Separation anxiety: the disciples face losing Jesus (13:31-14:14)

Once Judas had left, Jesus was free to speak about the true meaning of the cross. None of the rulers of that age - neither the Sanhedrin nor the Romans, and especially not Satan - understood the hidden wisdom of the cross, for 'if they had, they would not have crucified the Lord of Glory' (1Cor 2:7,8). In fact, the cross was to be Jesus' triumph over them: what they thought would be His humiliation, was in fact to be theirs (Col2:15). In it, 'the ruler of this world' would be judged.

The good news: the cross will be Jesus's glorification

We too usually see the cross as a mark of shame, as did the Jews and Romans. The latter used it as a means of humiliating and cowing their enemies. The former saw it as meaning that the victim was especially cursed by God. So it must have sounded enigmatic to the disciples, when Jesus spoke of it as His 'being glorified' (14:31).

In our very first study, we looked at the meaning of the word 'glory'. In English we use the word glory to mean honour or distinction e.g. “He didn’t cover himself with glory, did he?”. Alternatively, it can be used as a verb to mean exultation: we ’glory in the Lord’. But in Hebrew, the word ‘kabod’ means weight, weightiness, importance. So when John says, ‘We beheld His glory’, we could loosely paraphrase that as ‘We saw how important Jesus is, how weighty His words are’.

Of course to a Jew it also meant the radiance of God’s Presence. His Shekinah glory had hovered over the Israelites as they journeyed through the desert at night, and later filled the Holy of Holies in the Tabernacle and the Temple. This glory of God was hidden when Jesus came to earth: he ‘veiled it in flesh’, He ‘laid aside His majesty’, ‘did not count equality with God something to be held onto’ and humbled Himself to become man. It was only once the Father had revealed to Peter that Jesus was the Messiah, the Son of God, that they could then begin to see Jesus for whom He truly was (Matt 17:1-9)).

What does God define as His glory? Astonishingly, when Moses asked to see God's glory even after experiencing the shekinah for months, and the terror of God's Presence on Mt Sinai, God's reply is, "I will show you all My goodness" (Ex 33:18-34:7). The next day He elaborates: "The LORD, the LORD God, merciful and gracious, long-suffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the sins of the fathers on the children and the childrens' children to the third and fourth generation." God's definition of His inherent glory, is that it lies in these attributes of His heart.

Read those Exodus verses again. Don't they read exactly like a description of the cross? In it His mercy and grace, His patience and goodness and truth are demonstrated. He does not ignore sin by simply clearing the guilty. Jesus's sacrifice of Himself was the only way God could be both 'just, and the justifier of the one who has faith in Jesus' (Rom 3:23-26). It therefore demonstrates the holiness and justice of God. He kept covenant mercy for thousands of Old Testament saints whose sins were covered over by sacrifices and offerings, until the One who would make all that unnecessary should arrive and pay the full penalty for their (and our) sins. He visited the sins of Jesus's ancestors all the way back to Adam, on Jesus who called Himself 'the Son of Adam' (a.k.a. the Son of Man).

It thus makes perfect sense that Jesus saw the cross as His glorification. For in it, all these heart attributes of God - the things which God declares are the core of His glory - are shone out. For the joy that He foresaw, of being re-enthroned at the right hand of God, He endured the cross, despising its shame (Heb 12:2). He is our supreme role-model of what it means to live by faith.

Perhaps our view of the cross needs to change. We need to see its glory; to boast about what Christ achieved there (Gal 6:14). We are about to discover many wonderful truths about the effects of Jesus 'going to His Father'. Not only is it our redemption and Satan's defeat, it also brings us into union with Christ and wonderful communion with all three members of the Trinity.

Jesus' obedience glorified His Father God; and in consequence, God glorified Him immediately thereafter, declaring Him 'to be the Son of God with power, by the resurrection from the dead' (Rom 1:4). He was given 'the name which is above every name', that at the name of Jesus every tongue on earth or in heaven would bow in obeisance. Ten days later Christ ascended to the Father in a victory parade, to receive the gift of the Spirit which He would pour out at Pentecost (Ps 68:18, Eph 4:8)

The bad news: His departure is imminent, and they can't come: but love will strengthen them

Jesus had previously told His detractors that He would soon be beyond their reach (8:21,24), and that they would die in their sins if they didn't believe in Him. Now He tells His disciples that they too cannot go where He is going - for now. He addresses them as 'little children' - a term John reuses in his first letter referring to those whose sins are forgiven and who have put a simple faith in God. But it also expresses His tender concern for them, even as He Himself is about to face being scourged, mocked, spat on and nailed through His hands and feet.

On the cross, He will delegate His mother's care to John. But for now, He institutes a new commandment for His disciples to love one another. He has always taught them to 'love your neighbour as yourself', as second in importance only to loving God with every fibre of one's being. So how is this a new commandment?

Theologians go down rabbit holes about it being new because it is part of a new covenant. But the answer is actually very simple. Those of us who are not narcissists, regularly beat ourselves up about our failings. And my observation is that those who seem harsh towards others, are often equally harsh on themselves. In other words, they are loving their neighbour as themselves - but not loving them as Jesus does.

Look through the gospel accounts of how Jesus dealt with His disciples' failings, and you will find unfailing grace. When James and John want to call down fire on a Samaritan village. When their mother lobbies for them to have positions of honour in Jesus's kingdom. When even immediately before the Passover meal, they are still arguing over who is the greatest. He always responds with grace, never putting the person down but challenging them deeply by His example.

Alternatively look back to your own experience of how Jesus has dealt with you over the years. Has He loved you in the same way you love yourself? Or has His love been infinitely more gracious and patient? When I first met Him, I was overwhelmed by the fact that He knew me far more deeply than anyone else - parents, girlfriend etc - and yet loved me with a deep acceptance. And my experience over the years is of His incredible patience and gentleness in dealing with my waywardness and unfaithful heart.

Loving one another as He loves us, is a different dimension of love than loving others as we love ourselves. Paul explains to the Colossians, "As the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection" (Col 3:12-14).

This bond of love will draw them back together when they are scattered after His crucifixion. We hear of no recriminations or blaming one another, though this would be commonplace after a loved one dies. It is a hallmark of 'walking in the light' (1Jn 2:8-11). It is the ground of our assurance (1Jn 3:10-19). It is a manifestation of God's indwelling (1Jn 4:7-12), and gives us confidence to face the Day of Judgement (1Jn 4:17-21). But just as our experience of God's love within us witnesses to us, so it also witnesses to others.

Tertullian, a Roman theologian in about AD200, meditated on the effect Christian martyrs had: "‘Look,’ they say, ‘how they [Christians] love one another’ (for they themselves hate one another); ‘and how they are ready to die for each other’ (for they themselves are readier to kill each other)". ‘See how these Christians love one another’ .

A series of anxious questions arise within the team

Despite all His previous warnings about crucifixion, the disciples are so shocked by the news of a betrayer, and of Jesus's imminent departure, that they seem to have difficulty thinking outside the box. Jesus uses their questions to lead them on, following each answer with a provocative statement that will draw out their real fears.

As usual, Peter is first to engage his vocal cords! Passionate in his protestations of willingness to die for Jesus, he is the one who will shortly slice off the High Priest's servant's ear in Gethsemane. He will shadow the arrest party back to Annas's courtyard, only forces daring to desert him when a servant girl claims to have recognised him. Jesus recognises that behind his question, 'Where are you going?' is another, 'Why can't I come too?' His bravado hides a certain insecurity. Jesus's answer is infinitely tender, knowing that one day Peter will be crucified in Rome for his loyalty to Jesus (21:18,19). "You can't come just now; but later, you will." When Peter reiterates his willingness to die, Jesus gently bursts the bubble of his self-confidence with the prophecy that he will disown Christ that same night.

Jesus now speaks to the group as a whole, asking them to reason backwards from the God whom they have learnt to trust for their day-to-day needs on mission, and trust Him in the same way. Anxiety comes from feeling that a situation is out of control, whereas Jesus's whole purpose in going away is not to abandon them but to prepare a place for them with Him. Just as a Jewish groom would spend months building an extension on his family home before coming to collect his bride, so He needs to prepare for the marriage-feast of the Lamb - the glorious day when He comes to call all His Church home, when the dead shall be raised first and then we who are alive shall join Him in clouds of glory. His desire is for His bride, He will never abandon her - or us.

In many situations in life, our fears are like Peter's: in a situation we don't understand, we have forgotten to trust what we know of Jesus' faithful care. He is the Son of the Father, whose watchful eye notices when a hair of our head falls to the ground.

He provokes the next question deliberately. Peter had asked, 'Where are You going?' Jesus says they already know the answer: not only His destination but also the route map to get there (14:4).

Thomas, who never pretended to be anything he wasn't - the same Thomas who said he wouldn't believe unless he put his hand into Jesus' wounds - challenges Jesus' statement (14:5). 'We don't know where you're going, so how could we possibly know the way?' Peter asked 'Why?': Thomas asks, 'Where? How?' This elicits another of Jesus's seven 'I AM' statements: 'I am the Way, the Truth and the Life - no-one comes to the Father except through Me."

Each of these statements, as well as being a clear claim to be God, also focus our gaze on Christ as the answer to all our needs. The Way refers to the way we live, the observable change from a worldly lifestyle to a Christ-centred one. This change was so clear in the early Church, that Jesus' followers were first known as 'The Way'.

But a lifestyle stems from one's beliefs, and depend on who you believe. Jesus' indifference to His popularity rating and His constant desire to honour His Father, were the truth that motivated His exemplary life of obedience and humility. Paul urges the Philippians, "Have this mind in you, which you saw in Christ Jesus".

And beliefs are fine, but we know that even devils believe in Jesus, and tremble at His name. It is only by the power of Jesus' resurrection life flowing into and through us, as we shall see in chapter fifteen, that we can actually bear the fruit of His character - love, joy, peace, patience, kindness, goodness, gentleness, faithfulness and self-control.

Jesus Himself is the answer to all of our needs. We are called to love God with all of our heart, our mind and our strength: but we can only do so as we focus on Christ's life, Christ's teachings, and His Spirit. Whilst many nowadays believe that all ways to God are equal, Jesus is unequivocal: thinly way is through Him. Before we can know the Father, we must follow the Son.

Again, He follows His answer with a provocative statement. 'My destination is the Father. If you had really recognised who I am - the only-begotten Son of the Father (1:14), the exact image of His Person (Heb 1:1-3) - you would have known My Father too. From now on you do know Him and have seen Him.'

Philip now chimes in, frustrated by all this figurative language (16:25). Philip is a man who believes in experience, not mystical theological statements (1:45,46). "Just show us the Father - that's all we need." Knowing the Father is the utter antidote to all anxieties. Philip has realised his deepest inner need, but hasn’t realised it is met in Christ. Thus he completes the trinity (Peter, Thomas, himself) of unbelief amongst the disciples: they do not yet know the Father!

This knowledge of the Father is the eternal longing of mankind: Moses pleaded, ’Show me now your glory!’ (Ex 33:18). It has been met in Christ: ‘We beheld His glory, glory as of the only-begotten of the Father’.

Philip wants to know the Father, without having to follow the Way: to worship, without having to trek across Arabia following the star. But at the same time, he discounts much of what Jesus has said, as mystical mumbo-jumbo. How like him we are!

This knowing of the Father is a central theme in the rest of the discourse. When they meet the resurrected Christ, (14:19), they will know that Christ is in God (14:20) and that they are in Him and He in them: the unity of the Spirit, the communion of the saints with their Lord and their God. Father and Son will come and dwell in them (14:23). It is obviously not about factual knowledge: Philip has walked on Christ's heels for three years, has known His habits, His character, His teachings - and yet doesn't 'know' Him in the sense Jesus is meaning (14:9).

The Greek word Jesus uses is 'ginosko', from where we get English words such as 'diagnosis' and 'prognosis'. It implies a knowing which goes beyond the facts of an illness to understand the cause, and to go beyond knowing the cause to be able to foresee the likely path it will take.

'Ginosko' is also the word used in the Greek translation of the Old Testament (the Septuagint) for Adam 'knowing' his wife Eve - which led to the conception of her first child! No mere factual knowledge, that. Greek & Hebrew ideas of knowledge differed: to the Greek mind, knowledge was static & factual, whereas to Jews, it was relational & dynamic. It involved loyalty, commitment, & mutual respect to maintain one's knowledge of another person - just as it does in any marriage.

Though Philip had been observing Jesus at close quarters for three years, ever since Jesus was baptised, witnessing His miracles, listening to His teaching, observing His grace and His claims to divinity, he still did not know Jesus (v9). Jesus cannot be speaking about factual knowledge but something much deeper. Philip had not 'diagnosed' the true reality of Jesus' divine nature - His 'only-begottenness', His being of one substance with the Father. He had not realised that anyone who grasped who Jesus was, was actually seeing God Incarnate, the express image of God's Person. He had not internalised what Jesus had said, "I and the Father are One".

Jesus starts to explain the mutual indwelling of the Godhead (v10). Just as a demon can manifest in a human body, causing the person to fit, or to vocalise the demon's thoughts or act out its actions, so God the Father manifests Himself through His Son. Every time one of the seven 'signs' occurred, Philip was observing God manifest in the flesh (1Tim 3:16). In the physical realm, God was in Christ. And in the spiritual realm, Christ was in God: the Lamb of God, in the midst of the Throne of God (Rev 5:6,7). He is the eternal Logos of God, who is in the bosom of the Father.

This is the first time Jesus has spoken about indwelling, and it is important because He goes on to teach astonishing truth about Father, Son and Holy Spirit all indwelling us. Indwelling is something that can only occur spirit-to-spirit: it does not happen in our intellect or feelings or emotions, which are part of our soul. This is very hard to grasp if you don't recognise that you have a spirit as well as a soul! Whilst the two can be hard to distinguish, the Word of God can divide between them (Heb 4:12). There is communion between the Holy Spirit and our human spirit. We become one spirit with Christ (1Cor 6:17).

Believing into Jesus brings union with the Godhead

Jesus tells Philip that anyone who believes into Him (v12) will similarly manifest the works of the Father. This is such deep truth, my heart is singing as I write!

The Greek New Testament talks about three kinds of belief, which English translations don't always distinguish. We make a distinction between position (I am in my house) and movement (I'm going into my house). Greek also has two different prepositions - 'en' and 'eis' - and yet both are often translated as 'in'. when talking about belief in Christ. The three types of belief in the Greek are:-

1. believing a person, when they tell you something: accepting it as true

2. believing in (en) a person: trusting them, believing they can do certain things, etc

3. believing into (eis) Jesus: believing in such a way that you are joined with Him

For example, John 7:38 is usually translated as 'He who believes in Me, out of his belly shall flow rivers of living water'. But the Greek actually says, 'He who believes into Me ..."

The story is often told, of Houdini walking a tightrope strung across the top of Niagara Falls. He first asked the crowd, "Do you believe that someone could walk across the Falls on that rope?" Those who said Yes, were believing it was possible. Then he asked, "Do you believe I can walk across that rope?" That was asking, did they believe in him? He walked across the rope without falling to his death. Then he asked, "Do you believe I can do it again, this time pushing a wheelbarrow?" One or two thought it was doable. Finally he asked those few, "Then which of you is willing to sit in the wheelbarrow?" That required the third kind of faith: being willing for your fate and his to be joined!

Why is this important? Because it is the foundation stone of all the New Testament teaching about our union with Christ. This union is usually seen purely in a judicial sense: we are baptised into Christ and in the Court of Heaven, His death is counted as our death and we are justified by faith. But Paul teaches extensively about this union being much more than legal: it is experiential. "For me to live is Christ, to die is gain". "I live; nevertheless not I, but Christ lives in me." "I count all things worthless, for the sake of knowing Him and being found in Him."

Our union with Christ is also a prerequisite for 'abiding in Him': a branch cannot possibly bear fruit if it has never been joined to the Vine! Most of the rest of the discourse will make no sense at all unless we have believed into Jesus and been joined with Him by faith. But if we have and are, then the Father will manifest Himself through us, just as He did through Jesus. In fact He will do greater works through us (plural) even than He did through Christ - because Jesus has gone to the Father and is seated at His right hand, pouring out the Spirit and appointing apostles, prophets, pastors, evangelists and teachers!

In short, in being joined to Christ, we are also joined to the Father. We do not need to ask Jesus to ask the Father for us (16:26,27) -- we can approach the Father directly, in the name of Jesus, knowing that Jesus will do anything to glorify the Father (vss13,14).

Up to this point, Jesus has used the disciples' own questions as a springboard for teaching them about the new dimension of life they are about to enter - life in union and communion with His Father as well as Himself. But He now begins to teach them about a third member of the Trinity: the Holy Spirit.  Read next week's instalment for the next thrilling episode!