; 1Peter 2:13; 1Peter 5:5).

If we truly think about the statement in our First Step, it is an obvious truth on the surface. People really should not have any problem with the surface truth of this statement. They have problems with the application in their own life. That is why Jesus first did His symbolic act of washing the disciples' feet and then told us what He did in the sentences prior to this one within our explanation. If we keep everything in in context while we consider these statements then we must conclude that it is only pride which makes us object to these truths and to their application to our own life.

Having considered the First Step, we now must consider the Second Step. Again, keeping things within the context, and especially considering that this Second Step comes after the First Step, there can be no objection to the truth of this statement. The objections come because of the application. This is especially true for preachers. Think of how many claim to be a man of God and yet believe they are qualified to correct the word of God. The word of means 'belongs to'. A true man of God 'belongs to' God and is supposed to be a messenger who is sent from God. Therefore, according to our Second Step, he is not..greater than he (God) that sent him (the preacher). Therefore, in context, the preacher is to submit to God and to the word of God, which means that the preacher has no right to correct the word of God while claiming to be a man of God.

Now lots of 'good Godly fundamental Bible believing KJV only preachers' will say Amen! to the prior statement even while preaching doctrine which they have been taught which they have not personally verified against the Bible. The Bible warns that there is a sin unto death (Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26) and I have personally seen 4 pastors removed from the pastorate (spiritual death of their ministry) because they insistent upon holding to the teaching of 'old time religion' which is only about 100 years old and goes against the truths of the Bible. When they were shown the errors in their 'old time religion', they refused to check it against the Bible and, eventually, God removed them from a position of deciding what doctrine to teach to God's people.

Now, while I could go into more details on this, I will simply say that God uses the 'original languages' to help us get the application within a certain context but not to claim that we can correct the God given interpretation which must be consistent across the entire Bible and not made based upon only part of the Bible. In addition, religious definitions and definitions from man written dictionaries, such as Webster's 1828 , are reliable most of the time but still lead to doctrinal error and can not be used to 'take a stand' on doctrine. These methods, and many more, lead to errors which Satan uses to lead the man of God into pride and doctrinal error. This is why a true man of God never goes against what the word of God literally says and he verifies what he is taught against the word of God as interpreted by the Spirit of God.

Let me give you one current example and then we will move on. There supposedly was a famous preacher, now dead, who preached 'You've got to lift up the man and the ministry. Everything rises and falls on leadership. therefore, lift up the man of God is you want to lift up the ministry'. I never personally heard him preach but I've heard several preachers preach this same thing and all claim that the message came from that famous preacher. Regardless of where it came from, the result is a bunch of preachers filled with pride who can not produce the results of prior generations of preachers and church members who refuse to be personally involved in doing the 'Great Commission' because they have been convinced that they don't have what God gave to the preachers. As a result, they have been convinced that can not do what God made the preachers able to do and they don't even try.

The bottom line of our Second Step is that no one who claims to be sent by God has the right to correct the word of God, which is the message which they are sent to deliver.

Please see the note for Matthew 16:28 about the word verily and for the phrase verily, verily. When Jesus, or another Bible author, say or write the word verily, they are saying that they have verified the truth of what they are saying and they are also telling the listener / reader to also verify the truth of what they say or write. When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every place, where we see the phrase verily, verily, is a precept and is something which God will use as His law when He judges us.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

Please see the note for John 15:20 about where we find the word servant in the same sentence with lord / master.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Verily. Joh 3:3,5 exp: Mt 5:18; Joh 1:51. The servant. Joh 15:20; Mt 10:24-25; Lu 6:40 General references. exp: Mt 10:24; Lu 6:46.'.

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C13-S16 (Verse 17) Our happiness is dependent upon our knowledge.

If ye know these things,
happy are ye if ye do them..

While our sentence is not set up with Steps, it actually has Steps within it. We must first know these things and them do them if we want to be happy. Please notice the use of the personal pronoun of ye within our sentence. We an be personally happy even while everyone around us is miserable if we now and do these things.

Please see the note for 1Peter 3:14 about the word happy. The functional definition for this word is: 'we get good feelings from circumstances of life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'happy. Joh 15:14; Ge 6:22; Ex 40:16; Ps 19:11; 119:1-5; Eze 36:27; Mt 7:24-25; 12:50; 22:38-41; Lu 12:47-48; 2Co 5:14-15; Ga 5:6; Heb 11:7-8; Jas 1:25; 2:20-24; 4:17; Re 22:14 General references. exp: De 11:27; Lu 6:46; 11:28; Jas 4:17.'.

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C13-S17 (Verse 18) Jesus says that Judas is not like the rest of the disciples.

Equivalent Section: Jesus limits whom His sayings are applied to.

I speak not of you all:
I know whom I have chosen:.

Equivalent Section: Why.

but that the scripture may be fulfilled,
He that eateth bread with me hath lifted up his heel against me..

Jesus reveals Judas as his betrayer in this sentence and as reported in several other Bible references which are reported in the Section called Prophecies, within the Significant Gospel Events Study.

Now we come to a statement which makes many people wonder 'Why would God do this?' We must accept by faith that God knows more than we do and we are like the little child constantly asking adults 'Why?' We must accept that some things are beyond our understanding even while we wonder 'Why would God allow someone to be an agent of Satin within the disciples of Jesus?' Many can speculate and provide many reasons but I doubt if anyone can identify all of God's reasons. Therefore, we must simply accept that God allowed this and accept the reason given here, which is that the scripture may be fulfilled. I doubt if we will know why God put this into scripture before we get to heaven, but we must accept that God did for reasons beyond our fully knowing even if we think we know some of God's reasons.

The phrase He that eateth bread with me hath lifted up his heel against me is a fulfillment of Psalms 41:9. We also saw this in type with Esau where says Genesis 25:34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright. Like Esau, Judas despised the spiritual things which He would receive because he was a disciple of Jesus. While many people feel and say things against Judas, many of them also do not value the spiritual things which God has made available to them. They act like Judas and Esau and wonder why they are not happy.

Please see the note for 2Timothy 2:4 about the words chosen. The functional definition for it is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The functional definition is: 'This word occurs but once in the Old Testament, where an angel speaks of 'the scripture of truth.' Da 10:21. In the New Testament the various parts of the Old Testament are referred to as "the scriptures"'.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please also see the note for Romans C15S11 about the word fill.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The functional definition is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy'.

Please see the note for 2Corinthians 9:8-11 about the word bread. The functional definition is: 'A mass of dough, made by moistening and kneading the flour or meal of some species of grain, and baked in an oven, or pan'. Please also see the note for John 6:48 about the usage within this Gospel and, especially, the symbolic meaning.

Please see the note for Matthew 12:11 about the word lift. The functional definition for this word is: 'To raise; to elevate; as, to lift the foot or the hand; to lift the head.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I know. Joh 13:11; 17:12; 21:17; 2Co 4:5; Heb 4:13; Re 2:23 but. Ps 41:9; Mt 10:36; 26:23; Mr 14:20 General references. exp: Lu 22:21; Joh 13:11.'.

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C13-S18 (Verse 19) Prophesy is to be known, but not understood, before it is fulfilled.

Now I tell you before it come,
that,
when it is come to pass,
ye may believe that I am he..

Our sentence starts with the word Now, which means 'after understanding what was just said'. Therefore, if the reader has not read the sentences and associated notes for the prior sentences within this explanation from Jesus, please do so before proceeding with this note.

The phrase I tell you before it come means that Jesus is giving a prophecy. Thus, He gave this prophecy of His betrayal so that people would know that He was God's Messias / Christ. Please remember that Luke 24:25-26 says, Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? therefore, Jesus prophesied His betrayal so that they would search the scripture and know that He was God's Messias / Christ, and understand that He would rise from the dead. While we can not know all of the details on unfulfilled prophecy before it is fulfilled, we should understand it enough to believe that God will keep His promises even while hiding exactly how He will do so.

Even though they did not understand the prophecy before He rose from the grave, they did understand it later as revealed in the New Testament. Also, as a result, we can understand these things and be assured that Jesus was / is God's Messias / Christ. Therefore, His prophecies are one of the things which we are to use when people doubt that Jesus was / is God's Messias / Christ.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for Please see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief'. Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. All true Biblical belief results in action based upon that belief'. Please see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for John 12:42 which also has links to every place, in this Gospel, where we find the phrase believe in and the difference in definitions between believe in and believe on.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Now. or, From henceforth. I tell. Joh 14:29; 16:4; Isa 41:23; 48:5; Mt 24:25; Lu 21:13 that I. Joh 1:15 8:23,24,58 Isa 43:10; Mal 3:1; Mt 11:3; Re 1:17-18 General references. exp: Lu 22:21; Joh 14:29.'.

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C13-S19 (Verse 20) the authority to represent Jesus and God the Father.

First Step: Accept and believe the precept.

Verily,
verily,
I say unto you,
He that receiveth whomsoever I send receiveth me;.

Second Step: Understand the application.

and he that receiveth me receiveth him that sent me..

The fact that this sentence starts with Verily, verily makes it a precept ('a truth that never changes regardless of circumstances and that everyone is to believe'). Our First Step tells us that when we receive a true man of God, and His message from Jesus Christ, we truly receive Jesus Christ. This is the basis of salvation for most people. I was saved by reading the Bible, but few people are saved that way. Even those people who are saved by reading a tract are receiving the message written by the tract author. In addition, very few people know enough Bible to verify the 'plan of salvation' which they are given when they are saved. They truly have to receive the messenger in order to receive Jesus and salvation.

Our Second Step was added mainly for the Jews and the people who were saved before the New Testament was written. Many of those people truly had their trust in God the Father and only accepted Jesus because He represented God the Father. However, a corollary of this is that those religions which reject Jesus truly also reject God the Father regardless of what they claim.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He. Joh 12:44-48; Mt 10:40-42; 25:40; Mr 9:37; Lu 9:48; 10:16; Ga 4:14; Col 2:6; 1Th 4:8'.

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C13-S20 (Verse 21) Jesus speaks very clearly about His betrayal.

When Jesus had thus said,
he was troubled in spirit,
and testified,
and said,
Verily,
verily,
I say unto you,
that one of you shall betray me..

Jesus spoke of this indirectly, and references scripture about it, just a couple of sentences prior. However, that was not as clear as this sentence is. We were not told that the disciples reacted the prior time but the sentences following this one make it clear that they did understand, and react, this time. This sentence through 13:30 all deal with the betrayal of Jesus by Judas Iscariot.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. Please also see the Study called the Testimony of God Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'Delivered up in breach of trust'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he was. Joh 11:33,35,38; 12:27; Mt 26:38; Mr 3:5; Ac 17:16; Ro 9:2-3; 2Co 2:12-13 one. Joh 13:2,18; Mt 26:21; Mr 14:18; Lu 22:21-22; Ac 1:16-17; 1Jo 2:19 General references. exp: Lu 22:21; Joh 13:11.'.

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C13-S21 (Verse 22) the disciples had no idea whom Jesus spoke about.

Then the disciples looked one on another,
doubting of whom he spake..

The verses in John which tell us about Jesus dealing with devils: they are: John 6:70; John 7:20; John 8:44; John 8:48-49; John 8:52; John 10:20-21; John 13:2; John 13:27.

13:21 through 13:30 all deal with the betrayal of Jesus by Judas Iscariot. Please also see the Section called Harmony within the Study called Significant Gospel Events for more references about this event.

In the old cowboy movies the good guy always wore the white hat and the bad guy always wore the black hat. However, it isn't that easy to tell the good from the bad in real life. Jesus knew exactly who would betray Him and when and how, but no one else knew anything. This just is further proof that Jesus was / is 'God in human flesh'.

Please see the note for Philippians 2:4 about the word look. The functional definition is: 'The primary sense is to stretch, to extend, to shoot, hence to direct the eye. We observe its primary sense is nearly the same as that of seek. Hence, to look for is to seek'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Please see the note for Romans C14S1 about the word doubt. That note has links, and a small explanation, for every usage in the New Testament. The functional definition for this word is: ' Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'looked. Ge 42:1; Mt 26:22; Mr 14:19; Lu 22:23 General references. exp: Mt 26:22; Lu 22:23.'.

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C13-S22 (Verse 23) John was leaning on Jesus' bosom.

Now there was leaning on Jesus bosom one of his disciples,
whom Jesus loved..

Our prior sentence told us that none of the disciples had any idea who would betray Jesus. This sentence tells us that Peter didn't just open his mouth and blunder in but had John ask the question because John was the closest personally to Jesus.

Please see the note for John 1:18 about the word bosom. The functional definition is: 'extreme personal knowledge, love and care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'leaning. Joh 13:25; 1:18; 21:20; 2Sa 12:3 exp: Song 8:5. whom. Joh 11:3,5,36; 19:26; 20:2; 21:7,24; Re 1:16-18 General references. exp: Mt 26:22; Lu 22:23.'.

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C13-S23 (Verse 24) Peter signed John to ask Jesus who it was.

Simon Peter therefore beckoned to him,
that he should ask who it should be of whom he spake..

As mentioned for the sentence above, this time Peter did not blunder in and open his own mouth but indicated that John should ask the question because he was leaning on Jesus' bosom and, apparently, was the closest to Jesus in a personal way.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for Luke 5:7 about the word beckon. Webster's 1828 defines this word as: 'To make a significant sign to'.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'beckoned. Lu 1:22; 5:7; Ac 12:17; 13:16; 21:40 General references. exp: Mt 26:22; Lu 22:23.'.

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C13-S24 (Verse 25) John asked Jesus who it was.

He then lying on Jesus breast saith unto him,
Lord,
who is it?.

Our context indicates that John was the closest, in a personal way, to Jesus, of all of the disciples. Yet He still addressed Jesus as Lord. This was because Jesus had given a prophecy, which John was asking about, and prophecy requires the power of God. Lord is the correct title, and way to address Jesus, when we are asking Him about anything which requires the power of God.

Please see the note for Luke 23:48 about the word breast. The functional definition for this word is: 'Signifying the front view of the bust in humans and the corresponding portion of the body in animals'. Please also see the note for Revelation 9:9 about the word breastplate.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Ge 44:4-12; Es 7:5 General references. exp: Mt 26:22; Lu 22:23.'.

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C13-S25 (Verse 26) Jesus answered but the disciples didn't understand the answer.

Jesus answered,
He it is,
to whom I shall give a sop,
when I have dipped it..

Here we see Jesus tell them exactly how to identify His betrayer, and yet none of them understood it at the time. As written on this site other places, God gives us enough information about unfulfilled prophecy so that we have an idea that it will happen soon but hides the exact way that he will fulfill it from everyone before He does so. After it is fulfilled we can know that it was God Who did so because no other being, including devils, saw exactly how God would fulfill His promise. All who claim to know, exactly, how a prophecy will be fulfilled are proven to be liars because they are app wrong in some detail.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

We find forms of the word sop only in: John 13:26; John 13:26; John 13:27; John 13:30. The American Tract Society Dictionary defines this word as: 'Joh 13:26, a small portion of bread, dipped in sauce, wine, or some other liquid at table, Ru 2:14. Modern table utensils were unknown or little used by the ancients. the food was conveyed to the mouth of the thumb and fingers, and a choice morsel was often thus bestowed on a favored guest. Similar customs still prevail in Palestine. Jowett says, "There are set on the table in the evening two or three messes of stewed meat, vegetables, and sour milk. to me the privilege of a knife, spoon, and plate was granted; but the rest helped themselves immediately from the dish, in which five Arab fingers might be seen at once. their bread, which is extremely thin, tearing and folding up like a sheet of paper, is used for rolling together a large mouthful, or sopping up the fluid and vegetables. When the master of the house found in the dish any dainty morsel, he took it out with his fingers, and put it to my mouth."'.

Please see the note for Mark 14:20 about the word dip. The functional definition for this word is: ' to plunge or immerse, for a moment or short time, in water or other liquid substance; to put into a fluid and withdraw'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He it is. Joh 13:30; Mt 26:23; Mr 14:19-20; Lu 22:21 General references. exp: Lu 22:21; Joh 13:11.'.

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C13-S26 (Verse 26) Jesus acted to show who would betray Him.

And when he had dipped the sop,
he gave it to Judas Iscariot,
the son of Simon..

As explained in the note above, Jesus gave clear identification of who His betrayer was and yet not one of the disciple understood even though they were trying to understand.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'The betrayer of Jesus Christ and the Son of Perdition'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sop. or, morsel. Judas Iscariot. Joh 6:70-71; 12:4-6 General references. exp: Lu 22:21; Joh 13:11.'.

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C13-S27 (Verse 27) Satan took control of Judas.
And after the sop Satan entered into him.

The verses in John which tell us about Jesus dealing with devils: they are: John 6:70; John 7:20; John 8:44; John 8:48-49; John 8:52; John 10:20-21; John 13:2; John 13:27.

In John 6:70; John 13:2 Jesus says that Judas Iscariot has a devil. In John 13:27 and Luke 22:3 we are told that Satan entered him.

Here we see that Judas accepted the sop of his one free will, 2which gave Satan permission to enter into him. Sometimes it takes only one event to destroy our life and our eternal destiny. We saw that Judas kept playing with temptation, even though none of the others knew it until after he destroyed his life. We also saw that he broke with Jesus when Mary worshipped Jesus by using an expensive ointment that Judas thought should have been sold and the money given to him. Thus, his destruction was the result of many little errors which accumulated while he refused to truly repent and get right with God.

Please see the note for 2Corinthians 2:10-11 about Satan. The functional definition for this word is: 'The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are.

Please see the note for John 10:8 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Satan. Joh 13:2; Ps 109:6; Mt 12:45; Lu 8:32-33; 22:3; Ac 5:3'.

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C13-S28 (Verse 27) Jesus told him to act quickly.

Then said Jesus unto him,
That thou doest,
do quickly..

It appeared that Jesus was talking to Judas, and the account given here by John shows us that that was what the rest of the disciples thought. However, since our prior sentence told us that Satan entered into him (Judas), Jesus actually gave this command to Satan. Some people don't realize it but the Bible actually says that even Satan is a servant of God.

Please see the note for Matthew 5:25 about the word quickly. The functional definition for this word is: 'Speedily; with haste or celerity. 2. Soon; without delay.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That. 1Ki 18:27; Pr 1:16; Ec 9:3; Jer 2:24-25; Da 2:15; Mr 6:25; Jas 1:13-15'.

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C13-S29 (Verse 28) the disciples did not understand what Jesus did.
Now no man at the table knew for what intent he spake this unto him.

Here we see part of the reason why the disciples thought that Jesus commanded Judas when He really commanded Satan within Judas.

Please see the note for Luke 1:63 about the word table. The functional definition for this word is: 'a surface used for eating, writing and similar functions'.

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C13-S30 (Verse 29) Parts of sentence below are steps.

Step: they assumed that their own thoughts were correct.

For some of them thought,
because Judas had the bag,
that Jesus had said unto him,
Buy those things that we have need of against the feast;.

Step: .

or,
that he should give something to the poor..

Here we see the wrong thoughts which the disciples had because they made a wrong assumption. This is why it is very important to clarify understanding and make sure that the basis of our thoughts and decisions are the same of others before we make a decision which affects our attitudes or actions. When we fail to clarify things, errors, hurt feelings and worse results even when we try to avoid such.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition for this word is: 'the past-tense form of the word think, which is: to have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'The betrayer of Jesus Christ and the Son of Perdition'.

Please see the note for Luke 12:33 about the word bag. The functional definition for this word is: 'A sack; a pouch, usually of cloth or leather, used to carry things'.

Please see the note for Luke 12:33 about the word bag. Easton's Bible Dictionary defines this word as: '(1.) A pocket of a cone-like shape in which Naaman bound two pieces of silver for Gehazi (2Ki 5:23). the same Hebrew word occurs elsewhere only in Isa 3:22, where it is rendered "crisping-pins," but denotes the reticules (or as R.V., "satchels") carried by Hebrew women. (2.) Another word (kees) so rendered means a bag for carrying weights (De 25:13; Pr 16:11; Mic 6:11). It also denotes a purse (Pr 1:14) and a cup (Pr 23:31). (3.) Another word rendered "bag" in 1Sa 17:40 is rendered "sack" in Ge 42:25; and in 1Sa 9:7; 21:5 "vessel," or wallet for carrying food. (4.) the word rendered in the Authorized Version "bags," in which the priests bound up the money contributed for the restoration of the temple (2Ki 12:10), is also rendered "bundle" (Ge 42:35; 1Sa 25:29). It denotes bags used by travellers for carrying money during a journey (Pr 7:20; Hag 1:6). (5.) the "bag" of Judas was a small box (Joh 12:6; 13:29)'.

Please see the note for 1Corinthians 7:23 about the words bought / buy. The functional definition is: 'To acquire the property, right or title to anything, by paying a consideration or an equivalent in money'.

Please see the notes for Mark 12:42 and 2Corinthians 6:10 about the word poor. Easton's Bible Dictionary defines this word as: 'The Mosaic legislation regarding the poor is specially important. (1.) they had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). the rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) they shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). this word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Joh 12:5; Ac 20:34-35; Ga 2:10; Eph 4:28'.

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C13-S31 (Verse 30) Judas acted on the betrayal immediately after Satan took control.

Equivalent Section: How Satan obeyed.

He then having received the sop went immediately out:.

Equivalent Section: the circumstances when Satan obeyed.

and it was night..

Here we see that Satan did as he was commanded and went immediately out. We also see that it was night, which is Satan's favorite time of day because the darkness matches his character and doctrine.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'Proximate; acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency. An immediate cause is that which is exerted directly in producing its effect'.

Please see the note for John 11:10 about the word night. The functional definition for this word is: 'The part of the day when the sun does not shine. This word is often used symbolically for the absence of the influence from God'. Please also see the note for Matthew 25:6 about the word midnight.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Pr 4:16; Isa 59:7; Ro 3:15 it. Job 24:13-15'.

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C13-S32 (Verse 31) Jesus said that nothing could stop the fulfillment of prophecy.

Therefore,
when he was gone out,
Jesus said,
Now is the Son of man glorified,
and God is glorified in him..

The note for this sentence in the Lord Jesus Christ Study explains why Jesus said Now is the Son of man glorified, at this time, when it did not actually happen until a much later time. However, Jesus said it at this time because, no matter what Satan did, Satan could not avoid his own defeat and Jesus receiving glory because de defeated Satan as 'a literal physical man'.

The last phrase of our sentence is: and God is glorified in him. God gets glory when we allow Him, of our own free will, to work in and through our physical life and to change us to be holy and righteous like He is. Jesus did this all of His physical life (Hebrews 4:15) and is our example of how to give God glory with our life.

Please see the note for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Now. Joh 7:39; 11:4; 12:23; 16:14; Lu 12:50; Ac 2:36; 3:13; Col 2:14-15; Heb 5:5-9 and God. Joh 12:28; 14:13; 17:1-6; Isa 49:3-6; Lu 2:10-14; Ro 15:6-9; 2Co 3:18; 4:4-6; Eph 1:5-8,12; 2:7; 3:10; Php 2:11; 1Pe 1:21; 4:11; Re 5:9-14 General references. exp: Isa 49:3.'.

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C13-S33 (Verse 32) God glorifies those who glorify God.

If God be glorified in him,
God shall also glorify him in himself,
and shall straightway glorify him..

Jesus prophesied His return to Heaven in John 7:33 and John 13:33. We see this prophecy fulfilled in Luke 24:51 and Acts 1:9.

Our sentence starts with an If, which makes it a conditional. While there is no doubt that God be glorified in him (Jesus Christ), there is a doubt bout God be glorified in saved people. God had John make this sentence a conditional so that people could not use it to claim that God was glorified in them just because they were saved and, as is commonly claimed but is a lie, God had no choice but to glorify all saved regardless of how they live.

Our second and third phrases promise the God will glorify Jesus and the saved person who glorifies God. The second phrase is for this life and the third phrase is for eternity in heaven.

Please see the note for Mark 1:18 about the words straight / straightway. The functional definition for this word is: 'adv. straight and way. Immediately; without loss of time; without delay'.

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C13-S34 (Verse 33) Jesus says that He will be with them only a little while.

Little children,
yet a little while I am with you..

13:31 through 13:35 is a single statement from Jesus with 13:34 through 13:35 giving us a new commandment and 13:33 (2 sentences in one verse) telling us that this commandment is given because Jesus will go away and not be with us to personally lead is in His flesh.

Our phrase Little children is a term of endearment and the first sentence in our chapter said: when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. Thus, this sentence from Jesus is part of what provides the basis for the first, summary, sentence.

We find the exact phrase of: My little children in our current sentence; 1John 2:1 and 1John 3:18. We find the exact phrase of: little children in these verses plus: Numbers 16:27; 2Kings 2:23; Esther 3:13; Ezekiel 9:6; Matthew 18:3; 19:13-14; Mark 10:14; Luke 18:16; John 13:33; 1John 2:12, 13, 18, 28; 3:7; 4:4; 5:21.

in this sentence, Jesus is, indirectly, saying that He will depart in death. While some people might think that it applies to His later departing to heaven, the next sentence, and context, eliminate that application.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Galatians C4-S1 about the word child.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall. Joh 17:4-6,21-24; Isa 53:10-12; Heb 1:2-3; 1Pe 3:22; Re 3:21; 21:22-23; 22:1,3,13 and. Joh 12:23 General references. exp: Isa 49:3.'.

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C13-S35 (Verse 33) Jesus warns that they can't come with Him.

Equivalent Section: What they would do.

Ye shall seek me:.

Equivalent Section: Why they will fail.

First Step: What Jesus already said.

and as I said unto the Jews,
Whither I go,
ye cannot come;.

Second Step: Jesus applies the same to them.

so now I say to you..

In John 7:33-36; John 8:21-24; John 12:35; John 13:33; John 16:5-7; John 16:16-22; John 17:11-13; Matthew 9:15; Luke 5:35 and Luke 13:35, we have a prophecy which is similar to what we find in Luke 17:22. Please see the Prophecies Sections in the Significant Gospel Events Study for references to other Gospel prophecies.

Our current sentence tells us that Jesus would go away where they could not go, at this time, because Hew was going to die. He did not say it clearly because when He had told them this truth, in prior chapters, they refused to accept this truth. at this time He had other things to tell them and, therefore, did not make this truth so clear that their minds would shut down and refuse to hear the other things which He needed to tell them before His death.

Please see the notes for 1Corinthians C10S24 about the word seek. The functional definition is: 'To go in search or quest of'. Please also see The S and P's of 2Timothy 1.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition is: 'a contraction of Judas or Judah. A Hebrew or Israelite. This is the name for God's chosen people who followed the Mosaic Law'.

Please see the note for John 13:36 about the word whither. The functional definition for this word is: 'continually seeking many places or going to another place and remaing there, not returning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Little. Ga 4:19; 1Jo 2:1; 4:4; 5:21 yet. Joh 12:35-36; 14:19; 16:16-22 exp: Joh 7:33. Ye. Joh 7:33; 8:21-24; 14:4-6 General references. exp: Joh 7:34.'.

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C13-S36 (Verse 34) Jesus gives final instructions before He leaves.

First Step: the commandment given.

A new commandment I give unto you,
That ye love one another;.

Second Step: the basis of the commandment.

as I have loved you,
that ye also love one another..

1John 5:2-3 gives us a very clear way to prove if we obey this commandment or if we do not obey it. What that sentence says is also taught in many places within the Bible (Exodus 20:6; Deuteronomy 5:10; 7:9; 11:1, 13, 22; 19:9; 30:16; Joshua 22:5; Nehemiah 1:5; Psalms 119:47-48, 127; Daniel 9:4, 23; Mark 12:30-31; John 13:34; 14:15, 21, 31; 15:10, 12, 17; Romans 13:9; 1John 3:23; 4:21; 5:2-3; 2John 1:5-6). Unfortunately, many of God's people believe lies about their own life and refuse to use the tests which God provides. Please see the note in 1John for more on how to test if you obey the commandment of this sentence.

Please also see the note for 1Thessalonians 4:9 for commandments in the Bible which tells us how to obey this commandment. These examples include things like: Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

There has been lots of preaching based upon this sentence, and ones like it, and there should be. My niece dated a Jew raised in Israel and he said that the main doctrine taught there was that God was sitting in heaven looking for any excuse to zap us for our sin. He had never heard about the love of God before I told Him about it. Another converted Jew was raised in America and he claimed that the main Jewish doctrine in America is that God got bored with His creation and is now ignoring us. Regardless of these differences, both deny the love of God. With our sentence saying: A new commandment I give unto you, it is reasonable to believe that people who reject Jesus Christ. and the teaching of the New Testament also do not understand the love of God. Therefore, this is probably one of the most important aspects of our personal testimony to display. Where people will argue theology and history and their beliefs on many subjects, they can't argue against demonstrated love. True demonstrated love will overcome many other arguments.

While I will leave most of the preaching of this sentence to preachers, I will point out that we are commanded to ye love one another as I have loved you. As the saying goes, 'Jesus proved His love by dying on the cross and going to Hell to pay for our personal sins'. The phrase ye love one another is said twice, which makes this command non-optional for all saved people. The use of the personal pronoun (ye) means that all saved people will be personally judged for how well they personally obeyed this command when they get to the judgment seat of Christ.

One more thing to consider is 1John 3:22, which says: And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. Our provision by God is dependent upon our keeping his commandments, and doing those things that are pleasing in his sight. With this commandment given at the 'Last Supper', it is very important to Jesus. Foolish saved people expect God to provide for them while they refuse to completely fulfill the commandment of this sentence. Hopefully, the reader sees how these two Bible references fit together to explain why some people do not receive the provisions which God wants to give to them. Hopefully, the reader understands the wisdom in obeying this sentence to the best of their ability.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A new. Ga 6:2; 1Jo 2:8-10; 3:14-18,23; 2Jo 1:5 that ye love. Joh 15:12-13,17; 17:21; Le 19:18,34; Ps 16:3; 119:63; Ro 12:10; 1Co 12:26-27; 13:4-7; Ga 5:6,13-14,22; 6:10; Eph 5:2; Php 2:1-5; Col 1:4; 3:12-13; 1Th 3:12; 4:9-10; 2Th 1:3; Heb 13:1; Jas 2:8; 1Pe 1:22; 3:8-9; 2Pe 1:7; 1Jo 4:7-11,21; 5:1 General references. exp: Joh 7:34; 15:12; 1Co 16:14; Eph 4:3; Heb 13:1; 1Jo 4:11,21; 5:2.'.

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C13-S37 (Verse 35) Why this command is most important.

By this shall all men know that ye are my disciples,
if ye have love one to another..

Our sentence clearly says that our personally (ye) having love one to another is the evidence that God wants us to demonstrate to back our claim of being personally (ye) saved. So the question becomes: 'Would an impartial judge looking at the evidence of your life say that you loved self and the things of this world more than you loved other Christians? What does the evidence of where you spend your time and resources say?'.

Please see Ephesians 4:1-7, and the associated notes in the Book Study, which give us details on the application of the command in r current sentence. In particular, the references in Ephesians tell us that we are to have a unity which is rarely found among people claiming to obey this command.

Please notice that our sentence is a conditional with the use of the word if. If most people can't tell the difference between you and your lost family or lost neighbors then you have not fulfilled this conditional because you do not have the result of the conditional in your life (By this shall all men know that ye are my disciples). Yes, you may be saved but that does not mean that you, personally, are a disciple. Please see the Message called What is Your Level of Spiritual Maturity? for more details on this truth.

1John 4:7 has a similar message to this sentence but provides additional information. As explained in the note for that sentence, it should be no surprise that the major method of identifying the disciples of Christ (John 13:35) should also be distorted by false prophets and the spirit of antichrist. It is critical that we obey this command in order to show the world the difference between true Biblical Christians and lying representatives of devils.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 17:21; Ge 13:7-8; Ac 4:32-35; 5:12-14; 1Jo 2:5,10; 3:10-14; 4:20-21 exp: Joh 7:34; 1Co 16:14; Heb 13:1; 1Jo 5:2.'.

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C13-S38 (Verse 36) Peter asks for clarification.

Simon Peter said unto him,
Lord,
whither goest thou?.

Please see the note for this sentence in the Lord Jesus Christ Study which considers the context, especially since this sentence and the next are put into the same verse. That note explains why Peter addressed Him as Lord but the Son of God answered Peter in His role as Jesus.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Our sentence uses the word whither. While the dictionaries do not make a difference between this word and the word where, I believe that the Biblical difference is that the word where is used for a one-time occurrence and the word whither is used for an ongoing occurrence. That is: 'continually seeking many places or going to another place and remaining there, not returning'. The word whither occurs 153 times in 147 verses of the Bible and, in the New Testament, in: Matthew 8:19; Mark 6:56; Luke 9:57; Luke 10:1; Luke 24:28; John 3:8; John 6:21; John 7:35; John 8:14; John 8:21; John 8:22; John 12:35; John 13:33; John 13:36; John 13:36; John 14:4; John 14:5; John 16:5; John 18:20; John 21:18; Hebrews 6:20; Hebrews 11:8; 1Corinthians 16:6; James 3:4; 1John 2:11; Revelation 14:4. Webster's 1828 dictionary defines this word as: 'to what place, interrogatively. Whither goest thou? Whither away so fast? 2. to what place, absolutely. I strayd, I knew not whither. 3. to which place, relatively. Whither when as they came, they fell at words. 4. to what point or degree. 5. Whithersoever.'.

Please see the note for John 13:36 about the word whither. The functional definition for this word is: 'Our sentence uses the word whither. While the dictionaries do not make a difference between this word and the word where, I believe that the Biblical difference is that the word where is used for a one-time occurrence and the word whither is used for an ongoing occurrence. That is: continually seeking many places or going to another place and remaining there, not returning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whither. Joh 13:33; 14:4-5; 16:17; 21:21 exp: Joh 16:5. General references. exp: Joh 7:34.'.

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C13-S39 (Verse 36) Jesus says that they will follow in the future.

Fi4rst Step: the answer for now.

Jesus answered him,
Whither I go,
thou canst not follow me now;.

Second Step: the answer for later.

but thou shalt follow me afterwards..

As already mentioned, Jesus is giving accurate answers but not making it easy to understand because they already proved that they would not acc3ept these hard answers at this time. Therefore, Jesus is giving then abstract answers which require them to truly think, and accept a truth that they want to deny, before they can truly understand the answer. Back in 13:7 Jesus said; What I do thou knowest not now; but thou shalt know hereafter. While that sentence had a different application, the truth of that sentence also applies to what Jesus is telling His disciples in this section.

We see the personal pronoun of thou used in this sentence because death is a personal experience for everyone.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for John 13:36 about the word whither. The functional definition for this word is: 'continually seeking many places or going to another place and remaing there, not returning'.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whither. Joh 13:33; 14:4-5; 16:17; 21:21 exp: Joh 16:5. Thou. Joh 21:18-19,22; 2Pe 1:14 General references. exp: Joh 7:34.'.

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C13-S40 (Verse 37) Peter wants to follow now.

Peter said unto him,
Lord,
why cannot I follow thee now?.

in this sentence we see Peter address Jesus as Lord even as he questions, and challenges, what he was told. If he had said something like 'I don't understand' first, then this question might not have been a challenge seeking to contradict what His God and Lord told him. Many of God's people also make this mistake because, like Peter, they open their mouth and say something before thinking about what they are going to say or how they should say it for the best results.

Like many of us, Peter couldn't imagine failing his personal God. However, he was relying upon his own strength instead of the strength of the Lord, even though he uses the title of Lord in this sentence. This is also a common failing of saved people. They pray for God to take care of a problem but also try to tell God how to solve the problem or get up to solve it their way and expect God to make their way work.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'why. Joh 21:15; Mt 26:31-35; Mr 14:27-31; Lu 22:31-34; Ac 20:24; 21:13'.

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C13-S41 (Verse 37) Peter claims the price he is willing to pay in order to follow now.
I will lay down my life for thy sake.

Matthew 26:33-35 and Mark 14:29-31 and Luke 22:31-34 and John 13:37-38 present the prophecy by Jesus that Peter would deny knowing Jesus. Please also see the Section called Harmony within the Study called Significant Gospel Events for more references about this event. Please be sure to see each of these references and their related notes for more details.

As already mentioned, Peter couldn't imagine failing his personal God. Many times people think that they have counted the cost of something which they have never experienced before, only to find that they really were not ready to pay the cost as they thought they were. We need to be very careful about claiming what we will do in a situation which we have never personally experienced.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please see the note for 1Peter 2:15 about the phrase will of God.

The word life is used 44 times in the Gospel of John. The word definitions, within the note for C1-S4, have links to many other places on this site where this word is also dealt with. 17:3 gives us the definition, from Jesus Christ, when it says: And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.. In the Bible, the word know includes a personal intimate relationship (Genesis 4:1). All life moves and changes by its own ability. Only dead things do not move and change by their own ability. Further, a study of this word, within John's Gospel, will also show that those people who truly have received God's life also demonstrate a God caused change in their own life which makes them more holy and more righteous. Further, John 20:31 tells us: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. thus, we see that our receiving God's life is the main purpose of John's Gospel. Therefore, it should be obvious that this is a major theme of John's Gospel.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: 'The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek'. Please also see the note for Philippians 1:29-30 about the phrase for His sake

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C13-S42 (Verse 38) Jesus questions Peter's claim.

Jesus answered him,
Wilt thou lay down thy life for my sake?.

1Corinthians 10:12 says: Wherefore let him that thinketh he standeth take heed lest he fall. Obviously, Peter failed to consider this Biblical warning. We find similar warnings in 1Corinthians 4:6-8; 1Corinthians 8:2; Proverbs 16:18; Proverbs 28:14; Matthew 26:33-34, Matthew 26:40-41; Romans 11:20; Revelation 3:17-18. We find examples of where people failed to pay attention to these warnings in Genesis 9:21; Genesis 19:35; 1Kings 11:8; Ezekiel 3:21; Matthew 26:35; Matthew 26:70; Mark 4:17; Mark 14:71; Mark 14:30; Luke 22:62; John 13:38; Acts 5:11; Romans 11:18; 1Corinthians 4:10; Galatians 6:1; Hebrews 3:12; Hebrews 4:1; Hebrews 12:15; 1Peter 4:18.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Wilt. Pr 16:18; 28:26; 29:23; 1Co 10:12'.

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C13-S43 (Verse 38) Jesus tells Peter how he will fail.

Verily,
verily,
I say unto thee,
The cock shall not crow,
till thou hast denied me thrice..

Matthew 26:33-35 and Mark 14:29-31 and Luke 22:31-34 and John 13:37-38 present the prophecy by Jesus that Peter would deny knowing Jesus. The exact verses with Jesus prophesying Peter's denials are reported in Matthew 26:34, Mark 14:30, Luke 22:34 and John 13:38.

Now, some may find fault based upon comparing this sentence to what is reported in other Gospel accounts. Mark 14:30 says, And Jesus saith unto him, Verily I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice. Mark says cock crow twice and this sentence says, The cock shall not crow, which means once. And, Mark 14:68 and Mark 14:72 report the cock crowing twice. This would seem to be a conflict unless you consider the likelihood of there being two cocks with the second crowing coming from a different cock. In that case, Peter would have heard the cock crow twice but the second time was the first crowing for that particular cock. Thus, what we have here is a difference in opinion based upon the attitude of the person reading or listening. Do you read and listen like the religious leaders who crucified Jesus, and always sought to claim that God made a mistake? Or, do you read and listen with the attitude that God is never wrong and if there is an apparent conflict or error then the source of the error is your own failed understanding?

This sentence and the prior sentence form a single answer from Jesus. In the prior sentence we see Jesus correct Peter's claim and this sentence we see Him correct Peter's claim. Please also see the note for the prior sentence in the Lord Jesus Christ Study for some other considerations which many people miss.

This sentence is well-known and well preached. The other paragraphs of this note should be sufficient for the reader to research on their own. We find the fulfillment of this prophesy in Matthew 26:74-75 and Mark 14:68-72 and Luke 22:60-61 and John 18:27.

We find forms of the word cock only in: Matthew 26:34; Matthew 26:74; Matthew 26:75; Mark 13:35; Mark 14:30; Mark 14:68; Mark 14:72; Mark 14:72 Luke 22:34; Luke 22:60; Luke 22:61; John 13:38; John 18:27. Fausset's Bible Dictionary defines this word as: '"Cockcrowing" was the third watch of the four watches introduced by the Romans. (See WATCHES.) the Jews originally had but three. the first ended at 9, the second at 12, the third or" cockcrowing" at 3, and the fourth at 6 o'clock a.m. (Mr 13:35). the second cockcrowing (Mr 14:72), which marked Peter's third denial of Jesus, was probably at the beginning of the fourth watch between 3 and 4 in the mourning, not long before the first day dawn, just when our Lord was being led bound to Caiaphas across the court where Peter was standing. the Mishna, states that "cocks were not bred at Jerusalem because of the holy things."
But Peter could easily hear their shrill crow on mount Olivet, only a half-mile off from where he was in the porch of the high priest's palace, in the stillness of night. Moreover, the restriction could only apply to the Jews, not to the Romans who used fowl for food. the first crowing being fainter in the distance did not awaken his slumbering conscience; but the second with its loud sound was the crowing which alone is recorded by Matthew (Mt 26:34), Luke (Lu 22:34), and John (Joh 13:38), being that which roused him to remember bitterly his Lord's neglected warning.' The functional definition for this word is: 'A male chicken'.

Please see the note for Matthew 26:34 about the words crow / crew. The word crew is the past-tense form of the word crow The functional definition for this word is: 'To cry or make a noise as a cock, in joy, gaiety or defiance'.

Please see the note for 2Timothy 2:11-13 about the words deny / denial. The functional definition for this word is: 'To contradict; to gainsay; to declare a statement or position not to be true'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The cock. Joh 18:16-17,25-27; Mt 26:34,69-75; Mr 14:30,66-72; Lu 22:34,56-62'.

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John Chapter 14

links to sentences in this chapter:

C14-S1 (Verse 1), C14-S2 (Verse 2), C14-S3 (Verse 2), C14-S4 (Verse 3), C14-S5 (Verse 4), C14-S6 (Verse 5), C14-S7 (Verse 6), C14-S8 (Verse 7), C14-S9 (Verse 8), C14-S10 (Verse 9), C14-S11 (Verse 9), C14-S12 (Verse 10), C14-S13 (Verse 10), C14-S14 (Verse 11), C14-S15 (Verse 12), C14-S16 (Verse 13), C14-S17 (Verse 14), C14-S18 (Verse 15), C14-S19 (Verse 16-17), C14-S20 (Verse 18), C14-S21 (Verse 19), C14-S22 (Verse 20), C14-S23 (Verse 21), C14-S24 (Verse 22), C14-S25 (Verse 23), C14-S26 (Verse 24), C14-S27 (Verse 25), C14-S28 (Verse 26), C14-S29 (Verse 27), C14-S30 (Verse 27), C14-S31 (Verse 28), C14-S32 (Verse 28), C14-S33 (Verse 29), C14-S34 (Verse 30), C14-S35 (Verse 31), C14-S36 (Verse 31)'.

Please use This link to see the chapter summary.

Chapter theme: Last Supper: Jesus Gives Conditional Promises

This chapter gives promises to all saved who love Jesus and prove so by keeping His commandments. There are promises from Jesus that He made to His disciples during the 'Last Supper'. One thing that we need to pay attention to, because it is easy to miss, is the number of conditional promises found in this chapter. This chapter possibly has more promises in it than any other chapter in the Bible.

These promises are made only to saved people who also fulfilled the Biblical definition of disciple. (Please see the Message on Spiritual Maturity for details on the difference between a child of God, a disciple, and other Biblical identifiers of spiritual maturity.) Next, each of these promises has conditions attached to that promise specifically. In addition, this truth about conditional requirement exists for almost all promises within the Bible. Therefore, while it is good to know about the promises found within the Bible, it is critical to also know about God's requirements for receiving those promises. Please see the note for the Promises found in the Study called Significant Gospel Events for references to the promises of this chapter and for more promises from God.

Lots of people like to preach and 'claim' promises found in the Bible while ignoring God's requirements for receiving those promises. Then when they don't receive what they 'claimed', they doubt God instead of looking at their own failure. This is pride and God resisteth the proud (James 4:6; 1Peter 5:5).

in this chapter, Jesus makes a point to say that He gave these promises before His death and resurrection. After His resurrection he was Lord Jesus and had taken back all of His power as God. However, this was before His death, and while He was living as a 'literal physical man'. Therefore, these promises are based upon His example, to us, on how we are to live in this flesh with true faith in the promises of God. He faced His crucifixion and death, as a 'literal physical man', based upon the promises that He had from God. He expects us to live a life following His example based upon the promises that he gives us here.

Please see the Promises Sections in the Significant Gospel Events an identification of the many promises found in this chapter.

John 14:1-4 tells us that Jesus prepares a place for the saved in Heaven.

In John 14:1 Jesus promises peace.

In John 14:2 Jesus promises provision for our eternity.

In John 14:2 Jesus promises that He revealed everything which we need to know in order to serve God.

In John 14:2 Jesus promises a place in Heaven.

In John 14:3 Jesus promises that the saved will be with Him.

John 14:6-21 tells us that Jesus is the way, the truth, and the life and the promises and requirements as a result.

In John 14:7 Jesus promises spiritual knowledge.

In John 14:9 Jesus promises that we can see God the Father in His character.

In John 14:10 Jesus promises that that we can believe that the words from Jesus were the message from God the Father because of the miracles.

In John 14:12 Jesus promises that saved people who truly believeth on Jesus will see miracles in their own life to back their claim of being a messenger from God.

In John 14:13-15; John 15:7 and John 15:16-17 and John 16:23-24 we read promises of answered prayer along with some requirements that must be met in order to receive the answer to prayers. Please see the note for Luke 11:9 to see an overview of the requirements which are associated with these promises. We will not receive the promise if we do not fulfill God's requirements for receiving the promise.

In John 14:13 Jesus promises the saved people who have God doing miracles that they will have their Godly requests met.

In John 14:14 Jesus promises to do what we ask when we are being true messengers for God.

In John 14:16-18 Jesus promises the Comforter. The same promise is found in John 14:26; John 15:26-27 and John 16:7. Those references also tell us that He is the Spirit of truth.

In John 14:18 Jesus promises His presence.

In John 14:19 Jesus promises our own resurrection.

Please see the Detailed Note for John 14:19 for references to the doctrine of resurrection.

In John 14:20 Jesus promises spiritual knowledge based upon fulfilled prophecy.

In John 14:21 Jesus promises to manifest himself to the obedient.

John 14:22-31 tells us how Jesus will manifest in the world and the reward of people who let Him use their life.

In John 14:23 Jesus promises that His manifestation will be in our spirit.

In John 14:26 Jesus promises that the Holy Ghost will teach us and help our remembrance.

In John 14:27 Jesus promises His peace, which is different from what the world gives.

In John 14:28 Jesus said. Ye have heard how I said unto you, I go away, and come again unto you. The go away was a prophecy of His death and the come again unto you was a prophecy of His resurrection.

In John 14:29 Jesus promises our belief will increase when we realize that prophecy is fulfilled. Please see the Prophecies Sections in the Significant Gospel Events Study for references to other Gospel prophecies.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-4. Christ comforts his disciples with the hope of heaven;
5-12. professes himself the way, the truth, and the life, and one with the Father;
13-14. assures their prayers to be effectual;
15. requires obedience;
16-26. promises the Comforter;
27-31. and leaves his peace with them.'.

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C14-S1 (Verse 1) Have peace based upon our belief in Jesus.

Equivalent Section: the commandment to believe.

Let not your heart be troubled:.

Equivalent Section: Whom we are to believe in.

ye believe in God,
believe also in me..

We see this same commandment, with slightly different words, in 14:27. This sentence is the start, and basis, for all of the promises found in this chapter. One of the main requirements to receiving the promises of this chapter is this command to believe also in me (Jesus). Lots of people claim that they believe also in me (Jesus), but their life is full of fear and their heart is troubled. That shows that while they may have an 'intellectual assent', they do not have true Biblical belief.

Please notice that our sentence has two Equivalent Section, which means that each Equivalent Section gives the same message while using different words. Therefore, Let not your heart be troubled is equivalent to true Biblical belief in God the Father and in Jesus Christ. It does not matter what people claim. Saved people who continue to have heart trouble need to do what the Bible tells them to do in order to increase their belief in God the Father and in Jesus Christ.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. Joh 14:27-28; 11:33 (margin) Joh 12:27; 16:3,6,22-23; Job 21:4-6; 23:15-16; Ps 42:5-6,8-11; 43:5; 77:2-3,10; Isa 43:1-2; Jer 8:18; La 3:17-23; 2Co 2:7; 4:8-10; 12:9-10; 1Th 3:3-4; 2Th 2:2; Heb 12:12-13 ye. Joh 5:23; 6:40; 11:25-27; 12:44; 13:19; Isa 12:2-3; 26:3; Ac 3:15-16; Eph 1:12-13,15; 3:14-17; 1Pe 1:21; 1Jo 2:23-24; 5:10-12 General references. exp: Joh 16:6.'.

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C14-S2 (Verse 2) the provision of a place for those who serve.

Equivalent Section: Statement of fact.

In my Father's house are many mansions:.

Equivalent Section: Basis for our believing this truth.

if it were not so,
I would have told you..

Please see This note in the Lord Jesus Christ Study about the word mansion. There is a lot of doctrinal error believed about this sentence because people claim that Jesus promised every believer a mansion. The truth is that all he promised was a place. The mansions are given to people who are rulers and the parables about the pounds and the talents make it clear that saved people who do not produce a prophet for God's kingdom will be eternal paupers.

This sentence and the next three are all part of a single promise from Jesus which we need to be very careful to keep in context because there is a widely believed lie from Satan based upon taking part of this promise out of context. In particular, people like to 'claim' this sentence while rejecting the next sentence. God does not fulfill promises when we take things out of context and refuse to accept all of His word.

There are certainly things which Jesus did not tell us. However, they were things which did not need to know and which we probably were not prepared to receive. In fact, many times within this Gospel we saw Jesus speak in a way that could be misunderstood by people who refused to accept the truth. Therefore, there are manythings which he has told His people and they misunderstood. However, anything which the saved really needed to know in order to motivate them to serve God and help build the kingdom of God in this present reality, has been revealed b6y Jesus. That is the basic message of our Second equivalent Section. Therefore, we are to base our true Biblical belief and actions upon the trust that Jesus has revealed everything to us that we need to know.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition is: ' a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:33 about the phrase house of Jacob.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my. 2Co 5:1; Heb 11:10,14-16; 13:14; Re 3:12,21; 21:10-27 if. Joh 12:25-26; 16:4; Lu 14:26-33; Ac 9:16; 1Th 3:3-4; 5:9; 2Th 1:4-10; Tit 1:2; Re 1:5'.

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C14-S3 (Verse 2) the promise of a place for those all saved.
I go to prepare a place for you.

14:2 through 14:4 are all part of a single promise from Jesus which we need to be very careful to keep in context because there is a widely believed lie from Satan based upon taking part of this promise out of context. In particular, people like to 'claim' the prior sentence while rejecting this sentence. God does not fulfill promises when we take things out of context and refuse to accept all of His word.

Please be sure to see that God did not promise everyone a mansion. All that we are promised is a place. Anyone who has traveled through Asia, and I imagine other third-world countries, knows that a place can be 'only bed space in a dorm room'. People literally rent 'only bed space in a dorm room' and some don't have even that. Therefore, the promise of the prior sentence and this one is not a mansion but is only 'only bed space in a dorm room'.

Now, I'm sure many people are wondering 'Why did Jesus mention many mansions if all that we're promised is bed space in a dorm room?' the answer is that many people will get a mansion, but not everyone. Therefore, the next question is: 'What is the basis for judging who gets a mansion and who does not?'. Then following that question is the question is: 'What are the Biblical references for making this claim?'.

First of all, the literal interpretation of these two sentences matches exactly what I have just written and does not match the claim that 'all saved people will get a mansion'.

Next, our prior sentence told us In my Father's house are many mansions. However, we have reason to believe that many millions, if not billions, of people will be saved. That does not match the definition of many. The Bible uses phrases like thousands of millions and ten thousands and twenty thousands. in addition, Revelation 5:11 says: And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands. Therefore, the Bible literally tells us that there are many more saved people in heaven than many. As a result, we must conclude that not everyone in heaven will get a mansion.

Next, we have the parables of the pounds (Luke 19) and the parable of the talents (Matthew 25). In both of these parables, the saved person who did not bring a profit to his lord lost even the one (pound / talent) which he had. Using the symbology of those parables, we understand that some people will be in heaven but will also be eternally poor. Matthew 26:11; Mark 14:7 and John 12:8 say: For the poor always ye have with you. The word always includes eternity. Therefore, the possibility of saved people, who refuse to work in God's kingdom and give God a profit from His saving them will not lose their salvation but will lose all eternal rewards which they could have had.

The simple truth is that Satan hates all saved people. He can not cause the saved to lose their salvation but he can cause them to lose all of their eternal rewards by living in disobedience to God after they receive salvation. Satan does this by having his ministers teach lies and doctrinal errors which promise that saved people can get all of the promises of God even while refusing to fulfill the requirements which God attaches to those promises. As explained in the general note for this chapter, all of the promises in this chapter have, as a minimum, the requirement that people be saved and that they keep His commandments. Therefore, the truly saved who are living in disobedience can not claim any of the promises in this chapter, including the promise to receive a mansion.

Please see the note for John 19:31 about the word prepare. The functional definition for this word is: 'to fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I go. Joh 13:33,36; 17:24; Heb 6:20; 9:8,23-26; 11:16; Re 21:2'.

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C14-S4 (Verse 3) Conditional promise to saved.

First Step: Each phrase below has equal importance.

And if I go and prepare a place for you,
I will come again,
and receive you unto myself;.

Second Step: Each phrase below has equal importance.

that where I am,
there ye may be also..

Please notice the conditional word of: if in our First Step. Jesus will not prepare a place for the religious person who does what religion tells them to do while refusing to do what the Bible literally says to do. In particular, the person who 'says a prayer to Jesus' while refusing to obey Him, in their heart, as their personal Lord, has not fulfilled the Biblical require for true eternal salvation.

Our First Step promises that the truly saved will go to heaven. It can even be claimed that this is a partial reference to the 'Rapture'. However, I like to believe it is a promise that all saved will be met by Jesus Christ when they die, if they do not go up in the 'Rapture'.

The phrase receive you unto myself precludes any claim of God having an angel meet us at death and showing us our place in heaven but our not meeting Jesus Christ.

Matthew 26:64 and Mark 14:62 and Luke 22:67-69 and John 14:3 present the prophecy by Jesus of His return to this Earth. Please also see the Section called Prophecy within the Study called Significant Gospel Events for more references about this event.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Joh 14:18-23,28; 12:26; 17:24; Mt 25:32-34; Ac 1:11; 7:59-60; Ro 8:17; 2Co 5:6-8; Php 1:23; 1Th 4:16-17; 2Th 1:12; 2:1; 2Ti 2:12; Heb 9:28; 1Jo 3:2-3; Re 3:21; 21:22-23; 22:3-5 General references. exp: Joh 7:34.'.

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C14-S5 (Verse 4) Jesus had told them how to get to heaven.

And whither I go ye know,
and the way ye know..

Our sentence starts with the word And, which adds this sentence to the prior sentence. There we saw a promise that was to the saved but excluded the religious lost with the conditional word of if. Therefore, this promise is also limited to the saved.

Here Jesus says whither I go ye know. The ye makes this a personal knowledge. Many lost have doubts and even denial about heaven. But no person gets saved unless they have a true hope of heaven and, after they receive the indwelling Holy Spirit, that hope turns to spiritual knowledge which is received by faith.

Our second phrase says: and the way ye know. John 14:6 says: Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. Combine that sentence with this sentence and what we have is: 'the saved personally know Jesus and he is our way to heaven'.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'how we get from where we are at to our destination'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whither. Joh 14:2,28; 13:3; 16:28; Lu 24:26 exp: Joh 13:36; 16:5. and the. Joh 3:16-17,36; 6:40,68-69; 10:9; 12:26'.

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C14-S6 (Verse 5) thomas confesses confusion.

First Step: thomas states the source of confusion.

Thomas saith unto him,
Lord,
we know not whither thou goest;.

Second Step: thomas asks for clarification.

and how can we know the way?.

Lots of people like to criticize thomas for this question. However, without it we would not have the answer in the next sentence which is one of the most important precepts found within the Gospels. However, Jesus didn't scold him because thomas wasn't challenging His authority but seeking understanding.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The titles in this sentence are way, truth and life.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'how we get from where we are at to our destination'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thomas. Joh 20:25-28 exp: Joh 20:24. we know not. Joh 15:12; Mr 8:17-18; 9:19; Lu 24:25; Heb 5:11-12 General references. exp: Lu 9:45.'.

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C14-S7 (Verse 6) One of the most important precepts found within the Gospels.

Equivalent Section: What Jesus is.

Jesus saith unto him,
I am the way,
the truth,
and the life:.

Equivalent Section: What Jesus does.

no man cometh unto the Father,
but by me..

I believe that there have been books written on this sentence. Certainly, there have been many sermons. I can not match all of that and will not try. I will keep my comments to the bare minimum.

One thing to keep in mind is that the Gospel of Christ is a different application of the 'good news' than other Biblical Gospel. (Please see that study for the detailed explanation of the difference.) It is the Biblical details of the way (and) the truth which our current sentence speaks of. The book of Colossians tells us the Gospel of Christ in simple terms because those people did not know it even though they were saved. The book of Ephesians tells us the Gospel of Christ with correction of doctrinal error because those people were mixing this truth with doctrinal error. The book of Galatians tells us the Gospel of Christ rebuke because those people turned from this truth to doctrines from devils. Please consider those epistles from Paul, along with the details in the Book Studies of those epistles, in order to more fully understand the truth of this sentence.

This sentence is divided into two Equivalent Sections with the First Equivalent Section telling us what Jesus is and the Second Equivalent Section telling us what Jesus does because of what He is. The equivalency shows us that only the Being Who is what the First Equivalent Section identifies can do what the Second First Equivalent Section says is done.

In the First Equivalent Section, we have Jesus saying I am the way, the truth, and the life. As I have pointed out many places, the means 'there is only one and here it is'. Jesus tells us that there are three things which He is and that He is the only Being Who is each of these three things. But before we get to those three things, we need to deal with His declaring I am.

The phrase I am is a name of God that shows the power of God (Exodus 3:14; John 18:4-6). Here, Jesus is speaking as 'God in human flesh' and saying that as God, he is the one and only Being Who will do of each of the things said in this sentence. Religions which claim to be 'Christian' while also claiming that we need to go directly to God the Father are lying. Several make a big thing about the name of 'Jehovah', but with Jesus saying I am in this sentence, He is declaring that He is 'Jehovah'. Therefore, the religions which deny this claim are denying a truth of the Bible.

In addition, to the prior, religions which claim to be 'Christian' while also claiming that we need to keep religious parts of the Mosaic Law are lying. In Hebrews 3 we are told that Jesus is greater than Moses and, therefore, His sayings are greater than the Mosaic law. Then in Hebrews 4 we are told that the Law is based upon the priesthood. This is why God had to change the priesthood, and make Jesus our high priest, before He could replace the religious part of the Mosaic law with the New Testament. As a result, religions which claim a priesthood not only are rejecting Jesus Christ as our high priest, but they are claiming to replace the Levitical priesthood with one of their own making and Hebrews 5:4 says: And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

Therefore, both types of religions try and correct what God wrote in the Bible while lying when they claim to be 'Christian' even while also rejecting the truth of Jesus saying I am in this sentence. Here he is declaring himself to be 'Jehovah' God and greater than Moses and the Mosaic Law and He is saying that He does the main functions of a high priest. Therefore, both the Levitical priesthood and the man-made priesthoods are not true Christians and can not offer the blessings of the New Testament.

With that said, we can now look at what Jesus declared himself to be.

the way: this is a direct response to thomas question of how can we know the way?. So, Jesus is saying that He, as God, is the only way to heaven (John 10:7-9). In Revelation 1:18, Jesus says I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. No body is getting out of hell and of death unless Jesus unlocks the prison door. With that said, many people concentrate of that part of the truth so much that they miss the rest of the truth in this claim. Many people claim salvation through Jesus Christ, but then claim a different way for receiving the blessings which come after salvation. Many claim religious activities and ceremonies are required in order to get to God for help in time of need. They attend their ceremonies or do their religious duties and then feel that God owes them blessings or that they earned the blessings. All of these errors in religious claims can be corrected with a simple truth. Even after initial salvation, we only approach God the Father through the power and authority of Jesus Christ as our high priest. Therefore, He not only is the way for our initial salvation but He is also the way for all of our ongoing physical and spiritual needs to be met. While more could be said about that, I will move on.
the truth: please see the Word Study on Truth. That Word Study has notes for every place in the Bible where we find every form of this word with the single definition (interpretation) which matches every usage within the Bible and 14 different applications for this word with links to every Bible reference which matches that application. This definition will be found no other place because it does not match the multitude of conflicting definitions from man written dictionaries but matches the definition that God actually uses. The true Biblical definition is: Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.'

We need to keep in mind that this declaration was made at the 'Last Supper' after Judas Iscariot left to betray Jesus and only His closest disciples were with Him. Jesus has just said, indirectly, that He would go to heaven and prepare a place for all saved. He is promising eternal spiritual rewards to saved people who truly believe Him and prove it by the attitudes and actions of their life. He is saying this because there are many liars preaching doctrines of devils who will oppose obedience to the truth (John 4:1).

In addition, to the eternal spiritual aspects of this declaration, we have the effect upon this physical reality. Colossians 1:16-17 says: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. Without Him this physical reality would cease to exist and, yet, many liars claim that they, or other men, can rule this physical reality if they could just get rid of people who believe in Jesus Christ. Since He holds all of creation together, it must be in a way that does not change or our physical reality would not remain consistent and would dissolve. The continuing of our physical reality directly requires His being the one and only truth, but that is too complex to explain here. It involves post-Calculus Math and basic rules of true science and would probably lose most true Bible believers. Therefore, I suggest that people have faith in what the Bible literally says even if they don't understand everything about how it all works
the life: true Biblical salvation is: 'God's life in us'. We only receive this by accepting Jesus Christ as our personal Lord. Our Second Equivalent Section literally tells us this fact. In addition, all forms of life change their environment. When a baby or a puppy are brought into a house they affect the entire household A fish tank needs to be cleaned regularly. even a plant changes the ground around it. In addition, this effect lasts as long as the life exists. Therefore, anyone who claims true Biblical salvation ('God's life in you'), while denying the ongoing effect of God in their personal life, is a liar If you claim salvation or life from any source other than Jesus, then you're not truly Biblically saved (Acts 4:12). It should also be noted that God doesn't have any still-born. Those that never respond to spiritual stimuli from God the Father and Jesus Christ have a problem with their claim of being spiritually alive (saved).

The Second Equivalent Section of this sentence says no man cometh unto the Father, but by me. This part is probably the most neglected part of this verse, but there is still more in it and preached about it for me to cover. You aren't going to get to the Father for salvation, spiritual life, spiritual truth (understanding the Bible, etc) or directions on how to live (the way) unless you go through Jesus as your personal Lord and God (1Timothy 2:5-6). These religions which reject Jesus are not going to be able to get God the Father to provide what they claim that God will provide. In addition, coming to Jesus and treating Him as 'just a man' or as anything less than the all powerful God (I am) will not get you what you want.

Please see the note for John 8:58 about the phrase I am (said by God). Please also see the Minor Titles of the Son of God about the titles of: I AM, Way, Truth nd Life

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'how we get from where we are at to our destination'.

Please see the note for John 1:9 for links to every place within this Gospel where we find any form of the word true. The true Biblical definition is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie. Something that is true matches what God reveals in His unchanging word'. That note has a lot more important information and links to every place in this Gospel where we find forms of this word. In addition, it explains how to use the link in the sentence outline above.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Joh 10:9; Isa 35:8-9; Mt 11:27; Ac 4:12; Ro 5:2; Eph 2:18; Heb 7:25; 9:8; 10:19-22; 1Pe 1:21 exp: Joh 10:7. The truth. Joh 1:14,17; 8:32; 15:1; 18:37; Ro 15:8-9; 2Co 1:19-20; Col 2:9,17; 1Jo 1:8; 5:6,20; Re 1:5; 3:7,14; 19:11 exp: 1Ti 3:15. The life. Joh 14:19; 1:4; 5:21,25-29; 6:33,51,57,68; 8:51; 10:28; 11:25-26; 17:2-3; Ac 3:15; Ro 5:21; 1Co 15:45; Col 3:4; 1Jo 1:1-2; 5:11-12; Re 22:1,17 no. Joh 10:7,9; Ac 4:12; Ro 15:16; 1Pe 2:4; 3:18; 1Jo 2:23; 2Jo 1:9; Re 5:8-9; 7:9-17; 13:7-8; 20:15 General references. exp: Ex 40:28; Ps 117:2; Pr 2:9; Isa 49:11; Joh 7:34; Eph 3:12.'.

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C14-S8 (Verse 7) Promise of conditional knowledge.

Equivalent Section: the conditional statement.

If ye had known me,
ye should have known my Father also:.

Equivalent Section: the personal result.

and from henceforth ye know him,
and have seen him..

in this sentence Jesus is revealing that He displays the character of God the Father. Therefore, the better we get to know Jesus, the better we will know God the Father. This sentence is a follow-up to the prior, which told us how to get to God the Father. Thus, this sentence is telling us what to expect when we meet God the Father.

in 2Peter 1:1-4 Peter tells us that we can have Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord. The note for that sentence explains how the knowledge of God and the knowledge of Jesus our Lord are related since our current sentence tells us that the knowledge of Jesus our Lord gives us the knowledge of God.

The First Equivalent Section has an if, which makes it conditional. The people who reject Jesus will also reject God the Father for the same reasons why they rejected Jesus. Those who accept Jesus (are saved), but never get close to Him and learn what he is like, will be surprised to find out what God the Father is like. They will not enjoy heaven like they expect to because they will not be allowed to continue their sin. Ask any recovered addict how enjoyable 'cold turkey withdrawal' is like because all sin is addictive and entering heaven will be a 'cold turkey withdrawal' experience for many people.

Only those saved people who get close to Jesus, in this life, will enjoy meeting God the Father. The Second Equivalent Section tells such people that they have personally (ye) know him because ye had known me. Further, it says that these people have personally (ye) seen him because they have seen Jesus. Please see the word definitions for the words see / sight in order to understand the symbolic application of this last phrase of our sentence.

Please see the note for 2Corinthians 5:14-15 about the word henceforth. The functional definition for this word is: 'from this time forward'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: ' perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Joh 14:9-10,20; 1:18; 8:19; 15:24; 16:3; 17:3,21,23; Mt 11:27; Lu 10:22; 2Co 4:6; Col 1:15-17; 2:2-3; Heb 1:3 from. Joh 14:16-20; 16:13-16; 17:6,8,26'.

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C14-S9 (Verse 8) Philip confesses not understanding the prior sentence.

Philip saith unto him,
Lord,
shew us the Father,
and it sufficeth us..

As explained in the note for this sentence within the Lord Jesus Christ Study, all of the references to Philip indicate that he was not very bright. However, it isn't the smartest or best that are chosen. God chooses those people who are willing to believe Him and obey.

Please see the note for John 6:5 about the name Philip. As mentioned there, these are several men with this name mentioned in the New Testament and the reader needs to be sure that he identifies the correct one. With that said, that note has information from commentators about this Phillip.

Please see the note for Colossians 2S8 about the word shew. This word is the Biblical spelling for what is commonly spelled show today. The functional definition is: 'To exhibit or present to the view of others'. Our sentence actually uses the word shewest which means 'a never-ending sight'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Philip. Joh 1:43-46; 6:5-7; 12:21-22 exp: Mr 3:18; Lu 6:14; Ac 1:13. shew. Joh 16:25; Ex 33:18-23; 34:5-7; Job 33:26; Ps 17:15; 63:2; Mt 5:8; Re 22:3-5'.

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C14-S10 (Verse 9) Jesus lightly rebukes him for not thinking.

Jesus saith unto him,
Have I been so long time with you,
and yet hast thou not known me,
Philip?.

Here we see the gentle rebuke of Philip by Jesus. The use of the personal pronoun (thou) shows that Jesus understands that this is a personal problem for Philip and not a problem for all of the disciples.

The gentle nature of this rebuke should be an example to all people for how to deal with those people who are mentally slower than we are. Part of our in nature is to 'get short with people who can't keep up'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have. Mr 9:19 General references. exp: Joh 10:30; 12:45.'.

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C14-S11 (Verse 9) the answer to Philip's question.

First Step: Explain what Philip missed.

he that hath seen me hath seen the Father;.

Second Step: Ask how he missed the obvious.

and how sayest thou then,
Shew us the Father?.

After the gentle rebuke of the prior sentence, Jesus explains things in the First Step of this sentence and then asks Philip how he missed what should have been obvious. When people are constantly looked down upon, it becomes easy for them to expect everyone else to provide what is easy for others but hard for that person to provide. However, no matter how much or how little ability we may have, God expects all of us to use what He gave us.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: ' perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Joh 14:7,20; 12:45; Col 1:15; Php 2:6; Heb 1:3 how. Ge 26:9; Ps 11:1; Jer 2:23; Lu 12:56; 1Co 15:12 exp: Mr 8:21; Lu 9:41. General references. exp: Joh 10:30; 12:45.'.

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C14-S12 (Verse 10) Question to make them think.

Believest thou not that I am in the Father,
and the Father in me?.

Here we see Jesus following up on His prior question to Philip but returning to address everyone that was there. Thus, this question is also directed at all readers of this Gospel.

in this sentence we see the Biblical usage of the word in, when two people are involved. The true doctrinal meaning is: 'in a personal intimate relationship'. I hope no one takes this wrong but physical sex, between people, physically symbolizes the spiritual relationship which is supposed to also be involved. It is the separation of the physical act from the true symbolic spiritual meaning which is most of what makes perverted sexual acts so sinful.

Next we need to pay attention to the use of the word thou and realize that this question is: 'What do you personally believe regardless of what others believe and regardless of circumstances'. In addition, we need to realize that true Biblical belief motivates us to act upon that belief. Without the motivation we only have an intellectual agreement and not true Biblical belief.

Another consideration is the fact that this question uses the word Believest, which is a lifestyle belief and not something which ends or changes before our death. Therefore, what we really have is a question which could be phrased as: 'Do you personally have a lifestyle belief that will never change and that will continue to motivate you to act on the commands and promises from Jesus Christ because His relationship with God the Father guarantees that God the Father will agree with, support and empower everything promised by Jesus Christ?'

I imagine that the prior paraphrased question will take some meditation for people to truly understand it. It is more complex than the original question but it also uses phrases which might be easier for people to avoid misunderstanding because the paraphrased question avoids Biblical words which people believe wrong definitions for.

We also need to realize that Jesus asked Believest thou not? and did not ask Believest thou? It's easy to agree with the question Believest thou?, but the question, Believest thou not?, requires thought before answering it. A simple answer of 'yes' or 'no' is not clear enough to be sufficient. Those simple answers can be understood to mean something different from what was intended. Therefore, we can believe that Jesus deliberately phrased this question in a way which required people to think before answering it, if they wanted to avoid trouble. This conclusion also matches the way that we have seen Jesus act all throughout this Gospel.

Now, after considering this question by itself, we need to consider it within the context where it is presented. Jesus just told us that He shows us the character of God the Father and that seeing and knowing Jesus meant that we also from henceforth ye know him (God the Father), and have seen him (God the Father). Therefore, if people do not see and know Jesus Christ by looking at our life then we are not in Him and He is not in us.

Another contextual consideration comes from the sentences which follow this sentence. Without going into all of the details, we can say that if God is not doing miracles in and through our personal life then we do not have the evidence, which God wants us to have, that shows that we have a right and true relationship with Jesus Christ. I will let the reader research and think about this claim while I move on.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Believest. Joh 14:20; 1:1-3; 10:30,38; 11:26; 17:21-23; 1Jo 5:7 General references. exp: Joh 10:37; 12:45,49.'.

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C14-S13 (Verse 10) Evidence to support the belief that they should have.

Equivalent Section: the words come from God the Father.

the words that I speak unto you I speak not of myself:.

Equivalent Section: the works come from God the Father.

but the Father that dwelleth in me,
he doeth the works..

This sentence might not make since if we do not consider the context and the similarity of what Jesus said earlier within this Gospel. Our sentence has two Equivalent Sections which tell us that the words and the works from Jesus both came from God the Father. Earlier we learned that God does miracles in and through a saved person's life in order to confirm that the message which they deliver actually comes from God. Thus, in our sentence, Jesus is reminding His disciples of this important relationship which they have been already taught.

Please notice that the action verbs (dwelleth and doeth), of the Second Equivalent Section, have the th suffix. This means that these are lifestyle verbs. Just as Jesus had God the Father dwelleth in Him, the saved have God's Holy Spirit dwelleth in in them. Also, just as Jesus spoke the words that God the Father gave Him (John 8:28, John 12:49-50, John 14:10) and not His own words, so also are we to speak the words which God's Holy Spirit gives us. We are to follow the example of Jesus and not speak what our flesh urges us to say, especially when we are in upsetting circumstances. Please remember that these are the instructions from Jesus when He knew that His suffering and death were imminent. He is our example of how to live in the flesh using the power of God's Holy Spirit. in this sentence He is telling us how to get God to do miracles in and through our personal lives.

What we keep seeing in this Gospel is that the doctrine, from the words, which we live by must match what God says if we want God to work in and through our personal life. Also, we see that God will work in and through the personal life of people who truly live and deliver God's words as opposed to the words of self, religion or this world. Thus, as we have seen in the epistles and elsewhere, we are not to look for numbers or any other worldly measurement but we are to look for the power of God in the life and ministry of a person if we want to determine if they truly are delivering the words from God.

Our sentence follows the sentence where Jesus said: Believest thou not that I am in the Father, and the Father in me? thus, the context shows us that our doctrine (words) and our lifestyle (works) provide that we have God in us and that we are truly saved. People who claim salvation but do not teach the doctrine (words), or do not have the works of God in their life, may be saved but they do not have the God approved evidence of their claim. Without that God approved evidence, they can not expect to receive the promises from God and should not expect to receive blessings at the judgment seat of Christ.

Our next sentence provides the words from Jesus to back what I have written about God's works in our life providing the evidence to back our doctrine. Thus, once more we see the importance of considering context in order to truly understand what God says through the Bible.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'words. Joh 3:32-34; 5:19; 6:38-40; 7:16,28-29; 8:28,38,40; 12:49; 17:8 dwelleth. Ps 68:16-18; 2Co 5:19; Col 1:19; 2:9 he. Joh 5:17; Ac 10:38 General references. exp: Joh 10:37; 12:45,49.'.

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C14-S14 (Verse 11) Command to believe based upon evidence.

Equivalent Section: Believe what was said.

Believe me that I am in the Father,
and the Father in me:.

Equivalent Section: Believe because of God-given evidence.

or else believe me for the very works' sake..

This sentence is continuing the statements of the prior sentences and tells us why we should believe. In addition, the next sentence has a promise which is based upon our having true Biblical belief. Other than contextual requirements, this sentence is very clear in the meaning. People don't preach or teach about it very often because it is so clear and shows the failure in their own doctrines and lives when they claim to represent God but fail to have this God-ordained evidence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'or. Joh 5:36; 10:25,32,38; 12:38-40; Mt 11:4-5; Lu 7:21-23; Ac 2:22; Heb 2:4'.

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C14-S15 (Verse 12) Promise based upon our proper belief.

First Step: Jesus gives the first promise.

Verily,
verily,
I say unto you,
He that believeth on me,
the works that I do shall he do also;.

Second Step: Jesus gives the second promise.

and greater works than these shall he do;.

Third Step: Jesus gives the basis of these promises.

because I go unto my Father..

Our sentence starts with the phrase Verily, verily because Jesus wants us to understand that this is something that all saved are to believe.

Here we see a promise of what is possible after we receive the Comforter (John 14:16, John 14:26; John 15:26; John 16:7). As mentioned in the note for the prior sentence, the promise of this sentence is rarely taught and preached because so few people truly receive this promise. The promise is reliable but few people meet the requirements to receive it.

One explanation is that the apostles received this promise before the word of God was completed by John and there is no more need for miracles to back the doctrine from men because they have the word of God to match the doctrine. Another explanation is that Gods ways are not our ways (Isaiah 55:8). Therefore, what God considers to be greater works is different from what man considers to be greater works. In John 20:29 Jesus said Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. There is reason to believe that the death of a martyr is considered to be a greater work by God.

One other explanation is that these works are still possible, and that God still wants to do them through the lives of His people, but they refuse to grow their true Biblical faith to the point that God can use their life. In 2Corinthians 5:12 Paul writes For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. Most people today put their trust is what is said by people who have the 'right credentials' and the people who can display the power of God in their life are often ignored. Most of the people today would fit in the camp of them which glory in appearance and would agree with the religious group who trapped Paul with their religious rules and had him arrested and had his head cut off. The people who supported that doctrinal error did not see God's blessing but saw God's power in their punishment. Many people are seeing the s result today for the same reason.

Our sentence has three Steps and the titles in the sentence outline should be clear enough for people to understand. Most of the problems that people will have with this sentence do not come from a lack of understanding but come from a lack of seeing this promise fulfilled in a way that they think it should be fulfilled. A willingness to accept God's ways will help many people with this sentence and the promises within it.

In 2Timothy 4:7-8 Paul writes: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. the word Henceforth means 'from this time forward'. Paul wrote this while he was in prison after devoting his life to the service of the Lord. Lots of people like to 'claim' what our current sentence says and what Paul wrote. However, they are not willing to sacrifice their life here in order to get those results. Paul did what was necessary to receive the promise of this sentence and his letter to Timothy claims the results along with a promise that others can have the same result if they will make the required sacrifice.

In Ephesians 1:15-23 (a single sentence) Paul writes how the promise of this sentence is fulfilled in the lives of true believers today. There he explains this truth in far more detail. Please see the note for that sentence, in Ephesians, in order to better understand this promise.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the. Mt 21:21; Mr 11:13; 16:17; Lu 10:17-19; Ac 3:6-8; 4:9-12,16,33; 8:7; 9:34,40; 16:18; 1Co 12:10-11 greater. Ac 2:4-11,41; 4:4; 5:15; 6:7; 10:46; 19:12; Ro 15:19 because. Joh 14:28; 7:39; 16:7; Ac 2:33 General references. exp: 2Ki 20:10; Ac 19:11.'.

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C14-S16 (Verse 13) Why God will meet our requests.

And whatsoever ye shall ask in my name,
that will I do,
that the Father may be glorified in the Son..

This sentence starts out with the word And. That means that it is added to the prior sentence much like a second floor is added onto the first floor. You can not have the promise of this sentence until after meeting the requirements of the prior sentence.

In the prior sentence, Jesus promised that saved people would do greater works than (what Jesus did) because I go unto my Father. (Please see the note for the prior sentence for more details about the promise and requirements of that sentience.) Basically, this promise is only to saved people with a lot of spiritual maturity and a spiritual prayer life and a spiritual attitude like Jesus had. John 7:16 tells us Jesus answered them, and said, My doctrine is not mine, but his that sent me. John 5:36 and other verses tell us that Jesus did the works that the Father gave Him to do. We also know that Jesus prayed often. So, the basic requirements for this promise are:

Have a proper attitude such as Paul tells us in Ephesians 3:14.
Saved and spiritually maturing (He that believeth on me)
A prayer life like Jesus had whereby you know the heart of the Father and don't make any decision without guidance from Him (the works that I do shall he do also)
Dedication of entire life to not doing what self wants and doing everything that the Father wants (the works that I do shall he do also)
Dedication of entire life to making the Father look good (the works that I do shall he do also)
obedient unto death, even the death of the cross Philippians 2:7-8 (the works that I do shall he do also)
A belief that overcomes the 'facts' of this life and that wants to let God do greater works than these for the sole purpose that the Father may be glorified in the Son.
Ask in the name of ('in the power and authority of') Jesus Christ.
Ask only for the purpose (that) the Father may be glorified in the Son..

Basically, this fits with the teaching of Jesus about His rest in Matthew 11:27-30. That is, if we stop worrying about our own fleshly desires and needs and let God worry about those things while we strive to accomplish God's goals, He will take care of our needs and give us anything that we ask for because every one of those requests will be for the purpose of accomplishing His will. The Father is glorified in the Son when the Son lives through the saved person's life and people see a change from a selfish sinful person to someone who displays the Spirit of the Son.

Many people want to 'claim' the promises associated with this verse while ignoring the stated purpose of those verses. Many make the mistake of trying to glorify God the Father in their own life, and expect that action to get them these promises, but that is not what our sentence says. When we specify that God the Father only works through God the Son, and that we are just messengers for God the Son, then this requirement, to receive these promises, is fulfilled. However, the number of religions which claim to be Christian while denying God the Son shows the failure of God's true church to do what this sentence requires.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whatsoever. Joh 15:7,16; 16:23,26; Mt 7:7; 21:22; Mr 11:24; Lu 11:9; Eph 3:20; Jas 1:5; 5:16; 1Jo 3:22; 5:14 exp: Mr 11:23. in my. Joh 14:6; Eph 2:18; 3:12,14,21; Col 3:17; Heb 4:15; 7:25; 13:15; 1Pe 2:5 will. Joh 14:14; 4:10,14; 5:19; 7:37; 10:30; 16:7; 2Co 12:8-10; Php 4:13 that. Joh 12:44; 13:31; 17:4-5; Php 2:9-11 General references. exp: Mt 21:22.'.

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C14-S17 (Verse 14) Requirement forgetting our prayers answered.

If ye shall ask anything in my name,
I will do it..

This sentence is easy to take out of context and claim a different meaning, out of context, than we get within the context. That was what Satan did when he tempted Jesus (Matthew 4 Luke 4).

The true, minimum, context to consider is everything said starting in 14:10, which limits this promise to a small percentage of even the saved. Please see the notes for all of the prior, related, sentences for more details on these limits.

Once we include the restrictions of the context, we need to pay attention to the use of the word ye. This is a personal promise and not one made to the church in general nor any other grouping, nor general identifier, that people might wish to claim. In addition, we have the command from the next sentence to keep my commandments. Yes, that phrase is attached to the conditional phrase of: If ye love me, but anyone who does not fulfill that conditional phrase also will not fulfill the requirements of the context which allow them to personally claim the promise of our current sentence.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the note for 1Corinthians C1S4 about the phrase the name. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

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C14-S18 (Verse 15) Requirement to get Jesus to pray for us.

If ye love me,
keep my commandments..

This is a well-known commandment and often preached by people who truly believe in literally obeying the Bible. People who do not keep my commandments do not truly, Biblically, personally (ye) love Jesus Christ. In addition, this is part of the requirements to receive any of the promises made since 14:10, as explained in the note for the prior sentence. As also explained there, these requirements limit these promises to a small percentage of even the saved.

A simple conclusion, from this sentence, is that people who do not keep His commandments, do not truly Biblically love Jesus Christ, even if they are saved and claim to love Him.

James 1:12 adds a promise to this command when he writes: Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. In addition, the note for Romans 8:29-LJC explains several promises which are conditionally given and depend upon our obeying the command in this sentence, along with other requirements.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 14:21-24; 8:42; 15:10-14; 21:15-17; Mt 10:37; 25:34-40; 1Co 16:22; 2Co 5:14-15; 8:8-9; Ga 5:6; Eph 3:16-18; 6:24; Php 1:20-23; 3:7-11; 1Pe 1:8; 1Jo 2:3-5; 4:19-20; 5:2-3 exp: De 7:11; Ps 119:4.'.

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C14-S19 (Verse 16-17) Promise of the indwelling Holy Spirit.

Equivalent Section: they did not know God's Holy Spirit at that time.

First Step: What Jesus would do.

And I will pray the Father,
and he shall give you another Comforter,
that he may abide with you for ever;.

Second Step: Who they would receive.

Even the Spirit of truth;.

Third Step: the lost would not receive.

whom the world cannot receive,
because it seeth him not,
neither knoweth him:.

Equivalent Section: Why they would know God's Holy Spirit in the future.

First Step: Assurance of knowledge.

but ye know him;.

Second Step: Why they would be sure.

for he dwelleth with you,
and shall be in you..

in this sentence, Jesus promised and prophesied the saved would receive the indwelling Holy Spirit. Please also see the Section called Prophecies within the Study called Significant Gospel Events for more references to Prophecies by Jesus.

This sentence is our promise of the indwelling Holy Spirit, and the personal relationship with God, which is the major difference between the Old Testament and the New Testament. As shown elsewhere, the New Testament does not replace Genesis through Malachi but replaces the religious part of Moses' law with a personal relationship provided by the indwelling Spirit (Matthew 3:6; Luke 4:1; John 1:32-33; 3:5-6, 8; 4:24; 7:39; 14:17; 15:26; 16:13; Acts 2:4, 17-18; 5:9; 8:29, 39; 10:19; 16:7; 21:4; Romans 8:1-2, 4-5, 9-11, 13-16, 23, 26-27; 15:19, 30; 1Corinthians 2:4, 10-11, 14; 3:16; 6:11; 7:40; 12:3-4, 7-9, 11, 13; 2Corinthians 1:22; 3:3, 17-18; 5:5; Galatians 3:2-3, 5, 14; 4:6, 29; 5:5, 16-18, 22, 25; 6:8; Ephesians 1:13; 2:18, 22; 3:5, 16; 4:3-4, 30; 5:9, 18; 6:17-18; Philippians 1:19; 2:1; Colossians 1:8; 1Thessalonians 4:8; 5:19; 2Thessalonians 2:13; 1Timothy 3:16; 4:1; Hebrews 9:14; 10:29; 1Peter 1:2, 11, 22; 3:18; 1John 3:24; 4:2, 13; 5:6; Jude 1:19; Revelation 1:10; 2:7, 11, 17, 29; 3:6, 13, 22; 11:11; 14:13; 22:17). While there is a whole separate doctrine about the Holy Spirit and our relationship to Him, just a fast reading of these verses listed (these are not all in the New Testament that deal with this subject) makes it clear that we have a personal relationship to the Holy Spirit and that the Holy Spirit is a person and is God.

The first thing, which we need to pay attention to, is that our sentence starts with the word And. That means that it is added to the prior sentences and that the context is critical for proper interpretation of this sentence.

The next thing to notice is that the word you is used 4 times in this sentence and that the word ye is only used in the phrase but ye know him. The prior sentences mainly used the word ye, which meant that they were dealing with things which are part of our personal relationship with God. However, the switch to the word ye shows a change in the audience of this sentence. Where the prior sentences excluded many saved people, this sentence is a promise to all saved during the 'Church Age'.

Our sentence has two Equivalent Sections with Steps within each Equivalent Section. This is a complex sentence structure, but the titles in the sentence outline, above, should make things easy to understand. The greatest source of possible error is using the verse format to try and interpret only part of this sentence instead of considering the entire sentence as a single thought, which is the correct way to follow proper grammatical rules.

Please notice that Comforter and Spirit of truth are both capitalized, which tells us that these are proper names for God's Holy Spirit. In the Bible, the title of Comforter only occurs in this Gospel in John 14:17, John 14:26, John 15:26 and John 16:7. Please see the word definitions, below, for more about the word comfort.

Next, please notice that the title of Spirit of truth is another title for God's Holy Spirit with the use of the word even within our sentence. This title only occurs in this Gospel in John 14:17, John 15:26 and John 16:13. In every case this title is associated with the title of Comforter. we also have a lowercase spirit of truth in 1John 4:6. There we are told that we are to also receive this spirit into our own life within this world and that we are to know how to tell the difference between a spirit of truth and a spirit of error. Please use the links, in the sentence outline above, for more about these words.

Next we need to recognize that God's Holy Spirit is a different member of the Trinity than Jesus Christ is. This is because there is doctrinal error which comes from a worldly source which claims that 'If you are saved then you will always have Christ in you'. However, our sentence tells us that 'If you are saved then you will always have God's Holy Spirit in you'. The Doctrinal Study called Relational Prepositions has links to several verses which say if Christ be in you and links to other verses which say if ye be in Christ. All of those verses were written to saved people. Therefore, even though the saved always have God's Holy Spirit in them, they do not always have Christ in them. Follow the links provided in those paragraphs if you wish to pursue this critical doctrine. This particular doctrinal error causes many problems including people believing they can lose their salvation and people believing they have all of the blessing which require spiritual maturity even while they stay as spiritual babes.

Once we recognize the doctrinal difference between God's Holy Spirit and Christ, we can look at what our sentence tells us about God's Holy Spirit. The first is that He is another Comforter with the word another telling us that He is different from Jesus Christ, which is what the prior paragraph told us.

Next we see, in the First Step of the First Equivalent Section, that He is a Comforter for the obedient saved. This is not true for the lost person nor for the disobedient saved person.

In the Second Step, of the First Equivalent Section, we see that he is the Spirit of truth. The word the means: 'there is only one and here it is'. As the Spirit of truth, He is going to always tell us the truth, even when it makes us uncomfortable. This is because a lie comforts for a short time, immediately, but causes far more long-lasting pain later. Therefore, true comfort requires considering the total of ach option when we have a choice and truth always provides more total comfort than a lie.

Our third Step tells us why to lost (the world) cannot receive God's Holy Spirit, which is the true way to separate the truly saved from the truly lost. It also tells us that the world (Please see the word definitions below) cannot receive Him because it seeth him not, neither knoweth him. When we consider the true Biblical definitions of these verb words, we see that this phrase is true because the world refuses to consider anything spiritual, only considers what is physical and even denies all evidence of anything spiritual.

Next we come to our Second Equivalent Section, which starts with the word but and tells us the polar opposite of what was said in the First Equivalent Section. That is, the truly blessed and comforted always look at the spiritual before they look at the physical and they never deny the consideration of the spiritual in anything. In addition, as often mentioned, the true Biblical definition of the word know includes 'personal intimate knowledge based upon personal experience'. Thus, this know him requires personal intimate interaction with God's Holy Spirit. Our Second Step tells us why this is true when it starts with the word for. Therefore, we see the total difference from how the world treats God's Holy Spirit.

One thing to pay attention to is the fact that 1John 4:13 says: Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.. This truth is often not thought out, especially with people who need assurance of salvation and by people trying to give assurance of salvation. If such people are truly saved, then they need to start listening to God's Holy Spirit, and obeying Him, and He will give them the assurance as they start to display His influence in their life. If they are not truly saved, but are trying to obey, then the Holy Spirit will send them someone to give them the true message of salvation, just like He did with Cornelius in Acts 10.

In Ephesians 2:19-22 (a single sentence) Paul writes how the truth of this sentence is what makes us no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God. He then goes on and tells us some of our responsibilities which are a result of this privilege and how this promise is supposed to bring unity in the church. Paul continues in Ephesians 3:14-19 (a single sentence) with how this truth should affect our worship of God and our knowledge and understanding of spiritual truths and our walk in this life. Please see the notes for those sentences, in Ephesians, in order to better understand this promise.

In 1Peter 1:6-9 Peter adds that we can personally ye rejoice with joy unspeakable and full of glory and that we will receive the end of your faith, even the salvation of your souls as an end result of our developing this relationship with God's Holy Spirit.

Please see the notes associated with these couple of references for more details on what was just mentioned here.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition is: ' In a general sense, the act of asking for a favor, and particularly with earnestness'.

Please see the note for Philippians 2:1 about the word comfort. The functional definition for this word is: ' to strengthen; to invigorate; to cheer or enliven'.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: ' perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Joh 14:14; 16:26-27; 17:9-11,15,20; Ro 8:34; Heb 7:25; 1Jo 2:1 another. Joh 14:18,26; 15:26; 16:7-15; Ac 9:31; 13:52; Ro 5:5; 8:15-16,26-27; 14:17; 15:13; Ga 5:22; Php 2:1 abide. Joh 4:14; 16:22; Mt 28:20; Eph 1:13-14; Col 3:3-4; 2Th 2:16
the Spirit. Joh 15:26; 16:13; 1Jo 2:27; 4:6 exp: 1Co 3:16; Eph 1:17. whom. Pr 14:10; 1Co 2:14; Re 2:17 but. Joh 14:16,23; Isa 57:15; 59:21; Eze 36:27; Ro 8:9,11,13-14; 1Co 3:16; 6:19; 2Co 6:16; Eph 2:22; 3:17; 2Ti 1:14; 1Jo 2:27; 3:24; 4:12-13 shall. Mt 10:20; Ro 8:10; 1Co 14:15; 2Co 13:5; Ga 4:6; Col 1:27; 1Jo 4:4 General references. exp: Ex 29:45.'.

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C14-S20 (Verse 18) Promise of an ongoing personal relationship.

Equivalent Section: What Jesus will not do.

I will not leave you comfortless:.

Equivalent Section: What Jesus will do.

I will come to you..

This sentence is a second assurance which is added to the prior sentence. It also supports the next few sentences of this section, even though that support might not be obvious. Other than the contextual requirements, this sentence is a clear promise which should be understood without further explanation. The only thing to warn the reader against is taking this promise out of context and trying to apply it to lost people or to saved people living in disobedience.

Our Second Equivalent Section actually has two different applications. In context to the next sentence, the Second Equivalent Section is a promise to return to them, physically, after His resurrection. In addition, the Second Equivalent Section is a promise to come to the saved, spiritually, through the Holy Spirit.

Please see the note for Philippians 2:1 about the word comfort. The functional definition for this word is: ' to strengthen; to invigorate; to cheer or enliven'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'will not. Joh 14:16,27; 16:33; Ps 23:4; Isa 43:1; 51:12; 66:11-13; 2Co 1:2-6; 2Th 2:16; Heb 2:18 comfortless. or, orphans. La 5:3; Ho 14:3 will come. Joh 14:3,28; Ps 101:2; Ho 6:3; Mt 18:20; 28:20'.

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C14-S21 (Verse 19) .

Equivalent Section: Promise to see the resurrected Jesus Christ.

First Step: the world never saw Jesus, physically, after His burial.

Yet a little while,
and the world seeth me no more;.

Second Step: the disciples are promised to see Jesus, physically, after His burial.

but ye see me:.

Equivalent Section: Promise of our own resurrection.

because I live,
ye shall live also..

We see the confusion which this sentence caused by the question in 14:22. A major source of their confusion was due to their refusal to accept the many statements which Jesus made about His upcoming death. from this truth we should understand that much doctrinal error is due to people refusing to believe truths which are clearly written in the Bible but which they refuse to accept. In most cases, those truths include something which our flesh objects to such as the requirement for the saved to suffer and be persecuted.

The sentence outline, above, should help the reader understand the various parts of this sentence and also understand it in whole. However, there are also some significant promises which may not be obvious.

The Second Equivalent Section is simple and should be clear to understand. What might not be obvious is the fact that the First Equivalent Section also talks about resurrection. This should be understood because of the equivalency. Further, the First Step should be understood to say that the world seeth me no more because of the death and burial of Jesus. In addition, a Second Step must follow a First Step. Therefore, the promise of but ye see me must happen after the death and burial. This can only happen, physically, if they saw a resurrected Jesus.

We are told that dead saints will rise: Daniel 12:2; Matthew 27:52-53; John 5:25; John 5:28-29; John 6:40; John 6:54; John 11:23; John 11:25; John 14:19; Acts 24:15; 1Corinthians 6:1; 1Corinthians 15:22; 2Corinthians 4:14; 2Corinthians 5:1-2; 1Thessalonians 4:16; Hebrews 6:2; Revelation 20:4-6. Jesus raised the dead in: Mark 5:22-43 (Daughter of Jairus); Luke 7:11-15 (Son of the widow in Nain); John 12:9-11 (Lazarus). In Matthew 22:23-33; Mark 12:18-27 and Luke 20:27-38 Jesus answered the doctrinal error from the Sadducees about resurrection. In Luke 14:12-14, Jesus promised eternal rewards at the resurrection of the just.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: ' perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a little. Joh 7:33; 8:21; 12:35; 13:33; 16:16,22 exp: Joh 16:19. because. Joh 14:6; 6:56-58; 11:25; Ro 5:10; 8:34; 1Co 15:20,45; 2Co 4:10-12; Col 3:3-4; Heb 7:25; 1Jo 1:1-3'.

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C14-S22 (Verse 20) Promise of spiritual knowledge based upon fulfilled prophecy.

At that day ye shall know that I am in my Father,
and ye in me,
and I in you..

Our sentence starts with the word And, which adds it to the promise and prophecy of the prior sentence. Here Jesus is saying that when they see the resurrected Jesus (on that day) they will each personally (ye) know that Jesus and God the Father have an ongoing personal spiritual relationship (know that I am in my Father) and that they have the same type of ongoing personal spiritual relationship (ye in me, and I in you) with Jesus.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye shall. Joh 14:10; 10:38; 17:7,11,21-23,26; 2Co 5:19; Col 1:19; 2:9 ye in. Joh 6:56; 15:5-7; Ro 8:1; 16:7; 1Co 1:30; 2Co 5:17; 12:2; 13:5; Ga 2:20; Eph 2:10; Col 1:27; 1Jo 4:12 General references. exp: Ex 29:45.'.

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C14-S23 (Verse 21) Promise based upon our true love.

Equivalent Section: Proof that we love Jesus.

He that hath my commandments,
and keepeth them,
he it is that loveth me:.

Equivalent Section: Results of our love for Jesus.

and he that loveth me shall be loved of my Father,
and I will love him,
and will manifest myself to him..

This sentence follows the two which promised that the disciples would see the resurrected Jesus. and that they would have an ongoing personal spiritual relationship with Jesus. All who are truly saved and have an ongoing personal spiritual relationship with Jesus will love Him and do the First Equivalent Section as a true result of their salvation. In addition, God the Father and Jesus will do the Second Equivalent Section as their part of this ongoing personal spiritual relationship. Thus, this sentence is giving us a promise about what will happen in the true ongoing personal spiritual relationship of the truly saved.

It was already mentioned that the disciples did not understand all that Jesus was telling them and that is evident by the question in the next sentence. This sentence promises that Jesus will manifest himself to the saved and obedient who truly do their part to maintain the ongoing personal spiritual relationship with Jesus. The First Equivalent Section, of our current sentence, tells us what we must do as our part in this ongoing personal spiritual relationship, and it is also the Biblical proof that we truly love Jesus. Lots of people will claim that they love Jesus but the liars will not hath my commandments, and keepeth them while the truly honest will do that.

Please notice that all of the action verbs, in the First Equivalent Section, are lifestyle verbs because they end in th. Lots of people believe doctrinal error about this sentence because they do these things for a short time but not as a lifestyle . We can do them in the flesh for a short time, but it requires the ongoing presence and power of Christ in our life to truly make these actions a lifestyle . Please see the word definitions, below, for more details on these action verbs.

The Second Equivalent Section adds the promises in it to the First Equivalent Section because the Second Equivalent Section starts with the word and. Because of the equivalency, we can know that the Second is a direct result of the First.

The love from God the Father is mainly manifested in spiritual promises during the 'Church Age'. I don't know who said it first, but many people have pointed out that the promises to the Jews were mainly physical and in this physical world while the promises to the church are mainly spiritual. Therefore, the promise of the love from God the Father is something which needs to be taken by true faith with the expectation of it being revealed in eternity.

However, the promise that Jesus will manifest Himself is for this physical world and our receiving it is evidence that we will also receive the love from God the Father in eternity. Further, how Jesus will manifest Himself is presented in detail within the sentences which follow this sentence. Many saved people 'claim' what is in the following sentences even while they do not experience the following promises. While there might be reason to doubt the claim of salvation by such people, often the true problem is that they are failing to have and keep the true commandments from Jesus in a way which shows that their doing so is part of their own ongoing personal relationship with Jesus.

Thus, this sentence gives us an overview of the ongoing personal relationship with Jesus which is supposed to result from true Biblical salvation. The sentences following this sentence provide the details of this summary.

Please see the notes for Romans C3S20; Romans C16S33 and 1John-Manifest about the word manifest. The functional definition is: 'made available for extensive examination that uses multiple means to accomplish the examination'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that hath. Joh 14:15,23-24; 15:14; Ge 26:3-5; De 10:12-13; 11:13; 30:6-8; Ps 119:4-6; Jer 31:31,33-34; Eze 36:25-27; Lu 11:28; 2Co 5:14-15; Jas 2:23-24; 1Jo 2:5; 3:18-24; 5:3; 2Jo 1:6; Re 22:14 that loveth. Joh 14:23; 15:9-10; 16:27; 17:23; Ps 35:27; Isa 62:2-5; Zep 3:17; 2Th 2:16; 1Jo 3:1 and will. Joh 14:18,22-23; 16:14; Ac 18:9-11; 22:18; 2Co 3:18; 4:6; 12:8; 2Ti 4:17-18,22; 1Jo 1:1-3; Re 2:17; 3:20 General references. exp: De 11:27; Ps 119:4; Mt 25:42; Joh 14:15.'.

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C14-S24 (Verse 22) Judas asks for clarification.

Judas saith unto him,
not Iscariot,
Lord,
how is it that thou wilt manifest thyself unto us,
and not unto the world?.

This question is in response to what Jesus said in the prior sentence. Jesus probably hoped that someone would ask this question just like a good teacher makes comments which he hopes will prompt students to ask a question. I write this because most of the rest of this chapter provides a detailed answer to this question. With that in mind, a summary to the following sentences could be: 'The saved and obedient will have spiritual help in this world which the lost and carnal saved will not receive'.

Please also be sure to use the link in the sentence outline, above, to see the note for this sentence in the Lord Jesus Christ Study.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'The betrayer of Jesus Christ and the Son of Perdition'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Judas. Mt 10:3 Lebbaeus, thaddaeus. Mr 3:18 thaddaeus. Lu 6:16; Ac 1:13; Jude 1:1 how. Joh 3:4,9; 4:11; 6:52,60; 16:17-18 General references. exp: De 11:27; Joh 14:15.'.

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C14-S25 (Verse 23) Promises for saved people who obey.

Equivalent Section: Jesus is manifested in the saved when they keep His words

Jesus answered and said unto him,
If a man love me,
he will keep my words:.

Equivalent Section: Obedience gets us to realize the presence of God.

and my Father will love him,
and we will come unto him,
and make our abode with him..

James 4:8 tells us Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Here is a precept of the Bible: the closer that you personally get to God and try to be like God, the more He reveals himself to you personally. When we combine that verse with this sentence, we see that the result (the Second Equivalent Section) is because we Draw nigh to God when we keep my words, as the First Equivalent Section tells us to do. Therefore, this sentence is the start of how Jesus will manifest himself to the saved and obedient.

Once more we see the Second Equivalent Section start with the word and. This means that the Second Equivalent Section is added onto, and a direct result of, the First Equivalent Section. Therefore, someone who does not keep my words can not expect Jesus Christ and God the Father to make our abode with him.

The note for John 14:16-17 explained that having God's Holy Spirit in us is a result of true Biblical salvation. We can not lose that relationship because God will kill the saved before He is forced to stop that relationship. However, at the note for that sentence explains, our having God's Holy Spirit in us is not the same as having Jesus Christ and God the Father to make our abode with him. These are three different persons in the Trinity and the doctrine which claims that 'the saved always have Christ in them' is a lie from the devil which denies the truth of the Trinity. Formore on this truth please see the note mentioned and also see the many notes found by using the links in the Doctrinal Study called Relational Prepositions.

Our First Equivalent Section had a conditional statement which started with the word if. The condition was notif you are saved'. Therefore, the resulting Second Equivalent Section is not dependent upon 'if you are saved' but is dependent upon If a man...will keep my words.

Hopefully that truth is settled and we can move onto the next important thing found in this First Equivalent Section. Please pay attention to the word words. God does not change (Malachi 3:6; Hebrews 13:8). When God wrote a word in His Bible He attached a meaning to it. When God later used that word He did not give it a different meaning. When God later used the same meaning, He did not use a different word. God is not the author of confusion (1Corinthians 14:33). What this means is that there is a one-to-one relationship between the words in the Bible and their meaning. The claims that different words have the same meaning, and the claims that a single word has multiple meanings, cause confusion. This confusion is the result of using definitions from men for words given by God in His word.

The only way to find God's meaning for His words is to study every usage within the Bible. What is the same in all places is the single interpretation (definition) and what varies is the different multiple applications. This is important because every man written dictionary, including Webster's 1828 and the Greek dictionary, have 'definitions' which lead to doctrinal error. In addition, every commentator which I have found uses a commonly accepted 'definition', which is really an application, for part of his doctrine. This practice is one of the main causes for the many difference in doctrine taught by people who all claim to be Bible believers.

The prior paragraph was written so that people can understand how that they can believe that they love God and Jesus Christ, and they believe that they obey His commandments, yet they do not experience the promises found following this sentence. Or, if they do experience the promises, they do not experience them fully. This is because, while they might love God and Jesus Christ, and they believe that they obey His commandments, they do not always keep His words.

In order to keep my words God's people need to use God's definition for God's words. This is why this site has so many Word Studies and why every note, in the Book Studies, has a section with word definitions at the end of the note. Hopefully, the reader uses these aids in order to have God's definitions for God's words and use what God truly wrote in His Bible as the basis of their doctrine and of their personal life.

Now, once we fully understand the First Equivalent Section, we can see what is added in the Second Equivalent Section. And, while there is a lot that can be written about the phrase my Father will love him, I will leave that for others to do. However, the phrase we will come unto him needs to be understood that God the Father and Jesus Christ are not always with people, not even the saved. This distinction, due to the doctrine of the Trinity, has already been explained. Yes, Jesus said I will never leave thee, nor forsake thee (Hebrews 13:5. (Please see the note for that sentence, in the Book Study on Hebrews, for links to more references where this promise is found.). However, God gave each of us a free will and will not take it away. This means that we can leave God the Father and Jesus Christ, even if we can not leave God's Holy Spirit. As a result, when we do leave, but then return and keep my words, God the Father and Jesus Christ, will find us and restore true fellowship, with the promises found in the sentences which follow this sentence.

The last thing which I will deal with, in this sentence, is the promise that God the Father and Jesus Christ, will make our abode with him. Our abode is where we live on a permanent basis. When we do so we change that place to make it more comfortable for ourselves. Simply put, God the Father and Jesus Christ, will chance our life to make it more comfortable for them. They will make us holy and righteous like God the Father is. They will give us a heart of sacrifice and service like Jesus Christ has. They will cause these changes in a way that the people around us will see and glorify God for the changes. If we do not have these changes evident in our life then we have no reason to expect to receive the promises found in the sentences following this sentence.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Joh 14:15,21 make. Joh 14:17; 5:17-19; 6:56; 10:30; Ge 1:26; 11:7; Ps 90:1; 91:1; Isa 57:15; Ro 8:9-11; 1Jo 2:24; 4:4,15-16; Re 3:20-21; 7:15-17; 21:22; 22:3 General references. exp: Ex 29:45; De 11:27; Joh 10:30; 14:15.'.

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C14-S26 (Verse 24) God the Father condemns the disobedient.

Equivalent Section: the disobedient do not truly love.

He that loveth me not keepeth not my sayings:.

Equivalent Section: God the Father said this.

and the word which ye hear is not mine,
but the Father's which sent me..

Please notice that the prior sentence used words (plural) while this sentence uses sayings and word (singular). In Galatians 3:16 Paul make the doctrinal difference between the singular and plural forms of the word seed. This doctrinal difference resulted in many Jews dying lost. Therefore, this doctrinal difference can be critical. I say 'can be' because it is not always critical and can even be relatively unimportant.

So, the question is: 'How do we tell if the difference is important or not?'. The answer is 'If it makes a doctrinal difference in the underlying message then it is critical. If it makes a difference in our level of understanding, but does not change the doctrine of the message, then it is important but not critical. If it does not make either of these two distinctions then it is not important and can distract from the important message that is surrounding the item in question'.

With this method clearly written, we can now look at our three words and then see the doctrine which is based upon the truly God-given definitions.

The word sayings is plural and can encompass many erases / sentences within the Bible. The many examples are found in notes where I inform the reader that several sentences go together and must be considered together in order to meet contextual requirements.

The word word (singular) in our current sentence is the word of God. The word (singular) is used to identify the entire word of God as a single unit.

The words (plural) identify each and every word found within a phrase, a verse, a sentence, and throughout the Bible. In instances, such as the prior sentence, we are told to pay attention to the details found within the true definition of each Biblical word, because the differences in true definitions, as opposed to false definitions, can be doctrinally critical such as we saw in Galatians 3:16.

With these definitions and doctrines in mind, we can now look at our current sentence and see what it is truly telling us in addition to considering the context and understanding the difference between this sentence and the prior sentence.

Our Second Equivalent Section is the simplest to understand. the word of God belongs to God the Father and not to Jesus. Now, I can almost guarantee that there would not be a difference in the message if the source was actually from Jesus. So, this distinction is not about the message but is about the source. There are lots of religions which claim to represent God the Father while rejecting the sayings from Jesus Christ. our sentence is telling us that these sayings actually came from God the Father. Thus, as we also see in many other places within the Bible, we can doctrinally say that anyone who rejects the sayings from Jesus Christ is actually rejecting the word from God the Father. Therefore, such people are proven to be liars when they claim to represent God the Father.

The use of the word not, in the First Equivalent Section, might give some people problems in understanding. One thing to keep in mind is that the action verbs, in this Equivalent Section, are lifestyle actions since both have the th on the end of the verbs. Therefore, this is not talking about a one-time error but is talking about an ongoing lifestyle .

With that in mind, we can see that a person who claims to love Jesus, but does not keep His sayings, as a lifestyle , is a liar. If you remove the not words, from this Equivalent Section, you have He that loveth me keepeth my sayings. This matches the doctrine found in John 14:15; John 14:21; John 14:23 and 1John 5:2-3. Therefore, what we have here is a truth whereby someone who keepeth sayings of Jesus loves Him, and the direct opposite is also true, and there is no in-between.

When we put this truth with the truth of the Second Equivalent Section, what we have is that this either-or, with no in-between, is the message of the word of God. People who claim some 'partial love of Jesus', while also claiming to obey the word of God, are deceived and are deceiving others. That is the simple doctrine which this sentence tells us, especially in consideration of all of the other references within this chapter which this note just pointed out.

Now that we have dealt with that doctrine, we can compare this sentence to the prior sentence. What should be realized is that the prior sentence was dealing at a detail level when it talked about words (plural). However, This sentence is speaking at a more general level when it talks about sayings and the word of God. Further, this sentence is talking about what we do while the prior sentence told us what God will do in response to keeping His words (plural) in detail.

Our current sentence is giving us a general way to identify the truly saved and separate them from the lost and carnal. The prior sentence was telling us how the truly saved get the promises of this section, and why some saved people don't receive those promises. Therefore, the two sentences are dealing with different sublets and different groups of people. Put together, we have the lost and carnal identified, the truly saved who truly love Jesus identified and given promises, with those other people, who do not fit in either of these groups, not told anything other than that they can not 'claim' the promises found in the next few sentences.

Please see the note for Matthew 26:1 about the word sayings (plural). The functional definition for this word is: 'ppr. Uttering in articulate sounds or words; speaking; telling; relating; reciting.
SA'YING, n. 1. An expression; a sentence uttered; a declaration. Moses fled at this saying. Acts 7. Cicero treasured up the sayings of Scaevola. 2. A proverbial expression. Many are the sayings of the wise'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Joh 14:15,21-23; Mt 19:21; 25:41-46; 2Co 8:8-9; 1Jo 3:16-20 and. Joh 14:10; 3:34; 5:19,38; 7:16,28; 8:26,28,38,42; 12:44-50 General references. exp: Joh 14:15.'.

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C14-S27 (Verse 25) Jesus makes it clear that He said these things before His death.

These things have I spoken unto you,
being yet present with you..

Here Jesus tells them that He is saying these things before His death and while He is still in the role of: 'just a human man'. After His resurrection He will be in the role of Lord Jesus, Who is 'God in human flesh'. at this time, their questions and other human reactions do not have the consequences that they will have after His resurrection when His role is changed.

Please notice that our next sentence starts with the word But, which means that it is continuing the subject of this sentence while changing directions. Where the next sentence explains how they will have the indwelling Holy Spirit to shall teach you all things, they do not have that help at the present. Therefore, their lack of understanding and errors of judgment and action are acceptable while the same is not true when they have the indwelling Holy Spirit. Therefore, since the saved have the indwelling Holy Spirit, the saved will be held to a higher level of accountability than the disciples were held to before receiving the indwelling Holy Spirit.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition for this word is: 'Being in a certain place; opposed to absent. Also, being before the face or near; being in company'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. Joh 14:29; 13:19; 15:11; 16:1-4,12; 17:6-8'.

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C14-S28 (Verse 26) Promise of God's help learning spiritual truth.

But the Comforter,
which is the Holy Ghost,
whom the Father will send in my name,
he shall teach you all things,
and bring all things to your remembrance,
whatsoever I have said unto you..

Please also see the notes for John 14:16, John 15:26 and John 16:7 about the title of: the Comforter. Please see the word definitions, below, for more about the word comfort.

Our sentence starts with the word But, which means that it is continuing the subject from the prior sentence while going in a different direction. Please see the note for the prior sentence which explains that contextual consideration.

Our first two phrases tell us that the Comforter is the Holy Ghost. The Bible uses the title of Holy Ghost when it is speaking about His work in this physical reality and uses Holy Spirit when He is working in the spiritual reality. in this sentence we see how the Holy Ghost will affect the physical lives of believers. This change is what enabled the apostles, and other believers, to have the impact upon the world which they had.

Our third phrase says whom the Father will send in my name and, once more, we see that it is God the Father Who provides all power, especially spiritual power to affect this physical reality. Our phrase also says in my name because anything from God that we receive is 'in the power and authority of Jesus Christ'. One consequence of this truth, which many religious people fail to realize or ignore, is that God's Holy Spirit only works 'in the power and authority of Jesus Christ'. This means that people who claim to do things in the power of the spirit, while refusing to accept 'the power and authority of Jesus Christ', are using the power of a different spirit than God's Holy Spirit. Therefore, they are using the power of a devil.

Our next three phrases tell us the main ministry of the Holy Ghost. Please notice that it concentrates on teaching and bringing all things to your remembrance and is limited to whatsoever I have said unto you. These religions and people who claim that the main 'ministry' of their source spirit is 'babbling in unknown tongues' or 'doing miracles' or 'healing' or 'prophecy' are proving that their source spirit is not the Holy Ghost. This is doubly true for people who claim to give 'prophecy' or 'revelation' which goes beyond whatsoever I have said unto you (the written New Testament).

Please see the note for Philippians 2:1 about the word comfort. The functional definition for this word is: ' to strengthen; to invigorate; to cheer or enliven'.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. Please also see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. It is my belief that the Bible uses Holy Ghost when speaking about His dealing in this physical world and uses Holy Spirit when telling us about His dealing in spiritual matters. Please also see the note for 1John C2S25 about the phrase Holy One.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the note for 1Corinthians C1S4 about the phrase the name. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher.

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition for this word is: ' the retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Comforter. Joh 14:16 exp: Joh 16:7. Holy Ghost. Joh 7:39; 20:22; Ps 51:11; Isa 63:10; Mt 1:18,20; 3:11; 28:19; Mr 12:36; 13:11; Lu 1:15,35,41,67; 2:25; 3:22; 11:13; Ac 1:2,8; 2:4; 5:3; 7:51,55; 13:2,4; 15:8,28; 16:6; 20:28; 28:25; Ro 5:5; 14:17; 15:13,16; 1Co 2:13; 6:19; 12:3; 2Co 6:6; 13:14; Eph 1:13; 4:30; 1Th 1:5-6; 4:8; 2Ti 1:14; Tit 3:5; Heb 2:4; 3:7; 9:8; 10:15; 1Pe 1:12; 2Pe 1:21; 1Jo 5:7; Jude 1:20 whom. Joh 14:16; 15:26; 16:7; Lu 24:49; Ac 1:4 he. Joh 6:45; 16:13-14; Ps 25:8-9,12-14; Isa 54:13; Jer 31:33-34; 1Co 2:10-13; Eph 1:17; 1Jo 2:20,27; Re 2:11 bring. Joh 2:22; 12:16; Ac 11:16; 20:35 General references. exp: Ex 4:12; Lu 24:8.'.

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C14-S29 (Verse 27) the peace from Jesus is different from what the world gives.

Equivalent Section: the peace from Jesus.

Peace I leave with you,
my peace I give unto you:.

Equivalent Section: the peace from the world.

not as the world giveth,
give I unto you..

This is a well loved and often preached verse which gets lots of Amen!!. While lots of people agree with the preaching, and hope to experience what is preached, the evidence of the lives and prayer requests in most churches shows that very few of the people who claim to be saved actually experience the fulfillment of this sentence.

The first thing to realize is that this sentence is part of how Jesus said that He would manifest Himself back in 14:21. In the note for that sentence, the requirements to receive all of the promises following that sentence, were explained. As also noted there, no lost and few saved truly meet the requirements specified by Jesus. Thus, while lots of saved people want to 'claim' this promise, very few actually experience it because very few fulfill God's requirements for receiving this promise. (Please see the note mentioned for details on God's requirements.)

The first thing to note about our sentence is that it has two Equivalent Sections with the Second Equivalent Section starting with the word not. That makes the peace of each Equivalent Section different.

Next we need to notice that what the world giveth, it has to 'keep on keeping on giving' because of the th in the word giveth. However, the peace which is described in the First Equivalent Sections given only once. This is because the peace which Jesus gives is not lost, but is retained, while the peace which the world giveth keeps getting lost and must be constantly replaced.

Next we see that Jesus said: Peace I leave with you. He went away but His peace was supposed to remain. However, according to all of the Gospels, the disciples did not retain that peace. The only one who possibly did retain it was Mary Magdalene. She was upset because she thought someone had stole the body of Jesus but there is reason to believe that she was not as upset by His death as everyone else was. She appeared to retain the peace because of her true Biblical faith in God the Father and in Jesus. However, the Gospels report that the other disciples lost their faith as a result of the crucifixion. Therefore, we must retain our true Biblical faith in God the Father and in Jesus, regardless of circumstances, if we wish to retain the peace which Jesus gives.

Please see the notes for Romans C12S16; Galatians C1-S1 and Jude 1:1 about the word peace. The functional definition for this word is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please also see the notes for Philippians 4:7; Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15; Hebrews 12:14-LJC about the phrase peace with God. Please note that these are two different kinds of peace.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peace I leave. Joh 16:33; 20:19,21,26; Nu 6:26; Ps 29:11; 72:2,7; 85:10; Isa 9:6; 32:15-17; 54:7-10,13; 55:12; 57:19; Zec 6:13; Lu 1:79; 2:14; 10:5; Ac 10:36; Ro 1:7; 5:1,10; 8:6; 15:13; 1Co 1:3; 2Co 5:18-21; Ga 1:3; 5:22; 6:16; Eph 2:14-17; Php 4:7; Col 1:2,20; 3:15; 2Th 1:2; 3:16; Heb 7:2; 13:20; Re 1:4 General references. exp: Joh 16:6; Heb 9:17.'.

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C14-S30 (Verse 27) Repeat of first sentence.

Let not your heart be troubled,
neither let it be afraid..

This sentence follows the one where Jesus said: Peace I leave with you, my peace I give unto you. If we truly have accepted His peace then our heart will not be troubled and we will not be afraid. However, if either of these conditions are true for our heart, then we have not accepted His peace or we have not met the prior conditions for Him to give us, personally, His peace.

Our next sentence tells us why the disciples would be afraid and have their heart be troubled. We don't face those specific circumstances in this physical world, but at different points in our life each of us will have cause to feel the same fear and be troubled. The sentence after that gives us the solution. Jesus said to rejoice because of spiritual results which will come from the physical trouble. If we truly value the spiritual over the physical, and look for the spiritual results which will come from any trouble in this physical world, then we can rejoice even when facing great trouble and many reasons to fear. Again, the sentence after that (C14-S33) gives us another source of comfort when facing trouble and sources of fear. Jesus told them to believe the word of God (I have told you before it come to pass, that, when it is come to pass, ye might believe). Thus, we have two ways to deal with trouble in this world and reasons to be afraid.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

Please see the note for John 6:19-20 about the word afraid. The functional definition is: 'Impressed with fear or apprehension'. Please also see the notes for Romans C11S25; Philippians 1:12-14; Fear the Lord about the word fear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. Job 34:29; Ps 28:3; La 3:17; Da 4:1; 6:25 exp: Joh 14:1. Let not. Joh 14:1 afraid. Ps 11:1; 27:1; 56:3,11; 91:5; 112:7; Pr 3:25; Isa 12:2; 41:10,14; Jer 1:8; Eze 2:6; Mt 10:26; Lu 12:4; Ac 18:9; 2Ti 1:7; Re 2:10; 21:8 General references. exp: Joh 16:6; Heb 9:17.'.

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C14-S31 (Verse 28) Reminder of prophecy already spoken.

Ye have heard how I said unto you,
I go away,
and come again unto you..

This sentence tells us the source of the disciples' fear and troubled heart which the prior sentence spoke of. They were in denial about the many times that Jesus told them that He would die. When we refuse to accept the truth, we cause ourselves many problems. Yes, the truth may be something that we really don't want, but facing, and dealing with, problems before they come reduces the bad results. Denial only increases the bad results.

While we won't face the same circumstances which the disciples faced at this time, we will face other circumstances which produce similar responses in our life. The next two sentences tell us two ways for dealing with troubling circumstances and sources of fear in this world. The note for the prior sentence explains how to use these helps in time of trouble. Please see it for that explanation.

Please notice that our sentence says I go away, and come again unto you. Yes, Jesus did tell them about His death but He also told them about His resurrection. They just ignored that message because they could not understand in in their flesh. Usually, when we face trouble, God also gives us the source of peace. However, if we react in the flesh, we will reject the spiritual message of peace while we concentrate on the physical source of trouble, even if we are in denial. Please also see the section on Prophecies for links to other places where the death and resurrection of Jesus was prophesied.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'heard. Joh 14:3,18; 16:16-22 If. Joh 16:7; Ps 47:5-7; 68:18,9; Lu 24:51-53; 1Pe 1:8 General references. exp: Joh 16:6.'.

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C14-S32 (Verse 28) True love of God prefers the spiritual.

Equivalent Section: We prove our love by rejoicing in the spiritual.

If ye loved me,
ye would rejoice,
because I said,
I go unto the Father:.

Equivalent Section: We are to rejoice in the will of God.

for my Father is greater than I..

Our sentence gives us the first source of God's peace during troubling circumstances. (The couple of sentences before this one, and their related notes, explained the source of the trouble that the disciples faced and explained how we are to find God's peace in these circumstances.)

Please notice the word would in the phrase would rejoice. People who will not rejoice, in times of physical trouble, because of spiritual results, do not love Jesus as much as they probably claim that they do. In addition, the use of the word ye makes this a personal requirement from our Lord.

I expect that there are some people who object, at lease internally, to the prior paragraph. However, Our sentence also says because I said, I go unto the Father. That is: He was going to leave them permanently in this world. Many people have said that partnership in ministry is like a marriage. Ask a wife, who has a good and loving marriage relationship, about how she would feel about her telling her that he will die in a few days. If you really think about this, you should be able to understand why the disciples troubled and how much they were troubled. Now, imagine yourself in a similar situation and then imagine being told to rejoice because of spiritual results that will come from trouble in this world.

Now, look at our Second Equivalent Section which gives us another reason to rejoice. Answer me this: if people can go directly to God the Father, as many claim that they do and that we should do, then why did Jesus have to go unto the Father? John 16:7 says: Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. the Biblical truth is that receiving the indwelling Holy Spirit is only one of the blessings from God the Father which only come through an ongoing personal relationship with Jesus Christ. However, God does everything in order and we would not have these blessings if Jesus did not return to heaven or if we tried to get them any other way.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I go. Joh 14:12; 16:16; 20:17 Father. Joh 5:18; 10:30,38; 13:16; 20:21; Isa 42:1; 49:5-7; 53:11; Mt 12:18; 1Co 11:3; 15:24-28; Php 2:6-11; Heb 1:2-3; 2:9-15; 3:1-4; Re 1:11,17,18 General references. exp: Joh 16:6.'.

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C14-S33 (Verse 29) Prophecy fulfilled is to increase our belief.

And now I have told you before it come to pass,
that,
when it is come to pass,
ye might believe..

Our sentence starts with the word And, which means that this sentence is added to the prior. It gives a second reason for the disciples to rejoice in times of trouble. The note for 14:27 has the application, of these spiritual lessons, for us tday.

Basically, the true Biblical purpose of prophecy is to increase our belief, after it is fulfilled. We can have an idea about when and how unfulfilled prophecy will be fulfilled, but no one knows all of the details except for God the Father. Anyone who claims otherwise is a liar who gets his doctrine from a devil. God deliberately hides some critical part about unfulfilled prophecy so that, when it is fulfilled, we will know that only God could have fulfilled it the way it was fulfilled. We are to also believe that God will keep all of His promises no matter what circumstances, devils and men oppose God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 13:19; 16:4-31; Mt 24:24-25 exp: Lu 19:30.'.

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C14-S34 (Verse 30) Jesus limits His sayings to prepare for Satan.

Equivalent Section: Jesus limits His sayings.

Hereafter I will not talk much with you:.

Equivalent Section: Jesus prepares for Satan.

for the prince of this world cometh,
and hath nothing in me..

Our sentence starts with the word Hereafter and this sentence, with the last two sentences of this chapter, start a new subject. That said, these sentences seem misplaced because our current sentence starts with Hereafter I will not talk much with you and then we have Jesus saying a whole lot more until Chapter 18. In addition, the last sentence of the chapter says Arise, let us go hence. However, it appears as if they did not do so until 18:1 where the first sentence says When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. Now, I pointed out these truths in order to say that the explanation which I provide is speculation. Therefore, anyone who wants to can provide an alternative explanation but they can not say that I am wrong unless they can show at least two places where the Bible says differently.

My speculation is quite simple. 18:1 says, he went forth with his disciples over the brook Cedron. Our current sentence takes place in the upper room where they had the 'Last Supper'. Therefore, I believe, they went hence out of the upper room and down to the edge of the brook Cedron between this chapter and Chapter 18. The chapters 16 and 17 represent what Jesus taught them along the way. Again, this is my speculation so please don't make it a doctrinal issue.

Returning to our sentence, the First Equivalent Section says: Hereafter I will not talk much with you. The dissertation from the night of the 'Last Supper' started in Chapter 13 and goes through Chapter 18 where John switches to telling about events in the garden leading to the arrest and crucifixion of Jesus. The 'Sermon of the Mount' is probably the only longer single dissertation that is recorded in the Gospels. So here we are with 3/5ths of this dissertation remaining and Jesus says Hereafter I will not talk much with you. The point is that 'Sermon of the Mount' can not be the only time when Jesus taught longer. It's just that most of the longer teachings of Jesus were not recorded in the Gospels. Think about when he fed the 5,000 (John 6). He taught all day, fed them, tried to leave them and they chased Him around the lake for more the next day. Now, compare that truth to the people who insist that they are spiritually mature and know their Bible even while they complain if their sermonette goes more than 20 minutes and who don't do personal study of the Bible. The point is that Jesus really did consider the remaining 3 chapters, of this dissertation, to be not much talk.

In our Second Equivalent Section Jesus tells us why He limited His speech and why He, probably, walked to His destiny while speaking. Of course, the prince of this world is Satan. (The Bible does not literally say this but it is clear for those people who understand the Biblical definition of these words and the doctrines taught in the Bible about the combination of the word meanings.).

Our Second Equivalent Section uses the word cometh because Satan used men to do his work and orchestrated the betrayal, torture, false trial, lies, crucifixion, assault by devils and even carrying the soul and spirit of Jesus into Hell. Thus, he 'kept on keeping on coming to torture Jesus by many people and means'.

When the second phrase of our Second Equivalent Section says and hath nothing in me, it is saying that Satan has nothing to do with an ongoing personal relationship (in me) with Jesus. Likewise, religions which have nothing to do with an ongoing personal relationship (in me) with Jesus are following doctrines of devils (1Timothy 4:1).

Please see the note for 1Corinthians C2S5 about the word prince. The functional definition for this word is: 'One of the highest levels of rulers but not the very highest level'. That note also explains several Biblical titles for different princes. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the word principalities.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. Joh 16:12 Lu 24:44-49; Ac 1:3 the. Joh 12:31; 16:11; Lu 22:53; 2Co 4:4; Eph 2:2; 6:12; Col 1:13; 1Jo 4:4; 5:19 (Gr) Re 12:9; 20:2-3,7-8 and. Lu 1:35; 2Co 5:21; Heb 4:15; 7:26; 1Pe 1:19; 2:22; 1Jo 3:5-8 General references. exp: Lu 4:13.'.

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C14-S35 (Verse 31) Jesus proves His claims with action instead of words.

First Step: Jesus mentions His actions.

But that the world may know that I love the Father;.

Second Step: Jesus mentions His obedience.

and as the Father gave me commandment,
even so I do..

Our sentence starts with the word But, which means that it continues the subject of the prior sentence while going in a different direction. Where the prior sentence said I will not talk much, this sentence says even so I do. So the matching subject is what Jesus will do during His remaining time on Earth. The change is from 'little talk' to 'much action'.

Jesus is 'our example of how to live in this world using the power of the Holy Ghost'. Anyone who never gets to the point of 'shut up and get busy doing' is not following His example in these two sentences.

Our First Step tells us that part of the reason why Jesus did what He did, including keeping His mouth shut and going to the cross and all of the other suffering as a sheep to the slaughter (Isaiah 53:7; Jeremiah 11:19; Acts 8:32) was that the world may know that I love the Father. 2Timothy 3:12 says, Yea, and all that will live Godly in Christ Jesus shall suffer persecution. When we suffer persecution we are expected to follow the example of Jesus in this sentence and accept it with His human spirit as a witness to the world that we love Christ Jesus.

Our Second Step is the source of Philippians 2:8, which tells us And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. this also matches His commandment to us in John 14:15, John 14:21; John 15:10 (If ye love me, keep my commandments).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that the. Joh 4:34; 10:18; 12:27; 15:9; 18:11; Ps 40:8; Mt 26:39; Php 2:8; Heb 5:7-8; 10:5-9; 12:2-3 General references. exp: Isa 50:5; Mt 26:46.'.

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C14-S36 (Verse 31) Jesus says it is time to act.

Arise,
let us go hence..

As I already speculated, I believe they left the upper room after this and the next three chapters were spent while they walked to the garden where Jesus was betrayed.

Please see the note for Mark 10:1 about the word arise / arose. The functional definition for this word is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places. to begin; to spring up; to originate'.

Please see the note for Matthew 17:20 about the word hence. Webster's 1828 defines this word as: 'adv. hens. 1. from this place. Arise, let us go hence. John 14. I will send thee far hence to the Gentiles. Acts.22. 2. from this time; in the future; as a week hence; a year hence. 3. from this cause or reason,noting a consequence, inference or deduction from something just before stated. Hence perhaps it is, that Solomon calls the fear of the Lord, the beginning of wisdom. It sometimes denotes an inference or consequence, resulting from something that follows. Whence come wars and fightings among you? Come they not hence, even from your lusts--James 4. 4. from this source or original. All other faces borrowed hence-- Hence signifies from this, and from before hence is not strictly correct. But from hence is so well established by custom, that it may not be practicable to correct the use of the phrase. Hence is used elliptically and imperatively, for go hence; depart hence; away; be gone. Hence, with your little ones. Hence, as a verb, to send off, as used by Sidney, is improper.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Arise. Joh 18:1-4; Mt 26:46; Lu 12:50 General references. exp: Isa 50:5; Mt 26:46.'.

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Interpretive Study of John's Gospel

Jesus is the Son of God

John Chapter 13

links to sentences in this chapter:

Chapter theme: Last Supper: the Betrayal by Judas

The Treasury of Scripture Knowledge provides a chapter outline as:

John Chapter 14

links to sentences in this chapter:

Chapter theme: Last Supper: Jesus Gives Conditional Promises

The Treasury of Scripture Knowledge provides a chapter outline as:

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