It's Time (pt.2)
John 13 • Sermon • Submitted
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· 5 viewsJesus glorifies the Father by means of the cross, which was initiated by hte betrayal of Judas.
Notes
Transcript
Handout
Handout
Introduction
Introduction
It is a dichotomy that in the kingdom of God, so many things that are valued by man are ignored by God.
1 Corinthians 1:20-31 “Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe. For indeed Jews ask for signs and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of bthe world to shame the things which are strong, and the base things of the world and the despised God has chosen…”
The reality of what man considers real and the reality of what God considers real are infinitely different.
Guess which one is accurate.
God’s is accurate.
This is the way it is with suffering, trials, and persecutions.
Our reality of suffering works this way.
I am suffering.
Let me see what the cause is.
Let me fix the cause.
Suffering will exit the scene.
Life will return to normal and we have it all under control again.
God’s reality of suffering works this way:
I have ordained suffering before the world began.
You experience the pressures and sufferings.
God has determined the boundaries of time of your suffering depending upon your reaction of faith or faithLessens.
God relieves your suffering regardless of inconvenience, problems, hardship, or even death, when He chooses.
Ultimately, God is seeking His own glory and the display of His power.
What am I trying to say?
What I am trying to say is that trials, suffering, and pressures of life and persecution are not meant to stop for the life of the believer.
Rather, the life of the believer is actually a crucible of suffering.
Consider this:
The righteous cry, and the Lord hears
And delivers them out of all their troubles.
The Lord is near to the brokenhearted
And saves those who are crushed in spirit.
Many are the afflictions of the righteous,
But the Lord delivers him out of them all.
He keeps all his bones,
Not one of them is broken.
Evil shall slay the wicked,
And those who hate the righteous will be condemned.
The Lord redeems the soul of His servants,
And none of those who take refuge in Him will be condemned.
So, what is all of this about?
It is about how we interpret our sufferings when there is almost no real reason for the suffering.
Jesus is our ultimate example.
Today’s example in our Lord is the source of all of what we have just learned.
V.31
V.31
Therefore when he had gone out, Jesus *said, “Now is the Son of Man glorified, and God 1is glorified in Him;
Ὅτε οὖν ἐξῆλθεν, λέγει Ἰησοῦς, Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ
Judas has left.
He went into the night.
It is at this point that Jesus releases the reality of His life and ministry.
The real reason for His existence is to be glorifiied with the Father by means of the betrayal of a friend unto crucifixion.
How are Jesus and the Father glorified in this event?
“John 12:28 (John 12–21 (NAC)): Excursus 12: A Note on Glorification
There is no question that the Gospel speaks of the glorification of the Son (cf. 1:14; 16:14; 17:4) and also indicates that Jesus would be glorified in and through the disciples (17:10). But in John the glorification of the Son is said to be derived from the glory of the Father (5:40–44; 8:54; 17:5). Moreover, the glorification of the Son is consistently directed to the glorification of the Father (7:18; 8:50; 11:4; 13:31; 14:13; 17:1). Because the glorification of the Son has been focused on the glorification of the Father, it has therein removed any sense of selfishness or self-centered ambition from the picture of Jesus.
The Son was consciously said to have chosen the way of obedience—the way that led through the traumatic death on the cross. Thus John identified the way of the cross with the way of glorification. Accordingly, prior to that event he directed the reader’s attention forward to that event not only through reference to the coming hour (e.g., 2:4; 7:30; 12:27) but also by reference here to Jesus’ glorification. That glorification would, of course, also open the horizon to the post-resurrection period of the era of the Spirit (7:39) and the Son’s enthronement in glory alongside the Father, a position which he had “before the world came to be” (17:6). Yet in spite of the victory aspect of glorification, the reader must not submerge the death perspective into the idea of glorification for John. Indeed, the linkage between death and glorification is vividly presented in the Epilogue when the prediction of the death of Peter is described as the way he “would glorify [doxasei] God” (21:19).” - Borchert
“Glory” through John:
And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
John remembers that he and the other disciples saw His glory, as a son of the Father-grace and truth.
This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him.
Jesus showed His glory (i.e. “power”) by starting His signs and miracles ministry.
“But I do not seek My glory; there is One who seeks and judges.
Jesus did not seek His own glory.
That is, He completely gave Himself to displaying the great glory of the Father.
These things Isaiah said because he saw His glory, and he spoke of Him.
Jesus’s glory was the Shekinah, temple glory, that Isaiah saw in chapter 6.
This is Jesus on the Mount of Transfiguration.
“The glory which You have given Me I have given to them, that they may be one, just as We are one;
I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.
“Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world.
“O righteous Father, although the world has not known You, yet I have known You; and these have known that You sent Me;
and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them.”
In the same way that the Father and the Son are unified with the intent to glorify the other, so also does Jesus pray that the church would also operate this way.
Jesus wants His disciples to glorify Him, Who glorifies the Father, Who glorifies the Son, Who glorifies the saint.
All of this is produced by the loving unity that is maintained in the church.
And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt:
“Two men went up into the temple to pray, one a Pharisee and the other a tax collector.
“The Pharisee stood and was praying this to himself: ‘God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector.
‘I fast twice a week; I pay tithes of all that I get.’
“But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’
“I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”
The saint who lives to glorify Jesus Christ is humble.
The saint who lives to glorify Jesus Christ will be exalted.
The example that we have in Jesus is that this humble exaltation of the Father in the Son comes through suffering most often, even deep, deep suffering.
Consider it all joy, my brethren, when you encounter various trials,
knowing that the testing of your faith produces endurance.
And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.
The perfecting work of the trial is that of causing us, as believers, to elevate Jesus Christ through the trial instead of elevating ourselves.
Is there something that all of this comes down to, tangibly, that we can understand HOW Jesus will glorify the Father?
but so that the world may know that I love the Father, I do exactly as the Father commanded Me. Get up, let us go from here.
V.32
V.32
if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately.
[εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ,]7 καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὐτῷ8, καὶ εὐθὺς δοξάσει αὐτόν.
“…if God is glorified in Him…” = not in better manuscripts.
Therefore when he had gone out, Jesus *said, “Now is the Son of Man glorified, and God 1is glorified in Him;
“…God will glorify Him in Himself…”
What does this mean?
Glory = display of attributes, character, Person.
John 12:27-33 ““Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour. “Father, glorify Your name.” Then a voice came out of heaven: “I have both glorified it, and will glorify it again.” So the crowd of people who stood by and heard it were saying that it had thundered; others were saying, “An angel has spoken to Him.” Jesus answered and said, “This voice has not come for My sake, but for your sakes. “Now judgment is upon this world; now the ruler of this world will be cast out. “And I, if I am lifted up from the earth, will draw all men to Myself.” But He was saying this to indicate the kind of death by which He was to die.”
Notice the connection between the death of Christ and the glory of the Father.
“I have both glorified it, and will glorify it again.” =
“I have both glorified it” = OT
”and will glorify it again…” = future to Christ.
The Father will glorify the Son and will glorify the Son “in Himself.”
This statement means that the Father desires to exalt the Son by means of what the Son is going to endure and accomplish.
“In Himself“ refers to the Son.
In what way will the Father be glorified “in Himself”?
The Father is to be glorified.
The Son is to be glorified.
The Spirit will be glorified also as the Father and Son are glorified.
God glorifies Himself.
Psalm 29 “A Psalm of David. Ascribe to the Lord, O sons of the mighty, Ascribe to the Lord glory and strength. Ascribe to the Lord the glory due to His name; Worship the Lord in holy array. The voice of the Lord is upon the waters; The God of glory thunders, The Lord is over many waters. The voice of the Lord is powerful, The voice of the Lord is majestic. The voice of the Lord breaks the cedars; Yes, the Lord breaks in pieces the cedars of Lebanon. He makes Lebanon skip like a calf, And Sirion like a young wild ox. The voice of the Lord hews out flames of fire. The voice of the Lord shakes the wilderness; The Lord shakes the wilderness of Kadesh. The voice of the Lord makes the deer to calve And strips the forests bare; And in His temple everything says, “Glory!” The Lord sat as King at the flood; Yes, the Lord sits as King forever. The Lord will give strength to His people; The Lord will bless His people with peace.”
Then Moses said to the Lord, “See, You say to me, ‘Bring up this people!’ But You Yourself have not let me know whom You will send with me. Moreover, You have said, ‘I have known you by name, and you have also found favor in My sight.’
“Now therefore, I pray You, if I have found favor in Your sight, let me know Your ways that I may know You, so that I may find favor in Your sight. Consider too, that this nation is Your people.”
And He said, “My presence shall go with you, and I will give you rest.”
Then he said to Him, “If Your presence does not go with us, do not lead us up from here.
“For how then can it be known that I have found favor in Your sight, I and Your people? Is it not by Your going with us, so that we, I and Your people, may be distinguished from all the other people who are upon the face of the earth?”
The Lord said to Moses, “I will also do this thing of which you have spoken; for you have found favor in My sight and I have known you by name.”
Then Moses said, “I pray You, show me Your glory!”
And He said, “I Myself will make all My goodness pass before you, and will proclaim the name of the Lord before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.”
But He said, “You cannot see My face, for no man can see Me and live!”
Then the Lord said, “Behold, there is a place by Me, and you shall stand there on the rock;
and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by.
“Then I will take My hand away and you shall see My back, but My face shall not be seen.”
God is glorified in the saints
Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God,
who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was,
how will the ministry of the Spirit fail to be even more with glory?
For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory.
For indeed what had glory, in this case has no glory because of the glory that surpasses it.
For if that which fades away was with glory, much more that which remains is in glory.
Therefore having such a hope, we use great boldness in our speech,
and are not like Moses, who used to put a veil over his face so that the sons of Israel would not look intently at the end of what was fading away.
But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ.
But to this day whenever Moses is read, a veil lies over their heart;
but whenever a person turns to the Lord, the veil is taken away.
Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty.
But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
Whether, then, you eat or drink or whatever you do, do all to the glory of God.
God is glorified in creation.
So then, brethren, we are under obligation, not to the flesh, to live according to the flesh—
for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live.
For all who are being led by the Spirit of God, these are sons of God.
For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!”
The Spirit Himself testifies with our spirit that we are children of God,
and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.
For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.
For the anxious longing of the creation waits eagerly for the revealing of the sons of God.
For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope
that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.
For we know that the whole creation groans and suffers the pains of childbirth together until now.
And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.
For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees?
But if we hope for what we do not see, with perseverance we wait eagerly for it.
And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God,
having the glory of God. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper.
And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb.
And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever.
When you seek the glory of God, you are seeking to do exactly what Jesus Christ did.
The Father will display the Son and that display will glorify the Son, Who, in turn, desires no glory for Himself but only for the Father.
This is “unity.”
Church
Family
Nation
Business
“John 13:31–32 (John 12–21 (NAC)): Not only is God glorified in the process but the Son is glorified in the Father’s glorification, and that glorification is an immediate one.” -Borchert
To glorify “immediately” is to glorify, the process of the display of the Son and the Father, “soon.”
Judas‘s leaving “immediately” means that what Judas meant for evil, God means for good.
“As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive.
V.33
V.33
“Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, ‘Where I am going, you cannot come.’
τεκνία, ἔτι μικρὸν μεθʼ ὑμῶν εἰμι· ζητήσετέ με, καὶ καθὼς εἶπον τοῖς Ἰουδαίοις ὅτι Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν λέγω ἄρτι.
“Little children” = John picks up the same reference when he speaks to the people he is caring for in the church:
“Little children” = John picks up the same reference when he speaks to the people he is caring for in the church:
My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous;
Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming.
Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous;
Little children, let us not love with word or with tongue, but in deed and truth.
You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world.
Little children, guard yourselves from idols.
Jesus is going away.
Jesus is going away.
Where?
How?
Why?
The Pharisees heard the crowd muttering these things about Him, and the chief priests and the Pharisees sent officers to seize Him.
Therefore Jesus said, “For a little while longer I am with you, then I go to Him who sent Me.
“You will seek Me, and will not find Me; and where I am, you cannot come.”
The Jews then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to go to the Dispersion among the Greeks, and teach the Greeks, is He?
“What is this statement that He said, ‘You will seek Me, and will not find Me; and where I am, you cannot come’?”
Jesus tells them who wanted to seize Him that He is going away, not by their seizing Him, but by the Father’s will.
The statement that Jesus is going away sent a shockwave throughout the disciples after Judas left.
The statement that Jesus is going away sent a shockwave throughout the disciples after Judas left.
Simon Peter *said to Him, “Lord, where are You going?” Jesus answered, “Where I go, you cannot follow Me now; but you will follow later.”
“Do not let your heart be troubled; believe in God, believe also in Me.
“In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you.
“If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.
“And you know the way where I am going.”
Thomas *said to Him, “Lord, we do not know where You are going, how do we know the way?”
Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me.
“After a little while the world will no longer see Me, but you will see Me; because I live, you will live also.
“Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful.
“You heard that I said to you, ‘I go away, and I will come to you.’ If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I.
The anticipation of Jesus accomplishing all that they thought He should accomplish is dashed to pieces.
So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?”
He said to them, “It is not for you to know times or epochs which the Father has fixed by His own authority;
but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”
Conclusion
Conclusion
This is a plain indication of God’s righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering.
For after all it is only just for God to repay with affliction those who afflict you,
and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire,
dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus.
These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power,
when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed—for our testimony to you was believed.
To this end also we pray for you always, that our God will count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power,
so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.
But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming,
then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power.
For He must reign until He has put all His enemies under His feet.
The last enemy that will be abolished is death.
For He has put all things in subjection under His feet. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him.
When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.